THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME XXIX
CHAPTER 11: THE BODHISATTVA LION’S ROAR 3
Bodhisattva Lion’s Roar said:
World-Honored One! As the Buddha has taught, all dharmas have two kinds of causes: one is the proper cause, and the other is the conditioning cause. Because of these two causes, there is neither bondage nor liberation. These five aggregates arise and perish moment by moment. Since they arise and perish, what is there that can be called bondage and liberation?
World-Honored One! Because of these five aggregates, the subsequent five aggregates arise. These five aggregates themselves perish and do not come to the other aggregates. Although they do not come to the other aggregates, they can give rise to those aggregates. It is like a seed giving rise to a sprout: the seed does not come to the sprout, yet although it does not come to the sprout, it can give rise to the sprout. Sentient beings are likewise. How then can there be bondage and liberation?
Good man! Listen carefully! Listen carefully! I will explain this clearly for you. Good man! When a person is about to die, they suffer greatly. Their relatives surround them, crying out in sorrow. That person is frightened and does not know whom to seek help from or rely upon. Although they possess the five sense faculties, they are no longer aware; their hands and feet tremble and cannot be controlled; their body becomes cold, their vital warmth is about to disappear, and they see the signs of the good and evil karmic retributions they previously created.
Good man! When the sun is about to set, the shadows of mountains and hills fall toward the east; they never fall toward the west. The karmic results of sentient beings are also like this. When this five-aggregate body perishes, the other five-aggregate body continues to arise. It is like when a lamp is lit, darkness disappears; when the lamp goes out, darkness appears.
Good man! It is like a wax seal pressed into clay. The seal combines with the clay; after the seal is pressed, the lines and letters appear. Yet this wax seal does not transform into the clay; the lines and letters do not come from the clay, nor do they come from somewhere else. Because the seal is the cause and condition, the lines and letters arise.
When the present five aggregates perish, the intermediate-state body arises. The present five aggregates never transform into the intermediate-state body. The intermediate-state body does not arise by itself, nor does it come from another place; it arises because of the present body. It is like the seal pressed into clay: after pressing, the lines appear. Although the names are not different, the times are each distinct.
Therefore, I say that the intermediate-state body cannot be seen by the physical eye; only the heavenly eye can perceive it. The intermediate-state body has three kinds of nourishment: first, thought nourishment; second, contact nourishment; third, mental nourishment.
The intermediate-state body has two kinds: one is the result of wholesome karma, and the other is the result of unwholesome karma. Because of wholesome karma, it has wholesome thought and examination; because of unwholesome karma, it has unwholesome thought and examination.
When the father and mother unite, according to the causes and conditions of karma, it goes to that place to receive birth. Toward the mother it gives rise to attachment; toward the father it gives rise to anger. When the father’s semen is emitted, it takes it to be its own and then the mind rejoices, giving rise to delight. Because of these three causes and conditions of afflictions, the intermediate-state body perishes and the subsequent five-aggregate body arises.
It is like a seal pressed into clay; after pressing, the lines appear. When born, the faculties may be complete or incomplete. A person with complete faculties sees forms and gives rise to desire. Because desire arises, it is called craving. Because of delusion, desire arises, and therefore it is called ignorance.
Because of the two causes and conditions of craving and ignorance, all the objects that are perceived become distorted: impermanent things are seen as permanent, non-self is seen as self, what is not pleasurable is seen as pleasurable, and what is impure is seen as pure.
Because of these four distortions, one creates wholesome and unwholesome karma. Afflictions create karma, and karma creates afflictions. This is called bondage. Because of this meaning, it is called the arising of the five aggregates.
If this person is able to associate with Buddhas, disciples of Buddhas, and spiritual friends, they will hear and receive the twelve divisions of scriptural teachings. Because of hearing the Dharma, they contemplate wholesome objects. Because of contemplating wholesome objects, they attain great wisdom. Great wisdom is called right view. Because they attain right view, they give rise to regret concerning birth and death.
Because of this regret, they do not delight in birth and death. Because they do not delight in it, they break the mind of craving. Because they break the mind of craving, they cultivate the Noble Eightfold Path. Because they cultivate the Noble Eightfold Path, they attain freedom from birth and death. Because they are free from birth and death, they are called liberated.
It is like fire that does not encounter fuel; this is called extinction. Because birth and death are extinguished, it is called nirvāṇa. Because of this meaning, it is called the extinction of the five-aggregate body.
Bodhisattva Lion’s Roar said:
In empty space there are no thorns, so why say that they are pulled out? The five aggregates are not bound; how then can one say they are bondage?
The Buddha said:
Good man! Because the chains of afflictions bind the five aggregates, when one separates from the five aggregates there are no separate afflictions. When one separates from afflictions, there are no separate five aggregates.
Good man! It is like a pillar that supports the roof of a house. Apart from the house, there is no pillar; apart from the pillar, there is no house. The five-aggregate body of sentient beings is also like this. Because there are afflictions, it is called bondage; because there are no afflictions, it is called liberation.
Good man! It is like a fist, joined hands, and bondage. These three things come together and separate, arise and perish, and there is no separate dharma among them. The five aggregates of sentient beings are also like this. Because there are afflictions, it is called bondage; because there are no afflictions, it is called liberation.
Good man! It is said that name-and-form binds sentient beings. If name-and-form perishes, there are no sentient beings. Apart from name-and-form, there is no separate sentient being; apart from sentient beings, there is no separate name-and-form. Thus it is also said that name-and-form binds sentient beings, and it is also said that sentient beings bind name-and-form.
Bodhisattva Lion’s Roar said to the Buddha:
World-Honored One! The eye does not see itself, the finger does not touch itself, the knife does not cut itself, and feeling does not feel itself. How then can the Tathāgata say that name-and-form binds name-and-form? Why? Because saying that name-and-form binds sentient beings, while saying sentient beings is precisely name-and-form. If one says name-and-form binds sentient beings, then it is name-and-form binding name-and-form.
The Buddha said:
Good man! When two hands grasp each other, there is no other dharma that comes to make them grasp each other. Name and form are also like this. Because of this meaning, I say that name-and-form binds sentient beings. If one separates from name-and-form, one attains liberation. Therefore, I say that sentient beings are liberated.
