THE GREAT PARINIRVANA SUTRA
VOLUME XXXII
Chapter 11: THE BODHISATTVA LION’S ROAR 6
The Bodhisattva Lion’s Roar addressed the Buddha:
World-Honored One! If all karmic actions that receive retribution are not fixed, and if all sentient beings possess Buddha-nature, then they should cultivate the Eightfold Noble Path. For what reason do all sentient beings nevertheless fail to attain this Great Parinirvana?
World-Honored One! If all sentient beings possess Buddha-nature, then they will certainly realize the fruit of Unsurpassed Right and Equal Enlightenment. Why would they need to cultivate the Eightfold Noble Path?
World-Honored One! As this sutra says, there are people who suffer from illness. If they obtain a physician, good medicine, and a caregiver who provides food and drink according to their illness, or if they do not obtain such things, they will all be cured of their illness. All sentient beings are likewise so. Whether they encounter Hearers, Pratyekabuddhas, Buddhas, Bodhisattvas, and good spiritual friends, or hear teachings and cultivate the Noble Path, or do not encounter them, do not hear, and do not cultivate the Noble Path, they will all attain the fruit of Unsurpassed Right and Equal Enlightenment. Why? Because they possess Buddha-nature.
World-Honored One! It is like how no one can prevent the sun and moon from reaching the mountain slope of Ngọch-đa, nor prevent the four great rivers from flowing into the ocean, nor prevent icchantikas from reaching hell. All sentient beings are likewise so. No one can prevent them from attaining the fruit of Unsurpassed Right and Equal Enlightenment. Why? Because they possess Buddha-nature. World-Honored One! Based on this meaning, all sentient beings do not need to practice the Path, but through the power of Buddha-nature they attain the fruit of Unsurpassed Right and Equal Enlightenment, not through the power of cultivating the Noble Path.
World-Honored One! If icchantikas, those who have committed the four grave offenses, and those who have committed the five rebellious crimes cannot attain the fruit of Unsurpassed Right and Equal Enlightenment, then they should need to cultivate. But because of the cause of Buddha-nature, they will certainly attain it; it is not because they cultivate afterward that they attain it.
World-Honored One! It is like a lodestone: although placed far away from iron, through its own power the iron is attracted and adheres to it. The Buddha-nature of sentient beings is likewise so. Therefore, there is no need to diligently cultivate the Noble Path.
The Buddha said:
Good! Good! Noble son! Just as on the banks of the Ganges River there are seven kinds of people, some who enter the river to bathe, some because they fear bandits, and some because they wish to pick flowers. The first person enters the water and sinks. Why? Because they are weak, lack strength, and do not know how to swim. The second person, although sinking, rises up; after rising, sinks again. Why? Because through strength they are able to rise, but because they do not know how to swim, they sink again. The third person sinks and then rises; after rising, does not sink again. Why? Because their body is heavy, they sink; because of their strength, they rise; because they previously practiced swimming, after rising they immediately remain steady. The fourth person enters the water and immediately sinks, sinks and then rises, rises and stands firmly, and looks in all four directions. Why? Because this person’s body is heavy, they sink; because they have strength, they rise; because they know how to swim, they can stand firmly; because they do not know where to emerge, they look in all directions. The fifth person enters the water and immediately sinks, sinks and then rises, rises and stands firmly, stands and looks for the direction, and after looking, swims away. Why? Because of fear. The sixth person enters the water and immediately swims away, reaching a shallow place and stopping there. Why? Because they want to see whether the bandits are near or far. The seventh person has already crossed to the other shore, climbed a high mountain, no longer has fear, has escaped all hostile thieves, and their mind is greatly joyful.
Noble son! The great river of birth and death is likewise so. There are seven kinds of people who, fearing the thieves of afflictions, arouse the aspiration to cross the great river of birth and death. Therefore they leave home, shave their hair and beard, and wear the Dharma robes. After leaving home, they associate with evil friends, listen to their words, and accept false teachings. They believe that the body of sentient beings is the five aggregates, that the five aggregates are the five great elements, and that when sentient beings die, the five elements are completely extinguished. If the five elements are completely extinguished, then why practice wholesome and unwholesome actions? Thus they know neither wholesome nor unwholesome, nor the results of wholesome and unwholesome actions. This is called an icchantika. An icchantika means one who has cut off the roots of goodness. Because the roots of goodness are cut off, they sink in the river of birth and death and cannot emerge. Why? Because their evil karma is heavy and they lack faith, like the first person on the banks of the Ganges.
Noble son! Icchantikas have six causes and conditions that cause them to sink in the three evil paths and be unable to escape. What are the six? First, because evil thoughts burn fiercely within them. Second, because they do not see the future life. Third, because they delight in cultivating afflictions. Fourth, because they abandon the roots of goodness. Fifth, because karmic obstacles obstruct them. Sixth, because they associate with evil spiritual friends.
There are also five actions that cause them to sink in the three evil paths. What are the five? First, engaging in unlawful acts among the bhikkhus. Second, engaging in unlawful acts among the bhikkhunis. Third, freely using the possessions of the Sangha. Fourth, committing unlawful acts together with one’s mother. Fifth, causing disputes of right and wrong to arise among the five divisions of the Sangha.
There are also five actions that cause them to sink in the three evil paths. What are the five? First, constantly saying that there are no karmic results of good or evil. Second, killing sentient beings who have aroused the Bodhi-mind. Third, delighting in speaking of the faults of Dharma teachers. Fourth, saying that Dharma is not Dharma and saying that non-Dharma is Dharma. Fifth, listening and accepting teachings in order to seek faults in the Dharma.
There are also three actions that cause them to sink into the three evil paths. What are the three? First, saying that the Tathagata is impermanent and completely annihilated. Second, saying that the true Dharma is impermanent and subject to change. Third, saying that the Sangha Treasure can be destroyed. Therefore, they are constantly submerged in the three evil paths.
The second person arouses the aspiration to cross the great river of birth and death. Because the roots of goodness have been cut off, they sink and cannot escape. To emerge means that, by drawing near to good friends, they gain faith. This means believing in giving and the results of giving, believing in good deeds and the results of good deeds, believing in evil deeds and the results of evil deeds, and believing that birth and death are suffering, impermanent, and subject to destruction. This is called faith.
Because they possess faith, they cultivate pure precepts, uphold them, read and recite, copy, explain, and expound the teachings, always delight in giving, and skillfully cultivate wisdom. But because their faculties are dull and they again encounter evil friends, they cannot cultivate body, precepts, mind, and wisdom. They only listen to and accept false teachings, or they encounter an evil period in an evil land and therefore lose their roots of goodness. Because the roots of goodness are cut off, they constantly sink in birth and death like the second person on the banks of the Ganges.
