Why Make Offerings to the Sangha?

Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! If is the case that Nirvana, the Buddha-Nature, the Illimitable, and the Tathagata are one and the same, why do we say 'Three Refuges'?"

The Buddha said to Kasyapa: "All beings fear the birth and death. So, they seek the Three Refuges. By Three Refuges, we mean Buddha-Nature, the Illimitable, and Nirvana. Oh, good man! There are cases in which the name, Dharma, is one, but the meaning differs. There are cases in which the names of the Dharma and the meanings are both different. We say that the name is one, but the meanings differ. This refers to the situation where we say that the Buddha is eternal, Dharma is eternal, and the Bhiksu is eternal. Also, Nirvana and space are eternal. This is the case where the name [word (eternal)] is one, but the signification is different. We say that both the word and signification differ. The Buddha is called 'Enlightenment', the Dharma is called 'No-Awakened', the Sangha is 'Harmony', and Nirvana 'Emancipation'. Space is called 'unsafe' and also 'not-covered'. There are cases in which the word and the signification both differ. Oh, good man! The case of the Three Refuges is also like this. The word and the signification both differ. How can we say one? That is why I said to Mahaprajapati [the Buddha's aunt, who raised him]: ‘Oh, Gautami! Do not make offerings to me; make them to the Sangha! If the offerings are made to the Sangha, this amounts to make offerings to the Three Refuges’. Mahaprajapati answered, saying: ‘Among the priests, there are no Buddha and no Dharma. How can we say that the offerings made to the Sangha constitute offerings made to the Three Refuges'? I said: 'If you do as I say, this will mean that you have made offerings to the Buddha. For purposes of emancipation, offering is made to Dharma. When all the priests receive it, this is an offering made to the Sangha’. Oh, good man! At times the Tathagata speaks about one thing and makes it refer to three; he talks about three and makes it refer to one. All such things are what have to do with the world of all Buddhas. They are not what Sravakas and Pratyekabuddhas can understand."

Read more in Nirvana Sutra – Chapter 7 – On The Four Aspects.

The True Self and the Emancipation

“Moreover, emancipation is termed that which severs with all conditioned phenomena [samskrtadharmas], gives rise to all untainted [anasrava], to wholesome qualities / phenomena and eliminates the various paths/approaches that refers to Self, non-Self and not non-Self. Is merely sever himself from the bonds (of affection by Self) and do not sever himself from the view point of the Self / the (in)sight of the Self / the vision of the Self [atma-drsti]. The view of the Self is termed 'Buddha-dhatu' [Buddha-Nature or True Self]. The Buddha-dhatu is true emancipation, and true emancipation is the Tathagata.”

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

Beyond Good and Evil

“Also, emancipation is what is 'empty and quiet’. There can be no indefiniteness. By indefinite is meant the situation of saying that the icchantika never changes and that those who committed grave offenses will never attain Buddhahood. Such things one can never apply. Why not? When that person [icchantika] gains pristine and genuine faith in the Wonderful Dharma of the Buddha, at that time the person annihilates the icchantika [within himself]. On becoming an upasaka (a lay follower), the icchantika [in that person] dies forever; the person who has committed grave offenses also attains Buddhahood when his sins have been expiated. Therefore, we can never say that there is no change for everyone and that Buddhahood cannot be attained. With true emancipation, however, there can be no such cases of annihilation. Also, ‘emptiness and quietude' are things of the Dharma world. The nature of the Dharma world is true emancipation. True emancipation is the Tathagata. Also, once the icchantika has died, we can no longer speak of the icchantika. What is an icchantika? An icchantika cuts off [within himself] all the roots of good deeds and his mind does not call forth any association with good. Not even a bit of good thought arises in his mind. Nothing like this occurs in true emancipation. As there is nothing of this nature, we say true emancipation. True emancipation is the Tathagata.”

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

Emancipation and the Immutable Dharma

“Also, emancipation is the immutable Dharma. This is in contrast to enmity and friendship, which do not exist in true emancipation. Furthermore, immutability may be likened to a Chakravartin [a great monarch of the world]. There is no one who befriends him. No one becomes his friend. The fact that the king has no friends may be likened to true emancipation. True emancipation is the Tathagata. The Tathagata is Dharma. Also, the 'immutable' may be contrasted with white clothing, which can easily be dyed. It is not thus with emancipation. Also, this 'immutable' may be likened to varsiki [evergreen vine of eastern India, grown for their profusion of fragrant white flowers]. Thus, making it smelly and blue in color is impossible. It is the same with the true emancipation. Whatever we do, we cannot make it smelly, or change its color. For this reason, emancipation is the Tathagata.”

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

True Emancipation and the Great Nirvana

Then the Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! Please condescend to explain to me what concerns the Mahaparinirvana and meaning of emancipation."