Bodhisattva Lion’s Roar said to the Buddha:
World-Honored One! If having name-and-form is bondage, then are Arhats who have not yet separated from name-and-form also bound?
Good man! There are two kinds of liberation: first, liberation from the cause of birth and death; second, liberation from the result. Liberation from the cause of birth and death means ending the afflictions and destroying all fetters, so that the seeds of the fetters can no longer bind. Because Arhats have not yet ended the results, they are called bound by results.
Arhats do not see Buddha-nature. Because they do not see it, they cannot attain Unsurpassed Complete and Perfect Enlightenment. For this reason, it can be said that they are bound by results, but it cannot be called bondage by name-and-form.
Good man! It is like lighting a lamp. When the oil has not yet run out, the flame does not go out. When the oil is exhausted, the flame must go out.
Good man! The oil is an analogy for all afflictions; the lamp is an analogy for sentient beings. All sentient beings, because of the oil of afflictions, do not enter Nirvāṇa. If they completely cut off afflictions, they enter Nirvāṇa.
Bodhisattva Lion’s Roar said:
World-Honored One! The lamp and the oil have two different natures, but sentient beings and afflictions are not like this. Sentient beings are afflictions, and afflictions are sentient beings. Sentient beings are called the five aggregates, and the five aggregates are called sentient beings. The five aggregates are called afflictions, and afflictions are called the five aggregates. How then can the Tathāgata compare them to a lamp?
The Buddha said:
Good man! There are eight kinds of analogies: first, the sequential analogy; second, the reverse analogy; third, the manifest analogy; fourth, the non-analogy; fifth, the prior analogy; sixth, the subsequent analogy; seventh, the prior-and-subsequent analogy; eighth, the pervasive analogy.
What is the sequential analogy? As it is said in the sutras: When there is a great rain, the ditches and channels all become filled with water. When the ditches and channels are full, the small pits also become full. When the small pits are full, the large pits become full. When the large pits are full, the small streams become full. When the small streams are full, the great streams become full. When the great streams are full, the small ponds become full. When the small ponds are full, the large ponds become full. When the large ponds are full, the small rivers become full. When the small rivers are full, the great rivers become full. When the great rivers are full, the great ocean becomes full.
The Dharma rain of the Tathāgata is also like this, causing sentient beings to become complete in moral conduct. Because moral conduct is complete, the mind is complete in freedom from regret. Because the mind is complete in freedom from regret, joy is complete. Because joy is complete, separation from defilements is complete. Because separation from defilements is complete, peace and stability are complete. Because peace and stability are complete, right concentration is complete. Because right concentration is complete, right view is complete. Because right view is complete, disenchantment and renunciation are complete. Because disenchantment and renunciation are complete, repudiation is complete. Because repudiation is complete, liberation is complete. Because liberation is complete, Nirvāṇa is perfected. This is called the sequential analogy.
What is a reverse analogy? The great ocean has its source in great rivers; great rivers have their source in small rivers; small rivers have their source in large ponds; large ponds have their source in small ponds; small ponds have their source in great streams; great streams have their source in small streams; small streams have their source in large pits; large pits have their source in small pits; small pits have their source in ditches and channels; ditches and channels have their source in heavy rain. Nirvana has its source in liberation; liberation has its source in admonishment; admonishment has its source in weariness and detachment; weariness and detachment have their source in right view; right view has its source in right concentration; right concentration has its source in peace and stability; peace and stability have their source in separation; separation has its source in joy; joy has its source in freedom from regret; freedom from regret has its source in maintaining precepts; maintaining precepts has its source in the rain of Dharma. This is called a reverse analogy.
What is a present analogy? As stated in the sutras, the nature of the minds of sentient beings is like monkeys and apes. The nature of monkeys and apes is to abandon one thing and grasp another. The nature of the minds of sentient beings is also like this, grasping forms, sounds, smells, tastes, sensations, and phenomena without temporary cessation. This is called a present analogy.
What is a non-analogy? In the past, I said to King Pasenadi: “Great King! Suppose there were a trusted person who came from the four directions and said: ‘Great King! There are four great mountains coming from the four directions that intend to harm the people. If you hear this, what plan should you make?’” The king replied: “World-Honored One! If this were truly the case, there would be no place to escape. One should only wholeheartedly uphold precepts and practice giving.” I then praised him: “Excellent! Great King! The four mountains I speak of are the birth, aging, sickness, and death of sentient beings. Birth, aging, sickness, and death constantly come to sentient beings. Why does the great king not cultivate the practice of upholding precepts and giving?” The king replied: “World-Honored One! What result comes from upholding precepts and giving?” I said: “Great King! Upholding precepts and giving will allow one to enjoy happiness in the realms of gods and humans.” The king said: “World-Honored One! Does the Nigrodha tree, by upholding precepts and giving, also enjoy the blessings of peace and security in the realms of gods and humans?” I said: “Great King! The Nigrodha tree cannot uphold precepts, cultivate practice, or practice giving. If it could do these things, it would also enjoy blessings like a person.” This is a non-analogy.
What is a prior analogy? The sutras say: Just as a person who loves beautiful flowers, while picking them, is swept away by water, sentient beings are likewise submerged by the waters of birth and death because they crave the pleasures of the five desires. This is called a prior analogy.
What is a subsequent analogy? As the Dhammapada says:
Do not underestimate a small evil,
Thinking it will bring no harm.
A drop of water, though little,
Gradually fills a large vessel.
This is called a subsequent analogy.
What is a prior-and-subsequent analogy? It is like a banana tree: when it produces fruit, it dies. Foolish people who gain benefits and offerings are also like this, like a donkey that becomes pregnant and whose life will not last long.
What is a comprehensive analogy? As stated in the sutras, in the Trāyastriṃśa Heaven there is a tree called Pārijāta. Its roots extend five yojanas deep into the earth; it rises one hundred yojanas high; its branches and leaves spread fifty yojanas wide; its leaves are golden in color. When the gods see it, they give rise to joy, thinking that before long these leaves will fall. When the gods see the leaves fall, they again rejoice, thinking that the branches will soon change color. When the branches have changed color, they again rejoice, thinking that soon buds will appear. When the gods see the buds, they again rejoice, thinking that these buds will soon blossom into flowers. When the flowers bloom, their fragrance spreads fifty yojanas, and their radiance shines eighty yojanas. At that time, the gods spend the three summer months enjoying themselves beneath this tree.