The third person arouses the aspiration to cross the great river of birth and death. Because the roots of goodness have been cut off, they sink into the river. This person, because they draw near to good friends, is called “rising up.” They believe that the Tathagata is the One with All-Knowing Wisdom, eternal and unchanging; for the sake of sentient beings, He expounds the unsurpassed path. All sentient beings possess Buddha-nature. The Tathagata does not perish. If icchantikas do not abandon their own evil dharmas, they certainly cannot attain the fruit of Unsurpassed Right and Equal Enlightenment; only after separating themselves from the assembly can they attain it.
Because of faith, they cultivate pure precepts. Having cultivated pure precepts, they uphold them, read and recite, copy, and explain the twelve categories of sutra teachings. For the sake of sentient beings, they widely expound them. They delight in giving and cultivate wisdom. Because their faculty of faith is sharp, they abide firmly in faith and wisdom, and their minds do not regress, like the third person on the banks of the Ganges.
The fourth person arouses the aspiration to cross the great river of birth and death. Because the roots of goodness have been cut off, they sink into it. By drawing near to good friends, they gain faith and are called “rising up.” Because of faith, they uphold, read and recite, copy, and explain the twelve categories of sutra teachings. For the sake of sentient beings, they widely expound them. They delight in giving and cultivate wisdom. Because their faculties of wisdom are sharp, they abide firmly in faith and wisdom, and their minds do not regress. They observe the four directions, which means the four fruits of the Śramaṇa. They are like the fourth person on the banks of the Ganges.
The fifth person arouses the aspiration to cross the great river of birth and death, but because the roots of goodness have been cut off, they sink into it. Because they draw near to good friends, they gain faith; this is called rising up. Because of faith, they uphold, read and recite, copy, and explain the twelve categories of sutra teachings. For the sake of sentient beings, they widely expound them. They delight in giving and cultivate wisdom. Their minds do not regress, and then they go directly forward. Going directly forward refers to the fruit of the Pratyekabuddha. Although they are able to cross over by themselves, they do not bring sentient beings along. This is called going, like the fifth person on the banks of the Ganges.
The sixth person aroused the aspiration to cross the great river of birth and death. Because his wholesome roots had been severed, he sank and became immersed in it. However, because he drew near to virtuous friends, he was able to develop faith. Because he obtained faith, he is called one who emerges. Because of faith, he receives, upholds, reads, recites, copies, explains, and expounds the twelve divisions of scriptural teachings. For the sake of sentient beings, he extensively teaches them; he delights in giving and cultivates wisdom. Because his faculties of wisdom are keen, he firmly abides in faith and wisdom. His mind does not regress. Once he no longer regresses, he advances straight forward to the shallow waters. Having reached the shallow waters, he stops and does not proceed further. Stopping and not proceeding further refers to a bodhisattva who, wishing to liberate all sentient beings, pauses to observe afflictions, like the sixth person on the bank of the Ganges River.
The seventh person aroused the aspiration to cross the great river of birth and death. Because his wholesome roots had been severed, he was submerged and immersed in it. However, because he drew near to virtuous friends, he was able to develop faith. Obtaining faith is called emerging. Because of faith, he receives, upholds, reads, recites, copies, explains, and expounds the twelve divisions of scriptural teachings. For the sake of sentient beings, he extensively teaches them; he delights in giving and cultivates wisdom. Because his faculties of wisdom are keen, he firmly abides in faith and wisdom. His mind does not regress. Once he no longer regresses, he proceeds straight forward. Having gone straight forward, he reaches the other shore, climbs a high mountain, leaves fear behind, and enjoys great happiness.
Good son! The mountain on the other shore is an analogy for the Tathāgata. Enjoying happiness is an analogy for the eternal abiding of the Buddha. The high mountain is an analogy for Great Nirvāṇa.
Good son! Those people on the bank of the Ganges all possess hands and feet, yet they are unable to cross by swimming. All sentient beings are likewise. They truly have the Buddha Jewel, the Dharma Jewel, and the Sangha Jewel. The Tathāgata constantly teaches the essential meaning of all dharmas: the Eightfold Noble Path and Great Parinirvāṇa, yet all sentient beings are unable to attain them. This is not the fault of the Tathāgata, nor is it the fault of the Noble Path. It is the fault of sentient beings, and one should know that this is entirely due to the evil afflictions. Because of this meaning, all sentient beings are unable to attain Nirvāṇa.
Good son! It is like a skilled physician who knows an illness and prescribes medicine. If the sick person refuses to take it, this is not the fault of the skilled physician.
Good son! It is like a benefactor who takes his own wealth and gives it to everyone. If someone refuses to accept it, this is not the fault of the benefactor.
Good son! It is like the sun rising, whose light shines everywhere upon dark places. If a blind person cannot see the road, this is not the fault of the sun.
Good son! It is like the water of the Ganges River, which can quench thirst. If a thirsty person refuses to drink, this is not the fault of the water.
Good son! It is like the earth producing grains and fruits equally without discrimination. If farmers do not sow and cultivate, this is not the fault of the earth.
Good son! The Tathāgata, for the sake of all sentient beings, extensively opens, reveals, and distinguishes the twelve divisions of scriptural teachings. If sentient beings refuse to receive and uphold them, this is not the fault of the Tathāgata.
Good son! If a person cultivates the Path, he attains the unsurpassed right and perfect enlightenment.
Good son! You said that all sentient beings possess Buddha-nature and therefore attain unsurpassed right and perfect enlightenment, like a lodestone. Excellent! Excellent! Because of the causal conditions and power of Buddha-nature, one attains unsurpassed right and perfect enlightenment. If one says that it is unnecessary to cultivate the Noble Path, that meaning is incorrect. Good son! It is like a person traveling through a deserted wilderness who becomes thirsty and encounters a well. The well is extremely deep. Although he cannot see the water, he knows with certainty that it exists. That person seeks a way to draw the water, tying a container to a rope and lowering it, and then he obtains water. Buddha-nature is likewise. Although all sentient beings possess it, they must cultivate the undefiled Noble Path first, and only then can they see it.
Good son! It is like having sesame seeds before one can obtain oil. Without the proper means, one cannot see it. Sugarcane is also like this.
Good son! The Heaven of the Thirty-Three and the continent of Uttarakuru, although they exist as phenomena, cannot be seen without wholesome karma, supernatural powers, and the power of the Path. It is like the roots of grass within the earth and water beneath the ground: because they are covered by the earth, sentient beings cannot see them. Buddha-nature is likewise. Because they do not cultivate the Noble Path, they cannot see it.
Good son! As you said, in the world there are people who are ill. If they encounter a skilled physician, good medicine, and someone to care for them, and if food and drink are provided according to their illness, then they recover. If they do not encounter these conditions, they may also recover.
Good son! I speak this meaning for the bodhisattvas of the sixth stage of abiding. Good son! It is like space: with regard to sentient beings, it is neither inside nor outside. Because it is neither inside nor outside, it is also unobstructed. The Buddha-nature of sentient beings is likewise.