The Buddha praised Kasyapa, saying: "Well said, well said, Oh good man! True emancipation means segregation of one's own self from all bonds of illusion. If one truly attains emancipation and segregation of one's own self from the bonds of illusion, there is no more self, or nothing to conjoin as in the case of parents, whose union results in the birth of a child. True emancipation is not like this case (the parents). That is why emancipation is unborn, uncreated. Oh Kasyapa! It's like sarpirmanda [the most delicious and effective medicine], which is pure in its nature. The same is the case with the Tathagata. He is not one that arises through the union of parents, which results in the birth of a child. His nature is pure. The presentation of parents [of the Tathagata] is [an expedient means] to cross beings to the other shore. True emancipation is the Tathagata. The Tathagata and emancipation are not two things, are no different. It is as when we sow the seeds in spring and autumn, for example, when it is warm and wet, and as a result, the seeds shoot out buds. True emancipation is not so.

Also, emancipation is nothingness. Nothingness is emancipation. Emancipation is the Tathagata and the Tathagata is nothingness. It is not something that came about from doing [action]. The 'do' is like building a castle. True emancipation does not come about in this way [i.e., it is not a compounded, a thing built]. For this reason, emancipation is at once the Tathagata.

Also, emancipation is the non-created. A potter makes a pot, which breaks to pieces again. Things (created) are not like that in emancipation. True emancipation is birthlessness and deathlessness. That is why emancipation is the Tathagata. He is birthlessness, non-extinction, non-aging, and is undying, unbreakable and indestructible. It is not anything created. For this reason, we say that the Tathagata enters Great Nirvana (Mahaparinirna).”

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

The Harvest of the Great Nirvana (Mahaparinirvana)

“Oh, good man! For example, there is here a rich man who has only a single son. He always thinks about and loves this child. He takes the boy to a teacher to be taught. Apprehensive that things might not progress quickly, he takes the boy back home. Because he loves him, teaches him the alphabet day and night, very patiently. But it does not yet teach him the vyakarana. Why not? Because the child is small and is not able to learn such lessons. Oh, good man! However, the rich man had finished teaching the alphabet. Is the child ready to be taught the vyakarana?"

"No, Oh World Honored One!"

"Is the rich man concealing something from the child?"

"No, Oh World Honored One! Why not? Because the child is too young. Thus, it does not teach him [the more advanced matters]. It is not that the boy is not taught because the man haggles him [these lessons]. Why not? Because if there was any jealousy or envy, we could say that he conceals things. With the Tathagata is not thus. How could we say that he hides and conceals?"

The Buddha said: "Well said, well said, Oh good man! It's as you say. If there was any anger, jealousy or envy (grudgingly), we could say that he is concealing things. The Tathagata has no anger or jealousy. How could we say that he hides things? Oh, good man! The great rich man is the Tathagata himself. His only child are [all] beings. The Tathagata sees all beings as he sees his only son. (The rich man) Teaching his only child relates to the Sravaka disciples, the alphabet relates to the nine types of sutras; the vyakarana relates to the Mahayana Vaipulya [extensive] sutras. Since all the Sravaka disciples do not possess the power of Wisdom, the Tathagata teaches them the alphabet, i.e., the nine types of sutras. But it does not yet speak of the vyakarana, i.e., the Mahayana Vaipulya. Oh, good man! When the rich man's son grow and become able to cope with the lessons, if the vyakarana is not taught, then we can say that there was 'concealment'. If all Sravakas are grown up and can indeed deal with the lessons of Mahayana Vaipulya, but the Tathagata begrudges [this] and does not teach them [the vyakarana], then we could say that the Tathagata begrudges, hides and conceals the teachings. But this is not so with the Tathagata. The Tathagata does not hide [anything]. This is as with the rich man who, having taught the alphabet, next teaches the vyakarana. I also do the same. To all my disciples I have preached about the alphabet and the nine types of sutras. Having done this, I now speak about the vyakarana. This is nothing more that the eternal and unchanging nature of the Tathagata. Also, next, Oh good man! This is as in the summer months, when large clouds call forth thunderstorms, heavy rains and, as a result, all farmers can sow their seeds and harvest things. Those who do not sow cannot expect to harvest. It is not through the workings of the naga kings that one cannot harvest. And these naga kings also do not store things. The same goes with me. I let fall the great rain of the Great Nirvana Sutra. Those beings who have sown good seeds harvest the buds (shoots) and fruits of Wisdom. Those who have not sown, nothing can expect. The Tathagata is not guilty if they gain nothing. The Tathagata does not hide anything."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

The Real and Deep Intention of the Buddha

"Shariputra, everyone should understand that what the Buddha says in his words, is not at all vain or false. Shariputra, all the Buddhas preach the Dharma in accordance with what is appropriate, but its intention is difficult to understand." - Lotus Sutra, Chapter 02: Expedient Devices.