O virtuous one! The disciples of the Tathāgata are also like this. The golden leaves represent the disciples of the Buddha who have thoughts of leaving home. The falling leaves represent the disciples of the Buddha who shave their beards and hair. The branches changing color represent the disciples of the Buddha who perform the fourfold karma ceremony and receive full ordination. The newly appearing buds represent the disciples of the Buddha who arouse the mind of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). The buds represent Bodhisattvas of the Ten Stages who see Buddha-nature. The blossoming represents Bodhisattvas who attain Anuttara-samyak-sambodhi. The fragrance represents causing countless sentient beings in the ten directions to uphold the precepts. The radiance represents the name of the Tathāgata resounding throughout the ten directions without obstruction. The three summer months represent the three kinds of right concentration. The gods of the Trāyastriṃśa Heaven enjoying themselves represent Buddhas in Great Nirvana attaining eternal bliss, self, purity, and permanence. This is called a comprehensive analogy.
O virtuous one! When presenting analogies, it is not necessary to take the whole; one may take a small part, a larger part, or the entirety. For example, saying that the Buddha’s face is like a full moon is called taking a small part.
O virtuous one! Suppose there is a person who has never seen milk and asks someone what milk is like. That person replies that it is like water, honey, and a conch shell. Water has the characteristic of wetness, honey has the characteristic of sweetness, and the conch shell has the characteristic of color. Although these three things are used as analogies, they are not truly milk.
I also speak of the analogy of a lamp. Sentient beings are likewise like this.
O virtuous one! Without water there is no river; likewise, without the five aggregates there is no sentient being.
O virtuous one! If the cart, wheels, axle, spokes, and rim are separated, there is no longer a cart. Sentient beings are also like this.
O virtuous one! If you wish to match the Dharma with the analogy of the lamp, listen and I will explain it. The lamp wick represents the twenty-five realms of existence; the oil represents craving and attachment; the light represents wisdom; dispelling darkness represents destroying ignorance; the heat represents the Noble Path. Just as when a lamp runs out of oil, the flame is extinguished, when sentient beings exhaust craving and attachment, they see Buddha-nature. Although they possess name and form, they are not bound by them. Although they dwell within the twenty-five realms, they are not defiled by those realms.
Lion’s Roar asked:
“World-Honored One! The five aggregates of sentient beings are empty and there is nothing there. Then who receives the teachings of the Dharma and cultivates the path of practice?”
The Buddha said:
“O virtuous one! All sentient beings possess the mind of thought, the mind of wisdom, the mind of arising, the mind of diligence, the mind of faith, and the mind of concentration. Although these minds arise and cease moment by moment, they remain similar and continuous without interruption; therefore, they are called cultivation of practice.”
Lion’s Roar asked:
“World-Honored One! These phenomena all perish moment by moment. Since this moment-by-moment cessation is also similar and continuous, how can one cultivate practice?”
The Buddha said:
“O virtuous one! Just as a lamp, although it perishes moment by moment, has light that dispels darkness, so too do all phenomena that arise and cease moment by moment.
O virtuous one! Just as sentient beings eat and drink, although each moment passes away, it still enables a hungry person to become full. It is like good medicine: although it perishes moment by moment, it can still cure illness. Just as the light of the sun and moon, although it perishes moment by moment, still causes plants and trees to grow.
O virtuous one! You ask: Since things perish moment by moment, how can there be growth? Because the mind is uninterrupted, it is called growth.
O virtuous one! It is like a person reading a book. The words and sentences being read do not appear at the same time. The previous character does not arrive at the middle, and the middle character does not arrive at the later one. The reader, the characters, and thoughts all perish moment by moment, yet through long practice one becomes proficient.
O virtuous one! It is like a goldsmith: from the time he first learns his craft until his hair turns white, although each moment passes away and what was before does not reach what comes after, through accumulated practice his work becomes increasingly skillful. Therefore, he is called an excellent goldsmith. Reading and reciting sutras is also like this.
O virtuous one! It is like a seed: the earth does not tell it, ‘You should produce a sprout.’ Because of its natural nature, the sprout grows by itself. Likewise, the flower does not tell itself, ‘You should form a fruit’; because of its natural nature, the fruit forms by itself. The cultivation of sentient beings is also like this.
O virtuous one! It is like counting numbers: one does not become two, and two does not become three. Although each moment perishes, it reaches thousands and tens of thousands. The cultivation of sentient beings is also like this.
O virtuous one! Just as a lamp’s flame perishes moment by moment, the previous flame does not tell the next flame, ‘I have ceased, you arise, and dispel the darkness.’
O virtuous one! Just as a newborn calf immediately seeks milk to drink, its ability to find milk is not taught by anyone. Although each moment perishes, the one who was hungry before later becomes full. Therefore, know that the before and after are not identical. If they were identical, there would be no difference. The cultivation of sentient beings is also like this. Although at the beginning there is no progress, through long practice they can destroy all afflictions.”
Bodhisattva Lion’s Roar said:
“World-Honored One! As the World-Honored One has said, a person who has attained the fruit of Stream-entry, even if reborn in an evil land, still upholds the precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol. The five aggregates body of a Stream-enterer has already perished here, so it does not go to an evil land. Practitioners are the same; they do not go to an evil land. If this is analogous, then why are they not born in a pure and wondrous realm? If the five aggregates body in an evil land is not the five aggregates body of the Stream-enterer, then from where does it refrain from creating evil karma?”
“Good man! Although a Stream-enterer may be born in an evil land, he completely does not lose the name of Stream-enterer. The five aggregates body is not identical; therefore, I use the example of a calf as a simile. Although a Stream-enterer is born in an evil realm, because of the power of the path, he does not create evil karma. Good man! It is like this: because there is a lion king on Fragrance Mountain, all flying birds and running beasts hide and dare not approach this mountain. Sometimes the lion king goes to Snow Mountain, but all birds and beasts still do not approach Fragrance Mountain. A Stream-enterer is likewise. Although he does not cultivate the path, because of the power of the path, he does not create evil karma.
