Chapter 12: On the Nature of the Tathagata

Chapter Twelve: On the Nature of the Tathagata

Kasyapa said to the Buddha: "O World-Honoured One! Is there Self in the 25 existences or

not?" The Buddha said: "O good man! "Self" means "Tathagatagarbha" [Buddha-Womb,

Buddha-Embryo, Buddha-Nature]. Every being has Buddha-Nature. This is the Self. Such Self

has, from the very beginning, been under cover of innumerable defilements. That is why man

cannot see it. O good man! [Imagine that] there is a poor woman here. She has true gold

concealed in her house. But none of the people of her house, whether big or small, know of it.

But there is a stranger, who, through expediency, says to the poor woman: "I shall employ you.

You must now go and weed the land!" The woman answers: "I cannot do this now. If you let

my son see where the gold is hidden, I will soon work for you." The man says: "I know the way.

I shall point it out to your son." The woman further says: "Nobody of my house, whether big or

small, knows [of this]. How can you?" The man says: "I shall now make it clear." The woman

says further: "I desire to see. Pray let me." The man digs out the gold that had lain hidden. The

woman sees it, is gladdened, and begins to respect that person. O good man! The case is the

same with the Buddha-Nature which man has. Nobody can see it. This is analogous to the gold

which the poor woman possessed and yet could not see. O good man! I now let persons see the

Buddha-Nature that they possess, which is overspread by defilements. This is analogous to the

poor woman who cannot see the gold, even though she possesses it. The Tathagata now reveals

to all beings the storehouse of Enlightenment, which is the Buddha-Nature, as it is called. If all

beings see this, they are gladdened and will take refuge in the Tathagata. The good expedient

is the Tathagata, and the poor woman is all the innumerable beings, and the cask of true gold

is the Buddha-Nature.

"Also, next, O good man! As an example: a woman has a child who, while yet very

young, is seized by illness. Worried by this, the woman seeks out a good doctor. The good

doctor comes and compounds three medicines, which are butter, milk, and rock candy. This

he gives her, to have it taken by the child. Then he says to the woman: "When the child has

taken the medicine, do not give any milk to the child for some time. When the medicine has

worked its way out, you may then give milk." Then the woman applies a bitter substance to her

nipple and says to the child: "Do not touch it [i.e. her nipple]. My nipple is poisonous." The

child is dying for the milk and wants to have it. [But] on hearing of the poison, it runs away.

After the medicine has done its work, the mother washes her nipple, calls in her child and gives

it [her nipple]. Although hungry, the child, having heard about the poison, will not come to it.

The mother then says: "I only put poison on my nipple so as to give you the medicine. As you

have already taken the medicine, I have washed the poison off. Come! Take my nipple. It is

not bitter any more." On hearing this, the child slowly comes back and takes it. O good man!

The case is the same with the Tathagata. In order to save beings, he gives them the teaching of

non-Self. Having practised the Way thus, beings do away with the [cast of] mind that clings to

self and gain Nirvana. All of this is to do away with people’s wrong concepts, to show them the

Way and cause them to stand above, to show them that they adhere to self, that what obtains

in the world is all false and not true, and to make them practise non-Self and purify themselves.

This is similar to the woman’s applying a bitter substance to her nipple out of love for her child.

It is the same with the Tathagata. For practising the Void, I say that all do not have the Self.

This is like the woman’s cleaning her nipple and calling for her child to partake of her milk. The

case is the same with me, too: I speak of the Tathagatagarbha. For this reason, the bhiksus

do not entertain fear. It is analogous to the child who hears its mother, slowly comes back and

takes the milk. The situation is the same with the bhiksus. They should know well that the

Tathagata hides nothing."

Bodhisattva Kasyapa said to the Buddha: "OWorld-Honoured One! Really, there cannot

be any case in which there is Self. Why not? When a child is born, it knows nothing. If there is a

Self, the child would have to have knowledge when it is born into the world. Hence we can know

102 The Mahayana Mapaharinirvana Sutra

that there is no Self. If a Self definitely existed, there could not be any loss of knowing. If it

were true that all beings eternally possessed Buddha-Nature, there could be no breaking away.

If there is no destruction, how can there be the differences of Kshatriya, Brahmin, Vaishya,

Sudra, candala, and animals? Now, the effects of karma are various, and differences exist in life.