Good son! It is like a person who has placed his wealth in another place. Although it is not presently before him, he can still use it according to his wishes. If someone asks him about his money, he says, “I promise that I have given it.” Why? Because it certainly exists. The Buddha-nature of sentient beings is likewise: it is neither this nor that. Because it will certainly be attained, it is said that all sentient beings possess it.
Good son! It is like sentient beings creating various karmas, whether wholesome or unwholesome. They are neither inside nor outside. The nature of karma is neither existent nor nonexistent; it is not that it did not exist before and now exists. It does not arise without causes. It is not that this person acts and this person receives the result, nor that this person acts and another receives the result, nor that another acts and another receives the result, nor that one does not act yet receives the result. When the conditions of time and circumstances come together, there is karmic retribution. The Buddha-nature of sentient beings is also like this. It is not that it was nonexistent in the past and now exists; it is neither inside nor outside, neither existent nor nonexistent, neither this nor that. It does not come from elsewhere, nor does it arise without causes and conditions. It is not that all sentient beings fail to see it. There are bodhisattvas who, when the causes and conditions come together, are able to see it. The “time and circumstances” here refers to the great bodhisattvas of the Ten Abodes who cultivate the Eightfold Noble Path and possess an equal mind toward sentient beings. At that time, seeing Buddha-nature is not called creating it.
Good son! What you said about a lodestone is not correct. Why? Because a stone does not attract iron. Why? Because it has no activity of mind.
Good son! Because one phenomenon exists, another phenomenon arises. Because one phenomenon does not exist, another phenomenon ceases. There is no creator and no destroyer.
Good son! It is like a blazing fire that cannot itself burn wood. When fire arises and the wood is destroyed, this is called burning wood.
Good son! It is like the sunflower turning toward the sun. Yet the sunflower has no mind of reverence, no consciousness, and no karma. Because of its own nature, it naturally turns.
Good son! It is like the banana tree growing because of the sound of thunder. This tree has no ears, no mind, and no consciousness, but because one phenomenon exists, another phenomenon grows; because one phenomenon does not exist, another phenomenon is destroyed.
Good son! It is like the Aśoka tree: when touched by a woman, it blossoms. This tree has no mind and no thought of contact. Because one phenomenon exists, another phenomenon arises; because one phenomenon does not exist, another phenomenon ceases.
Good son! It is like the orange tree: when fertilized with corpses, its fruits become more abundant. This orange tree has no mind consciousness and no awareness of contact. Because that phenomenon exists, this phenomenon increases; because that phenomenon does not exist, this phenomenon declines.
Good son! It is like the pomegranate tree: because it is fertilized with bricks, bones, and manure, its fruits become abundant. This pomegranate tree has no mind consciousness and no awareness of contact. Because this phenomenon exists, that phenomenon arises; because this phenomenon does not exist, that phenomenon ceases.
Good son! The lodestone attracting iron is also like this: because this phenomenon exists, that phenomenon arises; because this phenomenon does not exist, that phenomenon ceases. The Buddha-nature of sentient beings is also like this. It cannot attract the fruit of unsurpassed right and perfect enlightenment.
O virtuous son! Ignorance cannot draw in formations, and formations cannot draw in consciousness, yet they are still called “ignorance conditions formations” and “formations condition consciousness.” Whether there is a Buddha or whether there is no Buddha, the realm of the Buddha Dharma always remains abiding.
O virtuous son! If one says that Buddha-nature abides within sentient beings, then, O virtuous son, one should know that permanent dharmas have no abiding place. If there were a place where they abide, then they would be impermanent. O virtuous son! Just as the twelve links of dependent origination have absolutely no place of abiding; if there were a place of abiding, then the twelve links of dependent origination would not be called permanent. The Dharma body of the Tathāgata likewise has no place of abiding. The Dharma realm, the dharma entrances, the dharma aggregates, and space all have no place of abiding. Buddha-nature is also the same: it has no place of abiding.
O virtuous son! For example, although the power of the four great elements is balanced and includes hardness, heat, moisture, movement, heaviness, lightness, red, white, yellow, and black, these four great elements also do not possess karma, because the dharma realms are different and therefore they are not the same. Buddha-nature is also like this: because the dharma realms are different, when the time arrives, it manifests.
O virtuous son! Because all sentient beings do not lose Buddha-nature, it is called “existing”; because they do not regress, because it will exist in the future, because they will certainly attain it, and because they will certainly see it, therefore it is said that all sentient beings possess Buddha-nature.
O virtuous son! For example, a king said to a great minister: “Take an elephant and show it to the blind people.” At that time, the minister accepted the king’s command, gathered the blind people together, and showed them the elephant. Then the blind people each touched the elephant with their hands. The minister returned and reported to the king: “I have already shown it to them.” The king then summoned the blind people and asked: “Have you seen the elephant?” The blind people all replied: “We have seen it.” The king asked: “What is the elephant’s form like?” The one who touched the elephant’s tusk said: “The elephant is like a radish.” The one who touched its ear said: “The elephant is like a winnowing basket.” The one who touched its head said: “The elephant is like a stone block.” The one who touched its trunk said: “The elephant is like a pestle.” The one who touched its leg said: “The elephant is like a wooden mortar.” The one who touched its back said: “The elephant is like a bed.” The one who touched its belly said: “The elephant is like a jar.” The one who touched its tail said: “The elephant is like a rope.”
O virtuous son! Those blind people did not correctly describe the body shape of the elephant, but neither were they completely wrong. Those characteristics are not the form of the elephant, yet apart from those characteristics there is no separate elephant.
O virtuous son! The king is an analogy for the Tathāgata, the Correctly and Completely Enlightened One; the great minister is an analogy for the Mahāyāna Nirvāṇa Sutra; the elephant is an analogy for Buddha-nature; and the blind people are an analogy for all sentient beings blinded by ignorance. These sentient beings, upon hearing the Buddha’s teachings, may say: “Form is Buddha-nature.” Why? Because although this form perishes, it continues sequentially without interruption, and therefore one attains the thirty-two excellent marks of the unsurpassed Tathāgata. Because the form of the Tathāgata is eternal and never ceases, therefore it is said that form is Buddha-nature. It is like genuine gold: although the substance of gold changes, its color remains constant and does not differ. Sometimes it is made into bracelets, rods, or plates, but the original golden color does not change. The Buddha-nature of sentient beings is also like this. Furthermore, although the substance itself is impermanent, its color is permanent. Therefore, it is said that form is Buddha-nature.
Or someone may say: “Feeling is Buddha-nature.” Why? Because through the causes and conditions of feeling, one attains the true bliss of the Tathāgata. The feeling of the Tathāgata is called the ultimate feeling, the feeling of the highest truth. The nature of the feelings of sentient beings is impermanent, yet it continues sequentially without interruption, and therefore one attains the truly eternal feeling of the Tathāgata. It is like a person of the Kauśika clan: although the person himself is impermanent, the clan name is permanent; through thousands upon thousands of lifetimes it does not change. The Buddha-nature of sentient beings is also like this. Therefore, it is said that feeling is Buddha-nature.
