“Oh, good man! The Tathagata, when there is reason to talk so, says that non-Self is the Self. But, truth to say, there is no a Self [there]. Though I speak thus, there is nothing [here] that is false.
Oh, good man! On account of the causal relations, I establish the Self like (being) not-Self and, however, truth to tell, there is the Self. It constitutes the world. I establish [this] as non-Self. But, nothing is wrong. The Buddha Nature is non-Self. The Tathagata says Self. Because there is the quality of the Eternal. The Tathagata is the Self. However, he establishes [this] as non-Self. Because he has unmolestedness [ie, complete and unrestricted freedom]."
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.
“Oh, good man! I once lived in Nairanjana River, and said to Ananda: ‘Now, I want to bathe in the River. Give me my robe and washing powder’. Then, I entered the water. All the birds in the air, and those in water and on land came and watched. Then, there were also 500 Brahmacarins, who lived near the River. They came to me and said: 'How can you hope to gain the Adamantine Body? If Gautama does not talk about the 'not-is', will follow him and accord with the rules of food'. Oh, good man! I, at that time, with the wisdom of mind-reading, fathomed the mind of the Brahmacarins and told them: ‘What do you mean by saying that I talk of ‘not-is’?’ All the Brahmacarins said: 'You, Gautama, established previously, here and there in the sutras, that all beings do not possess the ‘Self '. Now, you say that there is no 'Self'. How can you say that this is not the theory of 'not-is'? If [there is] no 'Self’, who upholds the precepts and who violates [them]'? I, the Buddha, said: 'I never said that all beings do not have the' Self ', I have always said that all beings possess the Buddha Nature. Is not the Buddha Nature the 'Self'? Thus, I never talked of 'not-is'. All beings do not see the Buddha Nature. Hence, [for they, there are] the non-Eternal, non-Self, the non-Bliss, and non-Purity. These are the visions of 'not-is'. Then, all the Brahmacarins, on hearing that the Buddha Nature is the 'Self', aspired to unsurpassed Bodhi mind, and then, renouncing the world, practiced the way of Bodhi. All the birds in the air, and those in water and on land aspired to unsurpassed Bodhi, and having aspired, abandoned their bodies.
Oh, good man! This Buddha Nature, truth to say, is not the 'Self'. For the benefit of all beings, I say 'Self'."
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.
“If someone believes in a Mahayana Sutra like this, the rough and coarse form that may have obtained at birth will come to look right and correct, due to the power of this Sutra. The dignity and countenance will improve everyday, and humans and gods will be pleased to look at him. They will respect and love him, and at no time will lose their regard for him. Kings, ministers and family people will listen to, respect and believe him. If any of my Sravaka disciples are willing to perform the first rare act, they should preach this Mahayana Sutra for everyone.”
“Oh, good man! About the absolute, there are two types. One is the absolute in adornment, and the other is the ultimate absolute. One is the absolute in the secular sense, and the other is the absolute in the transcendent sense. By the absolute in adornment is meant the six paramitas; the ultimate of the absolute is the One Vehicle which beings gain. The One Vehicle is the Buddha Nature. This is why I say that all beings possess the Buddha Nature. All beings possess the One Vehicle. As ignorance obstructs them, they can not see. Oh, good man! In Uttarakuru, the fruition of Trayastrimsa Heaven can not be seen by beings because there is [this] blinding [of ignorance]. It's the same regarding the Buddha Nature. Beings can not see it because of the blinding of defilement.”
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.
“Oh, good man! As all beings will finally gain Unsurpassed Enlightenment, I say that all beings possess the Buddha Nature. The beings do not really possess the 32 signs of perfection, and the 80 minor characteristics of excellence. Thus, in this sutra, I say in a gatha:
'What was originally, now it's not longer; what originally was not, now is; There can be nothing such as 'is' succeeding in the Three Times'.
Oh, good man! There are three kinds of what exists. One, is what comes about in future days; the second, is what currently exists; and the third, is what existed in the past. 'All beings will attain Unsurpassed Enlightenment in the days to come’. [This is the Buddha Nature]. All beings now possess all the ties of defilement. So, they do not possess at present the 32 signs of perfection, and the 80 minor characteristics of excellence. Thus, the beings who have cut off the ties of defilement in the past, see at present the Buddha Nature. So, I always say that all beings possess the Buddha Nature. I say that even icchantika possesses the Buddha Nature. The icchantika not have the good dharma. The Buddha Nature is also a good Dharma. As there are the days to come, there is also the possibility for the icchantika to possess the Buddha Nature. Why? Because all icchantikas can finally attain Unsurpassed Enlightenment.
