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.

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.

 

Against Whom the Bodhisattva Fights

“When the Bodhisattva wishes to renounce the world, Marapapiyas become greatly worried and say: 'Now, this Bodhisattva will have a great battle with me’. Oh good man! How would such a Bodhisattva fight with humans? Then, the Bodhisattva goes at once to a Buddhist Vihara and sees the Tathagata and his disciples there, who are all correct in their deportment, serene in their sense-organs, soft and calm in their minds. So he goes there and seeks to be ordained. He shaves his head and puts on the three kinds of monastic robes. After having been ordained, he upholds the prohibitive precepts and does not fail in deportment. His movements are peaceful and nothing is violated. Even a little sin he fears, and his mind to be true, is firm and unyielding like a diamond.

Oh good man! Here is a man who wants to cross the sea on a floating bag. Then there is a rakshasa [flesh-eating demon] into the sea. He follows the man and begs him by the floating bag. Hearing this, the man thinks: 'If I give him, surely I will sink and die’. He answers: ‘Oh rakshasa! You can kill me, but will not get my floating bag’. The rakshasa says: 'If you cannot give the whole bag to me, give me half’. But the man still will not give him. The rakshasa says again: 'If you cannot give me half, give me one third’. The man does not say 'yes'. The rakshasa continues: 'If you cannot, give me the bit where your hand rests, I am severely pressed by hunger and distress. Please give me just a bit’. The man further says: 'What you seek to have, indeed, is not much. But I must cross the sea on this day. I don’t know how far it is. If I give you any part (of the bag), the air will gradually go out. How could I hope to cross this difficult sea? If the air goes out, I shall sink and die at the half-way’.

Oh good man! The same is the case with the Bodhisattva who upholds the precepts. He is like the man who wishes to cross the sea and who is very solicitous in protecting the floating bag, and is reluctant to give it. When the Bodhisattva thus cares to protect the precepts, always will appear on his way rakshasa of all evil illusions, who will say to the Bodhisattva: 'Believe me, I'm not trying to cheat you. Just commit the four grave offenses and take care of the other precepts. For this, I will give you peace and you will awaken in Nirvana’. The Bodhisattva will then say: ‘I would rather uphold the precepts and gain the Inferno Avichi than break them and be born in heaven’. The rakshasa of illusion will say: 'If you cannot commit the four grave offenses, commit the samghavasesa (are violations of rules of conduct that may cause the dissolution of the Sangha). For this, I will make you easily attain Nirvana’. The Bodhisattva will not obey. The rakshasa will say again: 'If you cannot commit the samghavasesa, commit the sthulatyaya. For this, you will have a peaceful Nirvana’. Again, the Bodhisattva will not obey. The rakshasa will say again: 'If you cannot commit the sthulatyaya break up the [rules of the] naihsargika-prayascittika. For this, you will have a peaceful Nirvana’. The Bodhisattva again will refuse to obey. Then the rakshasa will say again: 'If you cannot commit prayascittika, please commit the duskrta. For this, you will have a peaceful Nirvana’. Then the Bodhisattva will say to himself: 'If I commit the duskrta [minor offenses, which can be remitted by confession] and do not confess before the assembly [of monks], I may not be able to cross the sea of ​​birth and death, and attain Nirvana '.

The Bodhisattva-Mahasattva is [thus] very strict to avoid these very small offenses [prohibited by the precepts], and his mind is like a diamond. The Bodhisattva-Mahasattva, respectful and indifferently observes the precepts against the four grave offenses and against the duskrta.”

Read More on the Nirvana Sutra, Chapter 19 - On Holy Actions 1.

Five Ways to Heal

“Oh Kashyapa! There are five (kinds) of persons in this Mahayana Great Nirvana Sutra - except the Tathagata - who are sick, but they have places to go. Who are these five?

One is that which cuts off the three fetters ['trinisamyojanani'], which has done away with the first three of the ten mental fetters and attains the stage of Srotapanna, thus not falling into the three unfortunate realms of hell, animals, and the hungry ghosts. Such a person gains seven [more] births and deaths in the human and heavenly worlds, eternally cuts off all kinds of suffering and enters Nirvana. Oh Kashyapa! This is the first case of someone who has a disease and still has a place to arrive at. This person, in the days to come, after 80,000 kalpas, will attain unsurpassed Enlightenment.

The second type is one who cuts off the three fetters, relieving the weight of greed, anger and ignorance, attaining the level of Sakridagamin and, after one cycle of coming and going [birth and death], eternally cuts off the bonds of all suffering and attains Nirvana. Oh Kashyapa! This is the second instance of someone who has disease and still has a place where it will be born. This person, in the days to come, after 60,000 kalpas, will attain unsurpassed Enlightenment.

The third type of person is one who cuts off the five fetters of illusions ['pancavarabhagiyasamyojanani'] that bind one to the kamadhatu [world of desire] and attains the light of the Anagamin. This person never more will be reborn in this world, eternally cuts off the bonds of all suffering and attains Nirvana. This is the third case of whom, having a disease, gains a place to be born in. This person, after 40,000 kalpas, will attain unsurpassed Enlightenment.