Again, some say that perception itself is Buddha-nature. Why? Because through the causes and conditions of perception, one attains the true perception of the Tathāgata. The perception of the Tathāgata is called non-perception. Perceiving non-perception is not perception of sentient beings, not perception of male or female, not perception of form, feeling, perception, formations, or consciousness, and not perception of the characteristic of cessation. The perceptions of sentient beings are impermanent, but because perceptions continue sequentially without interruption, one attains the eternal perception of the Tathāgata. O virtuous son! It is like the twelve links of dependent origination of sentient beings: although sentient beings perish, causes and conditions remain permanent. The Buddha-nature of sentient beings is likewise so; therefore it is said that perception is Buddha-nature.
Again, some say that formations are Buddha-nature. Why? Because formations are called lifespan, and through the causes and conditions of lifespan, one attains the eternally abiding lifespan of the Tathāgata. The lifespan of sentient beings is impermanent, but because lifespan continues sequentially without interruption, one obtains the truly eternal lifespan of the Tathāgata. O virtuous son! It is like the twelve divisions of Buddhist scriptures: the listeners and speakers of the scriptures are impermanent, but the scriptures themselves remain permanent and unchanged. The Buddha-nature of sentient beings is also like this; therefore, it is said that formations are Buddha-nature.
Again, some say that consciousness is Buddha-nature. Through the causes and conditions of consciousness, one attains the equal mind of the Tathāgata. The consciousness of sentient beings is impermanent, but consciousness continues sequentially, and therefore one attains the truly eternal mind of the Tathāgata. It is like the hot nature of fire: fire itself is impermanent, but its hot nature is not impermanent. The Buddha-nature of sentient beings is also like this; therefore, it is said that consciousness is Buddha-nature.
Again, some say that apart from the aggregates there is a self, and that self is Buddha-nature. Why? Because through the causes and conditions of self, one attains the eight kinds of sovereign freedom of the Tathāgata.
There are non-Buddhist practitioners who claim: “Going, coming, seeing, hearing, sorrow, joy, and speaking are the self.” Although that characteristic of self is impermanent, the true self of the Tathāgata is permanent.
Just as the aggregates, sense bases, and elements are impermanent yet are still spoken of as permanent, the Buddha-nature of sentient beings is also like this.
O virtuous son! Just as those people each described the characteristics of the elephant—although their descriptions were not correct, they all spoke of characteristics of the elephant—those who speak of Buddha-nature are also like this. It is not the six dharmas, yet it is not separate from the six dharmas.
O virtuous son! Therefore I say that the Buddha-nature of sentient beings is not form, yet it is not separate from form; it is not self, yet it is not separate from self. O virtuous son! There are non-Buddhist practitioners who say there is a self, but in truth there is no self. The self of sentient beings is precisely the five aggregates; apart from the five aggregates there is no separate self.
O virtuous son! For example, the stems, leaves, filaments, and receptacles together form the lotus flower; separating these things, there is no separate lotus flower. The self of sentient beings is also like this.
O virtuous son! For example, walls, partitions, paintings, and wood come together to be called a house; separating those things, there is no separate house. The Khadiraka tree, the Palāśa tree, the Nyagrodha tree, and the Udumbara tree together form a forest; separating these trees, there is no separate forest. For example, chariot troops, elephant troops, cavalry troops, and infantry troops together form an army; separating these things, there is no separate army. For example, five-colored threads woven together form a five-colored cloth; separating these things, there is no separate five-colored cloth. Just as the four clans together are called a great assembly, separating these clans, there is no separate great assembly. The self of sentient beings is also like this: separating the five aggregates, there is no separate self.
Good man! The permanence of the Tathāgata is called the Self. The Dharma Body of the Tathāgata is boundless, unobstructed, unborn, and undying; having attained the eight kinds of sovereignty, it is called the Self. Sentient beings truly do not possess such a self or what belongs to the self; they only certainly attain the ultimate meaning of the supreme “emptiness,” and therefore it is called Buddha-nature.
Good man! Great loving-kindness and great compassion are called Buddha-nature. Why? Because great loving-kindness and great compassion always follow the Bodhisattva as a shadow follows the body. All sentient beings will certainly attain great loving-kindness and great compassion; therefore it is said that all sentient beings possess Buddha-nature. Great loving-kindness and great compassion are called Buddha-nature, and Buddha-nature is called the Tathāgata. Great joy and great equanimity are Buddha-nature. Why? Because if a Bodhisattva cannot relinquish the twenty-five realms of existence, he cannot attain Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Since all sentient beings will certainly attain this, it is said that all sentient beings possess Buddha-nature. Great joy and great equanimity are Buddha-nature, and Buddha-nature is the Tathāgata. Buddha-nature is called great faith. Why? Because through faith, a Great Bodhisattva is able to perfect the Perfection of Giving (Dāna Pāramitā) up to the Perfection of Wisdom (Prajñā Pāramitā). Since all sentient beings will certainly attain great faith, it is said that all sentient beings possess Buddha-nature. Great faith is Buddha-nature, and Buddha-nature is the Tathāgata. Buddha-nature is called the Stage of the Only Child. Why? Because through the causes and conditions of the Stage of the Only Child, the Bodhisattva attains an equal mind toward all sentient beings. Since all sentient beings will certainly attain the Stage of the Only Child, it is said that all sentient beings possess Buddha-nature. The Stage of the Only Child is Buddha-nature, and Buddha-nature is the Tathāgata. Buddha-nature is the fourth power of knowledge. Why? Because through the causes and conditions of the fourth power of knowledge, the Bodhisattva is able to teach and transform sentient beings. Since all sentient beings will certainly attain the fourth power of knowledge, it is said that all sentient beings possess Buddha-nature. The fourth power of knowledge is Buddha-nature, and Buddha-nature is the Tathāgata. Buddha-nature is the twelve links of dependent origination. Why? Because through dependent origination, the Tathāgata attains permanence. Since all sentient beings certainly possess these twelve links of dependent origination, it is said that all sentient beings possess Buddha-nature. The twelve links of dependent origination are Buddha-nature, and Buddha-nature is the Tathāgata. Buddha-nature is called the four unhindered knowledges. Through the causes and conditions of the four unhindered knowledges, there is unhindered understanding of words and meanings. Because of this unhindered understanding of words and meanings, one is able to teach and transform sentient beings.
