THE MAHĀPARINIRVĀṆA SUTRA
VOLUME XXVII
CHAPTER 11: THE BODHISATTVA LION’S ROAR 1
At that time, the Buddha said to the entire assembly:
“Good sons! If you have doubts about whether there is a Buddha or no Buddha, whether there is Dharma or no Dharma, whether there is Sangha or no Sangha, whether there is suffering or no suffering, whether there is the origin of suffering or no origin of suffering, whether there is cessation or no cessation, whether there is the path or no path, whether there is truth or no truth, whether there is self or no self, whether there is bliss or no bliss, whether there is purity or no purity, whether there is permanence or no permanence, whether there is a vehicle or no vehicle, whether there is nature or no nature, whether there are sentient beings or no sentient beings, whether there is existence or no existence, whether there is suchness or no suchness, whether there is cause or no cause, whether there is effect or no effect, whether there is action or no action, whether there is karma or no karma, whether there is karmic retribution or no karmic retribution, then today you may ask your questions! I shall explain and expound them distinctly for you.
Good sons! I truly do not see anyone—whether a god, a human, a demon, Brahmā, a Śramaṇa, or a Brāhmaṇa—who comes to ask Me questions that I cannot answer.”
At that time, among the assembly there was a Bodhisattva named Lion’s Roar. He rose from his seat, composed his expression solemnly, adjusted his robe, walked forward, bowed at the Buddha’s feet, knelt, joined his palms, and said:
“World-Honored One! I wish to ask questions. I humbly request that the Tathāgata, out of great compassion, grant permission.”
At that time, the Buddha said to the great assembly:
“Good sons! Today you should respectfully honor, praise, and revere this Bodhisattva. You should offer him various kinds of incense, flowers, music, necklaces, banners, canopies, clothing, food and drink, bedding, medicines, houses, and palaces as offerings. Welcome him when he arrives and send him off when he departs. Why is this so? Because this Bodhisattva planted deep roots of goodness before past Buddhas and has perfected merit and virtue. Therefore, today he wishes to ask Me questions.”
“Good sons! It is like the lion king who knows his own strength, his sharp fangs and claws. With his four feet firmly planted on the ground, he stands in his cave, waves his tail, and roars. If a lion possesses all these characteristics, one should know that he is capable of uttering the lion’s roar. Indeed, when the lion king leaves his cave in the early morning, stretches his body, yawns, looks toward the four directions, and gives a great roar that shakes everything, it is for eleven reasons. What are these eleven reasons?
First, it is to eliminate those who are truly not lions but pretend to be lions.
Second, it is to test his own strength.
Third, it is to purify his dwelling place.
Fourth, it is to let the lion cubs know their dwelling place.
Fifth, it is to cause the lions not to have fearful minds.
Sixth, it is to awaken those who are deeply asleep.
Seventh, it is to cause all animals who are negligent and careless to no longer be negligent.
Eighth, it is to cause other animals to come and pay homage.
Ninth, it is to subdue the great fragrant elephants.
Tenth, it is to teach and instruct his offspring.
Eleventh, it is to adorn and dignify his own retinue.
When all kinds of animals hear the lion’s roar, those living in water immediately dive into the deep abysses; those walking on land hide in caves; those flying in the sky fall down; and the great fragrant elephants, frightened, run away scattering their dung. Good sons! Like the wolves that may follow a lion for a hundred years, yet can never utter the lion’s roar; whereas a lion cub, even at only three years old, can roar like the lion king.”
“Good sons! The Tathāgata, the Perfectly Enlightened One, possesses the claws of wisdom, the four feet of the bases of spiritual power, a body complete with the six pāramitās, the strength of the ten powers, and the tail of great compassion. Abiding in the pure cave of the four dhyānas, He gives the lion’s roar for the sake of sentient beings. He destroys the armies of Māra, manifests the ten powers, opens the sphere of the Buddha’s activities, provides refuge for those holding wrong views, comforts and consoles sentient beings who fear birth and death, awakens sentient beings from the sleep of ignorance, causes those who commit evil deeds to give rise to remorse, reveals the truth to all sentient beings with wrong views, causes them to know that the teachings of the Six Teachers are not the lion’s roar, and destroys the arrogant minds of Pūraṇa and others.
He does this so that those of the Two Vehicles may develop a mind of repentance; so that Bodhisattvas dwelling on the fifth stage may give rise to great power; so that the four assemblies with right views will not fear the four assemblies of wrong views. Therefore, He emerges from the caves of the holy practice, the Brahma practice, and the heavenly practice. In order to cause sentient beings to eliminate arrogant minds, He yawns. In order to cause sentient beings to develop wholesome Dharma, He looks toward the four directions. In order to cause sentient beings to attain the four kinds of unobstructed wisdom, He places His four feet firmly upon the ground. In order to cause sentient beings to abide completely in the morality pāramitā, He gives the lion’s roar.
The lion’s roar is the decisive declaration that all sentient beings possess Buddha-nature, and that the Tathāgata eternally abides without change.”
“Good sons! Although Śrāvakas and Pratyekabuddhas have followed the Tathāgata, the World-Honored One, for countless hundreds of thousands of kalpas, they still cannot produce the lion’s roar. If a Bodhisattva of the Ten Abodes can cultivate the three practices mentioned above, one should know that this is the lion’s roar. Good sons! This great Bodhisattva Lion’s Roar now wishes to give such a great lion’s roar. Therefore, you should wholeheartedly respect, make offerings to, honor, and praise him.”
At that time, the Buddha said to the great Bodhisattva Lion’s Roar:
“Good son! If you wish to ask questions, you may now do so according to your wishes.”
The great Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! What is Buddha-nature? For what reason is it called Buddha-nature? Why is it called permanent, blissful, self, and pure? If all sentient beings possess Buddha-nature, why can they not see the Buddha-nature within themselves? What Dharma do Bodhisattvas of the Ten Abodes abide in that prevents them from clearly seeing it? With what eye does the Buddha clearly see it?”
The Buddha taught:
“Good son! Excellent! Excellent! If you ask questions for the sake of Dharma, you will perfect the two kinds of adornment. The first is the adornment of wisdom; the second is the adornment of merit and virtue. A Bodhisattva who possesses these two kinds of adornment will know Buddha-nature and will also understand the meaning of Buddha-nature. He will even be able to know with what eye Bodhisattvas of the Ten Abodes see, and with what eye all Buddhas and World-Honored Ones see.”
The Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! What is called the adornment of wisdom? What is called the adornment of merit and virtue?”