Good man! It is like someone who drinks ambrosia. Although the substance of ambrosia has already been digested, the power of the medicine can cause the person who drank it not to grow old and not to die. Good man! It is like on Mount Sumeru there is a supreme medicine called Ling-jia-li. A person who takes this medicine, although he perishes moment by moment, because of the power of the medicine, the person who takes it never encounters the suffering of illness.
Good man! It is like the seat of a Wheel-Turning King. Although the king is not sitting there, no one dares to approach it. Why? Because of the king’s majestic power. A Stream-enterer is likewise. Although he is born in an evil land and does not cultivate the path, because of the power of the path, he does not create evil karma.
Good man! The five aggregates body of the Stream-enterer disintegrates here. Although he is born with another five aggregates body, he still does not lose the five aggregates body of the Stream-enterer. Good man! It is like sentient beings: because they seek the fruit, they diligently cultivate, fertilize, water, and nurture the seed. Before obtaining the fruit, the seed may become ruined, yet it is still said that the fruit is obtained because of the seed as its cause. The five aggregates body of the Stream-enterer is also like this.
Good man! It is like a person with great wealth who has only one son, and that son dies young. That son has a son in another land. The wealthy person suddenly passes away. The grandson hears the news, returns, and receives the inheritance. Although he knows that the wealth was not created by him, he still receives it and no one prevents him. Why? Because he belongs to the same family line. The five aggregates body of the Stream-enterer is also like this.”
Bodhisattva Lion’s Roar said:
“World-Honored One! As the Buddha’s verse says:
‘A bhikshu, if he cultivates
Precepts, concentration, and wisdom,
Should know that he does not regress
And draws near the Great Nirvana.’
World-Honored One! What is the cultivation of precepts? What is the cultivation of concentration? What is the cultivation of wisdom?”
The Buddha said:
“Good man! If a person upholds the prohibitive precepts only because he wishes to benefit himself, to enjoy the pleasures of the heavens and the human realm, not because of liberating all sentient beings, not because of protecting the unsurpassed true Dharma, but because of seeking profit and fearing the three evil paths; because of livelihood, beauty, strength, safety, unobstructed eloquence; because of fearing the laws of the king, fearing a bad reputation, or because of worldly affairs—if he protects the precepts in this way, it cannot be called cultivating the precepts.
Good man! What is truly called cultivating the precepts? When upholding the precepts, if one does so for the liberation of all sentient beings, for protecting the true Dharma, so as to save those who have not yet been saved, explain to those who do not yet understand, provide refuge for those who have not yet taken refuge, and cause those who have not entered Nirvana to enter Nirvana; when cultivating in this way, one does not see the precepts, does not see the characteristics of the precepts, does not see the person who upholds them, does not see karmic results, and does not investigate violations—then, good man, if one can attain this, only then is it called cultivating the precepts.
What is called cultivating right concentration? When cultivating right concentration, if it is for one’s own liberation and for benefits, rather than for sentient beings or protecting the Dharma; if it is because one sees the faults of greed, desire for food, sees the male and female organs, the nine impure openings, or sees conflict, quarrelling, and mutual killing; if one cultivates right concentration because of these things, it is not called cultivating right concentration.
Good man! What is called truly cultivating right concentration? If one cultivates right concentration for the sake of sentient beings, then toward sentient beings one has an equal mind; it is for causing sentient beings to attain the irreversible Dharma, causing sentient beings to attain the noble mind, causing sentient beings to attain the Mahayana, wishing to protect the unsurpassed Dharma, causing sentient beings not to regress from the Bodhi mind, causing sentient beings to attain the Shurangama, causing sentient beings to attain the Vajra Samadhi, causing sentient beings to attain Dharani, causing sentient beings to attain the four unobstructed knowledges, and causing sentient beings to see Buddha-nature. When practicing, one does not see samadhi, does not see the practitioner, and does not see the karmic result. Then, good man, if one can be like this, it is called cultivating right concentration.
What is cultivating wisdom? If a person cultivates contemplation and thinks: ‘If I cultivate wisdom in this way, I will be liberated from the three evil realms. Then who can benefit all sentient beings? Who can remain in the path of birth and death and liberate sentient beings? A Buddha’s appearance in the world is difficult to encounter, like the Udumbara flower. Now I can cut off afflictions and bonds and surely attain liberation. Therefore, I should diligently cultivate wisdom to quickly eliminate afflictions and soon attain liberation.’ If one cultivates in this way, it is not called cultivating wisdom.
What is called truly cultivating wisdom? A wise person, observing the suffering of birth, old age, and death, sees that all sentient beings are obscured by ignorance and do not know how to cultivate the unsurpassed path. He vows: ‘May I use this body of mine to receive and bear the suffering and afflictions in place of sentient beings. May the poverty, lowliness, broken precepts, greed, anger, and ignorance of sentient beings all gather upon my own body. May sentient beings not be attached to greed and not be bound by name and form. May sentient beings quickly escape birth and death. I alone will remain in birth and death without weariness. May all sentient beings attain Unsurpassed Right and Equal Enlightenment.’
When cultivating in this way, one does not see wisdom, does not see the characteristics of wisdom, does not see the person cultivating, and does not see the karmic result. This is called cultivating wisdom.
Good man! A person who cultivates precepts, concentration, and wisdom in this way is called a Bodhisattva. A person who cannot cultivate precepts, concentration, and wisdom in this way is called a Shravaka.
Furthermore, good man! What else is called cultivating precepts? It is being able to destroy the sixteen evil forms of livelihood among all sentient beings. What are the sixteen? First, raising sheep to fatten them and then selling them for profit; second, buying sheep for profit to slaughter them; third, raising pigs to fatten them and selling them for profit; fourth, buying pigs for profit to slaughter them; fifth, raising calves to fatten them and selling them for profit; sixth, buying cattle for profit to slaughter them; seventh, raising chickens to fatten them and selling them for profit; eighth, buying chickens for profit to slaughter them; ninth, fishing; tenth, being a hunter; eleventh, robbery; twelfth, being a butcher; thirteenth, using nets to capture birds; fourteenth, speaking with a forked tongue; fifteenth, serving as a prison guard; sixteenth, using spells to capture dragons. Being able, for the sake of sentient beings, to permanently cut off these sixteen evil activities is called cultivating precepts.