The four unhindered knowledges are Buddha-nature, and Buddha-nature is the Tathāgata. Buddha-nature is the Summit Samādhi. Because by cultivating this Summit Samādhi one is able to encompass all the Buddha-dharmas, it is said that the Summit Samādhi is Buddha-nature. Bodhisattvas of the Ten Abodes cultivate this samādhi but have not yet perfected it; therefore, although they see Buddha-nature, they do not see it clearly. Since all sentient beings will certainly attain it, it is said that all sentient beings possess Buddha-nature.
Good man! As with all the various dharmas spoken of above, because all sentient beings will certainly attain them, it is said that all sentient beings possess Buddha-nature.
Good man! If I were to say that form is Buddha-nature, then all sentient beings, upon hearing this, would fall into mistaken and inverted views. Because of such mistaken and inverted views, when they die they would fall into the Avīci Hell. The Tathāgata expounds the Dharma in order to put an end to hell; therefore He does not say that form is Buddha-nature, and the same applies even to consciousness.
Good man! If sentient beings could fully understand Buddha-nature, there would be no need to cultivate the Noble Path. Even Bodhisattvas of the Ten Abodes, though cultivating the Noble Eightfold Path, still see Buddha-nature only dimly—how much less could those who do not cultivate it possibly see it?
Good man! Bodhisattvas such as Mañjuśrī and others, having cultivated the Noble Path throughout immeasurable lifetimes, therefore know Buddha-nature clearly. How could Śrāvakas and Pratyekabuddhas possibly know Buddha-nature? If sentient beings wish to know Buddha-nature clearly, they should single-mindedly receive and uphold, recite, copy, explain, make offerings to, revere, honor, and praise this Nirvāṇa Sūtra. If they see anyone who upholds or praises this sūtra, they should provide them with fine things such as houses, clothing, food and drink, bedding, and medicine for the sick. They should also praise them, pay homage to them, and inquire after their well-being.
Good man! If someone in the immeasurable, boundless past has drawn near to and made offerings to innumerable Buddhas, planting deep roots of goodness, only afterward will that person be able to hear the name of this sūtra. Good man! Buddha-nature is inconceivable. All sentient beings possess Buddha-nature, yet they are unable to know it; it is also inconceivable. The eternal, blissful, self, and pure Dharma of the Tathāgata is likewise inconceivable. That all sentient beings are able to believe in this Mahāparinirvāṇa Sūtra is also inconceivable.
The Bodhisattva Lion’s Roar said:
“World-Honored One! As the Buddha has said, that all sentient beings are able to believe in this Mahāparinirvāṇa Sūtra is inconceivable. Yet, World-Honored One, within this great assembly there are eighty-five trillion people who have no faith in this sūtra. Therefore, whoever is able to believe in this sūtra may truly be called inconceivable.”
Good man! Such people, in future lives, will certainly come to believe this sūtra, will see Buddha-nature, and will attain Anuttara-samyak-saṃbodhi.
The Bodhisattva Lion’s Roar asked:
“World-Honored One! How does an irreversible Bodhisattva know with certainty that he possesses the irreversible mind?”
The Buddha said:
“Good man! A Great Bodhisattva should test his own mind through ascetic practice: eating one sesame seed a day for seven days; then polished rice, mung beans, mustard seeds, thin porridge, and white gruel in the same way, each for seven days.
While eating one sesame seed, the Bodhisattva reflects: ‘Such ascetic practices bring no benefit. If I can still do what brings no benefit, how much more should I do what does bring benefit. Regarding what brings no benefit, my mind can endure it without retreating or turning back; therefore I will certainly attain the unsurpassed Bodhi of Anuttara-samyak-saṃbodhi. I will surely attain Anuttara-samyak-saṃbodhi.’
During such periods of ascetic practice, all the flesh gradually withers away, like a freshly cut gourd drying under the midday sun. The Bodhisattva’s eyes sink deeply into their sockets like stars at the bottom of a well. His flesh disappears and the sinews protrude like a decayed thatched hut. His backbone stands out like a rope. The place where the Bodhisattva sits resembles the imprint of a horse’s hoof. When he wishes to sit, he collapses to his knees; when he wishes to stand, he staggers and falls. Although enduring such suffering that brings no benefit, his aspiration for Bodhi never retreats.
Once again, good man! A great Bodhisattva, wishing to eliminate suffering and bestow happiness upon sentient beings, can even give up both external and internal possessions, as well as their own body and life, as easily as discarding dry grass. If one can be so unattached to this very life, then the Bodhisattva knows with certainty that they have attained the irreversible mind and will surely realize Unsurpassed, Perfect, Complete Enlightenment.
Furthermore, for the sake of the Dharma, a Bodhisattva may hollow out their body to make a lamp, wrap cotton around their flesh, pour oil upon it, and ignite it as a wick. While enduring such immense suffering, the Bodhisattva reflects: “This suffering is not even one hundred-thousandth or one millionth of the suffering in hell. Throughout immeasurable hundreds of thousands of kalpas, you have endured immense suffering without the slightest benefit. If you cannot endure this suffering as an offering, how could you rescue sentient beings from suffering in the hells?” When the great Bodhisattva contemplates in this way, the body no longer feels pain, and the mind neither retreats, wavers, nor changes. At that time, the Bodhisattva should know with certainty that they will attain Unsurpassed, Perfect, Complete Enlightenment.
Good man! At that time, the Bodhisattva is still fully burdened with afflictions and has not yet severed them. Yet, for the sake of the Dharma, they can give away their head, eyes, marrow, brain, hands, feet, blood, and flesh to sentient beings; they can allow nails to be driven into their body, leap into deep chasms, or throw themselves into fire. Although the Bodhisattva endures immeasurable sufferings in this way, if the mind neither retreats, wavers, nor changes, then the Bodhisattva knows that they certainly possess the irreversible mind and will attain Unsurpassed, Perfect, Complete Enlightenment.
Good man! To eliminate suffering for all sentient beings, a great Bodhisattva vows to take the body of a great beast and offer its body, blood, and flesh to sentient beings. When beings come to take them, the Bodhisattva gives rise to compassion once more. At that time, the Bodhisattva holds their breath and remains motionless as though dead, so that those who come to take the flesh will not think they are committing the act of killing. Although the Bodhisattva assumes the body of an animal, they never create the karma of an animal. Why is this so? Good man! Because the Bodhisattva has already attained the irreversible mind and never creates karma leading to the three evil destinies. If, in future lives, the Bodhisattva still has evil karmic retributions as numerous as dust motes that are not necessarily to be experienced, they nevertheless undergo them all through the power of their great vows for the sake of sentient beings. It is like a sick person possessed by a spirit hidden within the body; through the power of incantations, various manifestations immediately appear—they may speak, laugh, become angry, curse, weep, or wail loudly. Likewise, in future lives, the great Bodhisattva undergoes the karmic results of the three evil destinies.
