The Non-Presumable Turning of the Wheel of Dharma

“Oh good man! For example, there is a situation where we get visual consciousness through the harmonious combination of eyes, color, light and thought. Oh good man! The eye does not think: ‘I shall cause consciousness to arise’. From color, down to thought, never says: ‘I shall cause visual consciousness to arise’. Neither consciousness says: ‘I shall arise by myself.' Oh good man! Such a harmonization of the causal relations of the laws [i.e., of dharmas] is drsti [vision].

Oh good man! It is the same with the Tathagata. Through the harmonious combination of the causal relations of the six paramitas, we obtain drsti. Oh good man! It's the same with the Tathagata. He searches the depths of all things by means of the six paramitas and 37 elements concerning the Enlightenment. Also, we call it the turning of the Wheel of Dharma, as he (the Tathagata), using the throat, tongue, teeth, lips and mouth, and through speech and voice, speaks of Dharma to Kaundinya and others. That is why we do not say that the Tathagata turns the Wheel of Dharma. Oh good man! What is not turned is Dharma, Dharma is the Tathagata. Oh good man! Through the use of flint, by means of friction, by means of use of the hands, and through using autumnal dried grass, we obtain fire. But the flint does not say: ‘I shall cause fire to arise’. Friction, hands and dried grass also do not think: 'I made the fire to arise’. Neither the fire says: 'I shall come by myself’. It is the same with the Tathagata. Through the six paramitas, down to speaking to Kaundinya, there occurs the turning of the Wheel of Dharma. But the Tathagata, too, does not think and say: 'I turn the Wheel of Dharma'. Oh good man! We speak of 'non-emergence' [non-arising, non-acting]. This is the right turn of the Wheel of Dharma. This turning of the Wheel of Dharma is the Tathagata.

Oh good man! Turning the Wheel of Dharma is what takes place in the world of the All-Buddha-World-Honored-One. It is not something that can be known by Sravakas and Pratyekabuddhas. Oh good man! The space is no being-born, is not arisen, not done, not built, nor what is created. It is the same with the Tathagata. He is no being-born, or arisen, or built, nor what has been created. Like unto the nature of the Tathagata, is the Buddha-Nature. It is not a being-born, or arisen, or built, nor what has been created.”

Read More on the Nirvana Sutra, Chapter 20 - On Holy Actions 2.

The Wise Minister

"Oh good man! What the Tathagata says in undisclosed terms is deep, it is not easy to grasp. It is as in the case of a great king who orders his ministers to bring him 'saindhava'. The word, 'saindhava', has four meanings. First, it means 'salt'; secondly, ' utensil'; thirdly, 'water'; and fourthly, 'horse'. Thus, four things have the same name. A wise minister knows the contents of this word. When the king is bathing itself and calls for 'saindhava', it gives him water. When the king is eating and calls for 'saindhava', it gives him salt. When he has finished eating and wants to drink a juice and calls for 'saindhava', it gives him a utensil [a goblet]. When he desires to go out in recreation, it gives him a horse. Thus, the wise minister well grasps the meaning of the words of the great king.

The situation is the same with this Mahayana Great Nirvana Sutra. There are four non-eternals. The wise minister of Mahayana should know them well. If the Buddha appears in the world and says that he is entering into Nirvana, the wise minister should know that the Tathagata is speaking of the non-eternal for those who adhere to 'is', and desires to teach the bhiksus to practice non-eternal. Or he may say: 'The Wonderful Dharma is about to expire’. The wise minister should know that the Tathagata is speaking of suffering for those whose mind adheres to (the concept of) 'bliss', and makes the bhiksus abide in the thought of suffering. Or he may say: 'I am sick and in pain now, all bhiksus expire'. The wise minister should know that the Tathagata is speaking for those attached to the 'self' on the matter of selflessness and desires to make the bhiksus to practice the thought of selflessness. Or he may also say: 'The so-called Void is true emancipation’. The wise minister should know that the Tathagata intends to teach that there is no true emancipation and the 25 existences (at the same time). This is for the bhiksus to practice the Void. Thus, right emancipation is the Void and, therefore, it is immovable. 'Immovable' means that there is no suffering in emancipation. Hence, immovable. This true emancipation is called 'formlessness'. ‘Formlessness’ means that there is no color, voice, smell, taste or touch. Hence, there is no characteristics. Therefore, true emancipation is eternal and unchanging. With this emancipation, there is no non-eternal, nothing hot, no worry and no change. Therefore, this emancipation is called eternal, unchanging, pure, and cold. Or he may say: 'All beings possess the Buddha-Nature'. The wise minister should know that the Tathagata is speaking of the Eternal Dharma and desires the bhiksus to practice the right aspect of the Eternal Dharma. Be aware that any bhiksu who thus practices the Way is truly my disciple. He indeed penetrates the undisclosed storehouse of the Tathagata, just as the minister well grasps the mind of the great king. Oh good man! Thus, the great king also has its undisclosed law. Oh good man! How could it be that the Tathagata would have no such thing? For this reason, it is hard to know the hidden teaching of the Tathagata. Only a wise man can reach the great depths of what I teach. This is what common mortals can well believe.”