If there definitely is a Self, there cannot be any victory or defeat with beings. From this, we can

definitely know that the Buddha-Nature is eternal Dharma. If the Buddha-Nature is definitely

eternal, why do we say speak of such things as killing, stealing, lust, forked tongue, ill-speaking,

lying, flattering, greed, hatred, and wrong views? If there really is eternally the nature of Self,

why is it that a person becomes intoxicated or mad? If the nature of Self is eternal, the blind

should be able to see, the deaf hear, the dumb talk, and the lame walk. If the Self is eternal, fire,

great floods of water, poison, swords, evil persons and animals cannot [need not] be avoided. If

the Self is eternal, what has basically changed cannot be forgotten or lost. If forgotten, how can

a person say: "I have seen this person somewhere [before]"? If the Self is eternal, there cannot

be old age or youth, no ups or downs, no remembering of what has passed away. If the Self is

eternal, where does it abide or live? Is it the case that tears, spittle, blue, yellow, red, and white

are to remain in all things? If the Self is eternal, it will fill the body as in the case of sesame

seed, in which there is no space left in between. When the body is cut up into small pieces, the

Self, too, would have to be cut up"

The Buddha said to Kasyapa: "O good man! As an analogy: there is in the household

of a king a great wrestler. He has an adamantine bead on his brow. This man wrestles with

other wrestlers. When [once] the head of another person touches his brow, the bead goes into

the wrestler’s flesh, and there is no knowing where it is. A boil comes up there. A good doctor

is called in to cure it. At that time, there is a good doctor with a bright mind. He knows

well how to diagnose and prescribe medicine. Now, he sees that this boil has appeared due to

the bead’s having got into the wrestler’s body. He realises that this bead has entered the flesh

and remains there. Then, the good doctor asks the wrestler: "Where is that bead that was

on your brow?" The wrestler is surprised and answers: "O great teacher and doctor! Has not

the bead on my brow got lost? Where could the bead be now? Is this not a miracle [that you

know about it]?" He is worried and weeps. Then, the doctor pacifies the wrestler: "Do not be

over-concerned. When you fought, the gem entered your body. It is now under your skin and

can be seen, looming up. As you fought, the poison of anger so burned that the gem got into

your body and you did not feel it." But the wrestler does not believe the doctor’s words. "If

it is under my skin, how is it that it does not come out because of the impure pus and blood?

If it is in my sinews, we cannot possibly see it. Why do you mean to cheat me?" Then, the

doctor takes up a mirror and holds it in front of the wrestler’s face. The gem appears clearly

in the mirror. The wrestler sees it, is surprised and is all wonder. It is like that. O good man!

The case is the same with all beings. They do not come near to a good teacher of the Way. So,

they cannot see the Buddha-Nature which is within, even though they possess it. And they are

reigned over by greed, lust, anger, and ignorance. So they fall into the realms of hell, animals,

hungry ghosts, asuras, candalas, and get born in such various houses as Kshatriya, Brahmin,

Vaishya and Sudra. The karma generated by the mind leads a person, though born a human,

into such lives as a cripple, lame, deaf, blind or dumb person, and to the 25 existences, where

such as greed, lust, anger and ignorance reign over the mind, and the person is unable to know

of the presence of the Buddha-Nature. The wrestler says that the gem has gone away, even

though it is [actually] in his body. The same with beings, too. Not having come into contact

with a good teacher of the Way, they do not know the Tathagata’s hidden treasure and do not

study selflessness. For example, even when a person is told of the unholy self, he cannot know

the true quality of the Self. The same is true of my disciples. As they do not befriend a good

teacher of the Way, they practise non-Self and do not know where it [Self] is. They do not

know the true nature of selflessness. How, then, could they know the true nature of the Self

itself? Thus, O good man, the Tathagata says that all beings possess the Buddha-Nature. This

Chapter Twelve: On the Nature of the Tathagata 103

is like the good doctor’s making the wrestler see where the adamantine jewel rests. All these

beings are reigned over by innumerable defilements and thus do not know the whereabouts of

the Buddha-Nature. When illusion is dispelled, there arises knowledge and brightness. This is

like the wrestler’s seeing the gem in the mirror. O good man! It is thus the case that what rests

undisclosed [latent] in the Tathagata is innumerable and is difficult for beings to think about.

"Also, O good man! As an example, there is a medicine in the Himalayas called "pleasing

taste". It tastes very sweet. It grows hidden under a deep growth of plants, and we cannot

easily see it. But from its scent, one can come to know the whereabouts of this medicine.