When the Bodhisattva takes the body of a bear, they constantly expound the true Dharma for sentient beings. Or when taking the body of a *ca-tân-xà-la* bird, they expound the true Dharma for sentient beings. Or they may take the body of an owl, deer, rabbit, elephant, mountain goat, monkey, white dove, garuḍa, dragon, or snake. Although assuming such animal bodies, they never create the evil karma of animals. Instead, they continually expound the true Dharma to other animals, enabling them to hear the Dharma and quickly be freed from animal existence. Thus, although the Bodhisattva takes an animal body, they do not create evil karma, and one should know with certainty that they possess the irreversible mind.
During times of famine, seeing sentient beings starving, the great Bodhisattva vows to become a turtle or a fish countless yojanas in length, making this aspiration: “May all sentient beings who take and eat my flesh be freed from the suffering of hunger, and may they all arouse the aspiration for Unsurpassed, Perfect, Complete Enlightenment.” The Bodhisattva further vows: “Whoever is freed from hunger by eating my flesh, may they in future lives quickly become free from the calamity of famine throughout the twenty realms.” If the great Bodhisattva endures such suffering without the mind retreating, one should know with certainty that they will attain Unsurpassed, Perfect, Complete Enlightenment.
Furthermore, during times of epidemic disease, when the Bodhisattva sees people afflicted by illness, they reflect: “Like a medicinal tree, from which anyone who is sick may take roots, stalks, branches, leaves, flowers, fruits, bark, or outer bark and thereby be healed, I vow that this body of mine shall be the same. Whoever is sick, whether they hear my voice, touch my body, eat my flesh, drink my blood, or even chew my bones and marrow, may they all be cured. May all sentient beings who eat my flesh do so as though eating the flesh of their own child, without giving rise to evil thoughts. After curing their illnesses, I shall continually teach them the Dharma. May they respectfully believe, receive, contemplate, and then teach it to others.”
Furthermore, good man! Although the Bodhisattva is still full of afflictions and the body endures suffering, if the mind neither retreats, wavers, nor changes, then they know with certainty that they will attain the irreversible mind and realize Unsurpassed, Perfect, Complete Enlightenment.
Furthermore, good man! When sentient beings are afflicted by spirits causing illness, the Bodhisattva, upon seeing this, vows: “May I become a great spirit with a mighty body and numerous attendants, so that the sick person will recover as soon as they see me.” For the sake of sentient beings, the great Bodhisattva diligently practices austerities. Though there is suffering and hardship, the mind remains undefiled.
Furthermore, good man! When practicing the six supreme Pāramitās, the great Bodhisattva makes this vow: “Today I dedicate these six Pāramitās to all sentient beings. Whoever receives my gift, may they all accomplish Unsurpassed, Perfect, Complete Enlightenment. For the sake of the six Pāramitās, I too diligently practice austerities and endure all kinds of suffering. While enduring suffering, I vow never to retreat from the aspiration for Bodhi.” Good man! When the great Bodhisattva makes such a vow, this is called the mark of the irreversible Bodhi mind.
Furthermore, good man! The great Bodhisattva is inconceivable. Why? Because the great Bodhisattva clearly understands the many faults of saṃsāra, sees the great virtues of Mahāparinirvāṇa, and, for the sake of sentient beings, remains within saṃsāra enduring every kind of suffering without the mind ever retreating. Therefore, such a Bodhisattva is called inconceivable.
Furthermore, good man! The great Bodhisattva gives rise to compassion without any prior cause or condition. Though having received no kindness, they constantly bestow kindness upon others. Though they bestow kindness, they seek no reward in return. Therefore, they are called inconceivable.
Furthermore, good man! Some sentient beings practice austerities for their own benefit. The great Bodhisattva practices austerities for the benefit of others, and this itself is called benefiting oneself. Therefore, the Bodhisattva is again called inconceivable.
Furthermore, good man! Though the Bodhisattva is still full of afflictions, in order to overcome hostility and attachment, they endure various hardships to cultivate a mind of equality. Therefore, they are called inconceivable.
Furthermore, when the Bodhisattva sees evil and unwholesome beings, they may rebuke them, speak gentle words to them, drive them away, or abandon them. Toward those of evil disposition, they may appear gentle in speech. Toward the arrogant, they may appear exceedingly proud, though in the Bodhisattva’s own mind there is truly no arrogance. This is called the inconceivable skillful means of the Bodhisattva.
Furthermore, although the Bodhisattva is still subject to afflictions, when possessions are few and those seeking alms are many, the Bodhisattva is never narrow-minded or stingy. This is called the inconceivable Bodhisattva.
Furthermore, when a Buddha appears in the world, the Bodhisattva knows the Buddha’s merits. Yet, for the sake of sentient beings, the Bodhisattva is born in remote borderlands where there is no Buddha, appearing as if blind, deaf, crippled, or lame. This is called the inconceivable Bodhisattva.
Furthermore, the Bodhisattva clearly knows the faults and transgressions of sentient beings, but wishing to liberate them, the Bodhisattva constantly associates with them. Though conforming to their wishes, the Bodhisattva remains unstained by their offenses. Therefore, this is called the inconceivable Bodhisattva.
Furthermore, the Bodhisattva clearly sees that there is no characteristic of sentient beings, no defiling afflictions, no one cultivating the Noble Path to abandon afflictions. Although there is Bodhi, there is no practice of Bodhi, nor anyone who accomplishes the practice of Bodhi. There is no one who suffers and no one who extinguishes suffering, yet the Bodhisattva is still able to eliminate suffering for sentient beings and practice the Bodhi path. Therefore, this too is called inconceivable.
Furthermore, the Bodhisattva’s final birth takes place in the Tuṣita Heaven. This too is called inconceivable. Why? Because Tuṣita Heaven is the highest realm within the Desire Realm. The beings in the lower heavens have minds that are lax and distracted, while those in the higher heavens have faculties that are dim. Therefore, Tuṣita is considered superior. Practicing generosity and morality leads to rebirth in either the higher or lower heavens. Practicing generosity, morality, and meditation leads to rebirth in Tuṣita Heaven. All Bodhisattvas criticize and transcend all heavenly realms; they never deliberately create karma for rebirth in Tuṣita Heaven. Why? Because if a Bodhisattva dwells in other realms, the Bodhisattva can likewise teach and mature sentient beings there. The Bodhisattva truly has no desire, yet is born in the Desire Realm. Therefore, this is called inconceivable.
A great Bodhisattva born in Tuṣita Heaven possesses three superior qualities: first, lifespan; second, appearance; third, reputation. The great Bodhisattva truly has no need for lifespan, beauty, or fame, yet although there is no mind seeking them, these excellent qualities are naturally attained. The great Bodhisattva deeply delights in Nirvāṇa, yet there remain even greater causes and conditions. Therefore, this too is called inconceivable.
Although the great Bodhisattva surpasses the heavenly beings in these three respects, the devas never give rise to anger, jealousy, or pride toward the Bodhisattva, but instead constantly rejoice. Likewise, the Bodhisattva is never arrogant toward the devas. Therefore, this too is called inconceivable.
