Abstract of Nirvana Sutra Chapter 33

“The true 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."

Read more in Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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Seeing and Hearing About the Buddha Nature

“Oh, good man! You ask: ‘With what eye does the Bodhisattva of the ten stages sees the Buddha Nature, but not quite clearly, and with what eye does the World-Honoured One see the Buddha Nature clearly?’ Oh, good man! With the Eye of Wisdom one sees it not quite clearly; with the Buddha Eye, one sees it clearly. When one is in Bodhi practice, there is no clearness; with nothing to practice, one sees all clearly. When one has nothing more to practice, one sees clearly. When one abides in ten stages, one does not see quite clearly. When one does not need to stand or move about, clearness comes about. Because of the causal relations of Wisdom, the Bodhisattva Mahasattva can not see clearly. The All-Buddha-World-Honored One is out of the causal relations realm. It is due to this that he sees clearly. One awakened to all things is the Buddha Nature. The Bodhisattva of the ten stages can not be called awakened to all things. Because of this, although he sees, does not see clearly.

Oh, good man! There are two types of seeing. One is seeing with the eye; the other is hearing and seeing. The All-Buddha-World-Honored One sees the Buddha Nature with the eye, in the [same] way in which one sees a mango that is in one's own hand. The Bodhisattva of the ten stages sees the Buddha-nature by hearing (i.e., through faith). Hence, not quite clearly. The Bodhisattva of the ten stages knows well that he definitely will attain unsurpassed Enlightenment. And yet, he does not know that all beings possess the Buddha Nature.”

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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In a Lonely and Quiet Place

“Oh, good man! The Bodhisattva Mahasattva, having listened well to this sutra, befriends it, practices the Way, and segregates himself from the worldly life. This is seeking little to possess. In renouncing the world, he feels no remorse. This is feeling satisfied. Feeling satisfied, he seeks lonely places and turns away from all noises. This is all-silent quietude. Those who do not feel satisfied do not desire to be in a lonely and quiet place; those who are satisfied seek a lonely and quiet place. In a quiet place, he [i.e., the Bodhisattva] always think: 'All the people say that I attained the end of the Shramana’s search of the Way. But I still have not reached it. How could I deceive others now?’ Thinking thus, he strives, learns and performs the final attainment of the Shramana’s Way. This is effort.”

Nirvana Sutra, Chapter 33, on Bodhisattva Lion's Roar 1.

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The Effort for the Mahaparinirvana

The Effort for the Mahaparinirvana.

“What is effort? There is a Monk who wants to purify the actions of his body, mouth and mind, and segregates himself from all evil deeds, accumulating all the good deeds. This is effort. Such a person focuses his mind on the six spheres, namely: 1) Buddha, 2) Dharma, 3) Sangha, 4) Shila [the moral precepts], 5) offerings, and 6) sky. This is right thinking. The Samadhi resultant from right thinking is right meditation. Someone who abides in right meditation sees all things as Void. This is right Wisdom. Someone perfect in right Wisdom segregates himself from all the bonds of defilements. This is Emancipation.

The person who got the Emancipation, praises it to all beings and says that this Emancipation is Eternal and Unchanging. This is the correct praising of Emancipation. This is unsurpassed Mahaparinirvana.”

Nirvana Sutra, Chapter 33, on Bodhisattva Lion's Roar 1.

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The Three Kinds of Desire

The Three Kinds of Desire.

“Oh, good man! There are three kinds of desire, namely: 1) evil desire, 2) great desire, and 3) desire for the sake of desire. We say ‘evil desire’. A Monk may gain greed in his mind, become the leader of a great mass [of people], make all the priests follow him, lead all four classes of Buddhist Sangha to make offerings to him, respect, praise and encourage him, make him preach to all the other first, before the four classes of the Sangha; make everyone believe in his words, make kings, ministers and rich people give him respect, so that they give him plenty of clothes, food, drinks, bedding, medicine and the best types of accommodations. These are desires for the temporal life of birth and death. These are the 'evil desires’.

What is 'great desire'? For example, there is a Monk who gains greed in your mind, so that he makes himself known among the four classes of the Buddhist Sangha as one who has attained the stage from the first until the tenth (abode), the unsurpassed Bodhi, the Arhatship, or such others stages as Srotapanna, the four dhyanas, or the Fourfold Unhindered Wisdom - all this merely for the sake of profits. This is ‘great desire’.

A Monk may desire to be born as a Brahma, as Marapapiyas, as an Isvara, a Chakravartin, a Kshatriya, or a Brahmin, so that he can have unrestrictedness. As this is only for profit, this can well be called ‘desire for the sake of desire'.