In days gone by, there was a chakravartin who, placing wooden tubes here and there in the

Himalayas, collected this medicine. When it had ripened, it flowed out and entered the tubes.

It tasted truly right. When the king died, this medicine became sour, salty, sweet, bitter, or

hot, or light. Thus, what is one, tastes differently according to the different places. The true

taste of the medicine remains in the mountains; it is like the full moon. Any common mortal,

sterile in virtue, may work hard, dig, and try, but cannot get it. Only a chakravartin, high in

virtue, appearing in the world can arrive at the true value of this medicine because of happy

circumstantial concatenations. The same is the case [here]. O good man! The taste of the

hidden store of the Tathagata is also like this. Overspread by all the growths of defilement,

the beings clad in ignorance cannot hope to see it. We speak of the "one taste". This applies,

for instance, to the Buddha-Nature. On account of the presence of defilement, several tastes

appear, such as the realms of hell, animals, hungry pretas, devas, human beings, men, women,

non-men, non-women, Kshatriya, Brahmin, Vaishya and Sudra.

"The Buddha-Nature is strong and vigorous. It is hard to destroy. Therefore, there is

nothing that can kill it. If there were something that could indeed kill it, Buddha-Nature would

die. [But] nothing can ever destroy such Buddha-Nature. Nothing of this nature can ever be

cut. “The nature of Self is nothing other than the hidden storehouse of the Tathagata”. Such a

storehouse can never be smashed, set on fire, or done away with. Although it is not possible to

destroy or see it, one can know of it when one attains unsurpassed Enlightenment. Hence, there

is indeed nothing that can kill it." Bodhisattva Kasyapa said to the Buddha: "If nothing can

kill it, no karmic consequences would ensue from evil actions." The Buddha said to Kasyapa:

"There truly is [such a thing as] killing. How? O good man! "The Buddha-Nature of beings rests

within the five skandhas." If the five skandhas are destroyed, this is killing [of those skandhas].

If one harms a living thing, one gains the unfortunate realms. Through the working of karma,

one transmigrates through such realms as Kshatriya, Brahmin, Vaishya, Sudra, candala, or man,

woman, non-man, non-woman, and the 25 variegated existences. A person who has not reached

the holy stage of a sage is waywardly bound up by attachment to self. All such phases [modes]

of existence, whether big or small, are like barnyard grass, like rice or a bean, or like the thumb.

Thus do they [i.e. ignorant beings] loosely imagine things. There can be no true shape in wild

fancies. The shape of Self that seeks to flee from the world is Buddha-Nature. This is the best

way of conceiving of the Self.

"And next, O good man! As an analogy: there is a man here who knows well what

is hidden [under the ground]. He takes a sharp hoe, digs into the ground and hits upon such

things as stones and gravel. All goes through and nothing hinders [i.e. the hoe digs through

everything, without being obstructed]. Only when the diamond comes in its way, can the

hoe not dig through. Now, no sword or hatchet can destroy a diamond. O good man! The

Buddha-Nature of beings is like this. It is something that all those people who discuss things,

Marapapiyas, all men and devas cannot destroy. What characterises the five skandhas is [the

phenomenon of] what occurs and what is done. Whatever occurs and is done can certainly be

destroyed, like stones and sand. “The True Self of the Buddha-Nature is like the diamond, which

cannot be crushed”. Hence, we call the destroying of the five skandhas the killing of life. O

good man! Know well most definitely that the Buddhist teaching is not within the boundaries

of conceiving.

104 The Mahayana Mapaharinirvana Sutra

"O good man! The vaipulya sutras are like amrta [ambrosia, nectar] and poison." Bodhisattva

Kasyapa said to the Buddha: "Why, O Tathagata, do you say that the vaipulya sutras

are [both] amrta and poison?" The Buddha said: "O good man! Do you desire to be informed

about the hidden storehouse of the Tathagata?" Kasyapa said to the Buddha: "I now really do

desire to learn the signification of the hidden store of the Tathagata."

Then the Tathagata said in a gatha:

"There is a person who takes amrta [ambrosia/ nectar], harms life, and dies early,

Or another, who takes amrta and gains a long life,

Or one who takes poison and gains life,

Or another who takes poison and dies.

The unhindered [unobstructed] Wisdom, which is amrta,

Is none other than the Mahayana sutras.

And such Mahayana sutras are what also contain poison.