"I also manifested myself in Jambudvipa as a great rich man. This was to cause countless people to be blessed with peace and abide in the Wonderful Dharma. Furthermore, I became a king, minister, prince or prime minister. Amidst such positions, I became the first in all cases. In order to practice the Wonderful Dharma, I became a king. Also, there was a time in Jambudvipa when many epidemics arose and many people suffered. First, I gave them the medicine and later spoke them about the Wonderful Dharma, and made them attain unsurpassed Enlightenment. So, all said that time was an era of illness. Also, there was a time in Jambudvipa when a famine broke out. I gave to the people the food they needed, I spoke about All-Wonderful Dharma and led them to the unsurpassed Enlightenment. Also, for people with thoughts inclined to 'is', I spoke about the non-eternal; for those with thoughts inclined to pleasure, I spoke about the suffering. For those who cling to self, selflessness is exposed. For those who cling to the purity, the impurity is exposed. For those who cling to the three worlds, the Dharma is exposed, to make them renounce the world. To pass beings to the other shore, the Wonderful medicine of Dharma is prescribed. In order to fell the trees of illusion, those (trees) of unsurpassed medicine of Dharma are planted. To save all Tirthikas [deluded beings, non-Buddhists], the Wonderful Dharma is exposed. Although I act as a teacher to beings, no thought of (being) a teacher to all beings lies in me. Since I intend rescue all those of lower social strata, I gain life amongst them and talk about the Dharma. And no evil act will react (in the form of evil karma) in me."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

Steps to Peace and Happiness of Beings

“This body of mine is the Dharma-Body. Following the ways of the world, I manifest myself in a motherly womb. Oh, good man! In this Jambudvipa, in the gardens of Lumbini, I manifested as born from the womb of Mother Maya. After birth, I took seven steps to the east and proclaimed: 'I am the most Honored and Supreme among all humans, devas and asuras’. My parents, humans and devas, witnessing this, were joyful beyond words and wonderstruck. All those people said that I was a child. But, there are innumerable kalpas past, I had segregated myself from any such things. A body such as this is the Dharma-Body, and not one born of flesh, blood, sinews, bones and marrow. Following the ways of the world, I appeared as a child. I took seven steps to the south and proclaimed that I would become the Supreme Field of Weal for the sake of countless beings. Taking seven steps to the west, I indicated that life was now ended (extinct), that I would part from old age and death, and that this was the last of my bodies. Taking seven steps to the north, I manifested that I would cross all the seas of birth and death of all existences. Taking seven steps to the east, I revealed that I would become the guide for all beings. Taking seven steps to the four corners, I revealed that I would cut off the roots of various illusions and natures of the four Maras (evil), becoming the Tathagata, the Alms-deserving, the All-Enlightened One. Taking seven steps to heaven, I proclaimed that I would never be tainted by impurities. Taking seven steps downward, I proclaimed that the rain of Dharma would extinguish the fires of hell, such that the beings born there would be blessed with peace and happiness.”

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

The Physical Universe and that of the Bodhisattva

The Buddha said to Kasyapa: "Do not say that if the Tathagata has long since crossed the great sea of illusion, there would be no reason for him take Yashodara [as his wife], bring forth Rahula and that, consequently, the Tathagata would not have yet severed himself from the bonds of illusion and crossed the great sea of illusion. Oh, good man! This Great Nirvana evokes a thing of great significance. Hear me with your best attention. I will speak for all the world. Do not become surprised or entertain doubts. If the Bodhisattva-Mahasattva reaches the Great Nirvana, such high and wide things as Mount Sumeru could indeed be placed inside a mustard seed. If [at that time] beings are standing on Mount Sumeru, they will not feel narrowed down nor oppressed. There will be no sensation of coming or going to anywhere. Everything will be just as before, without any difference. Only one who has crossed the ocean [of illusion] will be able to see that this Bodhisattva has put the three thousand great-thousand worlds system into a mustard seed and is back to his own abode again. Oh, good man! Also, the Bodhisattva-Mahasattva may enter into Great Nirvana and put the three thousand great-thousand worlds system into a pore of his skin, and yet the original place remain as always was [unchanged]. Oh, good man! Also, the Bodhisattva-Mahasattva may enter into Nirvana, cut off the Buddha-lands of the three thousand great-thousand worlds system, puts them on the tip of a needle and push them through other Buddha-lands as though passing them through a jujube leaf, and even thus, the living beings therein would not entertain any feeling of coming or going. Only one who is emancipated could see it and also the original place. Such is the case.”

Read More on the Nirvana Sutra - Chapter 7 – On the Four Aspects.