Oh, good man! As an example: there is a man who has a certain amount of cream. People ask: 'Do you have any butter'? He answers: 'I have'. But, truth to tell, cream is not butter. Skillfully worked out, he is sure to get it. So, he says that has butter. It's the same with beings. All have the mind. 'Anyone with a mind assuredly will find Unsurpassed Enlightenment’. This is why I always say that all beings possess the Buddha Nature."
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.
"Oh, good man! All beings are unable to see the 12 links of interdependence. So, they ride on the wheel of transmigration. Oh, good man! Just as the silkworm makes a silk cocoon, is born and dies by itself, so do things proceed with all beings. Since they do not see the Buddha Nature, they generate karma of defilement, and repeat births and deaths, just as a person bounces a ball (with feet). Oh, good man! This is why I say in the sutra: ‘Someone who sees the 12 links of interdependence, sees the Dharma; someone who sees the Dharma, sees the Buddha'. 'The Buddha is none other than the Buddha Nature'. Why so? Because all Buddhas make this their own nature.
Oh, good man! There are four kinds of knowledge, that see the 12 links of interdependence. These are: 1) low, 2) medium, 3) top, and 4) topmost. A person of low position, does not see the Buddha Nature. Not reaching it, he gets the way of a Sravaka. Those of the middle position, also do not see the Buddha Nature. Realizing the Buddha Nature, they gain the way of the Pratyekabuddha. Those of the top position see, but not clearly. Not being clear, they live in the soil of the ten abodes, (are Bodhisattvas). The topmost persons see clearly. Thus, they attain unsurpassed Enlightenment. Because of this, we call the 12 links of interdependence of Buddha Nature. The Buddha Nature is the All-Void of 'Paramartha-satya’. The All-Void of 'Paramartha-satya' is the Middle Path. The Middle Path is the Buddha. The Buddha is Nirvana."
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.
"Oh, good man! If you desire to know what is the Buddha Nature, listen carefully, listen carefully. Now, I will analyze and explain it to you.
Oh, good man! The Buddha Nature is none other than the All-Void of 'Paramartha-satya’. The All-Void of 'Paramartha-satya' is Wisdom. We say 'All-Void'. This does not refer to any void, [or voidness], nor non-void. The Wisdom sees the Void and the non-Void, the Eternal and the non-Eternal, Suffering and Bliss, the Self and the non-Self. The Void refers to all births and deaths. The non-Void refers to Great Nirvana. And the not-Self is nothing more than birth and death. The Self refers to Great Nirvana.
If someone sees the All-Void, but does not see the non-Void, we do not speak of this as the Middle Path. Or if someone sees the non-Self of all things, but does not see the Self, we do not call this the Middle Path.
The Middle Path is the Buddha Nature. For this reason, the Buddha Nature is Eternal and unchanging. As ignorance overspreads it, all beings are unable to see it. The Sravaka and Pratyekabuddha see the All-Void of all things. But they do not see the non-Void. Or they see the non-Self of all things, but they do not see the Self. Due to this, they are unable to reach the All-Void of 'Paramartha-satya’ Since they fail to reach the All-Void of 'Paramartha-satya', they fail to enact the Middle Path. Since there is no Middle Path, there is no vision of the Buddha Nature.
Oh, good man! There are three visions of the Middle Path. The first is the definitely blissful action, the second is the definitely sorrowful action, the third is the sorrow-bliss action.
We say ‘definitely blissful action’. This is like in the case of the so-called Bodhisattva Mahasattva who, pitying all beings, lives in Avichi Hell, and yet feels things as of the bliss of the Heaven of third dhyana.
We say ‘definitely sorrowful action’, referring to all common mortals.
We say 'sorrow-bliss action’. This alludes to Sravakas and Pratyekabuddhas. The Sravakas and Pratyekabuddhas feel sorrow and bliss, and gain the thought of the Middle Path. For this reason, although a person possesses the Buddha Nature, can not see it well.
Oh, good man! You say that we speak of the 'Buddha Nature'. Oh, good man! The Buddha Nature is the seed of the Middle Path of the unsurpassed Enlightenment of all Buddhas."
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.