It is like butter, sarpirmanda or rock candy,

Which, when taken and digested, act as medicine

If not digested, then they are nothing but poison.

It is the same with the vaipulya sutras.

The wise make of them amrta, and the ignorant, not knowing

The value of the Buddha-Nature, make of them poison.

Sravakas and pratyekabuddhas make of the Mahayana amrta.

This is like milk, which is foremost in taste.

Those who work thus and make progress

Ride in the Mahayana, gain the shore of Nirvana, and become elephant kings of men.

[Such] beings know of the Buddha-Nature, as with Kasyapa.

This superb amrta is birthlessness and deathlessness. O Kasyapa!

You whould now analyse the Three Refuges:

Just as is the intrinsic being [svabhava] of the Three Refuges,

So indeed is my intrinsic being [svabhava].

If a person is able truly to discern

That his/ her intrinsic being possesses the Buddha-dhatu [Buddha-Nature],

Then you should know that such a person

Will enter into the Secret Matrix [ = the Tathagatagarbha].

That person who knows the Self [atman] and what belongs to the Self [atmiya]

Has already transcended the mundane world.

The nature of the Three Jewels, the Buddha, the Dharma [and the Sangha]

Is supreme and most worthy of respect;

As in the verse which I have uttered,

The meaning of its nature is thus."

Then, Kasyapa said in a gatha:

"I do not know how to take refuge

In the Three Treasures, how

To take refuge in unsurpassed fearlessness.

Knowing not the place of the Three Treasures,

Chapter Twelve: On the Nature of the Tathagata 105

How can one Gain fearlessness? How can one who takes refuge

In the Buddha gain peace, how can one take refuge in Dharma?

Condescend to tell me of this! How does one gain

Unmolestedness, and how non-unmolestedness?

How does one take refuge in the Sangha and thereby

Attain unsurpassed benefit?

How does one gain true sermons, how

Buddhahood in the days to come?

If one does not attain it in the days to come,

How can one take refuge in the Three Treasures?

I have nothing to foresee; I shall work my way up step by step.

Without conceiving, can a person think of having a child?

If it is definitely in embryo, we can indeed say that we have a child.

If the child is in the womb, it will not be long before it emerges.

This is the meaning vis-`a-vis a child.

The same pertains to the karma of man.

The ignorant cannot know what the Buddha says.

By ignorance, the wheel of birth and death turns.

One who is an upasaka in name only cannot know the true meaning.

Condescend to explain [matters] to me and cut away the web of doubt.

Oh, the great Wisdom of the Tathagata!

Have pity and explain! I pray, open the closed door

Of the treasure-house of the Tathagata."

"O Kasyapa! I will now for your sake

Open the closed door of the storehouse and uproot your doubt.

Give ear to what I say with all your heart!

You, all you Bodhisattvas, and the seventh Buddha [i.e. Buddha Kasyapa]

Have the same name.

One who takes refuge in the Buddha is a true upasaka.

He no longer takes refuge in all the other gods.

One who takes refuge in Dharma cuts himself away

From harming others. One who takes refuge

In the holy Sangha does not take refuge in tirthikas.

Thus taking refuge in the Three Treasures,

One attains fearlessness."

Kasyapa said to the Buddha:

"I take refuge in the Three Treasures.

This is the right path, and this is the world of all Buddhas.

The fact that the two Treasures are equal

Possesses always the nature of great Wisdom.

The nature of the Self and the Buddha-Nature do not differ.

This is the path the Buddha praises;

This is where man rightly steps forwards

106 The Mahayana Mapaharinirvana Sutra

And when one abides in peace.

This is true Enlightenment.

This is Buddhahood. I, too, am a “Sugata” [Well-Gone One = Buddha],

And am on the way to unsurpassed Enlightenment praised by all.

This is the best amrta.

This is where there is no [samsaric] existence to name."

Then, the Buddha said to Kasyapa: "O good man! Do not view the Three Treasures

as all sravakas and common mortals do. In this Mahayana, there is no distinction between the

Three Treasures. Why not? The Buddha-Nature contains within it the Dharma and Sangha.

To teach sravakas and common mortals, discrimination is resorted to and the three different

aspects are spoken of regarding the Three Treasures. Following the way of the world, distinction

is talked about regarding the Three Treasures. O good man! The Bodhisattva will think: "This

"I" now takes refuge in the Buddha. If this I attains Enlightenment and Buddhahood, I shall

not pay respect, worship or make offerings to all the Buddhas. Why not? For all Buddhas

are all-equal. They are all taken refuge in by all beings. If one desires to pay respect to the

Dharma-Body and the sharira [relics], one should also pay respect to the stupas of all Buddhas.