The Bodhisattva does not create karma for longevity, yet in Tuṣita Heaven enjoys the ultimate lifespan. This is called superiority in lifespan. The Bodhisattva also creates no karma for physical beauty, yet possesses a magnificent body radiating light in every direction. This is called superiority in appearance. In that heaven, the great Bodhisattva takes no delight in the five sensual pleasures, but only performs acts of Dharma. Therefore, praise of the Bodhisattva resounds throughout the ten directions. This is called superiority in reputation. Thus, this too is called inconceivable.
When the great Bodhisattva descends from Tuṣita Heaven, at that moment the entire earth trembles in six ways. Therefore, this too is called inconceivable. Why? Because when the Bodhisattva descends, the devas of both the Desire Realm and the Form Realm come to attend and escort the Bodhisattva, emitting great sounds in praise. The wind issuing from the mouths of the devas causes the earth to quake in six ways. Among humans, the king of elephants is called the Dragon King. When the Dragon King first enters the womb, the Dragon Kings beneath the earth, whether in fear or joy, also cause the earth to tremble in six ways. Therefore, this too is called inconceivable.
The great Bodhisattva knows the moment of entering the womb, abiding in the womb, and emerging from the womb. The Bodhisattva knows the father and the mother, remaining neither pure nor defiled, like the blue jewel adorning the topknot of Śakra. Therefore, this too is called inconceivable.
Good man! The Mahāparinirvāṇa Sūtra is likewise inconceivable. Good man! Just as the great ocean possesses eight inconceivable qualities, what are these eight? First, it gradually becomes deeper. Second, its depth is difficult to fathom. Third, it has a single salty taste. Fourth, its tides never exceed their proper limits. Fifth, it contains every kind of treasure. Sixth, it is inhabited by enormous living beings. Seventh, it does not retain corpses. Eighth, although all rivers flow into it and heavy rains pour down upon it, the ocean neither increases nor decreases.
Good man! The ocean gradually becomes deeper because of three causes. What are these three? First, the merit of sentient beings. Second, because it flows in accordance with the wind. Third, because the waters of rivers enter it. Likewise, the fact that it neither increases nor decreases also has three causes.
This wondrous Mahāparinirvāṇa Sūtra likewise possesses eight inconceivable qualities.
First, it gradually becomes deeper. This refers to progressing from the precepts of the Upāsaka, the Śrāmaṇera, the Bhikṣu, and the Bodhisattva, then to the fruit of Stream-enterer (Srotaāpanna), Once-returner (Sakṛdāgāmin), Non-returner (Anāgāmin), Arhatship, Pratyekabuddhahood, Bodhisattvahood, and finally unsurpassed, perfect, complete enlightenment (Anuttarā Samyaksaṃbodhi). This Mahāparinirvāṇa Sūtra teaches such Dharma; therefore, it is said to become progressively deeper.
Second, it is deep and difficult to fathom. The Thus Come One, the World-Honored One, neither arises nor ceases, does not attain unsurpassed, perfect enlightenment, does not turn the Wheel of Dharma, does not eat or receive food, does not practice giving. Therefore, He is called eternal, blissful, self, and pure. All sentient beings possess Buddha-nature. Buddha-nature is neither form nor separate from form; it is neither feeling, perception, formations, nor consciousness, nor separate from them. It is permanent, visible, and serves as the condition for realization rather than the producing cause. From the Stream-enterer up to the Pratyekabuddha, all will attain unsurpassed, perfect enlightenment. They are also without afflictions and without abiding place. Though free from afflictions, they are not yet called eternal. Therefore, this is called profound.
Furthermore, there is another profound meaning. In this sūtra, at times the self is taught, at times no-self; at times permanence, at times impermanence; at times purity, at times impurity; at times happiness, at times suffering; at times emptiness, at times non-emptiness; at times all things exist, at times all things do not exist; at times the Three Vehicles, at times the One Vehicle; at times the five aggregates are identified with Buddha-nature, with the Vajra Samādhi, the Middle Way, the Śūraṅgama Samādhi, the twelve links of dependent origination, ultimate emptiness, compassion, and equality. According to the capacities and faith of sentient beings, knowing their faculties and powers, unobstructed regarding all dharmas, although Buddha-nature exists, the sūtra does not speak of it as absolutely fixed. Therefore, it is called profound.
Third, it has one flavor. All sentient beings equally possess Buddha-nature, all equally belong to the One Vehicle, share the same liberation, the same cause and the same result, the same nectar, and all will attain eternity, bliss, self, and purity. This is called one flavor.
Fourth, its tides never exceed their limits. As this sūtra prohibits bhikṣus from storing the eight kinds of impure possessions, My disciples who can uphold, recite, copy, explain, and expound this wondrous Mahāparinirvāṇa Sūtra would rather lose their lives than violate these precepts. This is called tides never exceeding their limits.
Fifth, it contains all kinds of treasures. This sūtra itself is the supreme treasury. These treasures are the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, the Noble Eightfold Path, the practices of the infant, the sage, Brahmā, and the devas, skillful means, the Buddha-nature of sentient beings, the merits of Bodhisattvas, the merits of the Thus Come One, the merits of Śrāvakas, the merits of Pratyekabuddhas, the Six Pāramitās, immeasurable samādhis, and immeasurable wisdom. These are called the treasures.
Sixth, it is the dwelling place of great beings. These great beings are the Buddhas and Bodhisattvas. Because they possess great wisdom, they are called great beings. Because of their great bodies, great minds, great adornments, great powers of taming, great skillful means, great teaching of the Dharma, great majestic power, great assemblies, great supernatural powers, great compassion, constant unchanging nature, unobstructed relation to all sentient beings, and because they encompass all sentient beings, this is called the dwelling place of great beings.
Seventh, it does not contain corpses. Here “corpses” refers to icchantikas, those who commit the four grave offenses, the five heinous crimes, those who slander the Vaipulya (Mahāyāna) sūtras, declare false Dharma to be true Dharma and true Dharma to be false Dharma, receive and keep the eight impure possessions, arbitrarily appropriate the property of the Buddha or the Saṅgha, and act unlawfully toward bhikṣus and bhikṣuṇīs. These are called corpses. This Nirvāṇa Sūtra is free from such things; therefore, it is said not to contain corpses.
Eighth, it neither increases nor decreases. Because it has no boundaries, no beginning or end, is not material form, is not fabricated, is eternally abiding, neither arising nor ceasing, is completely equal, and because all natures are of one single nature, it neither increases nor decreases. Therefore, this sūtra possesses the same eight inconceivable qualities as the great ocean.
