T374 The Nirvana Sutra, Vol. I

Fascicle IX

Chapter Four

The Nature of the Tathāgata:

Part 6

[The Buddha said:]

In addition, good man, this situation is somewhat like the moon in that when there are people who cannot see it, it prompts them all to say, "The

moon has sunk,

" and so creates the idea of the moon "sinking away. "

In truth the nature of the moon is such that it does not sink away; since its visibility shifts in other regions, in those locations living beings will be thinking,

"The moon has come out.

" In truth the nature of the moon

is that it never "comes out" either. Why? Because it is merely not visible when it is blocked by Mount Sumeru. The moon is always in existence; its nature is such that there is no coming out or sinking. The Tathāgata, Worthy of Offerings, Perfectly Enlightened One is also like this. He comes out into the great trichiliocosm, on occasion manifesting in Jambudvīpa with a father and mother. Living beings all think that the Tathāgata came into existence in Jambudvīpa or that the Tathāgata has manifested his nirvāṇa in Jambudvīpa, but in fact there is no nirvāṇa in the nature of tathāgatas. Living beings may all think that truly the Tathāgata's parinirvāṇawill be just like when the moon goes away, but, good man, in truth the nature of the Tathāgata is without coming into existence or going out of existence. It is for the purpose of spiritually transforming living beings that a tathāgata shows himself to come into or go out of existence.

Good man, [what we see as] a full moon will manifest as only half full when viewed from another locale, and what we see as half full will 271

The Nirvana Sutra, Volume I

416b

be seen as a full moon when viewed from another locale. When people in Jambudvīpa see the first crescent of the moon they all think they perceive the first day of the month, and when the moon is full they think of that as the fifteenth day and have the idea that the moon's cycle is complete. But the nature of the moon is such that it actually neither waxes nor wanes; the [perceived] increase or decrease in its size is due to Mount Sumeru. Good man, [the presence of] the Tathāgata in Jambudvīpa is like this: he manifests birth, he manifests nirvāṇa, and so forth. When initially he comes into existence like the first crescent moon, everyone thinks that a child has been born. When the infant takes those seven steps, it is like the second day in a month. When he manifests himself entering school, it is like the third day in a month. When he leaves his household [to enter the religious life], it is like the eighth day in a month. When he shines forth the subtle light of wisdom that can destroy the innumerable hordes of māras lurking among living beings, it is like a full moon on the fifteenth day of the lunar cycle. When he manifests his thirty-two major and eighty minor physical marks, adorning himself even while he shows himself to be passing into nirvāṇa, it is like an eclipse of the moon. Thus what living beings see is not the same: they may see a half-moon, they may see a full moon, or they may see a lunar eclipse. And yet the nature of the moon is such that despite the appearance of it waxing and waning and going into eclipse, in truth it is always fully rounded. The body of the Tathāgata is just like this. That is why I refer to it as permanently abiding and unchanging. Good man, consider further the metaphor of the full moon in all its manifestations to viewers here and there, how it appears in cities, towns, and villages, reflected in water collected between mountains, in wells, ponds, large bowls, and water jars. There are living beings that, over the course of traveling a hundred yojanas or one hundred thousand yojanas, see the moon as constantly following them. There are also ordinary, ignorant people who, having mistaken conceptions of their experience, may say:

I saw the moon previously when I was in town, or when I was in my home. Now I see it from here, standing in this wide-open space. 272

Fascicle IX

Is this the same moon that I saw before, or is it a different one? They also wonder about the size and shape of the moon changing, or if it is really shaped like the opening of a water jar. Some say, "It looks like

a big wheel.

" Some say,

"It seems to be forty-nine yojanas [across].

" Everyone sees the light of the moon, but some say what they are seeing is a sphere that looks like a golden disk. The moon has only one nature but there are a variety of living beings, and each sees something different in it. Good man, it is much the same with the Tathāgata appearing in the world. There are some humans and gods who think, "The Tathāgata is

present right here in front of me, right now.

" And there are those who

are naturally unable to hear or unable to speak who perceive the Tathāgata as also being unable to hear or unable to speak. There are also various groups of living beings, each using a different form of speech, all of whom think that tathāgatas all use the same language as their own. And there are individuals who may also think,

"He was present in my house

when he accepted my offering.

" There are also living beings that look

upon the body of the Tathāgata as being immeasurably large, just as there are some who see it as extremely small. There are some who will see the Buddha in the form of a śrāvaka,and there are some who will see [the Buddha] in the form of a pratyekabuddha.There are also heretics who each think,

"The Tathāgata is present now so that he can become a renunciant to study our dharma.

" And there are also living beings who

think,

"The Tathāgata has come into the world now only just for me. "

The true nature of the Tathāgata may thus be compared to the moon in that his body is a dharma body rather than a body that is born into existence. It is a body of expediency that becomes visible in conformity with the world. As the result of innumerable causal forces set in motion in the distant past, the Buddha thus becomes visible much like the moon does, appearing to those who are in this or that locale as if he is being born where they are. It is in this sense that I speak of the Tathāgata as abiding permanently and immutable.

Moreover, good man, it is like theasuraking Rāhu holding back the moon with his hands, which people throughout the world regard as [the cause] of lunar eclipses. But theasuraking is incapable of doing anything 273

416c

The Nirvana Sutra, Volume I

that actually affects the moon itself; what he does is block its light. The moon-globe is not disturbed in any way when this happens; it is only because of the moon's obstruction by the hands of theasurathat it is rendered invisible. When he pulls his hands away, throughout the world it is thought that the moon has been restored to life, with everyone saying that the moon has undergone considerable pain and suffering. But in truth even a hundred thousandasurakings could not cause any trouble for the moon.

143

The Tathāgata is just like this. Some living beings may show up at the Tathāgata's location with violent intentions and cause him to bleed, committing one of the five heinous crimes, reaching the point of becoming icchantika. In a future time they will appear among living beings intent on creating problems, attempting to rupture the sangha or cut off [the transmission of] the dharma. But hundreds of thousands, even incalculable numbers, of māras would still be unable to injure the Tathāgata's body, causing him to shed blood. Why is this? Because the body of a tathāgata is not made of flesh and blood, sinew and muscle, bone and marrow. The truth is that there is no injuring the Tathāgata. Living beings all think the dharma and the sangha will be destroyed and the Tathāgata will perish. But the nature of a tathāgata is truly without change or disintegration. It is only in conformity with the world that such things seem evident. In addition, good man, it is like two people sparring with swords or lances who cut each other and draw blood; even if the injuries to one of them is so grave as to cause death, it would not come from any intention to kill. The karmic impact in a case like this would be light rather than heavy. For one who comes to where the Tathāgata is with no thoughts of killing, even if that person were to cause the Tathāgata to bleed, the karmic effect would be similarly light rather than heavy. In this way the Tathāgata has brought forth the doctrine of karmic retribution but only for the purpose of spiritually transforming living beings in the future. In addition, good man, this is like the highly skilled physician who, in enthusiastically teaching his son the basic principles of medicine, explains:

These are the medicines made from roots, these are the medicines made from stems, and these are the colored medicines. There is 274

Fascicle IX

some variety in how each of them looks, all of which you must know well.