Why? To guide in all beings. It also makes beings conceive in me a thought of the stupa, to

make them worship and make offerings. Such beings make my Dharma-Body the place wherein

they take refuge. All beings are grounded upon what is not true and what is false. I shall now,

step by step, reveal true Dharma. If there are people who take refuge in monks who are not of

the right calibre, I shall become the true refuge for them. If there are those who see the three

refuges as distinct, I shall become a single place wherein they can take refuge. So there cannot

be any distinction between the three refuges. To one born blind, I shall be his eyes, and to

sravakas and pratyekabuddhas I shall become the true refuge." O good man! Such Bodhisattvas

enact the works of the Buddha for the sake of innumerable evil beings and all wise people. O

good man! There is, as an example, a person here who goes to the battlefield and thinks: "I

am the first of all the first of all of these. All soldiers depend on me." Also, it is like the prince

who thinks: "I shall conquer all other princes, succeed to the works of a great emperor, gain

unmolested [unrestricted] power, and make all other princes pay homage to me. So, let me not

entertain a whit of thought of self-surrender." As with the prince of the king, so too with the

minister. O good man! The case is the same with the Bodhisattva-mahasattva, and he thinks:

"How do the three become one with me?" O good man! I make it [in my teaching] that the thre

things are Nirvana. The Tathagata is the unsurpassed one. For example, the head is the highest

part of a man’s body, not the other limbs or the hands and legs. The same is the case with the

Buddha. He is the most respected, not Dharma or the Sangha. In order to teach the world, he

manifests himself diversely. It is like going up a ladder. This being the case, do not regard the

three refuges as different, as do common mortals and the ignorant. Abide in the Mahayana as

bravely and decisively as a sharp sword."

Bodhisattva Kasyapa said to the Buddha: "I ask about what I know, not what I do not

know. I ask about untainted pure actions for the sake of the greatly courageous Bodhisattvas,

so that the Tathagata will, for the sake of the Bodhisattvas, proclaim what is wonderful and

expound [it], and thus [the Bodhisattvas will] desire to praise the Mahayana vaipulya sutras.

The Tathagata, the great Compassionate One, now speaks. I too shall peacefully abide in it.

The pure actions of the Bodhisattva are well proclaimed in the Great Nirvana Sutra. O World-

Honoured One! I shall now, for the sake of all beings, disseminate the undisclosed store of the

Tathagata. Also, I shall now well attest to, and know, the three refuges. If any being believes

strongly in the teaching of the Great Nirvana Sutra, such a being will all-naturally clearly attain

the three refuges. Why? Because the close-guarded store of the Tathagata possesses the Buddha-

Nature. Any person who disseminates this sutra says that one possesses the Buddha-Nature

within one’s body. Any such person does not, far out, take refuge in the three [treasures]. Why

Chapter Twelve: On the Nature of the Tathagata 107

not? Because one in the life to come perfects the Three Treasures. Because of this, sravakas,

pratyekabuddhas, and all others come, worship and pay homage to me. O good man! Because

of this, learn Mahayana sutras."

Kasyapa further said: "Buddha-Nature thus cannot be known. The 32 signs of perfection

and the 80 minor marks of excellence are also of wonder."

Then the Buddha praised Bodhisattva Kasyapa: "Well said, well said, O good man! You

have accomplished the deepest and sharpest of Wisdom. I shall now tell you how one enters

the Tathagatagarbha. If Self lives, this is the teaching of "is". It does not part from suffering.

If Self does not exist, there can be no benefit, even if one practises pure actions. If one says

that all things do not possess Self, this is but the "not-is" theory [“ucchedika-drsti” - i.e. the

world-view of the total negation of any existence, which is the theory of sheer emptiness]. If

one says that Self exists, this is the "ever is" theory [“sasvata-drsti” - an erroneous view of life

which takes existence as concrete and changeless]. If one says that all things are non-eternal,

this is the "not-is" view. If one says that all things exist, this is the "ever is" view. If one

says that all is suffering, this is the "not-is". If one says that all things are bliss, this is the