If a person is not despoiled by these three (types of) evil desires, such a person is someone with little desire to possess. By desire is meant the 25 cravings. If a person does not have these 25 cravings, such a person is called one who has little desire to possess. When a person does not seek to possess what it may expect to have in the days to come, we call this seek little to possess. The person gains, but does not cling. This is feeling satisfied. Not seeking to be respected is seeking little to possess. A person may obtain things, but if it does not seek to accumulate them, this is feeling satisfied.”

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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Desiring Little and Feeling Satisfied

The Bodhisattva Lion's Roar said: "Oh, World Honored One! What difference is there between desiring little, and feeling satisfied?"

“Oh, good man! Desiring little is not seeking and not taking (for oneself); feeling satisfied is not feeling regret when one gains little. Desiring little is having little; feeling satisfied means that the mind does not care about the things offered.”

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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The Grass of the Himalayas

“Oh, good man! There is a grass called 'ninniku' in the Himalayas. If a cow eats it, that cow will bring forth sarpirmanda. There is a different type of grass that, when eaten, does not bring forth sarpirmanda. Although no sarpirmanda comes forth [in such circumstances], we can not say that there is no 'ninniku' in the Himalayas. It's the same with the Buddha Nature.

The Himalayas are the Tathagata, the 'ninniku' is the Great Nirvana, the foreign grass is the 12 types of sutras. If beings give ear to, respect and praise the Mahaparinirvana, they will see the Buddha Nature. Although not found in 12 types of sutras, we can not say that there is no Buddha Nature.”

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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The Twelve Links of Interdependent Arising

“Oh, good man! All beings have, equally, the twelve links of interdependence. These are the cases of the interior and exterior. What are the twelve?

1. The defilement from the past is called ignorance ['avidya'].

2. The karma from the past is called mental formation ['samskara', ie, mental volitions and impulses].

3. In this present life, first, we gain life in the womb. This is consciousness ['vijnana'].

4. After entering the womb, the five parts [i.e., the five limbs or five parts of the human body, composed of two hands (arms), two feet (legs), and head (column)], and the four roots [i.e., the four sense organs of the eye, ear, nose, and mouth] are not yet fully formed. This state is called mind-and-body ['nama-rupa "].

5. When one has the four roots, and when one is not yet in the stage of touch ['sparsa'], this stage is called the six spheres ['sadayatana'].

6. When no feeling of suffering or joy has yet arisen, this stage is called 'touch'.

7. When one clings to a single love, this stage is called feeling ['vedana'].

8. When one learns and befriends the five desires, this is craving ['trshna'].

9. When one looks inside and out, and has affection, this is clinging ['upadana'].

10. When one raises actions inside and out, in the three categories of body, mouth and mind, this is existence ['bhava'].

11. The consciousness that one has in life is the birth [of someone] in future days [i.e., one's worldly consciousness provides the basis for one's future rebirth], and

12. The body-and-mind, the six spheres, touch, and feeling are the old age, illness, and death of the future.

These are the twelve links of interdependence.

Oh, good man! Although there are these twelve links of interdependent arising, there are cases where things do not so happen. When one dies at the kalala stage, (fetal stage), there can not be the twelve. There can be the twelve when one gets into the stages (of life) beginning with birth and ending with old age and death."

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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Colors in the Daytime

Then, Bodhisattva Lion's Roar said: "Oh, World Honored One! If it is the case that all beings possess the Buddha Nature, like any vajra-guardsman [i.e., a person who holds in his hands a diamond, and thus protects the Buddhist teaching], why is it that all beings can not see it?"

The Buddha said: "Oh, good man! For example, the 'matter' ['rupa’] has representational qualities as (color) blue, yellow, red, and white; (size) as long or short; but a blind person can not see them as such. Although not seen, we can not say that there are no such qualities as blue, yellow, red, white, long or short. Why not? Although a blind person can not see them, someone who has eyes can see them. It's the same with the Buddha Nature. Although all beings can not see it, the Bodhisattva of the ten abodes can see it somewhat; the Tathagata sees it thoroughly. The Buddha Nature seen by the Bodhisattva of the ten abodes is like colors seen at night. What the Tathagata sees is like colors seen in the daytime.”

Nirvana Sutra, Chapter 33, on the Bodhisattva Lion's Roar 1.

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Self

“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.

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The Buddha Nature of All Beings

“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.

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The Absolute

“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.

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The Final Unsurpassed Enlightenment of All Beings

“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.

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The Vision of the 12 Links of Interdependence

"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.

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Buddha Nature

"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.

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Lion Steps

Lion Steps.

“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

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The Lion's Roar

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.

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