Respecting whatever commands his father gave him, the son studied diligently and thus gained a clear understanding about the medicines. Sometime later, when the elder physician's life had run its course and he died, his son cried out:

Father! It was you who originally taught me about medicines from roots, medicines from stems such as these, and medicines from flowers such as these, showing me what colors and forms they have. The Tathāgata is just like this. In order to spiritually transform living beings he has brought forth restrictive precepts that must be observed without violation. There will be individuals in the future who may commit one of the five heinous crimes, who may denigrate the true-dharma, or who may be icchantikas, and this is why I have made plain [this system of precepts]. After the Buddha's disappearance I want the bhikṣus to create an understanding of the profound meaning in this sutra, the degree of seriousness in [each of] the precepts, and the analytic statements about the dharma in the Abhidharma in the same way that the physician's son [worked to create his own understanding].

In addition, good man, it is like the fact that a human knows that a lunar eclipse occurs only once every six months, yet gods above see eclipses in the space of an instant. Why? Because in the heavens a day is long while for humans it is short.

144 Good man, the Tathāgata is just the same. Gods

and humans universally regard the Tathāgata's lifetime as short, but just like how frequently gods and humans see lunar eclipses lasting but an instant, in an instant a Tathāgata manifests a myriad nirvāṇas in which he has cut off the defilement-māra, the aggregate-māra, and the māra of death, which is why the hundreds of thousands of millions of māras in heaven all know the Tathāgata has entered parinirvāṇa,and that the revelation of the innumerable hundreds of thousands of previous karmic attainments was in accordance with the variety of natures [of living beings] in the world. These displays are thus innumerable, endless, and inconceivable. This is why the Tathāgata abides permanently, without change. 275

417a

The Nirvana Sutra, Volume I

In addition, good man, this is analogous to a bright moon that living beings view with pleasure, which is why they call the moon a "joyful sight.

" If living beings are plagued by greed, anger, or stupidity, they will not be inclined to admire the moon and call it a "joyful sight, "

however. But nothing is more admired as a joyful sight than the Tathāgata, whose nature is invariably good, pure, and without even a trace of defilement. Living beings that take joy in the dharma look upon him in this way without enmity, but those with malicious intent look at him with displeasure. It is in this sense that the Tathāgata is analogous to a bright moon.

Good man, there is also the analogy of how the length of a day differs during the three seasons of spring, summer, and winter. A winter day is short, a spring day is average, and a summer day is quite long. The Tathāgata is also like this in the way [he is perceived] within the great trichiliocosm. For those whose lifetimes are short and for śrāvakas, he appears to have a short life span. Based on what they see, they all decry that the lifetime of a Tathāgata is brief, analogous to a winter day. For the bodhisattvas he appears to have a medium-length life span that may reach one kalpaor something less than one kalpa,analogous to a day in spring. It is only a buddha who sees the immeasurable length of another buddha's lifetime, analogous to a summer day.

Good man, as the recondite teachings of the well-balanced Mahāyāna as expounded by the Tathāgata are brought forth into the world, a great dharma rain will fall upon it. In the future, if there are people who are able to preserve these texts and analytically show their implications, [thereby] benefiting living beings, you should understand those individuals to be true bodhisattvas, analogous to sweet rain falling at the height of summer. Yet if there are śrāvakas or pratyekabuddhas present, hearing the Tathāgata's recondite teachings will feel like a winter's day that makes them shiver with cold. For those who are bodhisattvas, however, if they hear recondite teachings and admonitions such as these, they will [understand] that it is the Tathāgata's nature to abide permanently without change, [always as fresh] as a spring day when buds sprout on the vine. In truth, the nature of a tathāgata is such that there is neither short nor long, no time duration of any kind. It is for the sake of the world that [a 276

Fascicle IX

tathāgata's lifetime] is manifest in these ways. This is, in fact, the genuine dharma-nature of the buddhas.

In addition, good man, [the buddhas] are like a cluster of stars that do not appear during the day. The people all reckon: In the daytime the stars disappear but they have not really disappeared. The reason they are not visible is because of how sunlight impacts what we see.

Tathāgatas are also like this. The śrāvakas and pratyekabuddhas are unable to see them, just like people in this world cannot see stars in the daytime.

In addition, good man, this is also analogous to the sun and moon not being visible when the darkness of a shadow [covers them]. An ignorant person will say,

"The sun and moon are gone!" But of course the sun and moon have not really gone anywhere. When the true-dharma of the Tathāgata has completely disappeared, the Three Jewels will also appear to be gone. But in the same way these things will not be gone forever. That is why you must understand that the Tathāgata abides permanently and without any change whatsoever. How can this be? It is because the true nature of the Three Jewels is unstained by any form of defilement. In addition, good man, it is like a comet that appears at night during the dark half of the month. The light of the comet burns for a brief period of time and then disappears. Upon seeing this, living beings may get the idea that this is a portent of something ominous. Pratyekabuddhas react in similar fashion to a world in which no buddhas are present. When living beings in general notice this, they will say to themselves, "The

Tathāgata has truly passed into extinction,

" and become filled with sadness. And yet the body of the Tathāgata in fact will not have passed into extinction, just as the sun or moon are not destroyed [when they are not visible].

In addition, good man, one can make an analogy to the disappearance of all traces of fog or mist when the sun appears in the sky. This Subtle Sutra of the Great Nirvanawill have the same effect as it comes forth into the world. If living beings have the sutra pass through their ears just once, they will be able to remove the negative karma accruing from 277

417b

The Nirvana Sutra, Volume I

417c

all their transgressions, even those that bring immediate retribution in hell. The profound realm of this Great Nirvana[Sutra] is inconceivable. Skillfully propounding the subtle tathāgata-nature, it is on that basis that good men and good women should constantly abide in the thought that the Tathāgata is immutable, that the true-dharma will never be cut off, and that the sangha jewel will never disappear. Therefore skillful means should be frequently cultivated and this sutra diligently studied, and before long the individual who does so will attain anuttarā samyaksaṃbodhi. Therefore I call this sutra the Assemblage of Immeasurable Merit.I also call it theAwakening that Cannot be Exhausted.And because it is inexhaustible, I also call it the Mahāparinirvāṇa.As glorious as a summer's day, its body is without limit, so I call it the Great Nirvana. In addition, the light from the sun and moon, good man, are the brightest of all; no other sources of light can reach that level [of intensity]. The light of the Great Nirvana[Sutra] is like this, for it surpasses the light of samādhiin other sutras. That is, the light inherent in the samādhis of other sutras cannot reach its level [of intensity]. Why? Because the light of the Great Nirvanacan enter the pores of living beings. Even without the bodhicittaaspiration to awakening, living beings are still able to create the causality that leads to awakening. That is another reason why it is called the Mahāparinirvāṇa[-sūtra]. The bodhisattva Kāśyapa then addressed the Buddha:

World-Honored One. The Buddha has explained that the light of this Mahāparinirvāṇa[-sūtra]enters the pores of all living beings, and that even without the aspiration to awakening a living being can still create the causality that leads to awakening. But this does not make sense. Why? World-Honored One, if this light entered the bodies of those who commit one of the four grave offenses, the bodies of those who commit one of the five heinous crimes, or the bodies of the icchantikas, and created a causality that brings awakening [in all these people], then what would there be to distinguish these groups from those who have been pure in observing the precepts and have been cultivating practices that are morally wholesome? If there are no distinctions among these groups, 278

Fascicle IX

then why does the Tathāgata preach the importance of individuals [serving as] the four refuges [in the Buddha's absence]?145World-Honored One. The Buddha has also said that if living beings heard just this one sutra, the Mahāparinirvāṇa,they would then be able to remove the defilements within themselves. Then why did the Tathāgata say previously that even if people brought forth personal aspirations before buddhas present in numbers as many as the grains of sand in the Ganges River and then heard the Mahāparinirvāṇa[-sūtra], they may still not comprehend its meaning? If people do not understand the sutra's meaning, then how can they eliminate all their defilements?