“Good son! The adornment of wisdom is from the First Ground up to the Tenth Ground; these are the adornments of wisdom. The adornment of merit and virtue is the Giving Pāramitā up to Prajñā, but not the Prajñā Pāramitā. Good son! The adornment of wisdom refers to Buddhas and Bodhisattvas; the adornment of merit and virtue refers to Śrāvakas, Pratyekabuddhas, and Bodhisattvas of the Ninth Abode.
Furthermore, good son, the adornment of merit is created, has afflictions, has realms, has karmic results, has obstacles, is not permanent, and is the Dharma of ordinary beings. The adornment of wisdom is uncreated, without afflictions, without realms, without karmic results, without obstacles, and eternally abiding.
Good son! Now you possess these two kinds of adornment; therefore, you are able to ask about this profound and wondrous meaning. I also possess these two kinds of adornment; therefore, I am able to answer and explain this meaning.”
The great Bodhisattva Lion’s Roar said to the Buddha:
Venerable World-Honored One! If a Bodhisattva possesses these two kinds of adornments completely, then one should not ask about one kind or two kinds. How then can the World-Honored One answer with one kind or two kinds? Why is this so? Because all dharmas do not have the characteristics of one or two. One and two are characteristics belonging to ordinary beings.
The Buddha taught:
Good man! If there are Bodhisattvas who do not possess these two kinds of adornments, then they cannot understand one kind or two kinds. If there are Bodhisattvas who possess these two kinds of adornments completely, then they can understand one kind and two kinds. If one says that all dharmas are neither one nor two, this meaning is not correct. Why? If there are neither one nor two, then why say that all dharmas are neither one nor two?
Good man! If one says that one and two are characteristics of ordinary beings, then this refers to Bodhisattvas of the Ten Abodes, not ordinary beings. Why? Because “one” is called Nirvana, and “two” is called birth and death. Why is one called Nirvana? Because Nirvana is permanent. Why are two called birth and death? Because there is craving and there is ignorance. The permanence of Nirvana is not the characteristic of ordinary beings. The duality of birth and death is also not the characteristic of ordinary beings. For this reason, those who possess these two kinds of adornments completely are able to ask and are able to answer.
Good man! You ask: What is Buddha-nature? Now listen carefully, and I will explain and distinguish it for you.
Good man! Buddha-nature is called the Emptiness of the Supreme Meaning. The Emptiness of the Supreme Meaning is called wisdom. To speak of emptiness means not seeing emptiness and non-emptiness. Wisdom means seeing emptiness and non-emptiness, permanence and impermanence, suffering and bliss, self and non-self. Emptiness is all of samsara; non-emptiness is Great Nirvana. Further, non-self is samsara; self is Great Nirvana. To see all as empty but not see non-emptiness is not called the Middle Way. Likewise, to see all as non-self but not see self is not called the Middle Way. The Middle Way is called Buddha-nature. Therefore, Buddha-nature is eternal and unchanging, but because ignorance covers it, sentient beings are unable to see it. As for the Hearers and Pratyekabuddhas, they see everything as empty but do not see non-emptiness; they see everything as non-self but do not see self. Therefore, they do not attain the Emptiness of the Supreme Meaning. Because they do not attain the Emptiness of the Supreme Meaning, they do not practice the Middle Way. Because they do not practice the Middle Way, they do not see Buddha-nature.
Good man! There are three types of beings who do not see the Middle Way: First, those who practice fixed bliss; second, those who practice fixed suffering; third, those who practice both suffering and bliss. Fixed bliss refers to great Bodhisattvas who, out of compassion for all sentient beings, although they are in the Avici Hell, experience happiness as if they were in the third meditation heaven. Fixed suffering refers to ordinary beings. Suffering-and-bliss practice refers to Hearers and Pratyekabuddhas. Hearers and Pratyekabuddhas practice amidst suffering and bliss, mistaking it for the Middle Way. Therefore, although they possess Buddha-nature, they cannot see it.
As you ask, for what reason is it called Buddha-nature? Good man! Buddha-nature is the seed of the Middle Way of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) of all Buddhas.
Good man! The Path has three levels: inferior, superior, and middle. The inferior level is Brahma heaven, where impermanence is mistaken for permanence. The superior level is where the impermanence of birth and death is mistaken for permanence, and the Three Jewels, which are permanent, are held to be impermanent. Why is it called the superior level? Because one can attain Anuttara-samyak-sambodhi. The middle level is the Emptiness of the Supreme Meaning: impermanence is seen as impermanent, and permanence is seen as permanent. The Emptiness of the Supreme Meaning is not called the inferior level. Why? Because ordinary beings cannot attain this, so it is not called inferior. Why? Because it is precisely the superior level. The path cultivated by Buddhas and Bodhisattvas is neither superior nor inferior. Therefore, it is called the Middle Way.
Furthermore, good man! The source of birth and death has two kinds: first, ignorance; second, craving for existence. Between these two is the suffering of birth, aging, illness, and death. This is called the Middle Way. This Middle Way can destroy birth and death, therefore it is called “middle.” For this reason, the Middle Way Dharma is called Buddha-nature. Therefore, Buddha-nature is permanence, bliss, self, and purity. Because sentient beings do not see it, it becomes impermanence, suffering, non-self, and impurity.
Good man! It is like a poor person who has a treasure vault of jewels in his house but does not see it. Because he does not see it, he is impermanent, without bliss, without self, and impure. A friend points it out to him: “In your house there is a treasure vault of jewels. Why then are you suffering in poverty, being impermanent, without bliss, without self, and impure like this?” Then, using skillful means, he enables that person to see it.
Because he sees it, that person attains permanence, bliss, self, and purity. Buddha-nature is also like this. Sentient beings cannot see it, and because they cannot see it, they are impermanent, without bliss, without self, and impure. Through the help of virtuous spiritual friends, and through Buddhas and Bodhisattvas using many skillful means to teach and guide them, sentient beings are enabled to see it. Because they see it, sentient beings immediately attain permanence, bliss, self, and purity.
Good man! The views held by sentient beings consist of two kinds: first, the view of permanence; second, the view of annihilation. These two views are not called the Middle Way. Neither permanence nor annihilation is the wisdom that contemplates the twelve links of dependent origination. This contemplative wisdom is called Buddha-nature. Although the Two Vehicles contemplate dependent origination, this is still not called Buddha-nature. Buddha-nature is permanent, but because sentient beings are covered by ignorance, they cannot see it. They also have not yet crossed the river of the twelve links of dependent origination, like a rabbit and a horse. Why? Because they do not see Buddha-nature.