Bodhisattva Lion’s Roar said:
“World-Honored One! The Tathāgata is called profound because He neither arises nor ceases. All sentient beings are born in four ways: from eggs, from the womb, from moisture, and by transformation. Among these four kinds of birth, humans possess all of them. For example, the monks Śibāla and Upaśibāla, the mother of the elder Oi-kā-la, the mother of the elder Ni-câu-đà, and the mother of the elder Bán-xà-la each gave birth to five hundred children from eggs at one time. Therefore, it should be known that among humans there are also those born from eggs.
As for birth from moisture among humans, as the Buddha taught: In the past, when I practiced the Bodhisattva path as King Đảnh Vương and King Thủ Sinh, and as is now spoken of, the maiden born from the Yêm-la tree and the maiden born from the Ca-bất-đa tree—thus it should be known that among humans there are also those born from moisture.
At the beginning of the kalpa, all sentient beings were born by transformation. The Tathāgata, the World-Honored One, has attained the eight kinds of sovereignty. For what reason, then, was He not born by transformation?”
The Buddha said:
“Good man! All sentient beings are born through the four modes of birth. But once they attain the Dharma of the noble ones, they are no longer born from eggs or from moisture as before.
Good man! At the beginning of the kalpa, all sentient beings were born by transformation. At that time, no Buddha appeared in the world.
Good man! When sentient beings suffer from illness, they need physicians and medicine. At the beginning of the kalpa, although sentient beings had afflictions, the illness of affliction had not yet manifested. Therefore, the Tathāgata did not appear in that age.
The bodies and minds of sentient beings at the beginning of the kalpa were not suitable vessels for the Dharma. Therefore, the Tathāgata did not appear in that age.
Good man! The deeds of the Tathāgata, the World-Honored One, surpass those of all sentient beings. This includes His lineage, relatives, father, and mother. Because He surpasses them, whatever He says is accepted in faith by all. Therefore, the Tathāgata does not take birth by transformation.
Good man! Among all sentient beings, sometimes the father follows the occupation of the son, and sometimes the son follows the occupation of the father. If the Tathāgata, the World-Honored One, had taken a transformed body, He would have had no father or mother. Without father or mother, how could He lead all sentient beings to practice wholesome deeds? Therefore, the Tathāgata does not take a transformed body.
Good man! Within the Buddha’s True Dharma there are two kinds of protection: internal and external. Internal protection is the observance of the precepts. External protection is one’s family and relatives. If the Tathāgata had taken a transformed body, He would not have had external protection. Therefore, the Tathāgata does not take a transformed body.
Good man! Some people become arrogant because of their noble lineage. In order to destroy such arrogance, the Tathāgata descended into a noble family rather than taking a transformed body.
Good man! The Tathāgata, the World-Honored One, truly had parents. His father was named Śuddhodana, and His mother was named Māyā. Yet sentient beings still say that the Tathāgata is an illusory being. How much more would they say so if He had taken a transformed body?
If He had taken a transformed body, how could there be relics (śarīra)? The Tathāgata wished for sentient beings to increase their merit and virtue, and so He caused His own body to be reduced to relics for sentient beings to venerate and make offerings to. Therefore, the Tathāgata did not take a transformed body.
All Buddhas are not born by transformation. Why then should I alone take a transformed body?”
At that time, Bodhisattva Lion’s Roar joined his palms together, knelt on one knee, and praised the Buddha with these verses:
The Tathāgata possesses immeasurable virtues;
Now I cannot fully proclaim them all.
For the sake of sentient beings I speak but a part;
May the Buddha, in compassion, permit me to speak.
Sentient beings wander in the darkness of ignorance,
Enduring boundless hundreds of sufferings.
The Buddha can cause them to leave these behind;
Therefore the world calls the Buddha Great Compassion.
Sentient beings pass back and forth through the bonds of birth and death,
Indulging themselves in delusion, never at peace.
The Buddha can bestow peace and happiness upon them;
Thus He completely severs the bonds of birth and death.
Because the Buddha gives happiness to sentient beings,
He does not seek happiness for Himself.
For the sake of sentient beings the Buddha practiced austere disciplines;
Therefore the whole world makes offerings to the Buddha.
Seeing others suffer until their bodies tremble,
He Himself feels no pain even in hell.
The Buddha endured great suffering for sentient beings;
Therefore His greatness is immeasurable and unsurpassed.
For the sake of sentient beings the Buddha practiced austerities,
Perfecting all six Pāramitās.
Amid the winds of false views His mind never wavered;
Thus He surpasses all great beings in the world.
Sentient beings always wish for happiness,
Yet do not know how to cultivate its causes.
The Buddha can teach them how to practice,
Like a loving father cherishing his only child.
The Buddha sees the suffering of beings afflicted by defilements;
His heart grieves like a mother whose child is ill.
He constantly thinks of skillful means to cure the sickness;
Therefore the Buddha’s very body is devoted to all beings.
All sentient beings create suffering,
Yet in their delusion think it is happiness.
The Buddha expounds the true nature of suffering and joy;
Therefore the world calls the Buddha Great Compassion.
The world dwells within the shell of ignorance,
Without the beak of wisdom it cannot break free.
The Buddha’s beak of wisdom can shatter it;
Therefore He is called the Greatest One.
Unbound by the three times,
Without any true name, conventionally called.
Understanding the profound meaning of Nirvāṇa,
He is therefore called the Greatly Awakened One.
There is a swirling river carrying off sentient beings;
Blinded by ignorance, they know not how to escape.
The Buddha crosses Himself and ferries others across;
Therefore He is called the Great Helmsman.
Clearly knowing all causes and effects,
And thoroughly understanding the path of tranquil cessation,
He constantly dispenses the Dharma-medicine to save beings;
Therefore the world calls the Buddha the King of Physicians.
Followers of false paths proclaim ascetic practices,
Claiming that through them supreme bliss is attained.
The Tathāgata expounds the practice of true happiness,
Enabling sentient beings to enjoy genuine peace.
The Tathāgata, the World-Honored One, destroys false paths
And shows sentient beings the true and upright way.
Whoever walks this path attains peace and joy;
Therefore the world calls the Buddha the Guide.
Not created by oneself nor by another,
Not created together nor without cause.
The Buddha teaches the truth of experiencing suffering,
Far surpassing all the non-Buddhist teachers.
Perfectly accomplished in morality, concentration, and wisdom,
He also teaches this Dharma to sentient beings.
When giving the gift of Dharma, He holds nothing back;
Therefore the Buddha is called Compassion Without Conditions.
Without fabrication and without conditioned causes,
He attains a result beyond cause and effect.
Therefore all the wise ones
Praise the Tathāgata for seeking no reward.
Though always acting within the world,
He is never stained by worldly indulgence.
Therefore the Buddha is called Inconceivable;
The eight worldly conditions cannot defile Him.
The Tathāgata, the World-Honored One, has neither hatred nor attachment;
Therefore the Buddha’s mind is always impartial.
I, Lion’s Roar, praise the Buddha,
Roaring like countless lions’ roars.