Feigned Sympathy

"Feigned Sympathy. For 'feigned sympathy' is meant greedy craving. The Bodhisattva meditates deeply upon the bonds of craving and sees that it is nothing but an enemy that comes, befriends and cheats one. With a person who knows the truth, it can do nothing. The person who knows nothing, unfailingly gets harmed. The same is the case with craving. Once known its nature, it can do nothing to cause beings to repeat the pains of birth and death. Those who know nothing transmigrate through the six realms (of existence) and must suffer minutely from various pains. Why? Because they are captured by the illness of craving, which can never be eradicated. This is like the enemy who cheats someone with his feigned sympathy, and who is difficult to move away."

Nirvana Sutra, Chapter 29 On The Bodhisatta Highly-Virtuous King 3.

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Dharma and his Meaning

"Oh, good man! If the Bodhisattva-Mahasattva listens to this Great Nirvana Sutra, he will know all about the names and letters of all things. If he writes, copies, recites, and explains it extensively to others, and thinks about the meaning, he will know all the meanings of all things. Oh, good man! Someone who listens knows only the name, but not what it means. If someone really write, copies, holds, recites and explains it widely to others, and thinks about the meaning, then one can well know the meaning. Also, in addition, Oh good man! Someone who listens this sutra, hears that there is the Buddha Nature, but he can not see it easily. But if someone indeed writes, copies, recites, explains it widely to others, and thinks carefully about the meaning, such one can well see it. A person who listens this sutra, hears about dana, but does not yet see Danaparamita. If someone indeed writes, copies, recites, explains it widely to others and thinks about the meaning, that person will see well Danaparamita. The same applies to Prajnaparamita. Oh, good man! If a Bodhisattva listens well to this the Great Nirvana Sutra, he will come to know the Dharma and its meaning, he will become perfect in two unhinderednesses and will not be afraid of any Shramanas, Brahmins, the Devas, Maras, Brahma, or any (being) of the world. He will expound the 12 types of sutras. There will be nothing that differs. Not following and listening to others, he indeed knows and approaches of the unsurpassed Enlightenment."

Nirvana Sutra, Chapter 27, on the Bodhisattva Highly-Virtuous King 1.

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Abstract of Nirvana Sutra Chapter 32

“I said to Ananda at Kapilavastu: 'Do not be sad, do not cry and whine’. Ananda said: 'Oh, Tathagata World Honored One! Now, all my relatives are dead. How can I not whine? The Tathagata was born in this castle-town together with me, and we are all belonging to the Shakya Clan. How is it that only the Tathagata is not sad, nor worried, but shows a shiny visage?’

I then said, 'Oh, Ananda! You think that Kapilavastu actually exists, whereas I see that everything is empty, silent and that there is nothing that exists. You see all the Shakyas as your relatives. But I see absolutely nothing in them, because I practice the All-Void. That is why you feel sadness and pain, and I seem even brighter. As all Buddhas and Bodhisattvas practice the Samadhi of the All-Void, they do not show any sadness or worry’."

Read more in Nirvana Sutra, Chapter 32, on the Bodhisattva Highly-Virtuous King 6.

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The Original Nature of All Things

"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.

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Parents and Sons

"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.

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Abstract of Nirvana Sutra Chapter 31

“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.

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The Nature of Cream

"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.

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The Harp and the King

"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.

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The Nine Factors of Causal Relations in Illnesses

“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.

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The Quality of Those Who Asks

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.

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What is straight mind

“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.

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The Depths of the Middle Path

“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.

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