Good man! The wisdom that contemplates the twelve links of dependent origination is the seed of Anuttara-samyak-sambodhi. Therefore, the twelve links of dependent origination are called Buddha-nature.
Good man! For example, a watermelon is called a cause of heat disease. Why? Because it can become a condition that causes heat disease. The twelve links of dependent origination are also like this.
Good man! Buddha-nature has a cause, the cause of the cause, a result, and the result of the result. The cause is the twelve links of dependent origination; the cause of the cause is wisdom. The result is Anuttara-samyak-sambodhi; the result of the result is the unsurpassed Great Nirvana.
Good man! Just as ignorance is a cause and formations are the result; formations are a cause and consciousness is the result. Therefore, the nature of ignorance is both a cause and the cause of a cause. Consciousness is both a result and the result of a result. Buddha-nature is likewise.
Good man! Therefore, the twelve links of dependent origination are unborn and undying, neither permanent nor interrupted, neither one nor two, neither coming nor going, neither cause nor result.
Good man! That which is a cause but not a result is like Buddha-nature. That which is a result but not a cause is like Great Nirvana. That which is both cause and result is like all dharmas arising from the twelve links of dependent origination. That which is neither cause nor result is called Buddha-nature, because it is neither cause nor result, and therefore it is eternal and unchanging.
For this reason, in my sutras I say that the meaning of the twelve links of dependent origination is extremely profound, cannot be seen or known, and cannot be conceived through thought. It is the realm of Buddhas and Bodhisattvas; Hearers and Pratyekabuddhas cannot know it.
For what reason is it extremely profound? The karma created by sentient beings is neither permanent nor interrupted, yet it receives karmic results. Although it disappears moment by moment, it is not lost. Although there is no creator, there is karma being created. Although there is no one who receives it, there are karmic results. Although the receiver has already ceased, the result does not disappear. Without conceptual knowing, it exists through the combination of conditions.
Although all sentient beings proceed together with the twelve links of dependent origination, they do not see or know them. Because they do not see or know them, there is no beginning or end. Bodhisattvas of the Ten Abodes see the end but do not see the beginning. Buddhas, the World-Honored Ones, see both beginning and end. Therefore, Buddhas clearly see Buddha-nature.
Good man! All sentient beings, because they do not see the twelve links of dependent origination, are caught in transmigration.
Good man! Just as a silkworm creates its own cocoon and is born and dies within it, all sentient beings are the same. Because they do not see Buddha-nature, they create karma that binds them and causes them to circulate in birth and death, like a ball being struck back and forth.
Good man! Therefore, in my sutras I say: “Whoever sees the twelve links of dependent origination sees the Dharma; whoever sees the Dharma sees the Buddha.” That Buddha is Buddha-nature. Why? Because all Buddhas take this as their nature.
Good man! The wisdom of contemplating the twelve links of dependent origination has four levels: first, inferior level; second, middle level; third, superior level; fourth, highest-superior level.
The wisdom of inferior contemplation does not see Buddha-nature. Because it does not see Buddha-nature, it attains the path of the Hearers.
The wisdom of middle contemplation does not see Buddha-nature. Because it does not see Buddha-nature, it attains the path of the Pratyekabuddhas.
The wisdom of superior contemplation does not see it clearly. Because it does not see it clearly, it dwells in the Ten Abodes.
The wisdom of highest-superior contemplation sees it clearly and attains Anuttara-samyak-sambodhi.
Therefore, the twelve links of dependent origination are called Buddha-nature. This Buddha-nature is the Emptiness of the Supreme Meaning; the Emptiness of the Supreme Meaning is the Middle Way; the Middle Way is Buddha; Buddha is Nirvana.
At that time, the Great Bodhisattva Lion’s Roar said to the Buddha:
Venerable World-Honored One! If Buddha and Buddha-nature are not different, then what need do all sentient beings have to cultivate the path?
The Buddha taught:
Good man! According to what you have asked, that meaning is not correct. The Buddha and Buddha-nature, although not different, are not yet fully possessed by all sentient beings. Good man! For example, there is a person with an evil mind who wishes to harm his mother. After harming her, he gives rise to remorse. Although his second karma is wholesome, that person is still called a person in hell. Why? Because that person will certainly fall into hell. Although that person is not in hell, the aggregates, elements, and sense bases remain as they were, therefore he is called a person in hell.
Good man! Therefore, in the sutras I have said: If one sees a person practicing wholesome deeds, it is called seeing heaven and humans; if one practices unwholesome deeds, it is called seeing hell. Why? Because one will certainly receive the corresponding karmic result. Good man! All sentient beings will certainly attain Unsurpassed Right and Equal Enlightenment, therefore I say that all sentient beings possess Buddha-nature. But all sentient beings truly do not yet possess the thirty-two marks of excellence and the eighty minor characteristics. Because of this meaning, I say this verse here:
Previously existed, now does not exist;
Previously did not exist, now exists.
A thing that exists in the three times—
That is something nonexistent.
Good man! “Existence” has three kinds: First, existence in the future; second, existence in the present; third, existence in the past. All sentient beings in the future will possess Unsurpassed Right and Equal Enlightenment, which is called Buddha-nature. All sentient beings in the present possess afflictions and bonds; therefore, in the present they do not possess the thirty-two marks of excellence and the eighty minor characteristics. All sentient beings in the past had severed afflictions, therefore now they can see Buddha-nature. For this reason I often say: All sentient beings possess Buddha-nature. Therefore, even the icchantika also possesses Buddha-nature. The icchantika and so forth have no wholesome dharmas, but Buddha-nature is a wholesome dharma, so in the future they will possess it. The icchantika all possess Buddha-nature. Why? Because the icchantika will certainly accomplish Unsurpassed Right and Equal Enlightenment.
Good man! For example, someone has milk and condensed milk in his house. Someone asks:
“Do you have cream?”
He answers: “I do.”
Condensed milk is actually not cream, but through skillful means it will certainly become cream, therefore one says that he has cream. Sentient beings are likewise so. All possess mind. Whenever there is mind, one will certainly attain Unsurpassed Right and Equal Enlightenment. Because of this meaning, I often say that all sentient beings possess Buddha-nature.
Good man! There are two kinds of ultimate perfection: First, ultimate adornment; second, ultimate accomplishment. There are two kinds of ultimate: first, worldly ultimate; second, supramundane ultimate. Ultimate adornment is the six pāramitās. Ultimate accomplishment is that all sentient beings attain the One Vehicle. That One Vehicle is called Buddha-nature. Because of this meaning, I say that all sentient beings possess Buddha-nature. All sentient beings possess the One Vehicle, but because ignorance covers it, they cannot see it.