The Buddha said:

Good man, with the exception of the icchantikas, after having heard this sutra all living beings will be able to create the causal conditions needed for enlightenment. When the sound and the light of the dharma enter a person's pores that person will, without fail, attain anuttarā samyaksaṃbodhi.How does this happen? If someone were to honor the innumerable buddhas with offerings, he would thereby be able to hear the Mahāparinirvāṇa-sūtra.But those whose religious merit is slight will thus be unable to hear it. What is the reason for this? It is because a virtuous person is capable of hearing a matter of such great significance but a vulgar or petty person is not able to hear it [even when listening]. And what is this matter of great significance? It is the profound, hidden treasury of which the buddhas speak, what I refer to as "buddha-nature. "

This is the meaning of this teaching, and this is why I refer to it as a matter of great significance.

The bodhisattva Kāśyapa then addressed the Buddha:

World-Honored One. How can those who have not brought forth the bodhicittaresolution obtain that which can serve as a cause for awakening? The Buddha told Kāśyapa:

If, after having hearing this Mahāparinirvāṇa-sūtra,a person declares, "I have no need to commit to any aspiration to bodhi" and denigrates 279

The Nirvana Sutra, Volume I

418a

the true-dharma, he will have a dream in which he encounters a rākṣasa demon. He will be gripped with fear, for the rākṣasawill say to him, "Hey,

good man! If you do not put forth your bodhicittaright now, I will take your life!" He will awaken in morbid fear and immediately resolve to attain bodhi.When his life ends, he may be reborn in one of the three unfortunate realms or as a human or as a deity, but wherever he ends up he will continue to recall his bodhicittaresolution. You should thus understand that at that point this person is a bodhisattva-mahāsattva.Thus is the spiritual majesty of this Mahāparinirvāṇa[-sūtra]:it can move those who have never brought forth bodhicittato create causes that can bring about awakening. Good man, this is what I call "the causality that produces bodhicitta. " There will be no awakening otherwise. It is in this sense that you know the subtle Mahāyāna scriptures truly embody what the Buddha has taught.

You may also think of this, good man, like rain that pours down from a great cloud covering the sky, bringing water to the earth, dried trees, rocky cliffs, high plains, and earthen mounds. The water does not remain where it falls but flows downward, pouring into fields below, filling reservoirs and benefiting innumerable living beings. Thus it is with this Subtle Sutra of the Great Nirvana.It rains down the dharma rain, universally moistening living beings. The only exception [to its universal benefit] is the fact that it is not reasonable to expect icchantikas to produce the bodhicittaaspiration.

In addition, good man, [an icchantika] is like a charred seed (dagdha bīja). Even if exposed to sweet rain for a billion kalpas, in the end that seed will not germinate. And if it did germinate somehow, this would be contrary to reason. Those grouped as icchantikas are just like this. Even if they hear this Subtle Sutra of the Great Nirvana,in the end they will not be capable of producing anything that would germinate into bodhicitta.And if they did manage to produce that aspiration, it would be contrary to reason. Why? Because these people have cut off all their wholesome karmic roots, and like charred seeds they are incapable of producing roots that could germinate into bodhi.

Good man, this situation is also analogous to a maṇijewel. 146If placed

in murky water, its radiant power would make the water clear but if 280

Fascicle IX

thrown into mud it would not have the same effect. This Subtle Sutra of the Great Nirvanais also like this. Placed amid the murky waters of the five ānantaryatransgressions that bring immediate retribution or the four grave offenses committed by living beings, it would have the effect of purifying the thoughts of such individuals to where they would aspire to awakening. But when thrown into the muddy [mind] of icchantikas, even after a billion years it would not be able to purify their thoughts to the point at which they would resolve to attain awakening. Why? Because icchantikas have destroyed their good karmic roots, and as such they are not vessels [for spiritual pursuits]. Even if they listened to this Mahāparinirvāṇa-sūtraover the course of a billion years, in the end they would still be incapable of producing bodhicittawithin themselves. Why? Because icchantikas lack any of the meritorious states of mind [that make bodhicittapossible].

Good man, another analogy is the medicinal tree called the "medicine king,

" so called because it produces the most excellent of all medicines. Normally it is mixed with whey, or honey, or perilla, or water, or milk, and then rolled into the form of a stick or a round ball. Then it is smeared on a wound, or used to smoke the body, or rubbed on the eyes. It may be seen or it may be smelled, but one way or another it can eliminate any and all illnesses contracted by living beings. Now this medicinal tree does not think:

If living beings take my roots they should never take my leaves. If they take my leaves, they should never take my roots. If they take my wood, they should never take my bark. If they take my bark, they should never take my wood.

This tree, despite not having such thoughts, effectively eliminates any disorder or ailment.

147

Good man, this Subtle Sutra of the Great Nirvanais also like this. It can eliminate the negative karma accrued by any living being, including the four pārājikaoffenses and the five transgressions that bring immediate retribution, regardless of whether the transgression was generatedinternally or externally. It can be why those who have never formed the bodhicittaresolution thereupon do just that. Why? Because this subtle scripture 281

The Nirvana Sutra, Volume I

418b

is the king among sutras, just like that medicinal tree is the king among medicines. People who cultivate [the teachings of] the Mahāparinirvāṇa—and even those who do not—will be struck when they hear that there is a sutra with this name. Upon hearing it, they will trust in it, and find that all the serious ills stemming from their defilements will disappear. With the exception of icchantikas whom it cannot impact, this sutra will bring [those who understand it] to abide in anuttarā samyaksaṃbodhi.And just like the wondrous medicine [from that medicinal tree], although capable of healing a wide variety of serious illnesses, it is nevertheless ineffective for someone fated to die. 148

In addition, good man, consider someone who has injured his hand. If he applies strong, poisonous medicine, such as scorpion's tail, [directly to the wound], the poison will penetrate into him. But if he had no wound, the poison could not seep inside him. Icchantikas are like this. Having no cause that could lead to liberation is like having no wound: no strong, poisonous medicine can enter them. By the word "wound, " I am referring

to those causal conditions that lead one to unsurpassed enlightenment, and by the word "poison" I am denoting the preeminently superb medicine [of this sutra]. Those who are completely without wounds are what we call icchan tikas.

149

In addition, good man, consider the metaphor of a diamond that cannot be broken yet is capable of breaking all other things, with the exception of tortoise shells and the horns of white rams. This Subtle Sutra of the Great Nirvanais just like that, for it is capable of establishing countless living beings on the path to enlightenment. It is only the icchantikas whom it cannot move to produce any cause that would lead to awakening. In addition, good man, this situation is like the purslane plant, the śallakītree, and the karṇikāratree: even if you cut off their branches and stalks, they will continue to grow. The tālatree, on the other hand, is not like this; it will not grow back after being cut down. 150 Living

beings are also like this. If they manage to hear this Mahāparinirvāṇasūtra,then even if they have committed one of the four pārājikaor five transgressions that produce immediate retribution, they would still be able to generate causal conditions that produce bodhi. But icchantikas are different. Even if they hear and accept this subtle scripture, they will 282

Fascicle IX

still be incapable of generating causes that could bring them to the path leading to bodhi.Good man, icchantikas are somewhat like khadiraor tindukatrees, which do not regenerate after they are cut down, just as charred seeds [do not germinate].