Read More on the Nirvana Sutra, Chapter 16 - On the Bodhisattva.

The Dawn of the Great Nirvana

“Also, next, oh good man! For example, as dusk falls, all stop working. A person whose work is not completed always waits for the dawn. Those who practice Mahayana practice all kinds of sutras and samadhis, but they always wait for the dawn of the Mahayana Great Nirvana Sutra. On hearing this undisclosed teaching of the Tathagata, they give rise to actions for Enlightenment, and then come to abide in the Wonderful Dharma. That's as in the case of the rain that falls from the sky upon all things, moistens them, benefits and develops them, and a rich harvest will result so that it does away with famine. The same is the case with the incredible abundance of undisclosed rain of the Dharma of the Tathagata. It indeed does away with fevers. The appearance of this sutra in the world is like the fruit which benefits and makes everyone happy, enabling to the beings see the Nature of the Tathagata.”

Read More on the Nirvana Sutra, Chapter 16 - On the Bodhisattva.

The Wonderful Cause of Enlightenment

"Further, oh good man! For example, it is as in the case of the lotus bud, which, when the sun shines upon it, does not fail to open. The same is the case with beings. Once found the sun of Great Nirvana, anyone not acquainted with Enlightenment will aspire to it and sow the seed of Enlightenment. This is why I say: 'When the light of Great Nirvana penetrates the pores of the skin, this immediately begets the Wonderful Cause of Enlightenment'. The icchantika possess the Buddha-Nature, but hidden by countless defilements, it cannot hope to get out, like the silkworm. For this reason, it cannot gain the All-Wonderful Cause of Enlightenment, but recycles endlessly between births and deaths.

Also, next, oh good man! For example, it is as with utpala, padma, kumuda or pundarika [several kinds of lotus], which although born in the mud, are not tainted by the mud. With any person who studies the All-Wonderful Great Nirvana Sutra, is the same case. Although the person has defilements, yet so it is not tainted by them. Why not? Because of the power (of someone) who knows the Nature of the Tathagata. For example, oh good man! There is a land where there is a great stream of cold wind. If it comes in contact with the body and the skin pores of beings, it well makes away with all the worry (malaise) of the lack of moisture. The same is the case with this Mahayana Great Nirvana Sutra. It penetrates the pores of the skin of beings and engenders the delicate [causal] relations of Enlightenment. However, the situation is different with the icchantika. Why? Because he is not a receptacle of the Dharma.”

Read More on the Nirvana Sutra, Chapter 16 - On the Bodhisattva.

The Brightness of the Moon

“Also, next, oh good man! For example, all beings take delight in seeing the brightness of the moon. That is why we call the moon 'that which is pleasing to see’. If beings possess greed, malevolence and ignorance, there can be no pleasure in seeing her. The same goes with the Tathagata. The Nature of the Tathagata is pure, good, clean and undefiled. This is what is most pleasing to behold. The beings which are in harmony with the Dharma will not hesitate (and feel pleasure) in seeing; those with evil thoughts will not feel pleasure in seeing. For this reason, we say that the Tathagata is like the brightness of the Moon.”

Read More on the Nirvana Sutra, Chapter 15 - On the Parable of the Moon.