Good man! Just as in the realm of Uttarakuru and the Heaven of the Thirty-Three, because beings are obscured by their karmic rewards, they cannot see it. Buddha-nature is likewise so; because afflictive bonds conceal it, sentient beings cannot see it.
Furthermore, good man! Buddha-nature is the Śūraṅgama Samādhi, with the nature of clarified butter, and is precisely the mother of all Buddhas. Through the power of the Śūraṅgama Samādhi, the Buddhas attain permanence, bliss, self, and purity. All sentient beings possess the Śūraṅgama Samādhi, but because they do not cultivate it, they cannot see it. Therefore, they cannot attain Unsurpassed Right and Equal Enlightenment.
Good man! The Śūraṅgama Samādhi has five names: First, Śūraṅgama Samādhi; second, Prajñā Pāramitā; third, Vajra Samādhi; fourth, Lion’s Roar Samādhi; fifth, Buddha-nature. According to the function of this samādhi, it receives different names.
Good man! Just as one samādhi has many names: meditation is called the four dhyānas; faculties are called the concentration faculty; powers are called the power of concentration; enlightenment factors are called the enlightenment factor of concentration; rightness is called right concentration; the eight realizations of great beings are also called concentration realizations. The Śūraṅgama concentration is likewise so.
Good man! All sentient beings possess three kinds of concentration. These are superior, middle, and inferior. The superior is Buddha-nature; therefore it is said that all sentient beings possess Buddha-nature. The middle is that all sentient beings possess the first dhyāna. When conditions are present, they can cultivate it; without conditions, they cannot cultivate it. Conditions are of two kinds: first, the disaster of fire; second, the destruction of bonds in the desire realm. Because of this meaning, it is said that all sentient beings possess middle-level concentration. Inferior concentration is the mental factors of concentration among the twelve great grounds. Because of this meaning, it is said that all sentient beings possess inferior-level concentration.
All sentient beings possess Buddha-nature, but because afflictions conceal it, they cannot see it. Bodhisattvas of the Ten Abodes, although they see the One Vehicle, do not know that the Tathāgata is the eternally abiding Dharma. Therefore it is said that Bodhisattvas of the Ten Grounds, although they see Buddha-nature, do not see it clearly.
Good man! “Śūraṅgama” means that all things are brought to ultimate completion; “adornment” means firmness. That which is completely accomplished and made firm is therefore called Śūraṅgama. Thus it is said that the Śūraṅgama Samādhi is Buddha-nature.
Good man! Once, I was beside the Ni-liên-thiền River and said to Ānanda: “Now I wish to bathe. Can you bring my robes and also some bean powder?” I entered the water, and all flying birds and creatures living in the water and on land came to look at me. At that time, five hundred Brahmins also came to the river. When they approached me, they said among themselves: “How can we attain a vajra body? If Gautama does not teach annihilationism, then we will follow him and request a meal offering.”
Good man! At that time, I used my knowledge of others’ minds to know the thoughts of the Brahmins, and then said to them: “Why do you say that I teach annihilationism?”
The Brahmins said: “Gautama, previously throughout various sutras you have said that all sentient beings have no self. If you have said there is no self, then why do you say you do not teach annihilationism? If there is no self, then who is the person who keeps precepts? Who is the person who breaks precepts?”
At that time, I said: “I also do not say that all sentient beings have no self. I always say that all sentient beings possess Buddha-nature. Is Buddha-nature not the self? Therefore, I do not teach annihilationism. Because all sentient beings do not see Buddha-nature, they consider it to be impermanent, without bliss, without self, and without purity. This is what is called annihilationism.”
When the Brahmins heard that Buddha-nature itself is the self, they immediately aroused the mind of Unsurpassed Right and Equal Enlightenment. At the same time, they left home and cultivated the path of Bodhi. All flying birds and all creatures in water and on land also aroused the unsurpassed mind of Bodhi. After arousing this mind, they suddenly were able to abandon their animal bodies.
Good man! Buddha-nature truly is not the self, but for the sake of sentient beings it is called the self. Good man! Because of causes and conditions, the Tathāgata says that non-self is the self, while in reality there is no self; although this is said, there is no falsehood in it.
Good man! Because of causes and conditions, the Tathāgata says that the self is non-self, while in reality there truly is a self. Because of the world, although non-self is spoken of, there is no falsehood in it. Buddha-nature is non-self, but the Tathāgata speaks of it as having self because Buddha-nature is permanent. The Tathāgata is the self, but speaks of non-self because it is attained through freedom and sovereignty.
At that time, the Great Bodhisattva Lion’s Roar said to the Buddha:
“World-Honored One! If all sentient beings possess Buddha-nature like the Vajra Strongman, for what reason can all sentient beings not see it?”
The Buddha said:
“Good man! Just as material forms may have the colors blue, yellow, red, and white, and their shapes and forms may differ in length and shortness, but a blind person cannot see them. Although they cannot see them, one cannot say that blue, yellow, red, white, and shapes of different lengths do not exist. Why? Because the blind person cannot see them, but those with eyes can see them.
Buddha-nature is likewise so. All sentient beings are unable to see it, but Bodhisattvas of the Ten Abodes can see a small part of it, while the Tathāgata sees it completely. The sight of Buddha-nature by Bodhisattvas of the Ten Abodes is like seeing forms in the darkness of night; the sight of the Tathāgata is like seeing forms in the light of day.”
O good man! Just as a blind person sees forms unclearly, and there is a skilled physician who treats the eyes, through the efficacy of the medicine one is able to see clearly. The Bodhisattvas of the Ten Stages are also like this: although they see the Buddha-nature, they do not see it clearly; by relying on the power of the Śūraṅgama Samādhi, they are therefore able to see it clearly.
O good man! If a person sees all dharmas as impermanent, without self, without bliss, and without purity, and sees that which is not all dharmas as impermanent, without self, without bliss, and without purity, then such a person does not see the Buddha-nature. All is saṃsāra; that which is not all is the Three Jewels. The Śrāvakas and Pratyekabuddhas see all dharmas as impermanent, without bliss, without self, and without purity; they also see that which is not all dharmas as impermanent, without self, without bliss, and without purity. Because of this meaning, they cannot see the Buddha-nature.
The Bodhisattvas of the Ten Stages see all dharmas as impermanent, without self, without bliss, and without purity; but regarding that which is not all dharmas, they see it as permanent, blissful, self, and pure. Because of this meaning, among ten parts they see one part. The World-Honored Buddhas see all dharmas as impermanent, without self, without bliss, and without purity; and all that is not all dharmas they see as permanent, self, blissful, and pure. Because of this meaning, they see the Buddha-nature like the āmalaka fruit in the palm of the hand. Because of this meaning, the Śūraṅgama Samādhi is called ultimate.
