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 Real Truth

The Bodhisattva Manjushri said to the Buddha: "Oh World Honored One! What means the real truth? "

The Buddha said: "Oh good man! By 'real truth' is meant the Wonderful Dharma. Oh good man! If something is not true, we do not say 'real truth'. Oh good man! There is nothing inverted in the real truth. When there is nothing inverted, we say ‘real truth’. Oh good man! There is no falsehood in the real truth. If the falsehood resides [there], we do not speak of real truth. Oh good man! The real truth is the Mahayana. If not the Mahayana, we do not say 'real truth'. The ‘real truth’ is what the Buddha says, and not what Mara says. If is of Mara and not of the Buddha, we do not say 'real truth'. Oh good man! The ‘real truth’ is a pure and single path, and not two paths. Oh good man! That which is Eternal, Bliss, Self, and Pure is the ‘real truth’."

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

Pearls of Universe - Volume I

"The Tathagata, among the priests, speaks of the superb Dharma. This can be well compared to Mount Sumeru, that remains unmolested amidst the great ocean. The Wisdom of the Buddha thoroughly dispels the gloom of humans. It's like when the sun rises, all the clouds disperse, and his light shines on everything. The Tathagata thoroughly does away with all illusions. This (the worldly life) is like the coolness that reigns when the clouds appear in the sky. All beings love and wail. All are floundering on the bitter waters of birth and death. For this reason, I pray, Oh World Honored One! Stay alive for longer and increase the faith of all beings, freeing them from the suffering of birth and death!" 

Read More on Pearls of Universe - Volume I.

 

Last words of the Tathagata

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! Please condescend to explain to me the virtue which this Mahayana Great Nirvana Sutra has."

The Buddha said to Kasyapa: "Oh good man! Anyone who hears the name of this sutra gains virtue, which is so great that Sravakas and Pratyekabuddhas cannot speak well [on it]. Only the Buddha well knows. Why? Because the world of the Buddha is inconceivable. How much more will be [this virtue] if one possesses, recites, understands and copies it [this sutra]?"

Then all the devas, asuras and people of the world said in a gatha:

"The world of the Buddha is inconceivable.
So too are those (worlds) of the Dharma and the Sangha.
This being the case, we beg that you stay a little longer.
The venerable Mahakashyapa and Ananda,
the two of the Sangha, will soon be here.
Also, the great king Ajatasatru, king of Magadha,
who very much respects the Buddha, the World Honored One, is not here.
Have a little pity and stay awhile,
be with us, the great congregation, and eliminate our doubts."

Then, the Tathagata, for the sake of the great crowd, spoke in a gatha:

"The eldest of my sons is Mahakashyapa.
Ananda makes much effort and may well eliminate your doubts.
Be satisfied with that. Ananda is one who has heard much.
It will understand in a natural way
the eternal and the non-eternal.
For this reason, do not get hurt more."

Then the great crowd offered many things to the Buddha. Their offerings made, they all aspired to unsurpassed Enlightenment. All Bodhisattvas, who were as numerous as the sands of innumerable Ganges, all attained the first "bhumi" [stage of development of Bodhisattva].

Then the World Honored One gave prophecies to Manjushri, Bodhisattva Kasyapa and Cunda. The prophecies given, he said: "All good men! Straighten your minds. Be wary and not indolent. Now, I feel pain in my back and my whole body. Now, I desire lie down."

[And so] he did, like a child or someone who is sick.

"Oh Manjushri! All of you! Disseminate the Great Dharma amongst the four classes of people. I now entrust this sutra to you. Likewise, when Mahakashyapa and Ananda have arrived, entrust them the Wonderful Dharma also."

Then, the Tathagata, having thus spoken, laid himself down on his right side, like any child sick in bed, all to disseminate the Dharma to all beings.

Read More on the Nirvana Sutra, Chapter 17 - On the Questions Raised by the Crowd.

The Sin of King Ajatasatru

The Buddha said to Manjushri: "Oh good man! I granted this gatha. It is not for beings [in general]. It was to none other than King Ajatasatru. The Buddha, World Honored One, does not contradict what was said, if there is no reason to do so. When there is a reason, he then speaks. Oh good man! King Ajatasatru, after murdering his father, came to me, and to prevail over me, put me this question: 'Oh World Honored One, are you All-Knowledge, or are you not? Devadatta through countless ages past had an evil intent and thought of chase and harm the Tathagata. Why is it that you allowed him to become ordained’? Oh good man! Because of this, I granted this gatha for that king:

I follow what others say
and do not speak against [them].
And do not look for others [to see]
if they do or do not do [according to the Dharma];
I only look back upon the good

or evil of what I do.

I, the Buddha, said to the great king: 'Now you have killed your father. The deadly sin has already been committed. It is the greatest of sins, whose consequence is life in Avichi Hell. Confess and purify yourself. Why do you look for the ill of others (in the case of Devadatta)’?  Oh good man! For this reason, I granted this sermon in a gatha just for his sake. Also, in addition, oh good man! I also grant this sermon for those who strictly uphold the precepts, who do not transgress them, who are perfect in conduct, and who see well what evil deeds others commit. Any person who is [rightly] guided by others, who keeps away from all evil deeds, who teaches others and makes them keep away from evil, is none other than one of my disciples."