What is cultivating concentration? It is being able to abandon all worldly concentrations, such as the concentration of non-body, which can cause sentient beings to develop mistaken thoughts and regard it as Nirvana. There are the concentration of boundless mind, worldly analysis concentration, worldly nature concentration, worldly person concentration, the concentration of neither perception nor non-perception, and so on. These methods of concentration can cause sentient beings to develop mistaken thoughts and regard them as Nirvana. If one can completely abandon such concentrations, it is called cultivating right concentration.
What is called cultivating wisdom? It is being able to destroy worldly wrong views. All sentient beings possess wrong views. These include grasping form as self and also as belonging to self; believing that self exists within form and form exists within self, and likewise up to consciousness. Some say permanence itself is self, and when form perishes, self remains. Some say form itself is self, and when form perishes, self also perishes. Some say the creator is called self, and the experiencer is called form. Some say the creator is called form, and the experiencer is called self. Some say there is no creator and no experiencer, that things arise and perish by themselves and are not caused by conditions. Some say there is no creator and no experiencer, and everything is created by sovereignty. Some say there is no creator and no experiencer, and everything is created by time. Some say there is no creator and no experiencer, and all are called sentient beings because of the five great elements such as earth and so forth.
Good man! If one can destroy such wrong views of sentient beings, it is called cultivating wisdom.
Good man! Cultivating precepts is to make the body peaceful and still. Cultivating right concentration is to make the mind peaceful and still. Cultivating wisdom is to eliminate doubt. Eliminating doubt is for cultivating the path. Cultivating the path is for seeing Buddha-nature. Seeing Buddha-nature is for attaining Unsurpassed Right and Equal Enlightenment. Attaining Unsurpassed Right and Equal Enlightenment is for attaining unsurpassed Great Nirvana. Attaining Great Nirvana is for eliminating all birth and death, all afflictions, all existences, all realms, and all truths of sentient beings; eliminating birth and death until even eliminating truths, in order to attain the eternal, blissful, self, and pure Dharma.”
Bodhisattva Lion’s Roar said:
“World-Honored One! As the Buddha has taught, if that which neither arises nor perishes is called Great Nirvana, then birth is also neither arising nor perishing. Why is it not called Nirvana?”
“Good man! Yes, indeed! Yes, indeed! It is exactly as you have said. Birth, although also neither arising nor perishing, has a beginning and an end.”
“World-Honored One! This Dharma of birth and death is also without beginning and without end. If it is without beginning and without end, it should be called eternal. And what is eternal is Nirvana. Why then is birth and death not called Nirvana?”
“Good man! The Dharma of birth and death has causes and effects. Because it has causes and effects, it cannot be called Nirvana. Why? Because the nature of Nirvana originally has neither cause nor effect.”
Bodhisattva Lion’s Roar said:
Venerable World-Honored One! Speaking of Nirvāṇa, there are also causes and effects, as the Buddha has taught:
From causes, one is born in the heavens.
From causes, one falls into the evil destinies.
From causes, one attains Nirvāṇa.
Therefore, all have causes.
In the past, the Buddha said to the bhikkhus: “Now I shall speak of the path and fruit of the Śramaṇa.” Speaking of Śramaṇa means a person who is able to fully cultivate morality, concentration, and wisdom. The path is the Eightfold Noble Path. The fruit of the Śramaṇa is Nirvāṇa. Venerable World-Honored One! Is such Nirvāṇa not a fruit? Why today does the Buddha say that the nature of Nirvāṇa has neither cause nor fruit?
The Buddha taught:
Good man! I have explained that the cause of Nirvāṇa is Buddha-nature. The nature of Buddha-nature does not produce Nirvāṇa, therefore I say that Nirvāṇa has no cause. Because it is able to destroy afflictions, it is called the fruit of Great Nirvāṇa. This Nirvāṇa does not arise from the path, therefore it is called without fruit. Thus, Nirvāṇa has no cause and no fruit.
Bodhisattva Lion’s Roar asked:
Venerable World-Honored One! Is the Buddha-nature of sentient beings something shared in common, or does each have it separately? If it is shared in common, then when one person realizes Unsurpassed Right and Equal Enlightenment, all sentient beings should likewise attain realization. Just as twenty people may have one enemy in common; if one person is able to eliminate that enemy, then the other nineteen people would also be rid of that enemy. Buddha-nature is likewise: when one person attains it, others should also attain it. If each sentient being separately possesses Buddha-nature, then it would be impermanent. Why? Because it can be counted. But the Buddha says that the Buddha-nature of sentient beings is neither one nor two. If it were possessed separately, then one should not say that all Buddhas are equal, nor should one say that Buddha-nature is like empty space.
The Buddha taught:
Good man! The Buddha-nature of sentient beings is neither one nor two; all Buddhas are equal like empty space. All sentient beings equally possess Buddha-nature. If one can cultivate the Eightfold Noble Path, one should know that this person clearly sees it. Good man! On the Snow Mountain there is a kind of grass called Patience. If cattle eat this grass, they produce the substance called ghee. The Buddha-nature of sentient beings is likewise.
Bodhisattva Lion’s Roar asked:
According to the Buddha’s teaching, is the Patience grass one or many? If it is one, when one cow eats it, it would be exhausted. If it is many, why does the Buddha say that the Buddha-nature of sentient beings is likewise? As the Buddha says, if someone cultivates the Eightfold Noble Path, they see Buddha-nature. This meaning is not correct. Why? If the Noble Path is one, like the Patience grass, then it should be exhausted. If the Noble Path is exhausted, then after one person completes cultivation, others would have no share. If the Noble Path is many, then why does cultivating it fully still not cause one to be called Omniscient?
The Buddha taught:
Good man! It is like a straight and level road. All sentient beings travel on the road without obstruction. In the middle of the road there is a tree that spreads a cool and refreshing shade. Travelers stop and rest beneath the shade, but the shade of the tree remains always the same, neither changing nor being destroyed, and no one carries it away. The straight and level road is an analogy for the Noble Path; the shade is an analogy for Buddha-nature. Good man! It is like a great city with only one gate. Although many people enter and leave through it, there is no obstruction, and no one destroys it or carries it away. Good man! It is like a bridge over which many people travel; no one blocks or obstructs it, destroys it, or carries it away. Good man! It is like a physician who treats all kinds of illnesses; no one prevents the physician from treating one person while abandoning another. The Noble Path and Buddha-nature are likewise.