O good man! Just as the moon at the beginning of the month, although it cannot be seen, one cannot say that it does not exist. The Buddha-nature is also like this: although all ordinary beings cannot see it, one still cannot say that they do not possess Buddha-nature.
O good man! The Buddha-nature is the ten powers, the four fearlessnesses, great compassion, and the three bases of mindfulness. All sentient beings possess three ways of destroying afflictions, and therefore later they are able to see the icchantika. By destroying the icchantika, they can later attain the ten powers, the four fearlessnesses, great compassion, and the three bases of mindfulness. Because of this meaning, I always say that all sentient beings possess Buddha-nature.
O good man! All sentient beings possess the twelve links of dependent origination, both internally and externally. What are the twelve? Past afflictions are called ignorance; past karma is called formations; in the present life, at the beginning of receiving a womb, it is called consciousness; after entering the womb, when the five parts and four faculties are not yet complete, it is called name-and-form; when the four faculties are complete but before it is called contact, it is called the six sense bases; when one has not yet distinguished suffering and pleasure, it is called contact; when mixed with attachment to one thing, it is called feeling; when habituated and drawn close to the five desires, it is called craving; when greedily seeking inner and outer things, it is called grasping; because of inner and outer things, when bodily, verbal, and mental karma arises, it is called becoming; present-life consciousness is called future-life birth; name-and-form, the six sense bases, contact, and feeling in the present life are called aging, sickness, and death in the future life. These are the twelve links of dependent origination.
O good man! Although all sentient beings possess these twelve links of dependent origination, sometimes they possess them but they are not yet complete; when they die, they do not have the twelve links of dependent origination, like the kalala stage. From birth until old age and death, the twelve are complete. Beings in the Form Realm do not have the three kinds of feeling, the three kinds of contact, and the three kinds of craving; they do not have old age and sickness, yet they are still said to possess the complete twelve. Beings in the Formless Realm do not have form, up to not having old age and sickness, yet they are also said to possess the complete twelve. Because they are certain to attain them, it is said that all sentient beings equally possess the twelve links of dependent origination.
O good man! The Buddha-nature is also like this: all sentient beings are certain to attain unsurpassed, complete, perfect enlightenment. Therefore I say that all sentient beings possess Buddha-nature.
O good man! On Snow Mountain there is a kind of grass called Patience. If cows eat it, they produce ghee. There is also another kind of grass which, if cows eat it, does not produce ghee. Although it does not produce ghee, one still cannot say that Snow Mountain does not contain the grass of Patience. The Buddha-nature is also like this: Snow Mountain is the Tathāgata; the grass of Patience is the Great Nirvāṇa; the other grasses are the twelve divisions of the scriptures. Sentient beings who are able to hear, receive, and inquire about the Great Mahāparinirvāṇa will see the Buddha-nature. Within the twelve divisions of the scriptures, although one may not hear about it, one cannot say that Buddha-nature does not exist.
O good man! That Buddha-nature is also form, not form, and neither form nor not form. It is also characteristic, not characteristic, and neither characteristic nor not characteristic. It is also one, not one, and neither one nor not one. It is not permanent, not discontinuous, and neither not permanent nor not discontinuous. It is also existent, also nonexistent, neither existent nor nonexistent. It is also exhausted, not exhausted, and neither exhausted nor not exhausted. It is also cause, also effect, neither cause nor effect. It is also meaning, not meaning, and neither meaning nor not meaning. It is also a name, not a name, and neither a name nor not a name.
Why is it called form? Because it is the vajra body. Why is it called not form? Because the eighteen elements are not forms. Why is it called neither form nor not form? Because form and not form have no fixed characteristic.
Why is it called characteristic? Because there are the thirty-two marks. Why is it called not characteristic? Because all sentient beings have no manifest characteristics. Why is it called neither characteristic nor not characteristic? Because characteristic and not characteristic are not fixed.
Why is it called one? Because all sentient beings possess the One Vehicle. Why is it called not one? Because the Three Vehicles are taught. Why is it called neither one nor not one? Because there are countless dharmas.
Why is it called not permanent? Because it is seen through conditions. Why is it called not discontinuous? Because it is far removed from the view of annihilation. Why is it called neither not permanent nor not discontinuous? Because it has no beginning or end.
Why is it called existent? Because all sentient beings possess it. Why is it called nonexistent? Because it is seen through skillful means. Why is it called neither existent nor nonexistent? Because its nature is empty.
Why is it called exhausted? Because one attains the Śūraṅgama Samādhi. Why is it called not exhausted? Because it is permanent. Why is it called neither exhausted nor not exhausted? Because all characteristics of exhaustion are eliminated.
Why is it called cause? Because the cause is understood clearly. Why is it called effect? Because the effect is certain. Why is it called neither cause nor effect? Because it is permanent.
Why is it called meaning? Because it can encompass all meanings without obstruction. Why is it called not meaning? Because it cannot be spoken. Why is it called neither meaning nor not meaning? Because ultimately it is empty.
Why is it called a name? Because it has a designation. Why is it called not a name? Because although there is a name, in reality there is no name. Why is it called neither a name nor not a name? Because all names are cut off.
Why is it called neither suffering nor pleasure? Because all feelings are eliminated. Why is it called not self? Because the eight kinds of sovereign freedom have not yet been fully attained. Why is it called neither not self? Because it is permanent. Why is it called neither self nor not self? Because it neither creates nor receives.
Why is it called emptiness? The emptiness of ultimate truth. Why is it called not emptiness? Because it is permanent. Why is it called neither emptiness nor not emptiness? Because it can serve as the seed of wholesome dharmas.
O good man! Whoever can contemplate and understand the meaning and principles of the Great Nirvāṇa Sutra in this way should know that such a person sees the Buddha-nature. The Buddha-nature is inconceivable; it is precisely the realm of the Buddhas, the Tathāgatas. The Śrāvakas and Pratyekabuddhas cannot know it.
O good man! The Buddha-nature is not the aggregates, elements, or sense bases; it is not something that previously did not exist and now exists; it is not something that existed and then became nonexistent. Through wholesome causes and conditions, sentient beings are able to see it. It is like a lump of black iron placed into fire, which becomes red; when removed and cooled, it returns to being black. Yet that black color is neither inside nor outside; it exists because of causes and conditions. The Buddha-nature is also like this: when the fire of afflictions of all sentient beings is extinguished, it can be seen and heard.