“Oh, good men! The Tathagata, with the fangs and claws of the Right Enlightenment Wisdom, with the paws of the four unlimited minds, with the full body of the six paramitas, with manly courage of the ten powers, with the tail of the Great Loving-Kindness, and living in the pure grottos of the four Dhyanas, emits the lion's roar, and crushes the armies of Mara, revealing to all beings the ten powers, and opening up the place where the Buddha goes. He becomes a refuge to all those fleeing from distorted views, he consoles beings who fear the birth and death, he awakens beings who sleep in ignorance, he proclaims to those of distorted views, that what the six masters say is not the lion's roar, he crushes the arrogant mind of Puranakashyapa and others, it causes the two vehicles become repentant, he teaches all the Bodhisattvas of the fifth stage and enables them to acquire a mind of great power, he makes the four classes of the Sangha who abide in right views not to be afraid of the four classes of the Sangha who persist in distorted views. He steps forth from the grottoes of the holy actions, pure actions, and heavenly actions in order to crush the arrogance of all beings. He yawns so as to evoke the Wonderful Dharma. He looks towards the four directions in order to cause beings to gain the fourfold unhindered knowledge. His four legs stand firmly on the ground, so that beings can peacefully abide in shila-paramita. Thus, he utters a lion's roar. Utter the lion's roar means to make known that all beings possess the Buddha Nature, and that the Tathagata is Eternal, and Unchanging.”
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1
Then, there was amongst the congregated, a Bodhisattva called 'Lion's Roar'. He stood up, adjusted his robe, touched the feet of the Buddha, prostrated himself, joined his hands, and said to the Buddha: "Oh, World Honored One! I wish to ask. Please, let me to ask, oh Great Compassionate One!"
Then, the Buddha said to all in the congregation: "Oh, good men! Now, you should honor very, respect, and praise this Bodhisattva. Make offerings of incense and flowers, music, necklaces, banners, canopies, clothes, food, drinks, bedding, medicines, houses and palaces, and track their comings and goings. Why? Because this Bodhisattva, in the past, held nobly all the good deeds at the places of the Buddhas, and he is replete of virtues. Because of this, he now desires to issue a lion's roar before me. Oh, good men! He's like a lion-king. He knows his own power, has sharp teeth, and their four legs are firmly on the ground. He lives in a rocky grotto, he wags his tail, and gives a roar. When he presents himself thus, he knows that indeed issues a lion's roar. The real Lion-King emerges from his den early in the morning. It stretches his body and yawns. Look around, growls, and roars for eleven things. What are those eleven?
First, he wants to crush a person who, not being a lion, intends to present himself as a lion. Second, he now wants to test his own physical strength. Third, he wants to purify the place where he lives. Fourth, he wants to know the places where all others are living. Fifth, he does not fear anyone. Sixth, he wants to wake up those who are asleep. Seventh, he wants make all the indolent animals, non-indolent. Eighth, he wants all the animals come and surrender [to him]. Ninth, he wants to subjugate the great gandhahastin. Tenth, he wants to test all sons. Eleventh, he wants adorn all those with whom he is related.
All birds and animals hear the lion's roar. Those of water hide themselves down in the depths, those on earth in grottoes and caves, those who fly fall to the ground, and all those great gandhahastins become frightened, and expel impurities. Oh, good men! A fox can pursue a lion for one hundred years, however, it can not roar. The situation is like that. The son of a lion, at the age of three full years, can truly roar like a Lion-King."
Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.
"Oh, good man! The nature of all things is originally All-Void. Why? Because we cannot hold the nature of all things in our hands. Oh, good man! The nature of matter cannot be held in our hands. What is the nature of matter? Matter is not earth, water, fire, or wind. And yet, it is not separated from the nature of earth, water, fire, and wind. It is not blue, yellow, red or white. And yet, it is not separated from the color aspect of blue, yellow, red or white. It is not 'is'; it is not 'is-not'. How can we say that matter has its own nature?
As its nature is impossible to catch hold, we say 'all-void'. It's the same with all things. As there is similarity and continuity, the common mortals observe, and say that the nature of all things is not 'all-void'. The Bodhisattva performs the five things. So, he sees that the original nature of all things is 'all-silence'. Oh, good man! If there is any Shramana, or Brahmin who sees that the nature of all things is not 'all-void', know that such a person is not Shramana, nor Brahmin. Such a person can not practice Prajnaparamita, and attain the Great Nirvana. It can not see all the Buddhas and Bodhisattvas face to face; it is kindred of Mara. Oh, good man! The nature of all things is originally All-Void. And when the Bodhisattva practices the All-Void, he sees the All-Void of all things."
Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.
"Oh, good man! For example, there are parents who have a child. They love that child too much. They give to the child fine clothes and the best dishes as occasion requires, and the child has no feeling of anything lacking. If their child becomes arrogant, and says unpleasant words, they restrain their anger by love; they do not even think to themselves that they have given to the child their own clothes and food. It's the same with the Bodhisattva-Mahasattva, too. He sees all beings as his only child. If the child suffers from illness, the parents also suffer. They seek a doctor, medicines and medical care. When the illness is gone, they do not think that healed their son of his illness, and done away with it. It's the same with the Bodhisattva. Seeing that all beings suffer from the illness of defilement, compassion awakens in his mind. And then, he speaks of Dharma. When a person listens to his sermons, all defilements flee. When the defilements are gone, he does not think or says the he has done away the suffering of defilements. If such a thought occurred to him, he would not be able to attain unsurpassed Enlightenment. He just thinks that he once spoke of the Way to a being, and thus cut off the fetter of defilement. The Bodhisattva-Mahasattva experiences no anger or joy towards beings. Why not? Because he practices the Samadhi of the All-Void. On practicing the Samadhi of the All-Void, to whom could the Bodhisattva evince any anger or joy?"
Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.
“We say 'Good Teacher of the Way' because there is the Wonderful Dharma. What is the Wonderful Dharma? One does not seek bliss for one's own sake; one always seeks peace and bliss for the sake of others. On seeing a fault in others, does not reproach them due their shortcomings, but always teaches them what is purely good. So, we say 'Good Teacher of the Way'.”
Read more in the Nirvana Sutra, Chapter 31 - On Bodhisattva Highly-Virtuous King 5.
"Oh, good man! You say that if there is not the nature of cream in milk, it can not produce the cream; if the seed of nyagrodha tree does not possess the nature to be 50 feet tall, can not occur of this reach 50 feet. An ignorant person may well say this, but not one who is wise. Why? Because there is not nature (own of any phenomena). Oh, good man! If there were the nature of cream, there would be no need to evoke the power of causal relations. Oh, good man! Mix water to milk, leave them thus for a month, and we will never get the cream. If a drop of essence of 'phalgu' [ficus oppositifolia: a red powder usually made of wild ginger root] is added, we obtain the cream. If there were the phenomenon of cream, why would we need to wait upon the combination of causal relations? The same is the case with the Buddha Nature of all beings. Assisted by various causal relations, we can see it; based on various causal relations, we can attain unsurpassed Enlightenment. If things come about based on causal relations, this tells us that there is no nature that may be called its own, (the phenomenon itself). Since there is no nature that can be named, one may well attain unsurpassed Enlightenment. Oh, good man! For this reason, the Bodhisattva-Mahasattva always praises (what is) good in a person, and does not speak badly of what is deficient. This is straight mind."
Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.
"Oh, good man! For example, there is a king who hears a harp, whose sound is serene and wonderful. In his mind delighted, joy and bliss arise, interspersed with loving thoughts, and it's hard [for him] move away the superb feeling. He says to his minister: 'From where does that kind of wonderful sound'? The minister answered: 'That wonderful sound comes from the harp, majesty. The King further says: 'Bring me that sound'! Then, the minister puts the harp before the throne of the king, and says: 'Oh great king! This is the sound '! The King says to the harp: 'Make the sound, make the sound'! But, the harp does not produce any sound. Then the King cuts off his strings, and still there is no sound. He rips her to bark, crushes the wood, and breaks everything up into pieces, intending to force the sound output, but no sound [arises]. Then the King gets enrage with the minister, and say: 'How dare you lie to me'? The minister says to the King: ‘That is not the way to get a good sound. All the causal relations, and good expedient means, can indeed call forth the sound'.
It's the same with the Buddha-Nature. There is no place where it rests. Only through the best expedient means is it able to appear. When it can be seen, one gains Unsurpassed Enlightenment. The icchantika can not see the Buddha-Nature. [Thus,] how can he make away with the sins of the three (evil) realms (of existence)?"
Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.
