Abstract of Nirvana Sutra - Chapter 40

"Oh good man! Someone with Wisdom knows that what a gandhahastin (musky elephant) loads cannot be supported by a donkey. All beings do innumerable things. Thus, the Tathagata speaks innumerable things variously. Why? Because beings possess various defilements. If the Tathagata spoke only of one action, we could not say that the Tathagata was perfect and accomplished in the power of seeing through the qualities of the roots of all things. So I say in a sutra: 'I do not speak to the five kinds of people the five kinds of things. To one who has no faith, (I say) one who does not profess the right faith; to anyone who violates the prohibition, (I say) one who does not extols the upholding of precepts; to the stingy, (I say) someone who does not extols the dana [giving]; to the indolent, (I say) of learning; and to the ignorant, (I say) of Wisdom.

Why not? If a wise person speaks to these five kinds of people about these five things, know that cannot be said that such preacher possess the power to see through the qualities of the roots of all things; cannot be said that (he) have pity of beings. Why not? Because these five kinds of people, when they hear these [things], will acquire a skeptical mind, an angry mind, and in consequence of this, will suffer painful karmic results for innumerable ages."

Read More on the Nirvana Sutra, Chapter 40 - On Bodhisattva Kasyapa 1.

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A Bhiksu Called Kutei

"Oh good man! I also say in a sutra: "Also, there is retrogression. Why? Because innumerable bhiksus are indolent and lazy, and do not practice the Way’. There are five kinds of retrogression, which are: 1) one likes having many things, 2) having enjoyed, one speaks of worldly things, 3) one loves sleeping, 4) likes to associate himself with people of the secular world, 5) having enjoyed, it undertakes. Because of all this, the bhiksu falls back.

There are two types of causal relations of retrogression, which are: 1) inner, 2) outer. A person of the Arhat stage certainly leaves the inner cause, but not the outer. Due to the external causal relations, the defilements rise to its head. Due to defilements, retrogression comes about. There was a bhiksu called Kutei, who had retrogressed six times. Having retrogressed, he repented and again practiced the Way, and now it was the seventh time. Gaining it, and being afraid of losing it again, he killed himself.

I also, at times, say that there is Emancipation, or talk about the six Arhats. All of my disciples hear this, do not understand my intent, and say: ‘The Tathagata says that there is decidedly retrogression'."

Read more on the Nirvana Sutra, Chapter 40, on Bodhisattva Kasyapa 1.

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Innumerable Names to One Meaning

"Also, there is another case where the meaning is one, but the names are many. The so-called 'skandha' is called: skandha, upside-down, satya; it is presented as: four remembrances, four kinds of food, and four abodes of consciousness. Also, it is called 'is', way, time being, world, 'Paramartha-satya’ [Ultimate Truth], three practices of body, sila (precepts) and mind, cause and effect, defilement, Emancipation, 12 links of interdependent arising, Sravaka, Pratyekabuddha, hell, hungry preta, animality, human and god. Also, it is called: past, present, and future. This is why we say that innumerable are the names to one meaning."

Read more on the Nirvana Sutra, Chapter 40, on Bodhisattva Kasyapa 1.

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Innumerable Meanings to Innumerable Names

"How do we use innumerable names to innumerable meanings? This is as in the case of the Buddha-Tathagata. We say 'Tathagata', in which the meaning is different and the name is different. Also, we say 'Arhat', which has a different meaning and the name is different. Also, we say 'Samyaksambuddha' [Fully Enlightened One], which has a different meaning and a different name. Also, we say 'Master Mariner'. Also, we say 'Guide', and ‘Right Enlightened One'. Also, we say ‘All-Accomplished One’. Also, we say 'Great Lion-King'; also, ‘Shramana’, 'Brahmin', 'Quietute', 'Danapati' [giver], 'Paramita' [transcendent perfection], 'Great Doctor', 'Great Elephant-King', ‘Great Naga-King', 'Eye-Giver', 'Great Wrestler', 'Great Fearlessness', 'Ball of Treasure', 'Merchant', 'Emancipated', 'Great Man', 'Teacher of Gods and Humans', 'Pundarika' [Lotus], 'Unique, Singular', 'Great Field of Blessings', 'Great Sea of Wisdom', 'Formlessness', and 'Perfect in the Eight Knowledge’. So, we have different meanings and different names. This is why we say that innumerable meanings have innumerable names. "

Read more on the Nirvana Sutra, Chapter 40, on Bodhisattva Kasyapa 1.

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One Meaning to Innumerable Names

“How does one refer to innumerable names? This is as in the case of Devendra, who is called Devendra, Kausika, Vasava, Puramda, Maghavat, Indra, Thousand-Eyed, Saci, Vajra, Treasury-Staff, and Treasury-Banner. The case is thus. This is how we say that one meaning has innumerable names.”

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Innumerable Names to One Thing

"Oh good man! The Tathagata, on account of the land, on account of the season, on account of other languages, on account of beings, for the qualities of the roots of beings, relative to one thing, it speaks in a double way. In the case of one name, he uses innumerable names; for one meaning, he displays innumerable names; with respect to innumerable meanings, he speaks of innumerable names.

How does he speak of the innumerable names when referring to one thing? This is as in the case of Nirvana, which is called Nirvana, non-birth, no- appearance, non-doing, non-created; also [is called] refuge, vihara [place of residence], Emancipation, light, a lamp, the other shore, fearlessness, non-retrogression, the abode of peace, quietude, formlessness; also, the non-dual, the one action, cool, non-gloom, the unhindered, non-disputation, the non-defiled, wide and great; also, amrta [Immortality] and happiness. The things are thus. This is how we say one thing possesses innumerable names. "

Read more on the Nirvana Sutra, Chapter 40, on Bodhisattva Kasyapa 1.

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The Earth on the Fingernail

Then the World Honored One grabbed a small bit of earth and deposited on his fingernail, saying to Kasyapa: "Which is greater? This bit of earth, or that of the ten directions?"

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! The earth on your fingernail cannot be compared to the earth of the ten directions."

"Oh good man! One abandons the body, and gets a body again; one casts aside the body of the three unfortunate realms [ie, the realms of hell, hungry ghosts and animals] and gains another body. And when all the sense-organs are perfect, one gains life in a Middle Country, gains right faith, and practices well the Way. Practicing well the Way, a person indeed practices the Right Way. Practicing the Right Way, one attains Emancipation, and then one really enters Nirvana. These are like the earth on my fingernail. A person casts away the own body, and gains a (body) of the three unfortunate realms. One casts away the body of the three unfortunate realms, and gains (another) body of the three unfortunate realms. Someone who is not perfect in all its sense-organs, comes alive in an out-of-the-way [remote] place, acquires an upside-down view of life, follows a twisted way, and does not attain Emancipation and Nirvana. These can be likened to the land of the ten directions.

Oh good man! Someone who upholds the precepts always makes effort, does not commit the four grave offenses, does not commit the five deadly sins, does not use the things that belong to the Sangha, does not become an icchantika, and does not segregate himself from the roots of good. Those people who believe in this Nirvana Sutra can be likened to the earth on my fingernail. Those who violate the precepts, those who are indolent, those who commit the four grave offenses, those who commit the five deadly sins, those who use the things of the Sangha, those who become icchantikas, those who cut off all the roots of good, and those who do not believe in this sutra are as numerous as the earth in the ten directions. Oh good man! The Tathagata knows well the qualities of the beings of high, middle and low [positions]. Because of this, we say that the Buddha is perfect in the power to be able to see through the root of all things."

Read More on the Nirvana Sutra, Chapter 40 - On Bodhisattva Kasyapa 1.

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