O good man! Just as when a seed decays, a sprout emerges, but the nature of the sprout is neither inside nor outside; even the flower and fruit are the same, all arising from causes and conditions. O good man! This wondrous Great Nirvāṇa Sutra fully accomplishes immeasurable virtues. The Buddha-nature is also like this, all being the accomplishment of immeasurable and boundless virtues.
At that time, the Great Bodhisattva Lion’s Roar addressed the Buddha:
World-Honored One! How many dharmas must a Bodhisattva fully accomplish in order to see the Buddha-nature but not clearly? How many dharmas must the World-Honored Buddhas accomplish in order to see it clearly?
O good man! A Bodhisattva who fully accomplishes ten dharmas, although seeing the Buddha-nature, does not see it clearly. What are the ten? First, having few desires; second, knowing contentment; third, being tranquil; fourth, being diligent; fifth, right mindfulness; sixth, right concentration; seventh, right wisdom; eighth, liberation; ninth, praising liberation; tenth, teaching sentient beings through the Great Nirvāṇa.
Bodhisattva Lion’s Roar addressed the Buddha:
World-Honored One! What is the difference between having few desires and knowing contentment?
The Buddha taught:
Good man! To have few desires means not seeking and not accepting; knowing contentment means that when one receives little, the mind does not feel regret. Having few desires means having few things one longs for; knowing contentment means that only for the sake of the Dharma does one’s mind not become troubled. Good man! Desire has three kinds: first, evil desire; second, great desire; third, desire for becoming.
Evil desire is when, for example, a bhikshu gives rise to greed and wishes to become the foremost among all the great assembly, causing the entire Sangha to follow him, causing the four assemblies to make offerings to him, revere him, praise him, and honor him. He wishes to speak Dharma before the four assemblies so that all will believe and follow his words. He also wishes kings, great ministers, and elders to respect him, so that he may obtain abundant robes, food and drink, bedding, medicine, and beautiful dwellings. This is a desire belonging to samsara; therefore it is called evil desire.
Why is it called great desire? It is when a bhikshu gives rise to the wish: “How can I make the four assemblies know that I have attained the First Abode, up to the Tenth Abode, that I have attained the unsurpassed Right and Equal Enlightenment, that I have attained the fruit of Stream-entry up to the fruit of Arhatship, that I have attained the Four Dhyānas up to the four unobstructed knowledges?” Because this is motivated by the desire for gain and offerings, it is called great desire.
Desire for becoming is when a bhikshu wishes to become Brahma, Māra, one of the Four Great Heavenly Kings, a Wheel-Turning Sage King, a Kshatriya, a householder, or a Brahmin, in order to attain sovereignty and freedom. Because this is motivated by the desire for gain and offerings, it is called desire for becoming.
If one is not harmed by these three kinds of evil desire, it is called having few desires. Desire refers to the twenty-five forms of attachment; if one does not have such twenty-five attachments, it is called having few desires. Not seeking desired things in future lives is called having few desires. Receiving something without being attached to it is called knowing contentment. Not seeking respect and reverence is called having few desires. Receiving something without accumulating it is called knowing contentment.
Good man! There are people who have few desires but are not called content; there are people who are content but are not called having few desires; there are people who have both few desires and contentment; and there are people who neither have few desires nor know contentment. Having few desires refers to the Stream-enterer; knowing contentment refers to the Pratyekabuddha; having few desires and knowing contentment refers to the Arhat; lacking both few desires and contentment refers to the Bodhisattva.
Good man! Having few desires and knowing contentment also has two kinds: one is wholesome and the other is unwholesome. The unwholesome kind belongs to ordinary beings; the wholesome kind belongs to sages and Bodhisattvas. All sages, although they have attained the fruits of the path, do not proclaim themselves. Because they do not proclaim themselves, their minds do not feel regret. This is called knowing contentment. Good man! Great Bodhisattvas cultivate the Great Vehicle Great Nirvana Sutra because they wish to see Buddha-nature, and therefore they cultivate few desires and contentment.
What is meant by tranquility? Tranquility has two kinds: one is purity of mind, and the other is purity of body. Bodily tranquility means never creating the three evil karmas of the body; mental tranquility means never creating the three evil karmas of the mind. This is called tranquility of body and mind.
Bodily tranquility means not associating with the four assemblies and not participating in their activities. Mental tranquility means never cultivating greed, anger, and ignorance. This is called tranquility of body and mind.
Some bhikshus have bodily tranquility but not mental tranquility; some have mental tranquility but not bodily tranquility; some have both bodily and mental tranquility; and some have neither bodily nor mental tranquility.
Those who have bodily tranquility but not mental tranquility are bhikshus who meditate in secluded places, staying away from the four assemblies, but whose minds constantly accumulate greed, anger, and ignorance. This is called bodily tranquility without mental tranquility.
Those who have mental tranquility but not bodily tranquility are bhikshus who associate with the four assemblies, kings, and great ministers, yet have eliminated greed, anger, and ignorance. This is called mental tranquility without bodily tranquility.
Those whose body and mind are both tranquil are the Buddha and Bodhisattvas. Those whose body and mind are not tranquil are ordinary beings. Why? Because although ordinary beings may have pure body and mind, they cannot deeply contemplate impermanence, non-bliss, non-self, and non-purity. For this reason, ordinary beings cannot attain tranquility in the karmas of body, speech, and mind.
Those of the icchantika class, those who commit the four grave offenses, and those who commit the five rebellious acts—such people are also not called tranquil in body and mind.
What is meant by diligence? If a bhikshu wishes to make the karmas of body, speech, and mind pure, he should abandon all unwholesome actions and cultivate all wholesome actions. This is called diligence.
Diligently maintaining mindfulness toward the six objects—namely Buddha, Dharma, Sangha, precepts, giving, and heavenly beings—is called right mindfulness. One who possesses complete right mindfulness attains samadhi; this is called right concentration. One who has right concentration sees all phenomena as being like empty space; this is called right wisdom.
One who has right wisdom is free from all afflictive bonds; this is called liberation. One who has attained liberation praises liberation for the sake of all beings as eternal and unchanging; this is called praising liberation.
Liberation itself is the unsurpassed Great Nirvana. Nirvana means that the fire of afflictions and bondage has been extinguished. Nirvana is called a dwelling place. Why? Because it can block the rain and wind of afflictions.
Nirvana is also called a place of refuge. Why? Because it can enable one to cross beyond all fear.
Nirvana is called a shore. Why? Because the four great rushing rivers cannot carry one away. What are the four? First is the river of desire; second is the river of existence; third is the river of views; fourth is the river of ignorance. Therefore Nirvana is called a shore.