Bodhisattva Lion’s Roar asked:
Venerable World-Honored One! The examples given by the Buddha, according to their meaning, are not like this. Why? Because the person who goes before on the road would obstruct the person who follows later. How can it be said that there is no obstruction? The other examples are the same. If the Noble Path and Buddha-nature are like this, then when one person practices, they should obstruct others.
The Buddha taught:
Good man! Regarding what you have asked, the meaning is not appropriate. The examples I have given are analogies of only a partial aspect, not analogies of everything. Good man! Ordinary worldly roads often have obstacles; that differs from this and cannot be considered equal. The unconditioned path is not like that. It can enable sentient beings to have no obstruction, always equal, without duality, without place, and without distinctions between this and that. Such a Right Path can serve as the illuminating cause for the Buddha-nature of all sentient beings, but it does not serve as a producing cause, just as a bright lamp illuminates objects clearly. Good man! All sentient beings alike have ignorance as a condition for formations, but one cannot say that after one person’s ignorance becomes the condition for formations, others therefore should not have it. All sentient beings have ignorance as a condition for formations; therefore, the twelve links of dependent origination are said to be all equal. Sentient beings cultivating the unconditioned path are likewise: it cuts off the afflictions of sentient beings and the paths through the realms of the four kinds of birth. For this reason it is called equality. Those who realize it have vision and knowledge in which there is no obstruction between self and others, and therefore they are called Omniscient.
Bodhisattva Lion’s Roar asked:
All sentient beings do not have the same body. Some have the body of a god, the body of a human, the body of an animal, the body of a hungry ghost, or the body of a being in hell. These different bodies are not one; why then is Buddha-nature said to be one?
The Buddha taught:
Good man! It is like someone placing poison in milk. From fresh milk up to ghee, all contain poison. Fresh milk is not called condensed milk, condensed milk is not called fresh milk, and so on until ghee; the names change, but the nature of the poison does not disappear. Throughout the five stages, it is the same. If one drinks ghee and does not die, then in truth no poison was placed in the ghee. The Buddha-nature of sentient beings is likewise. Although they undergo different bodies throughout the five destinies, Buddha-nature is eternally constant, singular, and unchanging.
Bodhisattva Lion’s Roar asked:
O World-Honored One! Among the sixteen great countries there are six great cities: the city of Śrāvastī, the city of Bhajita, the city of Campā, the city of Vaiśālī, the city of Vārāṇasī, and the city of Rājagṛha. These six cities are very great. Why did You abandon these cities and come to the small, narrow, ugly city of Kuśinagara to enter Nirvāṇa?
Good son! You should not say that the city of Kuśinagara is a small, narrow, ugly frontier place. Rather, you should say that this city is adorned with wondrous merits. Why? Because this is a place where Buddhas and Bodhisattvas often come. Good son! It is like the house of a poor person: if a king passes by, one should praise that house as possessing complete blessings and merits, adorned in such a way that the king would come and reside there. Good son! It is like a person suffering from a serious illness who drinks an inferior and poor-quality medicine; after drinking it, he recovers, and then praises that medicine as excellent and good because it cured his illness. Good son! It is like a person traveling by boat on the great ocean. The boat breaks and sinks, leaving him without support, but by holding onto a corpse he is able to reach the shore. After reaching the shore, he rejoices and praises that he was able to find safety because of the corpse. The city of Kuśinagara is also like this: it is a place reached by Buddhas and Bodhisattvas. How can you say that this city is a small, narrow, ugly frontier place?
Good son! I remember in the distant past, countless kalpas ago, that kalpa was called Good Awareness. At that time, there was a Holy King of the Kauśika clan who possessed the seven treasures and had a thousand sons. This king was the first to build this city. Its surrounding length and width extended twelve yojanas, adorned with the seven treasures. There were many rivers, with pure, gentle, sweet, and delicious waters. These were the rivers Nairañjanā, Airāvatī, Hiraṇyavatī, Īṣumatī, and Vipaśyanā. Altogether there were five hundred such rivers. On both banks of the rivers, trees flourished, and flowers and fruits were fresh and abundant. The people of that time had immeasurably long lifespans.
At that time, after more than one hundred years had passed, the Wheel-turning Sage King proclaimed: “As the Buddha has taught, all phenomena are impermanent. If anyone cultivates the ten wholesome deeds, they can eliminate that suffering caused by impermanence.” The people heard this and all together upheld and practiced the ten wholesome deeds.
At that time, I heard the name of the Buddha, reflected upon it, cultivated, received, and maintained the ten wholesome deeds. At first, I aroused the aspiration for Anuttara-samyak-saṃbodhi. After generating this aspiration, I then taught this Dharma to immeasurable and boundless sentient beings, saying that all phenomena are impermanent and subject to decay and change. Therefore, today I continue to remain in this place, expounding the Dharma of impermanence and transformation; only the Buddha-body is the permanently abiding Dharma. I remember the causes and conditions created in previous lives, and therefore now come to this place to enter Nirvāṇa, also wishing to repay the kindness of this place from my former life. For this reason, I said in the sutra: “My relatives are those who have received my kindness; they must repay that kindness.”
Furthermore, good son! In ancient times, when the lifespan of sentient beings was immeasurable, this city was called Kuśāvatī, and its surrounding width extended fifty yojanas. At that time, in Jambudvīpa, people lived close together and continuously connected with one another. There was a Wheel-turning King named Good Seeing, who possessed the seven treasures and had a thousand sons, ruling over the four continents. His first crown prince contemplated the true Dharma and attained the realization of a Pratyekabuddha. At that time, when the Wheel-turning King saw that his son had become a Pratyekabuddha, possessing dignified conduct and rare supernatural powers, after seeing this, he abandoned the royal throne as one would discard phlegm and saliva, and renounced the world in this Śāla forest. He practiced the mind of loving-kindness for eighty thousand years, and practiced compassion, sympathetic joy, and equanimity, each for eighty thousand years as well.