"ever is". If a person practises the Way of the "ever is" of all things, such a person falls into

the heresy of "not-is". A person who practises the Way according to which all things become

extinct falls into "ever is". This is like the measuring worm, which carries its hind-legs forward

by the action of its front-legs. It is the same with the person who practises the "ever is" and

the "not-is". The "not-is" stands on [depends on, is based on] the "ever is". Because of this,

those of other teachings who practise suffering are called "not-good". Those of other teachings

who practise bliss are called "good". Those of other teachings who practise non-Self are those

of illusion. Those of other teachings who practise the "ever is" say that the Tathagata secretly

stores [truths away]. So-called Nirvana does not have any grotto or house to live in. Those

of other teachings who practise the "not-is" refers to property; those of other teachings who

practise the "ever is" refers to Buddha, Dharma, Sangha, and right emancipation. Know that

the Middle Path of the Buddha negates the two planes and tells of true Dharma. Even common

mortals and the dull abide in it and have no doubt. It is as when the weak and the sick take

butter, as a result of which they feel light in spirit.

"The nature of the two of "is" and "not-is" is not definite. For example, the natures of

the four elements [earth, water, fire and wind] are not the same. Each differs from the other.

A good doctor well sees that each stands against [in contradistinction to, in opposition to, in

contrast with] the other. He sees it through even by the one-sided phase of what takes place. O

good man! It is the same with the Tathagata. He acts like a good doctor towards all beings. He

knows the difference between the internal and external nature of illusion and crushes it out, and

reveals the fact that the undisclosed store of the Tathagata is pure and that the Buddha-Nature

is eternal and does not change. If a person says "is", he must be on guard that his Wisdom

does not get tainted; if a person says "not-is", this is nothing but falsehood. If one says "is",

one cannot sit unsaid. Also, one could not play with words and dispute; only seek to know the

true nature of all things. Common mortals play with words and dispute, betraying their own

ignorance as to the Tathagata’s undisclosed store. When it comes to the question of suffering,

the ignorant say that the body is non-eternal and all is suffering. Also, they do not know that

there is also the nature of Bliss in the body. If the Eternal is alluded to, common mortals say

that all bodies are non-eternal, like unfired tiles. One with Wisdom discriminates things and

does not say that all is non-eternal. Why not? Because man possesses the seed of the Buddha-

Nature. When non-Self is talked about, common mortals say that there cannot be Self in the

Buddhist teaching. One who is wise should know that non-Self is a temporary existence and is

not true. Knowing thus, one should not have any doubt. When the hidden Tathagatagarbha is

stated as being empty and quiet, common mortals will think of ceasing and extinction. “One

who is wise knows that the Tathagata is Eternal and Unchanging.” “If Emancipation is stated

to be something like a phantom, common mortals say that the person who attains Emancipation

108 The Mahayana Mapaharinirvana Sutra

is one who wears away to nothingness; a person with Wisdom thinks that he is a man-lion and

that, though he comes and goes, he is Eternal and does not change."

"If it is stated that ignorance resides in all things, common mortals hear this and think of

two different existences, the "bright" and the "non-bright". The wise man sees that the nature

is not-two and that the nature of the not-two is the real nature ["self-nature"]. If it is stated

that things sit on [depend on] consciousness, common mortals say "two", which are “samskara”

[volition, mental impulse] and “vijnana” [consciousness]. But the wise know that its nature is

not-two and that the nature of the not-two is the "svabhavika" ["own-nature", "self-nature"].

If we speak of the "ten good deeds"and "ten evil deeds", of what can be made and what cannot

be made, of good realms and evil realms, white teaching [sukladharma=saddharma=Wonderful

Dharma] and black teaching [krsnadharma =Pali kanhadhamma], common mortals conceive of

two things. But the wise know that the nature is not-two and that the nature of the not-two

is the real nature. When it is stated that all things end in suffering, common morals say that

this is two. But the wise know that the nature is not-two and that the nature of the not-two

is the real nature. If we state that all things made are non-eternal and that the undisclosed

store of the Tathagata, too, is non-eternal, common mortals say two. But the wise know that

the nature is not-two and that not-two is the real nature. If all things have no Self and the

undisclosed store of the Tathagata has no Self, common mortals say that the nature is two. But

the wise know that it is not-two and that not-two is the real nature. There cannot be the two

things of Self and non-Self. This is what the undisclosed store of the Tathagata refers to. This

is what is praised by uncountable, innumerable, boundless numbers of all Buddhas. I, now, in

this all-perfect sutra, explain all. There is the not-two in the nature and characteristics of Self

and non-Self. You should take things thus. O good man! You should strongly uphold and think