Nirvana is called the ultimate destination. Why? Because it enables one to attain all ultimate peace and happiness.
If a Great Bodhisattva fully accomplishes these ten practices, then although he sees Buddha-nature, he does not see it clearly.
Furthermore, good man! Those who have left the household life have four illnesses and therefore cannot attain the four fruits of the Śramaṇa path. What are called the four illnesses? They are the four evil cravings: first, craving for robes; second, craving for food and drink; third, craving for bedding; fourth, craving for existence. These four evil cravings are the illnesses of those who have renounced the household life.
There are four medicines that can cure these illnesses. Wearing rag robes cures a bhikshu’s illness of craving for robes; begging for food cures the illness of craving for food and drink; sitting beneath a tree cures the illness of craving for bedding; and tranquility of body and mind cures the bhikshu’s illness of craving for existence. Through these four medicines, those four kinds of illnesses are cured. This is called the holy conduct.
Such holy conduct is called having few desires and knowing contentment.
A tranquil person has four kinds of joy. What are the four? First is the joy of leaving the household life; second is the joy of tranquility; third is the joy of complete cessation; fourth is the ultimate joy. Attaining these four joys is called tranquility.
Possessing the four practices of diligence is called diligence; possessing the four foundations of mindfulness is called right mindfulness; possessing the four stages of meditative absorption is called right concentration; seeing the four truths of the sages is called right wisdom; completely cutting off all afflictive bonds is called liberation; condemning all faults of afflictions is called praising liberation.
Good man! A Great Bodhisattva abiding fully in these ten practices, although seeing Buddha-nature, does not see it clearly.
Furthermore, good man! After hearing this sutra, a Great Bodhisattva draws near to it and cultivates it, abandoning all worldly affairs. This is called having few desires. Having abandoned them, he does not give rise to regret; this is called knowing contentment. Having known contentment, he dwells near secluded places, far away from noisy places; this is called tranquility.
One who does not know contentment does not enjoy secluded places. A person who knows contentment enjoys quiet and peaceful places. While staying in a peaceful place, he constantly reflects: “All people in the world say that I have attained the fruits of the Śramaṇa path, but in truth I have not attained them. How can I deceive everyone?”
Having thought this way, he diligently cultivates the fruits of the Śramaṇa path; this is called diligence. Drawing near and cultivating Great Nirvana is called right mindfulness. Following the conduct of the heavens is called right concentration. Abiding in this concentration, one has right view and right knowledge; this is called right wisdom. A person with right view and right knowledge can abandon the bonds of all afflictions; this is called liberation.
The Bodhisattvas of the Ten Abodes praise Nirvana for the sake of sentient beings; this is called praising liberation.
Good man! A Great Bodhisattva abiding fully in these ten practices, although seeing Buddha-nature, does not see it clearly.
Furthermore, good man! One who has few desires is like a bhikshu who dwells in a secluded place, always sitting upright without lying down, either beneath a tree, in a graveyard, or in an open field. Wherever there is grass, he sits upon it. He begs for food and eats whatever he receives, being satisfied with whatever amount he obtains. He eats only once while seated, does not eat more than once, and keeps only three robes: rag robes and cloth robes. This is called having few desires.
Having practiced this and having no regret in the mind is called knowing contentment. Cultivating the samadhi of emptiness is called tranquility. Having attained the four fruits of the Śramaṇa path, yet not allowing the mind to cease striving for unsurpassed Right and Equal Enlightenment, is called diligence.
Single-mindedly contemplating that the Tathāgata is eternal and without change is called right mindfulness. Cultivating the eight liberations is called right concentration. Attaining the four unobstructed knowledges is called right wisdom. Being free from the seven kinds of outflows is called liberation. Praising Nirvana as being without the ten characteristics is called praising liberation.
The ten characteristics are: birth, old age, sickness, death, form, sound, smell, taste, touch, and impermanence. Being free from these ten characteristics is called Great Nirvana.
Good man! This is the Great Bodhisattva abiding fully in these ten practices. Although he sees Buddha-nature, he does not see it clearly.
Good man! Because of many desires, one draws near kings, great officials, elders, Kshatriyas, Brahmins, Vaishyas, and Shudras, claiming oneself to have attained the fruit of Srotāpanna up to the fruit of Arhatship. Because of seeking gain and offerings, whether walking, standing, sitting, lying down, even when defecating or urinating, if one sees a donor, one still greets, welcomes, and speaks with them. One who destroys evil desires is called one of few desires. Although one has not yet been able to eradicate the afflictions that bind one, one can nevertheless accompany the Tathāgata; this is called knowing contentment. Good man! These two dharmas are the causes and conditions for approaching mindfulness and concentration, and are constantly praised by teachers, elders, and fellow practitioners. Throughout all the sutras I have often praised these two dharmas. If a person can fully possess these two dharmas, then they will draw near Great Nirvāṇa and the five kinds of joy; this is called tranquility. One who firmly maintains the precepts is called diligent effort. One who possesses shame and conscience is called right mindfulness. One who does not perceive the characteristics of the mind is called right concentration. One who does not seek the causes and conditions of the characteristics and nature of all dharmas is called right wisdom. Because there are no characteristics, the afflictions cease; this is called liberation. Praising the Mahāparinirvāṇa Sūtra in this way is called praising liberation.
Good man! This is called the Great Bodhisattva abiding in ten dharmas. Although he sees Buddha-nature, he does not see it clearly. Good man! As you have said, by what eye do the Bodhisattvas of the Ten Stages see Buddha-nature yet not clearly, and by what eye do the World-Honored Buddhas see Buddha-nature clearly? Good man! Because it is seen through the wisdom eye, it is not clear, for the practice of Bodhi is not yet clear. If one does not practice, then it becomes clear. Those abiding in the Ten Stages, although they see it, do not see it clearly. Those abiding in non-abiding see it clearly. Great Bodhisattvas, because of the causes of wisdom, see it unclearly; the World-Honored Buddhas, because they have cut off causes and effects, see it clearly. One who awakens to all things is called Buddha-nature. The Bodhisattvas of the Ten Stages cannot yet be called those who awaken to all things, therefore although they see it, they do not see it clearly. Good man! There are two kinds of seeing: First, seeing with the eyes; second, seeing through hearing. The World-Honored Buddhas see Buddha-nature with their eyes, like looking at an āmalaka fruit placed in the palm of the hand. The Bodhisattvas of the Ten Stages see Buddha-nature through hearing, therefore they do not see it clearly. The Bodhisattvas of the Ten Stages can only know with certainty that they will attain Anuttara-samyak-sambodhi, but cannot know that all sentient beings possess Buddha-nature.