Good son! You should know that the Holy King Good Seeing at that time was none other than My own body. Therefore, today I constantly delight in practicing these four qualities. These four qualities are called right concentration. For this reason, the Tathāgata’s body is permanent, blissful, self, and pure. Good son! Because of this cause and condition, today I have come to the city of Kuśinagara and, within the twin Śāla trees, entered the samādhi of right concentration.
Good son! I remember in the distant past, countless kalpas ago, this city was called Kapilavastu. In the city there was a king named Pure White, whose queen was Māyā. The king had a son named Siddhārtha. At that time, the prince did not study under a teacher but contemplated and cultivated by himself, attaining Anuttara-samyak-saṃbodhi. This one had two disciples: the first was Śāriputra, the second was Mahāmaudgalyāyana, and his attendant disciple was Ānanda. At that time, the World-Honored One was in the twin Śāla forest expounding the Mahāparinirvāṇa Sūtra. At that time, I was present at that Dharma assembly and heard that all sentient beings possess Buddha-nature. Having heard this, I attained the stage of non-retrogression regarding Bodhi, and personally made the vow: “In the future, when I become a Buddha, may my parents, my land, my name, my disciples, my attendant, and my teaching and transforming of beings all be exactly the same as the World-Honored One today, without any difference.” Because of this cause and condition, today I have come here to expound the Mahāparinirvāṇa Sūtra.
Good son! When I had first renounced the household life and had not yet attained Anuttara-samyak-saṃbodhi, King Bimbisāra of Magadha sent a messenger to say to Me: “Prince Siddhārtha! If You become a Holy King, I will submit to You. If You renounce the household life and attain unsurpassed Bodhi, then please come first to the city of Rājagṛha to teach the Dharma, liberate people, and accept my offerings.” At that time, I silently accepted the king’s invitation.
Good son! When I first attained Anuttara-samyak-saṃbodhi, I immediately traveled toward the country of Gaya. At that time, by the Nairañjanā River there was a Brahmin named Kāśyapa with five hundred disciples, living beside the river seeking the unsurpassed path. Because of this person, I went there to teach the Dharma. Kāśyapa said: “Gautama, I am now one hundred and twenty years old. Throughout the country of Magadha, all the people and even King Bimbisāra believe that I have already attained the fruition of an Arhat. If now I listen to Your teachings and receive the Dharma in Your presence, everyone will become doubtful and think: ‘Is the Venerable Kāśyapa perhaps not an Arhat?’ I hope that Gautama will quickly go elsewhere. If everyone knows that Gautama’s virtues surpass mine, then we will no longer receive offerings.”
At that time I replied: “Kāśyapa, if you are not excessively angry toward Me, allow Me to rest for one night, and I will leave early in the morning.” Kāśyapa said: “Gautama, I have no other intention. I admire and respect You. But in my dwelling there is a poisonous dragon with a fierce nature, and I fear it may harm You.” I said: “Kāśyapa, among all poisons, nothing surpasses the three poisons. I have now eradicated them, so I fear none of the poisons in the world.” Kāśyapa again said: “If You are not afraid, then please stay.”
Good son! At that time, I intentionally manifested the eighteen kinds of miraculous transformations for Kāśyapa, as described in the sutras. Kāśyapa and his five hundred disciples, after seeing and hearing this, all attained the fruition of Arhatship. At that time, Kāśyapa also had two younger brothers: one was Gayā Kāśyapa, and the other was Nadī Kāśyapa. Their teachers, disciples, and retinues, numbering five hundred people, also all attained Arhatship.
At that time, the six teachers of non-Buddhist sects in the city of Rājagṛha heard of this and developed extremely malicious thoughts toward Me. Then I accepted the invitation of the king and went to the city of Rājagṛha. On the way, the king and one hundred thousand people came to welcome Me. I taught the Dharma for them. After hearing the Dharma, eighty-six thousand devas of the desire realm generated the aspiration for Anuttara-samyak-saṃbodhi, one hundred and twenty thousand people accompanying King Bimbisāra attained the fruition of Stream-entry, and immeasurable sentient beings developed the mind of patience.
Upon entering the city, I liberated Śāriputra and Mahāmaudgalyāyana, along with two hundred and fifty disciples of the two, causing them to abandon their non-Buddhist views, renounce the household life, and study Buddhism. I then remained there and accepted the offerings of the king. The six non-Buddhist teachers gathered together and went to reside in the city of Śrāvastī.
In the city of Śrāvastī there was a wealthy elder named Sudatta. Because of arranging a marriage for his son, he went to the city of Rājagṛha and stayed at the home of the elder Sandhāna. In the middle of the night, elder Sandhāna woke up and called to his household members: “Quickly wake up! Sweep and clean, repair and arrange, decorate the house, and prepare food and drink.”
Hearing this, Sudatta thought to himself: “Perhaps this house is about to invite King Bimbisāra of Magadha, or perhaps there is some wedding, gathering, or celebration.” Thinking this, Sudatta sought out elder Sandhāna and asked: “Are you intending to invite King Bimbisāra of Magadha, or is there a wedding, gathering, or celebration? Why are the preparations so urgent and hurried?”
The elder replied: “No, layman! Tomorrow morning I am inviting the Buddha, the unsurpassed Dharma King.”
Upon hearing the name “Buddha,” Sudatta’s whole body’s hairs stood on end. He immediately asked: “What is a Buddha?”
The elder replied: “Have you not heard? In the city of Kapilavastu there was a person of the Śākya clan named Siddhārtha, of the Gautama family. His father was Pure White. When the prince was born not long afterward, the physiognomancers examined his signs and determined that the prince would certainly become a Wheel-turning Sage King, as clearly as seeing an āmalaka fruit in the palm of one’s hand. But the prince had no desire for this, so he left home and renounced the world. Without a teacher, he awakened by himself and attained Anuttara-samyak-saṃbodhi. He eliminated all greed, hatred, and ignorance; he is permanently abiding and unchanging, unborn and undying, without fear or anxiety.
Toward all sentient beings, the Buddha’s mind is equal, like parents loving their only child. His body and mind possess superior qualities beyond all others. Although he surpasses everyone, he has no arrogance. Toward those who help him and those who harm him alike, his mind makes no distinction. His wisdom is completely penetrating, without obstruction regarding all Dharma. He possesses the ten powers, the four fearlessnesses, the five wisdoms, samādhi, great loving-kindness, great compassion, and the three mindfulness establishments. Therefore, he is called Buddha.