about such sutras. I have already stated in the “Mahaprajnaparamita Sutra” that there are not

the two phases [aspects, phenomena] of Self and non-Self. The case is thus. From fresh milk we

get cream, from cream fresh butter, from fresh butter clarified butter, and from clarified butter

sarpirmanda. Does the nature of the cream come from the milk itself, or from without? And the

same is the case with sarpirmanda. If it comes from without, it is something made by another

and not something come out of the milk itself. If it does not come out of the milk, the milk

has nothing to do with its coming about. If it comes out of the milk itself, it cannot come out

in a similar way and continuously. If it comes out continuously, it cannot come out together.

If it does not come out together, the five tastes cannot be for once only. Though not for once

only, it cannot definitely come about from other places. Know that in milk there is already the

phase [element, aspect] of cream. As it possesses much sweetness, it cannot change. The same

with sarpirmanda. When the cow feeds on the grass of watery places, its blood changes and we

get milk. If the cow feeds on sweet grass, the milk becomes sweet, and if on bitter grass, the

milk becomes bitter. In the Himalayas, there is a type of grass called pinodhni. If the cow feeds

on this, it will produce pure sarpirmanda and there will be no such colour as blue, yellow, red,

white or black. The grass and cereals work upon [affect] the colour and taste of the milk. Two

aspects come out of all beings by the karmic relations of brightness and ignorance. When the

gloom changes, brightness comes about. The case is the same with the good and not-good of

all things. There can be no two aspects."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! You, the Buddha,

say that there is cream in milk. What does this mean? O World-Honoured One! If there

definitely is cream in milk and if it is true that it cannot be seen because of the minuteness of its

size, how can we say that cream comes about through the causal relations of milk? When things

orginally have no root element, we can say that a thing is born. If it exists already, how can

we say that life comes about? It it is the case that there definitely is cream in milk, there must

be milk in all grass. Likewise, there must be grass in milk, too. If the situation is that there

definitely is no cream in milk, how can cream come out of the milk? If there is no root element

but it later comes about, how could it be that grass cannot grow in milk?" "O good man! Do

Chapter Twelve: On the Nature of the Tathagata 109

not say that there definitely is cream in milk or that there is not cream in milk. Also, do not

say that it comes from outside. If there is definitely cream in milk, how can it be that thing and

taste differ? That is why you should not say there definitely is cream in milk. If there definitely

is no cream in milk, why is it that something different does not come about in the milk? If

poison is put into milk, the cream will kill a person. That is why you should not say that there

definitely is no cream in the milk. Further, if we say that cream comes from outside, why is it

that cream does not come about in water? Because of this, do not say that cream comes from

anywhere else. O good man! As the cow feeds on grass, its blood changes into white. Grass and

blood die out and the power of virtue of beings changes and we gain milk. This milk comes out

of grass and blood, but we cannot say that there are the two. All we can say is that conditions

so bring it about. This we can say. From cream up to sarpirmanda, things go thus. The case

[here] is the same. Because of this, we can rightly say that there is the taste of the cow. This

milk dies away, and in consequence there comes about cream. What is the condition? It is sour

or warm. Because of this, we can say that it comes from conditions. The situation is the same

with the others, up to sarpirmanda. Because of this, we cannot say that there definitely is no

cream in milk. If it comes from elsewhere, it must exist separately from the milk. This cannot

be. O good man! The same is the case with brightness and ignorance. [Of that which is] bound

up by all illusions, we say ignorant. If linked to all good things, there can be brightness. That

is why we say that there can be no two things. So, I said: "There is a grass in the Himalayas

called pinodhni, which, if eaten by the cow, produces sarpirmanda." The same is the case with

the Buddha-Nature.

"O good man! Beings are sterile in fortune and do not come across this grass. The same

applies to the Buddha-Nature. As defilement overspreds [them], beings cannot see. For example,

the water of the great ocean tastes salty all the same, but it contains in it the best of water,

as in the case of milk. Also, the Himalayas are perfect in various virtues and produce various

medicines, but there are also poisonous herbs. It is the same with the bodies of all beings.