Read More on the Nirvana Sutra, Chapter 17 - On the Questions Raised by the Crowd.

I'm Always Here

Then, all those gathered there, in accordance with the wish of the Buddha, thought so: ‘The Tathagata now accepts our offerings. Before long, he will enter Nirvana.’

Thinking thus, they were both glad and sad. Through the divine power of the Buddha, in a space the size of the tip of a needle, there were gathered together innumerable Buddhas and their retinues, who all sat and ate. What they ate was all equal [the same food], without difference.

Then the devas, asuras and all others wept and were sad. They said: ‘The Tathagata has received our final offerings. Having received them, he will enter Nirvana. To whom can we make offerings now? Now, with the unsurpassed Trainer parted from us, we are all like blind men.’

Then the World Honored One, in order to comfort all those gathered there, spoke in a gatha:

"Do not weep! The Dharma of all Buddhas is thus.
There are already innumerable kalpas since I entered Nirvana.
I have reached the best of the Bliss
and rested myself forever in the peace.

Now, listen with all your heart!
I shall now speak about Nirvana.
I am now segregated from the sense of [the tasting] food;
I now do not feel thirsty.
I shall now, for your sake,
Speak about the vows, step by step

and cause all to be blessed with peace

Listen carefully and practice the eternal Dharma of all Buddhas.
If crows and owls live in a tree
and become friends of each other like brothers,
I will enter Nirvana for eternity.
The Tathagata sees all beings as he sees Rahula.
I will always be the most honored to all beings.
How could I enter Nirvana for eternity?

If snakes, rats and wolves live in a hole
and become friends of each other like brothers,
I will enter Nirvana for eternity.
The Tathagata sees all beings as he sees Rahula.
He always becomes the most honored by the beings.
How can he stay long in Nirvana?

If saptaparna [a bitter plant] transmutes into varsika [jasmine],
if karu [gentian] transmutes into tinduka [diospyros embryoteris],
then I might well enter Nirvana.
The Tathagata sees everyone as he sees Rahula.
How could he abandon compassion
and enter Nirvana for a long time?

If an icchantika could, in his present body,
attain Enlightenment and Bliss in first-grade,
then surely I would enter Nirvana.
The Tathagata sees everyone as he sees Rahula.
How could he abandon compassion
and enter Nirvana for a long time?

If everyone at once attain Enlightenment,
and abandon all evils,
I certainly would reach Nirvana.
The Tathagata sees everyone as he sees Rahula.
How could he abandon compassion
and enter Nirvana for a long time?

If the water (impure) of mosquitoes and flies
could indeed wet the whole earth
and fill the rivers, valleys and seas,
I would enter Nirvana.
My compassionate heart sees everyone as I see Rahula.
I'm always the most honored of all beings,
How could I stay long in Nirvana?

For this reason, seek deeply for the Wonderful Dharma.
Do not be overmuch worried, do not cry, do not weep.
If you desire to act properly,
practice the eternity of the Tathagata;
keep the thought that such a Dharma lives long
and that there is no change.

Also, be aware of the fact that the Three Treasures are all eternal.
This will beget a great protection.
It is as in the case of a dead tree
which, as a result of magic charms, brings forth fruit.
These are the Three Treasures.
 
All of you, the four classes of people! Listen up!
On listening well, the joy will arise and Bodhicitta will come about.
If the Three Treasures come about as (being) eternals
and are like 'Paramartha-satya’ [Ultimate Reality],
This is the utmost of vows of all the Buddhas."

Read More on the Nirvana Sutra, Chapter 17 - On the Questions Raised by the Crowd.

The Master of the Supreme Art

“Also, next, oh good man! For example, a good doctor is well versed in all sutras and arts. His knowledge is so extensive that it goes beyond the eight [kinds of treatment methods]. He teaches what he knows to his son. He makes his son become acquainted with all the medicinal herbs of watery places, lands, mountains and valleys. He teaches him by degrees, expounding the eight kinds; and then, he finally makes him acquainted with the Supreme Art. The same is the case with the Tathagata, the Alms-Deserving and All-Enlightened One. First, he resorts to an expedient and makes his children, i.e. his bhiksus, annihilate all defilements and learn to abide in a thought of the impurity of the body, and also a thought of the instability (impermanence) [of all dharmas /laws]. We speak of ‘watery places' and 'mountain valleys’. By 'water' is meant that the suffering of the body is like watery foam, and by 'land' is meant the instability of the body, like that (instability) of the plantain tree. By 'mountain valley' is meant the practice of selflessness, living as someone fully garbed (covered) by defilements. For this reason, the body is called ‘devoid of the self’. The Tathagata thus, step by step, teaches his disciples the nine types of sutras and makes them thoroughly understand these, and after this, he teaches the hidden Dharma of the Tathagata. For the sake of his sons, he speaks about the Eternity of the Tathagata. The Tathagata thus exposes the Mahayana Great Nirvana Sutra. For the sake of both the aspirant and the non-aspirant, it gives them the cause of enlightenment, except for the icchantika. Thus, oh good man, this Mahayana Great Nirvana Sutra is an indescribably, boundlessly, and all-wonderfully rare thing. Know that this (sutra) is the unsurpassed doctor, the most honorable, the most supreme King of all sutras.”

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