Tomorrow morning the Buddha will come to my house to receive the meal offering, so I must be busy making arrangements and have no leisure to receive guests.”
Sudatta said: “Excellent! Elder, the Buddha possesses unsurpassed virtues. Where is He now?”
The elder replied: “The Buddha is currently staying at the Kālanḍaka Bamboo Grove Monastery in the city of Rājagṛha.”
At that time, Sudatta single-mindedly contemplated the Buddha’s virtues of the ten powers, fearlessness, five wisdoms, samādhi, great loving-kindness, great compassion, and the three mindfulness establishments. While he was contemplating in this way, suddenly a brilliant light shone forth, as bright as daytime. He immediately followed the light and went toward the city gate. Because of the Buddha’s spiritual power, the city gate opened by itself.
He left the city gate and came to a roadside shrine dedicated to a deity. Sudatta sincerely bowed before the shrine. Suddenly darkness returned, and he became afraid, wishing to return home.
At that time, at the gate of the city, there was a heavenly being who said to Sudatta: “O noble one! If you go to the place of the Tathāgata, you will obtain many excellent benefits.” Sudatta asked: “What are these excellent benefits?” The heavenly being replied: “O elder! Suppose there were someone who brought jewels and necklaces, a hundred fine horses, a hundred fragrant elephants, a hundred precious chariots, molded a hundred golden men, beautiful and graceful women wearing jeweled necklaces and adorned with various treasures; houses and palaces finely carved and decorated; golden bowls filled with silver grains, and silver bowls filled with golden grains, one hundred of each, and gave all of these as gifts to one person. If he then successively gave such gifts to all the people in the land of Jambudvīpa, the merit gained would still not equal that of a person who gives rise to the aspiration and takes one step toward the place of the Tathāgata.”
Sudatta asked: “Who are you?” He replied: “O elder! I am Victory Banner (Śrīdhvaja), the son of a Brahmin in a former life who was your old friend. In the past, when I saw Śāriputra and Maudgalyāyana, I gave rise to a joyful mind. Because of that, after leaving that body I was born as the prince of the northern heavenly king Vaiśravaṇa and have devoted myself to protecting this city of Rājagṛha. Because I respectfully paid homage to Śāriputra and Maudgalyāyana and gave rise to a joyful mind, I have obtained such an excellent body as this. How much more so would one gain by seeing the Tathāgata, paying homage to Him, and making offerings?”
After hearing this, the elder Sudatta immediately turned back and went straight to where I was. When he arrived, he bowed with his head at my feet. At that time, I taught the Dharma for him. After hearing the Dharma, the elder Sudatta attained the fruit of stream-entry (Sotāpanna). Having attained that fruit, he again invited me, saying: “O Tathāgata, greatly compassionate one, I respectfully invite you to come to the city of Śrāvastī and accept my offerings.”
I asked: “Does your country of Śrāvastī have a monastery capable of accommodating my community of monks?” Sudatta replied: “If the Tathāgata is compassionate enough to come, I will do my utmost to build one.”
O virtuous son! At that time, I silently accepted his request. When the elder Sudatta heard that I had agreed, he said: “Since long ago until now, I have never undertaken such a task. I ask the Tathāgata to allow the Venerable Śāriputra to come and instruct me in the proper methods; I will respectfully follow his instructions.”
At that time, Śāriputra and Sudatta traveled together in one carriage to the city of Śrāvastī. Due to my spiritual power, after only one day and one night they arrived at their resting place. Then Sudatta said to Śāriputra: “Venerable One! Outside this great city, is there a place that is neither too near nor too far, with many ponds and streams, with forests, trees, flowers, and fruits flourishing, pure and quiet? I would like to build a monastery there for the World-Honored One and the Sangha to reside.”
Śāriputra said: “The garden of Prince Jeta is neither too near nor too far, pure and secluded, with many ponds and streams, groves, flowers, and fruits available according to the seasons. This land is very beautiful and suitable for building a monastery.”
After hearing this, Sudatta went to the great elder Jeta and said: “I wish to build residences for the Sangha as an offering to the unsurpassed Dharma King. Only the garden of the great elder can be used for this purpose. Now I wish to purchase it. Would that be possible?”
Jeta replied: “Even if you were to spread gold over the entire ground, I still would not sell it.”
Sudatta said: “Excellent, Jeta! The garden and land now belong to me. You may take the gold.”
Jeta said: “I am not selling the garden, so how could I take the gold?”
Sudatta said: “If your intention is not clear, please go with me to the officials who decide disputes, and let us resolve this matter.”
At that time, the two men went before the officials. The officials decided: “The garden belongs to Sudatta; Jeta shall receive the gold.”
The elder Sudatta immediately had people use carts and horses to transport gold and cover the entire ground. In just one day, only five hundred paces remained uncovered.
Jeta said: “If the elder regrets this, he may stop whenever he wishes.”
The elder Sudatta said: “I do not regret it. I am only considering which storehouse of gold I should take from in order to cover the remaining area.”
Jeta thought: “The Tathāgata is truly the unsurpassed Dharma King. He has taught the wondrous pure Dharma, free from defilement, and thus has caused this man to regard gold so lightly.” He then said to the elder Sudatta: “The remaining land need not be covered with gold. I offer it as a gift, and I myself will build the entrance gate through which the Tathāgata may enter and leave.”
The elder Jeta personally built the entrance gate.
The elder Sudatta, within seven days, built a great hall containing three hundred rooms, sixty-three pure meditation chambers, separate residences for winter and summer, kitchens, bathing houses, places for washing feet, latrines, and all other necessary facilities. Everything was complete.
When the work was finished, the elder took an incense burner, faced toward the city of Rājagṛha, and said: “The construction of the monastery is complete. I humbly request that the Tathāgata, out of compassion and pity for sentient beings, accept residence in this monastery.”
At that time, while I was in the city of Rājagṛha, I knew the thoughts of the elder. I then departed from Rājagṛha together with the great assembly. In the time it takes a strong man to stretch or bend his arm, I had arrived at Sudatta’s monastery in Jeta’s Grove in the city of Śrāvastī.
When I arrived, the elder Sudatta offered all the completed constructions to me. At that time, I accepted them and remained residing there.