151 Even when they do hear this Mahāparinirvāṇa-sūtra, [icchantikas] will remain unable to produce the causal conditions that would lead to bodhi,like charred seeds. In addition, good man, it is like a great rain that, after falling, no longer remains in the sky. This Subtle Sutra of the Great Nirvanais also like that. The dharma rain falls universally but it does not remain (avatiṣṭhate) with icchantikas. An icchantikahas a stiff body that is wound up very tight; it is like a diamond in that nothing can penetrate it. The bodhisattva Kāśyapa then addressed the Buddha, saying, World-Honored One, you once uttered this verse: [Verse One]

Not seeing what is good (kalyāṇa), they will not do it. Only seeing what is bad (pāpa), this they may do. On that basis, one should be afraid,

As if on a dangerously steep path.

World-Honored One, would you explain what it was you were saying there?

The Buddha said,

Good man, [regarding icchantikas,] "not seeing" refers to not seeing the buddha-nature.

"What is good" is anuttarā samyaksaṃbodhiitself. To say "they will not do it" refers to [an icchantika] being unable to approach a good friend who can guide him spiritually.

"Only seeing" refers to

seeing without good reason. The word "bad" here refers to their repudiation of the well-balanced Mahāyāna sutras. And "this they may do" refers to the fact that icchantikas do say there are no well-balanced [sutras]. The meaning of the verse is simply that icchantikas do not think in a way that advances them toward the pure and good dharma. What is the pure and good dharma? It is nirvāṇa itself! To advance toward nirvāṇa refers to the capacity to cultivate practices that are wise and good, yet icchantikas 283

418c

The Nirvana Sutra, Volume I

have no practices that are wise and good. This is why they are incapable of progressing toward nirvāṇa.

"On that basis, one should be afraid"

refers to repudiating the true-dharma. Who should be frightened? I am talking about those who are said to be wise. Why? Because anyone who denigrates the dharma has neither good thoughts nor skillful means. The "dangerously steep path" refers to the composite things (saṃskāra) [of the world].

Kāśyapa once again asked,

And what is the meaning of this verse also spoken by the Buddha? [Verse Two]

How to see what has been done?

How to obtain a good dharma?

On what basis is one not afraid,

As if on a king's level path?

What is this referring to?

The Buddha said:

Good man, this allusion to "how to see what has been done" refers to coming forward with the harmful things [that you yourself have done]. Every bad deed you have done from your birth until your death should be confessed until there is nothing left to speak of. This is how you find the basis [for living] without fear. The path metaphor refers to the righteous path walked by people and kings, from which all bandits flee. By confessing all your transgressions in this way, without exception [your fears] will completely disappear.

In addition, one may also speak of "not seeing what has been done" in reference to the fact that icchantikas do not admit to themselves the host of bad things they have done. Because the icchantikas are arrogant, even though they often do things that are harmful, while doing them they initially have no sense of fear. This is why icchantikas are unable to attain nirvāṇa; they are like monkeys grabbing at the [reflection of the] moon in the water. Good man, if all living beings, however innumerable,were 284

Fascicle IX

to all at once attain anuttarā samyaksaṃbodhi,the tathāgatas would still not see the icchantikas attaining bodhi.This is also the meaning of what I have called "not seeing what has been done. "

In addition, the actions of whom else are not seen? I am referring to "not noticing what has been done by the tathāgatas. " The Buddha has

expounded the existence of buddha-nature for the benefit of living beings, but icchantikas transmigrate through saṃsāra unable to discern what this is. It is in this sense that I used the phrase "not noticing what has been done by the tathāgatas.

"

Icchantikas will also look at the complete nirvāṇa of the Tathāgata and say to themselves,

"This truly shows impermanence, nothing more than a lamp going out when its oil is extinguished. " Why are they like

this? Because their bad behavior (pāpa-karman) does not distress them. When bodhisattvas are present, doing good deeds whose merit they turn over toward the goal of attaining anuttarā samyaksaṃbodhi,even as the icchantikas—being devoid of faith themselves—revile those bodhisattvas and seek to ruin their efforts, they find that bodhisattvas respond by offering [their own merit] to the icchantikas, wanting to accomplish the path of excellence together with them. Why? Because the reality of the Buddha's dharma is naturally like this. [Verse Three]

When something bad is done, one does not feel [its effects] immediately.

It is like fresh milk that curdles [over time]. Or like ashes covering a fire,

On which the fool blithely treads.

The icchantikas may be called "blind.

" For this reason they do not see the

path of the arhat. Similarly, arhats do not course through the harsher paths in saṃsāra, and by means of their own blindness they malign the wellbalanced [sutras] and do not want to practice what it is in them. In the same way that arhats approach the cultivation of compassion, icchantikas are similarly not interested in practicing what is in the well-balanced [sutras].

285

419a

The Nirvana Sutra, Volume I

Now you may hear someone speak like this:

I no longer believe in the śrāvaka scriptures. I believe in the Mahāyāna [sutras], which I read, recite, and interpret. For this reason I am now a bodhisattva. All living beings have buddha-nature, and by dint of having this buddha-nature their bodies contain the thirtytwo major and eighty minor physical marks [of a buddha]. What I say is no different from what the Buddha says. Now you and I together can destroy the innumerable evil defilements as easily as smashing a [ceramic] water jar. And by destroying those entanglements [we] will behold the liberation of anuttarā samyaksaṃbodhi. People like this, despite such elocution, do not truly believe in the existence of buddha-nature and speak in this elaborate way only for personal gain. Anyone who speaks like this I call a harmful person. But harmful people like this do not feel the karmic effects [of their behavior] quickly, like milk curdling [over time].

Consider the analogy of an imperial envoy with expertise in diplomacy and who is skilled in using expedient means. When in another country on a mission, he knows it would be better to lose his life than do anything that would prevent the king's message from reaching its destination. Wise people are also like this, for they do not begrudge their own lives [in working] among ordinary people to fulfill the imperative to disseminate what they know about the tathāgata hidden treasury as extolled in the Mahāyāna well-balanced [sutras]—namely, that all living beings possess buddha-nature.

Good man, there are icchantikas who take on the persona of an arhat, residing in desolate areas and disparaging the well-balanced Mahāyāna scriptures. Ordinary people who see someone like this will typically remark,

"There goes a true arhat, a great bodhisattva-mahāsattva. " But

these icchantikas are unsavory bhikṣus who live in the forest yet violate the dharma of forest life. When seeing what is provided for others, for example, they become jealous. They say things like, "All the well-balanced

Mahāyāna scriptures are nothing but the preaching of Māra Pāpīyas, "

and also claim that tathāgatas are impermanent dharmas. They seek to destroy the true-dharma and break up the sangha. These statements 286

Fascicle IX

reflect the kind of thing that a Pāpīyas would say, not a person of humility. The dissemination of such fabrications reflects a deleterious, contrary dharma. These are people who do bad deeds but do not feel retribution immediately, like fresh milk that curdles [over time], or like ashes covering a fire on which fools blithely tread. Someone like this I regard as an icchan tika.

Therefore you should understand that the Mahāyāna well-balanced scriptures are decidedly pure. When thrown into murky water a maṇi jewel will cause the water to become clear—the Mahāyāna scriptures are also like this.

Good man, consider the analogy of a lotus flower: it cannot but open when it is bathed in sunlight. All living beings are also like this: anyone who had not previously produced the bodhicittawill do so when they perceive the sun that is the Mahāparinirvāṇa[-sūtra], and this then indeed becomes the cause leading to their liberation. That is why I have expounded the [significance] of the light of the Mahāpari nirvāṇa[-sūtra] that enters one's pores and then without fail becomes the wondrous cause for [a later effect]. For those who are icchantikas, although they possess buddha-nature, they are held down by the stain of their innumerable transgressions, unable to get free, like silkworms inside of cocoons. Because of their karmic conditions, they cannot produce a cause that would lead to bodhiand instead transmigrate through saṃsāra with no end in sight.