“Oh, good man! I say: “If someone gets a good doctor, good medicine, and good attendance; one can drive away the illness. Otherwise, the illness will not depart." Now, what does this mean? Oh, good man! The life-span of such a person is not defined. Although the [expected] end of his life has not yet reached, by the nine factors of the causal relations, it loses his life. What are the nine?
First, it is well aware of the unreliability of food and yet, in contradiction to this, partakes of it. Second, it eats too much. Third, it eats even when the former food has not yet been digested. Fourth, it is not regular in their dealings with nature. Fifth, even though it is ill, it does not comply with the doctor's words. Sixth, it does not follow the advice of the medical attendants. Seventh, it strongly holds things in, and not put them out. Eighth, it comes out at night. As it comes out at night, the devils come, and attack him. Ninth, its rooms are not very good.
For this reason, I say that if the patient takes the medicine, his illness will be cured; and if he does not, it will not be cured.”
Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.
Then, the Buddha praised and said: "Well said, well said, oh good man! There are two types of people in the world, who are as rare as the udumbara. One is the person who does not commit evil deeds; and the second is the person who thoroughly confesses when has sinned. Such people are extremely rare. There are two further types of people. One benefits others; the other remembers well the benefits he received. Furthermore, there are two kinds of people. One accepts new rules (of conduct); and the other looks back to what happened, and does not forget. Also, there are two further types of people. One does what is new; and the other practices what is old. Also, there are two other types of people. One feels pleasure in giving ear to Dharma; and the other delights in talking about the Dharma. Also, there are two further types of people. One asks about what is difficult; and the other answers well. You're the kind of person who asks well about what is difficult; the Tathagata is one who answers well. Oh, good man! Through these questions well placed, there can be the turning of the Wheel of Dharma, the killing of the great tree of the 12 links of causation, the passage of people across the vast ocean of birth and death, the good fight against the King Marapapiyas, and the overthrow of victorious banner of Papiyas.”
Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.
“What is the straight mind? The Bodhisattva-Mahasattva keeps a straight mind towards all beings. All beings flatter, as the occasion arises. Not so with the Bodhisattva. Why not? Because he knows well, that all good things, comes through causal relations. The Bodhisattva-Mahasattva sees all the evils and mistakes made by the beings. But he does not speak about these things. Why not? Possibly worries will come about. If defilements rise to their heads, this will lead to evil realms (of existence). If he sees beings performing some good deeds, he praises them. What is a good deed? It is the so-called Buddha Nature. When the Buddha Nature (manifested in a person) is praised, all beings aspire to Unsurpassed Enlightenment."
Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.
Can I leave this world with nothing. At last, of all the five skandhas, what can I carry? But, I don’t must leave this world as I am: impure and ignorant. What marks I will print on the clay of the future lifes? Note: Five Skandhas are form, feeling, perceptions, mental formations and consciousness of a human.
“Oh, good man! All Buddhas and Bodhisattvas do not say definitively that the cause includes the result, that no result rests in the cause, or that “is” has result, or that "is-not" is resultless. If we say that there is definitely a result in a cause, or that there is no definitely result in a cause, or that there is no definitely result in “is”, or that “is-not” is definitely resultless; know that we belong to the clan of Maras. We belong to the class of Maras. Then, we are those who belong to the "craving". Such a person of craving cannot eternally do away with the bonds of birth and death. This person does not know what obtains regarding the mind and greed.
Oh, good man! All Buddhas and Bodhisattvas show us the Middle Path. Why? Things can be “is-not” or “not-is-not”. But nothing can ever be definite. Why not? Because consciousness comes about through the eyes, color, brightness, mind and thought. However, this consciousness is never definitely in the eye, color, brightness, mind, or thought. Also, it is not in between; it is not in “is”, nor is it in “is-not”. As it arises through causal relations, we say "is". As it has no nature of its own, we say "is-not". That is why the Tathagata expounds and says: "All things are not "is" (because of lack of self-nature), and not "is-not" (because of causal relations).
Oh, good man! All Buddhas and Bodhisattvas do not say definitely that there is the nature of purity or the nature of the impurity in the mind. Because there is no a definite place where the mind which is pure or the mind that is impure exists. Through causal relations there arises greed. We say "not-is-not". As originally there is no nature of greed, we say "is-not".
Oh, good man! Through causal relations, the mind becomes greed, through causal relations, the mind can liberate itself. "
Nirvana Sutra, Chapter 31, on the Bodhisattva Highly-Virtuous King 5.