The Fire of Wisdom

Bodhisattva Kasyapa said again to the Buddha: "If the flame of illusion dies, the Tathagata must also die. This indicates that there can be no a land where the Tathagata is eternal. This is similar to the situation in which the scum of the cast iron cannot be seen when the red color disappears. The same applies to the Tathagata and illusion. Gone, there is no other pace to go to. And it's like in the case of iron. When the heat and the red color are gone, nothing remains to be seen there. The same applies to the Tathagata. Once extinguished, what remains is non-eternal. With the end of the fire of illusion, he enters Nirvana. This tells us that the Tathagata is non-eternal."

"Oh good man! The iron about which you speak refers to common mortals. When the illusion ends, the common mortal comes about again (the cycle of birth and death). That is why we say non-eternal. This is not the case with the Tathagata. Having gone, there is no resurgence. Hence, eternal."

Kasyapa further said to the Buddha: "If we place the colorless iron back into the fire, the red color will return. If so with the Tathagata, the illusion will take form again. If the illusion takes form again, this is nothing more that the non-eternal."

The Buddha said: "Oh Kasyapa! Do not say that the Tathagata is non-Eternal. Why not? Because the Tathagata is the Eternal. Oh good man! When wood is burnt, the extinction comes, and there remain behind the ashes. When the illusion ends, what remains is Nirvana. All such parables as of the torn clothing, beheading, and broken crockery enunciate the same truth. All these things have such names as torn clothing, beheading, and broken crockery. Oh Kasyapa! The iron that has become cold can be heated again. But this is not the case with the Tathagata. Once the illusion is gone, what remains is utmost purity and coolness. The blazing flame never comes back again. Oh Kasyapa! Know that the situation of innumerable beings is like that of iron. With the blazing fire of Wisdom free from 'asvaras' [defilements], I now burn off the bonds of illusion of all beings."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

Understanding the Eternity of the Tathagata

The Buddha said to Kasyapa: "Or there may be good men and women who can say: 'The Tathagata is non-Eternal. How can we know that it is non-eternal? The Buddha says that when the fire of illusion is extinguished, there is Nirvana. This is like when there is nothing to be seen when the fire is extinguished. The same is the case when all illusions are annihilated. This, he says, is Nirvana. How the Tathagata can claim that he is the Dharma Eternal and Unchanging? The Buddha says that when we part from existence, there is Nirvana. In this Nirvana, there cannot be anything that has existence. How then can the Tathagata be eternal and unchanging? When a piece of clothing is torn, no longer call it clothing. The same goes for Nirvana. When all illusions are extinguished, nothing else there can be. How can the Tathagata be eternal and unchanging? The Buddha says that the separation from desires and arrival at quietude are Nirvana. If a person's head is cut off, there is no head anymore. The same goes with separation from desires and arrival at quietude. What there is is Voidness. There's nothing there. Hence, Nirvana. How can the Tathagata be eternal and unchanging'?

The Buddha says:

[This is like in the case of heated iron.
When beaten by a hammer, sparks shoot out.
They sparkle and die out, nothing remains.
The same applies to attainment of emancipation.
Once the muddle of carnal desire was overcome,
one gains the immovable state.
There is no longer a place to go].

How can the Tathagata be eternal and unchanging?

Oh Kasyapa! One who thus reproaches me, commits a slander that is severe. Oh Kasyapa! You should not entertain such a notion and say that the nature of the Tathagata perishes. Oh Kasyapa! We do not put the annihilation of illusion in the category of matter [rupa]. Why not? Due to the fact of the ultimacy of Eternity. Hence, we say Eternal. Quietude [Nirvanic] has nothing to succeed it. All phenomenal existences are cut off, nothing remaining. This points to what is fresh, clean, eternal and irreversible. That is why we say that Nirvana is eternal. The same applies to the Tathagata. He is eternal, unchangeable. ‘Start sweep'. This refers to the illusion. Once swept (illusion), all disappears, no trace remains of any existence. This indicates that all Tathagatas are those who done away with the illusions and are no longer in the five realms. This means that the Tathagata is one who is eternal and unchanging. Moreover, oh Kasyapa! This is the Dharma that is the Master of all Buddhas. Hence, the Tathagata respectfully makes offerings. As the Dharma is eternal, so all the Buddhas are eternal."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

The Six Tastes

“What are the six tastes? Suffering is the taste of vinegar, the non-Eternal is the salty, non-Self is the bitterness, Bliss has the taste of sweetness, Self is of pungent taste, and the Eternal is light (mild) in taste. In secular life there are three tastes, which are: 1) non-Eternal, 2) non-Self, and 3) Suffering. The illusion is the fuel, and Wisdom is the fire. Through these means, we gain the meal of Nirvana. This is the Eternal, Bliss, and Self. All of my disciples taste them as sweet."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.