In addition, good man, consider the fact that the blue lotus flower (utpala), the yellow lotus flower (kumuda), the red lotus flower (padma), and the white lotus flower (puṇḍarīka) all grow in mud, yet in their final flowering they are untainted by that mud. Living beings that cultivate [the teachings of] this Subtle Sutra of the Great Nirvanaare also like this: despite the presence of the defilements in them, in the end they are untainted by those defilements. Why is this? Because they understand the power in the nature and the form of the Tathāgata. Good man, it is like a nation in which a pure, cool wind frequently blows. When that wind touches the skin of living beings, it completely removes their burning distress. This Mahāyāna scripture, the Great Nirvana Sutra,is like that: universally entering the pores of living beings and creating the subtle yet 287

419b

The Nirvana Sutra, Volume I

419c

marvelous causes and conditions for liberation. Except for the icchantikas. Why? Because they are not vessels for the dharma.

In addition, good man, consider [the power of] an excellent physician so skilled in all eight technical disciplines of healing152 that he is able to eradicate all forms of illness, with the exception of those that inevitably bring death. Thus are the entirety of the sutras, meditations, and samādhis capable of curing all the ills [brought on by] the defilements of greed, anger, and stupidity. They can pull out the poisoned needles and arrows of those defilements, but they cannot cure someone of the effects of committing one of the four grave offenses or five heinous crimes. Good man, there are also physicians whose medical skills surpass the eight technical disciplines of healing and are thus capable of removing whatever pain or infirmity may strike living beings, but even they cannot cure an illness that brings certain death. This Mahāparinirvāṇa Mahāyānasutrais just like [a physician] in removing all the defilements that affect living beings, bringing them to peacefully dwell within a pure, wondrous causality [that leads to becoming] a tathāgata, and enabling those who have yet to make their bodhicittaresolution to finally do so. But it cannot do anything for an icchantikawho faces certain death.

In addition, good man, consider the analogy of an excellent physician possessing wonderful medicine that can cure those who have lost their sight. He can enable them to see the light of the sun, the moon, the stars, and the constellations, to see a myriad of different colors and shapes. Yet he does not have the ability to cure someone who is born blind. This Mahāyāna scripture, the Great Nirvana Sutra,is like that, capable of making śrāvakas and pratyekabuddhas open their eyes of wisdom, enabling them to peacefully dwell within the innumerable, endless stream of Mahāyāna scriptures. It has the power to take anyone who has not aspired to liberation and enable that person to do so, including someone who has violated one of the four grave offenses or committed one of the five heinous crimes. But having been born blind, the icchantikas are excluded. In addition, good man, consider another analogy of an excellent physician skilled in the eight technical disciplines of healing. In order to cure living beings of every pain or infirmity the physician applies a variety 288

Fascicle IX

of different treatments. For vomiting, for example, medicines may be smeared on the body, inhaled, or used to irrigate the nasal passage. Some medicines are made in powdered form or rolled into pills. But if the patient is poor and ignorant and does not want the treatment, then the skilled physician out of pity may decide to take that person back to his home and force him to take the treatment. By the power of the medicine, the patient is relieved of his distress. Similarly, if the placenta is not delivered when a woman gives birth, a doctor administers treatment to make the placenta come out. He may also calm the baby, relieving it of any distress. This Mahāyāna scripture, the Great Nirvana Sutra,is also like that in that it will reach anywhere, even into a person's home, to take away the defilements that afflict living beings. Even for those who have committed one the four grave offenses or five heinous crimes, or who have not resolved to attain liberation, it can nevertheless enable them to bring forth that resolution. But this excludes icchantikas. The bodhisattva Kāśyapa then addressed the Buddha, saying: World-Honored One. Someone who commits one of the four grave offenses or five heinous crimes is known to be seriously depraved, analogous to cutting off the top of a palmyra tree that will not grow back. By themselves people like this would never make a resolution for awakening, so what can be done to create the causality that would bring bodhito them? The Buddha explained:

Good man, there are living beings that dream they have fallen into a hell where they undergo agonies, which then brings up feelings of remorse in them. When that happens, they think:

How miserable! We have brought upon ourselves this punishment for wrongdoings. If we could somehow rid ourselves of those wrongdoings, we would definitely commit ourselves to the attainment of awakening. For nothing could be worse than what we have seen here. After they awaken, instantly they understand the great fruition that accrues from the true-dharma. They become like an infants who gradually grow into adulthood, constantly thinking like this: 289

The Nirvana Sutra, Volume I

420a

There is a physician who is skilled and knows his medicines very well. When I was still in the womb he treated my mother with medicineto calm her, and thanks to that she had an easy time of it. Because of those [favorable] conditions within her, my life [in the womb] was completed without incident. It is a miracle, really, that my mother went through so much agony for a full ten months while carrying me to term. After I was born, she dried me off, wiping off the moisture [on my skin], and removing my impure urine and feces. She fed me with her milk, raised me, and protected me. This is why I will repay her kindness by caring for her with sensitivity, protecting her, honoring her, and complying with her wishes.

When a man who has committed the four grave offenses or five heinous crimes faces the end of his life, he [should] fix his concentration on this Mahāyāna Great Nirvana Sutra;for no matter if he is reborn in the realms of hell, among animals, in the realm of hungry ghosts, with the gods in the heavens, or as a human being, a sutra such as this will empower him to create the causes needed for liberation. But this excludes icchantikas.

In addition, good man, consider the analogy of an excellent physician and his son who was also an excellent physician. They possessed a depth of knowledge exceeding that of other physicians, including detailed knowledge of the best incantations to use in eliminating poisons. Whether confronted with a dangerously poisonous snake, a serpent demon, or a pit viper, they had a medicine they enchanted with their ritual incantations, making it more effective. They painted this medicine on leather shoes and whenever those shoes came into contact with poisonous insects, their poison would disappear. But there was one exception, namely the poison of what was called the "great serpent.

" This Mahāyāna scripture,

the Great Nirvana Sutra,also functions like this. If there are living beings that have committed one of the four serious offenses or five heinous crimes, [this sutra] can wipe away all [their karmic issues], enabling these individuals to dwell in the liberation of bodhi.Just like the medicinal shoes that were able to eliminate the various forms of poison, [this sutra] can move someone who had not previously aspired to liberation to endeavor to do so, thereby enabling that individual to calmly settle in 290

Fascicle IX

the path to bodhi.This is possible because of the efficacious medicine that is this Mahāyāna Great Nirvana Sutra,which empowers living beings to produce serene bliss within themselves. The only exception would be the great serpent icchantikas.

Good man, imagine a man who painted a great drum with a medicine made up of a mixture of poisons. When he pounded that drum in a crowd, even those with no inclination to listen would nevertheless hear it, and all who did would die. But there would be one exception: a person who did not die unexpectedly from this. This Mahāyāna scripture, the Great Nirvana Sutrais like that. It produces an audible sound everywhere, and those living beings that do hear it will find their greed, anger, and stupidity completely destroyed. Among them there will even be some who do not otherwise think about these things yet will notice that the causal power of the Great Nirvana [Sutra] has destroyed their defilements, and their fetters have disappeared by themselves. And when it comes to those who have transgressed by committing one of the four serious offenses or five heinous crimes, upon hearing the sutra they, too, will create the causal conditions that lead to the highest bodhi,gradually losing their defilements. But this will not apply to icchantikas, who is excluded from those who will not experience such an unexpected death.