Oh Kashyapa! The fourth person is one who eternally cuts off the defilements of greed, anger and ignorance, gains Arhatship, and having no more taints of defilement, enters Nirvana. Also, this practice is not monopolized by the Pratyekabuddha. This is the fourth case of the sick person who still gains a place to be born. This person, after 20,000 kalpas, will attain unsurpassed Enlightenment.

Oh Kashyapa! The fifth person is one who has eternally cut off the defilements of greed, anger and ignorance and, having gained the light of a Pratyekabuddha has no more illusions to cut off and enters Nirvana. This is indeed the sole case of a kirin [name of a fabulous animal]. This is the fifth case of a person who, having a disease, gains a place to be born. This person, after 10,000 kalpas, will attain unsurpassed Enlightenment. Oh Kashyapa! This is the case of the fifth person who, having illness, gains a place to be born. This person is not a Tathagata."

Read More on the Nirvana Sutra, Chapter 18 - On Actual Illnesses.

The Gravest Actual Illnesses

“Oh Kashyapa! There are three kinds of sick persons who are difficult to heal. These are: 1) a person who slanders the Mahayana, 2) a person who has committed the five deadly sins, and 3) the icchantika. The three mentioned above are the gravest of all sins in the world. These are not those which Sravakas and Pratyekabuddhas can easily cure. Oh good man! For example, there is an illness which inevitably ends in death and is difficult to cure. There may be nursing, an attitude in accordance [with the medical treatment], and the medicine to apply; or there may be no nursing, no attitude accordingly, and nor medicine to apply. Such an illness means certain death and cannot be cured. One should know that such a person will surely die. The same is the case with these three kinds of (sick) persons. There may be Sravakas, Pratyekabuddhas and Bodhisattvas who are able to speak about the doctrine or there may not be. There is no way to make them [the three types of people] aspire to unsurpassed Enlightenment.

Oh Kashyapa! There is a person who is sick (and that is not of the three types above). If there is nursing of him, an attitude in accordance, and medicines, the disease can be cured. If there are not these three things, there is no way to cure [the disease]. The same is the case with Sravakas and Pratyekabuddhas. They listen to what the Buddha and Bodhisattvas say, and they indeed aspire to unsurpassed Enlightenment. It is not that they do not listen to the teaching and aspire to Enlightenment. Oh Kashyapa! Sick persons are those with respect to which there may be nursing, an attitude in accordance, and medicines - or there may not be such things. All are healed. This is the case of a person of the common kind (not of three kinds above). A person may come across a Sravaka or it may not; a person may come across a Pratyekabuddha or may not; or a person may come across a Bodhisattva or may not; a person may come across a Tathagata or may not; a person may have the opportunity to listen to the teaching or it may not. A person may naturally attain unsurpassed Enlightenment.”

Read More on the Nirvana Sutra, Chapter 18 - On Actual Illnesses.

The Rising Sun of the Wonderful Dharma

Then Kasyapa said in a gatha before the Buddha:

"Oh Great Holy One of the Gautama clan!
Stand up, I pray you, and tell us about the All-Wonderful Dharma!
Do not recline on the bed like some child,
or someone who is sick.
The Trainer, the Teacher of gods and humans,
lies between the sal trees.
The humble and the ignorant

may certainly say that he will enter Nirvana.

They know nothing about the Vaipulya,
or what the Buddha does.
Like the blind, they do not see
the hidden storehouse of the Tathagata.
Only all the Bodhisattvas and Manjushri
well know the depths,
like a good archer.

All Buddhas of the Three Times [past, present and future]
rest on the Great Compassion.
What is the worth now of such Great Compassion?
Without compassion, there is no one called Buddha.
If the Buddha definitely enters Nirvana,
this is not the eternal, oh Unsurpassed One!
Take pity on us, answer our prayers,
bestow benefits to all beings,
and subdue all Tirthikas!"

Then the World Honored One, his mind of great compassion kindled, realized all the things that each being wanted to have, in accordance with [their wishes], to answer their prayers and bestow them benefits, raised himself from his seat, and sat cross-legged. His visage was shiny and smooth like a ball of molten gold. His serene face and eyes shone like the full moon. His form was pure, without any imperfection. A great light filled the sky. The light was as bright as that of more than 100 thousand suns. It shone over the east, south, west, north, in the four intermediate directions, the worlds above and below, and over all the Buddha Lands. It gave beings the torch of Wisdom, illuminated the gloom, and enabled 100 thousand billion nayutas of beings to live in the irreversible mind of Bodhi [Enlightenment].

Read More on the Nirvana Sutra, Chapter 18 - On Actual Illnesses.

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.

The Highest Vow of the Tathagata

"If any bhiksu, upasaka or upasika aspires to the highest vow of the Tathagata, know that such person will not have ignorance and will be worthy of receiving offerings. By dint of the power of the vow, the virtues and fruits of the actions of that person in the world, will be like those of an Arhat. Anyone who cannot meditate on the eternity of the Three Treasures is a Candala. If a person can indeed conceive the eternity of the Three Treasures, such a person will leave behind the suffering that arises from the causality of existence, will attain peace, and there will be no temptation, difficulties or troubles of worries, which will be left behind."

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