Good man! There is also seeing with the eyes: the Tathāgatas and the Bodhisattvas of the Ten Stages see Buddha-nature with their eyes. There is also seeing through hearing: all sentient beings up to the ninth stage hear of Buddha-nature. If a Bodhisattva hears that all sentient beings possess Buddha-nature but does not give rise to faith, then this is not called seeing through hearing. Good man! If there are good men or good women who wish to see the Tathāgata, they should cultivate the twelve categories of sutras through receiving and upholding them, reading, reciting, copying, and explaining them.
The Great Bodhisattva Lion’s Roar addressed the Buddha:
“World-Honored One! All sentient beings cannot know the characteristics of the mind of the Tathāgata. How should one contemplate in order to know?”
Good man! All sentient beings truly cannot know the characteristics of the Tathāgata’s mind. If one wishes to contemplate in order to know, there are two causes and conditions: first, seeing with the eyes; second, seeing through hearing. If one sees the bodily actions of the Tathāgata and knows that this is the Tathāgata, this is called seeing with the eyes. If one observes the verbal actions of the Tathāgata and knows that this is the Tathāgata, this is called seeing through hearing. If one sees the form and appearance of unsurpassed beauty, incomparable to all sentient beings, and knows this is the Tathāgata, this is called seeing with the eyes. If one hears a wondrous and supreme voice unlike the voices of sentient beings and knows this is the Tathāgata, this is called seeing through hearing.
Or if one sees the Tathāgata manifesting supernatural powers, whether it is for the sake of sentient beings or for the sake of gain and offerings; if it is for sentient beings and not for gain and offerings, then one should know that this is the Tathāgata. This is called seeing with the eyes. Or if one observes the Tathāgata using the knowledge of others’ minds to discern whether the Tathāgata teaches the Dharma for gain and offerings or teaches the Dharma for sentient beings; if it is for sentient beings and not for gain and offerings, then one should know that this is the Tathāgata. This is called seeing through hearing.
How the Tathāgata receives this body, why He receives this body, and for whom He receives this body—this is called seeing with the eyes. If one observes how the Tathāgata teaches the Dharma, why He teaches the Dharma, and for whom He teaches the Dharma—this is called seeing through hearing.
If one uses evil bodily actions to harm Him and He does not become angry, one should know that this is the Tathāgata. This is called seeing with the eyes. If one uses evil verbal actions to harm Him and He does not become angry, one should know that this is the Tathāgata. This is called seeing through hearing.
If one sees that when the Bodhisattva was first born, He walked seven steps in each of the ten directions; that the great demon generals and spirits Maṇibhadra and Pūrṇabhadra held banners and canopies; that countless and boundless worlds were shaken; that brilliant golden light filled the sky; that the Dragon Kings Nanda and Upananda used their miraculous powers to bathe the Bodhisattva’s body; that devas manifested forms to welcome and worship Him; that the sage Asita joined his palms respectfully; that when He grew up He abandoned the five desires as one discards saliva and nasal discharge, not being enticed by worldly pleasures; that He left home to cultivate the path; that He delighted in dwelling in quiet places; that to destroy wrong views He practiced austerities for six years; that toward sentient beings He was impartial and without distinction; that His mind always remained in right concentration and was never scattered; that His body was adorned with excellent marks and characteristics; that wherever He went, uneven ground became level; that His clothing remained four inches away from His body and did not fall down; that when walking He looked straight ahead and did not glance to either side; that the food eaten by the Buddha was simple and ordinary; that the grass where He stood or sat was not disturbed; that He taught the Dharma in order to tame sentient beings; and that His mind had no arrogance—this is called seeing with the eyes.
Or if one hears that after the Bodhisattva took seven steps He proclaimed:
“Now this body of Mine is the last body.”
The sage Asita joined his palms and said:
“Great King! Prince Siddhārtha will certainly attain Anuttara-samyak-sambodhi and will never remain at home as a Wheel-Turning King. Why? Because the signs are clearly manifested. The signs of a Wheel-Turning Sage King are not clear. Prince Siddhārtha’s bodily signs shine brilliantly; therefore He will certainly attain Anuttara-samyak-sambodhi.”
When He saw old age, sickness, and death, He said:
“All sentient beings are truly pitiable. They are constantly pursued together with birth, old age, sickness, and death, yet they do not know how to contemplate and thus continually follow suffering. I should put an end to this suffering.”
He followed the sage Ārāḍa Kālāma, who had attained the meditation of nothingness, and after accomplishing it, He saw that it was not ultimate. He then followed the sage Udraka Rāmaputra to learn the meditation of neither perception nor non-perception. After accomplishing it, He immediately said:
“This is not Nirvāṇa; this is still a dharma of birth and death.”
After six years of austerities brought no result, He thought:
“Practicing austerities is empty and useless. If it were true, I would already have attained realization. Because it is false, I have not attained it. This is a wrong method, not the true path.”
After attaining enlightenment, Brahmā respectfully invited Him:
“We earnestly pray that the Tathāgata, for our sake, open the gate of ambrosia and teach the unsurpassed Dharma.”
I said:
“Brahmā! All sentient beings are constantly covered by afflictions and cannot receive My teaching of the true Dharma.”
Brahmā said:
“World-Honored One! Among all sentient beings there are three kinds: those of sharp faculties, those of moderate faculties, and those of dull faculties. Those of sharp faculties can receive it. We pray that the World-Honored One teach the Dharma for their sake.”
I said:
“Brahmā, listen! Listen! Now I shall open the gate of ambrosia in the city of Vārāṇasī for all sentient beings, turn the Dharma wheel, and proclaim the Middle Way. All sentient beings neither destroy all bonds completely, nor are they unable to destroy them; neither are they destruction nor non-destruction; therefore it is called the Middle Way. Not rescuing sentient beings is not inability to rescue them; this is the Middle Way. It is neither that all things are accomplished nor that they are not accomplished; this is called the Middle Way.
Whatever is spoken, one does not proclaim oneself as the teacher, nor call others disciples; this is called the Middle Way. Teaching the Dharma is not for gain, yet it is not without results; this is called the Middle Way. Speaking correctly, speaking directly, speaking at the proper time, speaking truthfully, without falsehood, wondrous and supreme—these dharmas are called seeing through hearing.”
Good man! The characteristics of the Tathāgata’s mind truly cannot be seen. If there are good men or good women who wish to see the Tathāgata, they must rely upon these two causes and conditions.