Good man, this is analogous to nighttime, when all activities come to a halt. Anyone who is not finished with something has to wait [until the next day] for the sunlight. For those who study the Mahāyāna, though they have cultivated all the samādhis in the sutras, they still have to wait for the sunlight that is the Mahāyāna Great Nirvana[Sutra]. Only after hearing this recondite teaching of the Tathāgata will they undertake the actions of bodhiand settle themselves in the true-dharma. As rain from the heavens moistens and grows all seeds, [each] realizing their fruit that [in turn] thoroughly eliminates hunger and brings wealth and happiness, the immeasurable dharma rain that is the tathāgata hidden treasuryin like manner is capable of removing the eight types of fever. 153The many

benefits accruing from the fruit realized when this sutra appears in the world means peace and joy for all, enabling living beings to see their buddha-nature just as the eight-thousand śrāvakas were able to realize the fruit of their received predictions [of buddhahood] in the [Lotus] 291

The Nirvana Sutra, Volume I

420b

Flower of the Dharma(Saddharmapuṇḍarīka-sūtra).

154 In the fall one

harvests and in the winter one stores, as nothing more is produced at that time. The icchantikas also feel they are in such a time, for in regard to such wholesome dharmas, for them there is nothing to be done. In addition, good man, consider the analogy of an excellent physician who perceived that someone's son had been possessed by something nonhuman. Immediately he selected a special medicinal herb and sent it off with a messenger, to whom he gave this instruction: Take this medicine and quickly give it to that person. If he has run into evil demons, then by the power of the medicine the demons will all leave him. If you think you might [arrive too] late, then I will go myself. Whatever happens, do not let him bend over and die prematurely. If that ill person is able to see the authority held by a messenger or myself, his suffering will be alleviated and he will obtain serenity and joy.

This Mahāyāna scripture, the Mahāparinirvāṇa-sūtra, is just like this. If there are monks, nuns, laymen or laywomen, or even non-Buddhists who effectively accept and embrace a sutra like this, recite it and become thoroughly acquainted with it, then analyze and explain it in detail to others, write it down themselves or enable others to write it down, these activities all become causes that lead to awakening. Even if someone has committed one of the four grave offenses or five heinous crimes, even for someone who has been seized by the poisonous venom of evil spirits, to hear this sutra is to have all dangers disappear, like the harmful spirit who departed upon seeing the skilled physician. Understand that one [who embraces this sutra] is a true bodhisattva-mahāsattva. Why? Because being able to hear the Great Nirvana[Sutra] over a period of time means thinking about the Tathāgata's permanence as well. And because being able to hear the Great Nirvanaover a period of time also means this, how much more so if someone copies it, embraces it, or recites it. Excluding the icchantikas, all others would be bodhisattvamahāsattvas. Next, good man, consider those people born without the ability to hear sound. The icchantikas are like this. Even if they wanted to hear 292

Fascicle IX

this sublime sutra, they would be unable to do so. The reason is that they are devoid of the karmic conditions to make this possible. Now consider, good man, the example of an excellent physician for whom there were no illnesses beyond the efficacy of his treatments and who also had extensive knowledge of [the power of] innumerable ritual incantations. This physician examined the king and told him, "Great

King, the condition you have now is inevitably fatal. "

The king answered,

"But, my good man, you have not seen what is

inside my belly. How can you say for certain that I will die from this illness?" The physician answered,

"If I you do not believe me, then the king

should take a laxative and purge everything from inside; he can then examine the contents himself.

"

But the king did not comply with the suggestion and so did not take the recommended medicine. At that point the physician used the power of incantations to create an ulcer around the king's anus, and from its pustules flowed a mixture of small worms and blood. When the king saw this, he became both frightened and embarrassed. He then [turned and] praised the physician, saying,

"Excellent, excellent! My good man,

I did not utilize what you had previously told me. But now I understand that what you have done for this body of mine is of great benefit. "

[Thereafter] he honored that physician with reverence, just as he honored his own father and mother. This Mahāyāna scripture, the Great Nirvana Sutra,is just like this. Living beings may be [currently] plagued by desires or not, but in either case the sutra has the power to make the defilements in their lives collapse and melt away. Even to the point that if they see the sutra in their dreams, they should still honor it with reverence, as in the analogy of the king who honored the physician. At the same time, the physician knew the king's illness was fatal and that he would not be able to cure him. This Mahāyāna Great Nirvana Sutrais also like that, for in the end it cannot cure icchantikas. To restate, good man, analogous to a skilled physician who is so competent in all eight technical disciplines of healing that he can cure all forms of illness except that he cannot heal those who face certain death, buddhas and bodhisattvas in like manner are able to provide subtle treatment for 420c

293

The Nirvana Sutra, Volume I

all who have transgressed except that they cannot heal the icchantikas who likewise face certain death.

In addition, good man, consider the skilled physician thoroughly familiar with the eight technical disciplines of healing from careful study of the classic texts, and who also has broad knowledge beyond those eight ways of healing. His first priority is to teach everything he knows to his son, helping the son understand what there is to know about medicinal plants that grow in water and on land, on mountains and in streams. In this way he gradually teaches him the eight disciplines and the other advanced healing techniques as well. The Tathāgata, Worthy of Offerings, Perfectly Enlightened One is just like this. His first priority is to teach his children—the monks and other followers—the expedient means by which they can eliminate all the defilements and cultivate practices that purify their bodies of notions that are fragile or unsteady. When I speak of "water, land, mountains, and streams,

" water is a metaphor for the

body being subject to pain and suffering, like bubbles on the surface of water; land is a metaphor for the body not being solid, like the trunk of a banana tree; and the image of mountains and streams is a metaphor for cultivating the notion of nonself from within the defilements. This is what I mean when I refer to the body as nonself.

155

To his disciples the Tathāgata teaches in succession the ninefold canon of scriptures so that they may become thoroughly familiar with that dharma. It is only after this that he teaches the hidden treasury that is the tathāgatagarbha,expounding the Tathāgata's permanence for his disciples. The Tathāgata expounds the Mahāyāna scripture, the Great Nirvana Sutra in this way for those who have already made their resolution for awakening as well as for those who have not, thereby creating a karmic cause for bodhiin both, with exception of the icchantikas. Thus, good man, this Mahāyāna scripture, the Great Nirvana Sutra,is immeasurably, innumerably, and inconceivably rare. You should understand it to be the most skilled of all skilled physicians, foremost and superior, the king among sutras.

In addition, good man, consider the analogy of a great ship that sails across the sea from this shore to that shore, and then returns from that shore to this one. The Tathāgata, Worthy of Offerings, Perfectly EnlightenedOne 294

Fascicle IX

is also like this. He rides on the jeweled ship that is Mahāparinirvāṇa Mahāyāna[-sutra], going round and round, back and forth, delivering living beings. Wherever there is anyone who should cross, he enables that person to see the Tathāgata's body. It is in this sense that the Tathāgata is called "the supreme pilot.

" That is, whenever there is a ship there

should be a pilot, and it is precisely because there is a pilot that the ferrying of living beings across the ocean [of saṃsāra can be accomplished]. The Tathāgata's constant presence spiritually transforms living beings in this manner.

In addition, good man, consider the analogy of someone who boards a boat in the middle of the ocean, hoping to be brought across it. If there is a favorable wind, it will not take long for him to cross over innumerable yojanas. But if not, then even if he resides in that boat for a long time, even innumerable years, he will not move from that original spot. At some point the boat will disintegrate, sinking into the water, and he will die. In this way living beings board ships coursing on the sea of birth and death [permeated with] delusion. If they happen to encounter the powerful wind created by the Mahāparinirvāṇa[-sūtra] then rather quickly will they be able to reach the shore of the supreme path. If they do not encounter it, they will continue transmigrating in saṃsāra for a considerable amount of time, and at some point things will disintegrate and they will fall into the realms of hell, animals, or hungry ghosts. In addition, good man, consider the analogy if people did not encounter a wind king [such as this sutra] and had to remain at sea for a long time, they would think,

"We are going to die, right here and now.

" But if, just

as those thoughts occurred to them, they did encounter a favorable wind, they would follow it and make it across the ocean. At that point they would say,

"How wonderful! How extraordinary this wind, enabling people like us to sail across this sea of difficulties in peace and safety. "

Thus do living beings dwell in the delusory sea of saṃsāra for a very long period of time. Exhausted from hardship, not coming into contact with a wind like this Great Nirvana,they naturally think, "We are certain

to fall into the realms of hell, animals, or hungry ghosts. " But it is precisely

when they are thinking this way that they may suddenly encounter the wind of the Mahāyāna Great Nirvana.And by following it they would 295

421a

The Nirvana Sutra, Volume I

be blown into anuttarā samyaksaṃbodhi.At that moment they will know truth and be filled with a sense of wonder. They will say in admiration,

"How wonderful! In all this time we had never seen nor heard of the hidden treasury that is the tathāgatagarbha. " At that point pure

faith in the Great Nirvana Sutrawill have arisen in them. In addition, good man, this is also like a snake that sheds its skin. Now does that mean the snake is going to die? [Kāśyapa answered:]

No, World-Honored One.

[The Buddha said:]

Good man, the Tathāgata also expediently manifests the relinquishment of a poisonous body. Would you say,

"The Tathāgata is impermanent

and will disappear"?

[Kāśyapa answered:]

No, World-Honored One. In this world of Jambudvīpa the Tathāgata expediently relinquishes his body, just as a poisonous snake relinquishes its old skin. This is why it is known that the Tathāgata is a constantly abiding presence.

156

[The Buddha said:]

In addition, good man, like a goldsmith who obtains fine gold that he then fashions into a variety of implements by using his imagination, the Tathāgata similarly manifests various material bodies among the twentyfive forms of existence for the purpose of spiritually transforming living beings so they can extract themselves from saṃsāra. This is why I say the Tathāgata has what I call "a boundless body" and why, despite the fact that he reveals himself in different bodies, I also speak of [the Tathāgata] as "permanently abiding without change. "

In addition, good man, this is also somewhat like the āmramango tree and jambuor rose apple tree.

157Within one year, these trees change three times. At one time they produce flowers with an effulgent luster. At another time they produce leaves that grow thick and luxuriant. And 296

Fascicle IX

at a third time everything withers and dries out and the trees look like they are dying. Good man, what do you think? Are these trees actually decaying or not?

[Kāśyapa answered:]

No, World-Honored One.

[The Buddha said:]

Good man, the Tathāgata similarly displays three different bodies in the triple world. There is a time for his birth, there is a time for his adulthood, and there is a time for his nirvāṇa. Yet despite [what these changes suggest], in truth the body of the Tathāgata is not impermanent. The bodhisattva Kāśyapa praised these words, saying: Excellent! That is truly a sacred teaching: the Tathāgata abides permanently without change. [The Buddha said:]

Good man, the recondite language of the Tathāgata is profound and difficult to understand. 158It is analogous to what happens when a great king tells his retinue to bring him saindhava.

159 The one word "

sain dhava

"

refers to four different products [from Sindhu]: salt, a drinking cup, water, or a horse. Since the same word is used to designate four different things, only the wise attendant understands what the king means when he calls for it. If the king seeks saindhavawhen he is bathing, he is to be given water. If the king is eating and asks for saindhava,then he is to be given salt. If the king asks for saindhavawhen he has finished a meal and wants to drink alcohol, then he is to be given something to drink with. And if the king requests saindhavawhen he wants to travel, then he is to be given a horse [of the type bred in Sindhu]. In this way the wise attendants are able to decipher the four ways this abstruse word is used by the king. In much the same way, the Mahāyāna sutras have four notions of impermanence. Wise attendants of the Mahāyāna should clearly understand what is meant [in each instance]. If the Buddha is in the world lecturing on the Tathāgata's nirvāṇa to living beings, a wise attendant would 297

421b

The Nirvana Sutra, Volume I

understand this to be a case where for those who conceive of him as permanent the Tathāgata expounds the characteristics of impermanence, because he wants to have those bhikṣus cultivate their discernment of impermanence. Or when he says "The true-dharma will disappear, " a

wise attendant should understand this to be a case where for those who conceive of him as bliss the Tathāgata expounds the characteristics of suffering, because he wants to have those bhikṣus spend more time cultivating their discernment of suffering. Or when he says, "I am suffering

from illness now" or "The monastic communities are breaking up, " a

wise attendant would understand this to be a case where for those who conceive of him as self the Tathāgata expounds the characteristics of nonself because he wants to make the bhikṣus cultivate their discernment of nonself. Or when he says,

"The emptiness that I speak of is true-liberation,

" a wise attendant would understand this to be a case where the Tathāgata is saying that the twenty-five forms of existence are not found in true liberation, because he wants to make the bhikṣus cultivate their discernment of emptiness.

This is why I speak of true liberation as empty and also as immovable. The term "immovable" refers to the fact that within liberation there is no suffering, and therefore [liberation] cannot be moved. True liberation is without any distinguishing marks or signs that can be perceived. To say there are no distinguishing marks means there is no form, sound, smell, taste, touch, and so forth; that is why I also call it "signless. " True

liberation is permanent and immutable; it is devoid of anything impermanent, distressing or mutable. For this reason, I refer to liberation as "permanent, immutable, cool, and refreshing.

"

Or when [the Buddha] preaches that all living beings have the tathāgata-nature, the wise attendant would understand this to be a case where the Tathāgata is expounding a dharma of permanence, and he wants to make the bhikṣus cultivate their discernment of this dharma that is genuinely permanent. Know that any bhikṣus who are able to follow and study this are truly my disciples, for they clearly understand the tathāgata hidden treasury,just like the wise attendants of a great king are thoroughly familiar with his intentions. Good man, if a king's dharma includes such enigmatic language, why would the Tathāgata's not be so? Good man, 298

Fascicle IX

this is precisely why the recondite teachings of the Tathāgata are difficult to fathom. Only a person of wisdom will have the power to discern my profound buddha-dharma; it cannot be believed by worldly, ordinary types of people.

In addition, good man, consider the fact that when the palāśatree, the karṇikāratree, or the aśokatree experience drought, none of them will bloom. Indeed all other plants that grow on earth or in water will also dry up, for there can be no growth if there is no moisture. All medicines would also lack strength. Good man, this MahāyānaMahāpari nirvāṇa-sūtrais also like that. After I disappear, there will be living beings incapable of honoring it, who will see it as devoid of any spiritual power. Why will this come to pass? Because they will not understand the recondite treasury that is the tathāgatagarbha.And why will they not understand? Because their merit will be weak.

In addition, good man, in the future the Tathāgata's true-dharma will disappear. At that time there will be many bhikṣus whose behavior is noxious. They will not understand the recondite treasury containing a tathāgata. Lazy and unmotivated, they will be incapable of reciting, proclaiming, or analyzing the Tathāgata's true-dharma. It is like a foolish thief who throws away jewels only to walk away with the chaff of straw. Because they will not comprehend the recondite treasury containing a tathāgata,they will not be motivated to put into practice what is in this sutra. How sad! This harsh, future world, how frightening, how painful it will be! Living beings will not make efforts to hear this Mahāyāna scripture, the Great Nirvana Sutra.Only bodhisattva-mahāsattvas will be able to grasp the true meaning in this sutra without being attached to its words. In their preaching to other living beings they will accord with it rather than resist it.

In addition, good man, this is somewhat like a female cowherd who, in coveting greater profit from selling milk, adds water to double her supply. She then sells it to other cowherd women who, upon acquiring the milk, add water to double the supply yet again. They in turn sell it to women in a nearby town who also add water to double it. These townfolk in turn sell it to other women in the town who, upon acquiring it, yet again add water to double its volume before they bring it to the 421c

299

The Nirvana Sutra, Volume I

422a

marketplace to sell. At this time there was a man who had just taken a wife in order to have children. Requiring quality milk to serve guests that she would be entertaining, the new wife ventured into the marketplace hoping to buy some. There she found numerous milk sellers seeking a plurality of prices [for their product]. She responded to them by saying: "Your milk is full of water and not worthy of your price. But I have to entertain guests presently, so I will have to take it. "

After acquiring the milk she returned home, where she boiled it to make porridge, producing a dish without a trace of milk flavor. But although no one could taste [the milk] in her dish, it was still a thousand times better than the bitter flavors [of other foods]. Why? Because the flavor of milk is that much superior to other flavors. Good man, after my nirvāṇa it will be more than eighty years before the true-dharma disappears. During that time this sutra will spread widely throughout Jambudvīpa. But during that time there will also be harmful bhikṣus who will simplify this sutra and divide it up into any number of parts. They will succeed in destroying the sight, smell, and beautiful flavors of its true-dharma. Although these harmful people may read and recite a scripture like this one, they will forsake the Tathāgata's deeper, core meanings and instead establish it as a worldly work adorned with flowery rhetoric and devoid of any real significance, shrinking a former part and enhancing a latter part or shrinking a latter part and enhancing a former part [at will].

Understand that harmful bhikṣus like this are colleagues of Māra. They condone keeping all manner of things that are impure, all the while saying,

"The Tathāgata has given me complete permission to store these things.

" Like cowherds adding water to milk, these awful bhikṣus will corrupt this sutra by mixing worldly language into it, making it impossible for many living beings to explain, copy, or grasp it properly, or revere, praise, or honor it with offerings. Out of personal interest these harmful bhikṣus will not disseminate this sutra very widely; channels where it could be communicated will be few and even then it will not be sufficiently discussed. Like those impoverished cowherd women who "developed" their milk for sale to the point where porridge made from it had lost all trace of any milk flavor, this Mahāyāna scripture, the Great Nir-300

Fascicle IX

vana Sutra,will thus have been "developed" such that it is so weakened as to lose its aromas and flavors. But though it may be without aroma or flavor, it will still surpass other sutras by a thousandfold, just as the [watered down] milk surpassed the bitter flavors [of other foods] by a thousandfold. Why is this? Because this Mahāyāna scripture, the Great Nirvana Sutra,is foremost among the śrāvaka sutras, just like milk is the best among flavors. This is precisely why I call this sutra the Great Nirvana.

In addition, good man, among good men and good women there are none who do not seek a male body [in their next rebirth]. Why is this? Because in all women are lodged a collection of things problematic. In addition, good man, just as the urine of a mosquito would be unable moisten the surface of the earth, that is how difficult it is to satisfy the lust of a woman. When a man is engaged in lustful activity with a woman, even if he were [as potent] as the entire earth rolled into a ball the size of a peppergrass seed, he would still be unable to satisfy her. Even if there were men as numerous as the grains of sand in the Ganges River who engaged in lustful activity with one woman, they would be unable to satisfy her. Good man, like an ocean that is not filled even when all the rains coming down from the heavens fill up a hundred rivers flowing into it, such is the dharma of womanhood. Even if every man were to have lustful relations with one woman, that woman would not be satisfied. In addition, good man, when flowers bloom in spring on the aśoka, pāṭala,and karṇikāratrees, there are bees that come and suck their attractive and fragrant flavors but are not contented. Women who desire men are like this: they are insatiable.

Good man, it is in this sense that good men and good women who listen to this Mahāyāna Great Nirvana Sutrawill always decry the marks that characterize a female and seek to be male. Why? Because this Mahāyāna scripture has the characteristic of manliness (pauruṣa). I am referring to buddha-nature. If someone does not understand buddhanature, then he does not have male characteristics. Why do I say this? Because he cannot grasp the fact that the buddha-nature exists within himself. I would say those unable to know the buddha-nature are to be called women. I would say those who are able to know themselves that 301

422b

The Nirvana Sutra, Volume I

the buddha-nature exists are characteristically male. If a woman is able to know definitively that the buddha-nature exists within herself, you should know that this constitutes her as male.

Good man, this Mahāyāna scripture, the Great Nirvana Sutra,is a collection of merit beyond measure, limit, or conception. Why? Because by having expounded the hidden treasury that is the tathāgatagarbha, good men and good women who desire to quickly comprehend this recondite tathāgatagarbhawill thereby expediently apply themselves to the practice (abhiyoga) of what is in this sutra.

The bodhisattva Kāśyapa then addressed the Buddha:

World-Honored One. Thus it is, thus it is, as the Buddha has explained. It is with this manliness that I have now been able to enter the tathāgata hidden treasury and that is why the Tathāgata has awakened me today for the first time. It is by means of this that I have obtained definitive and clear understanding.

160

The Buddha said:

Excellent, excellent (sādhu, sādhu)! Good man, it is a dharma in accordance with the world that you now profess. Kāśyapa once again spoke:

But I do not [profess] a dharma in accordance with the world. The Buddha praised Kāśyapa:

Excellent, excellent! What you have now understood is that the flavor of this unsurpassed dharma is profound (gambhīra) and difficult to understand; yet it canbe understood. Just as a bee gathers flavors [from different flowers], you should also proceed [to garner the dharma] in that way. In addition, good man, just as the liquid produced by mosquitoes would never be able to moisten this great earth, such will be the dissemination of this sutra in the future. And just like that mosquito liquid, the true-dharma is going to disappear, and when it does this sutra will be the first to sink into the earth. You should thus understand this to be a sign of the dissolution of the true-dharma.

302

Fascicle IX

In addition, good man, this is analogous to the first month subsequent to summer, called autumn, for the rain in autumn is continual. This Mahāyāna scripture, the Great Nirvana Sutra,is like that. Because there are bodhisattvas in the southern region it will spread widely there, like a downpour of dharma rain filling that area. When the true-dharma is about to disappear, the entire sutra with nothing missing will reach Kashmir, and there it will sink into the earth and be lost. There will be those who believe in it and there will be those who do not. In this way the dharma flavor that is the ambrosia of immortality in these Mahāyāna well-balanced sutras will all disappear into the ground. After this sutra has disappeared, the entire corpus of Mahāyāna sutras will have perished. Anyone who manages to obtain this entire sutra,with nothing lacking, will be an elephant king. Bodhisattvas should understand that the unsurpassed true-dharma of the Tathāgata will be lost before long. 303