There are the four poisonous serpents, but there is also present the great king of all-wonderful

medicine. So-called Buddha-Nature is not something that has been made. Only, it is overspread

by defilement. Only a person who thoroughly cuts it away, whether he be a Kshatriya, Brahmin,

Vaishya or Sudra sees the Buddha-Nature and attains unsurpassed Enlightenment. For example,

should the thunder roll in the sky, the clouds disperse and all the tusks of the elephant will be

covered with flower-petals. If there is no thunder, the flowers do not come about. Also, this is

as in the case where there is no denotative name. The same is also the case with the Buddha-

Nature of [all] beings. It is always overspread by various defilements and is not seen. That is

why I say that beings do not possess the Self. If one is blessed with hearing the all-wonderful

“Mahaparinirvana Sutra”, one sees the Buddha-Nature. This is as in the case of the flowers on

the tusks of the elephant. One may hear all about the samadhis of the sutras. But if one does

not hear this sutra, one cannot get to the wonderful form of the Tathagata. If is as when there

is no thunder, when one no longer sees flowers on the tusks of the elephant. On hearing this

sutra, one comes to know of the undisclosed [latent] Buddha-Nature, about which the Tathagata

speaks. This is like seeing the flowers on the tusks of the elephant. On hearing this sutra, all

innumerable beings come to know that this is the Buddha-Nature. Because of this, I speak

about Great Nirvana and say that I augment [expand] the Dharma-Body, the undisclosed store

of the Tathagata. This is as with the thunder, when flowers fall upon the tusks of the elephant.

As this long upholds and nurtures the great meaning, this is called "Mahaparinirvana". If any

good man or woman learns this all-wonderful Sutra of Great Nirvana, they should know that

they are doing a work of thanksgiving and are true disciples of the Buddha."

Bodhisattva Kasyapa said to the Buddha: "It is exceptionally wonderful, O World-

Honoured One! The so-called Buddha-Nature is profound to know; it is hard to see and attain.

Sravakas and pratyekabuddhas cannot hope to partake of it." The Buddha siad: "O good man!

It is thus, it is thus! It is just as you praise [it]; it does not differ from what I say."

110 The Mahayana Mapaharinirvana Sutra

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! To what extent is

the Buddha-Nature profound and how difficult is it to perceive and get into?" "O good man!

[As an analogy]: 100 blind persons consult a good doctor for a cure. With that, the doctor

opens up the membrane of the eye with a golden barb [blade] and then, holding up one finger,

asks: "Can you see this?" The blind person says: "I cannot see it yet. " Then, the doctor

holds up two fingers, and three fingers. Then, the person says that he can see to some extent.

O good man! When this wonderful Sutra of Great Nirvana is one that has as yet not been

delivered by the Tathagta, the same is the case. Although innumerable Bodhisattvas may well

perfectly practise the paramitas [spiritual perfections], they might only reach the stage of the

ten abodes [“bhumis”] and yet may not be able to see the Buddha-Nature. If the Tathagata

speaks, they may see to some extent. When these Bodhisattvas have seen all, they will say:

"Oh, wonderful, O World-Honoured One! We have been repeating birth and death and have

been worried by selflessness. " O good man! Such Bodhisattvas may well reach the stage of the

ten soils [“bhumis” - stages of Bodhisattva development], and yet they cannot clearly see the

Buddha-Nature. How could sravakas and pratyekabuddhas well see [it]?

"Also, next, O good man! For example, one sees geese flying far off in the sky and

wonders if they [really] are geese or the sky. One looks carefully and sees this indistinctly. The

case of the Bodhisattvas may also be like this; they see but a small part of the nature of the

Tathagata. How could sravakas and pratyekabuddhas well see [it]?

"O good man! The same is the case with an intoxicated man who has a long way to walk,

but can only see the way indistinctly. This is the case with the Bodhisattvas at the stage of the

ten abodes [“bhumis”] who can only see a small part of the nature of the Tathagata.

"O good man! There is a thirsty person who has to travel a long way through the

wilderness. Thirst presses down upon him so much that he looks for water everywhere. Then,

he sees the foliage of a tree with a white crane on it. Having lost his capacity to judge, the

person cannot tell if this is a tree or water. He tries hard to see. Then he sees that it is a white

crane and the foliage of a tree. It is similar to the Bodhisattvas of the stage of the ten abodes,

who sees but a small part of the nature of the Tathagata.

"O good man! For example, there is here a man who is in the middle of a great ocean.

Far out, an innumerable hundred thousand yojanas away, he sees a great galleon, the rudder

tower and storied building [parts of the ship]. He looks and thinks to himself: "Is this a rudder

tower or is it the sky?" He looks for a long time and his mind becomes fixed, and he comes to

know that it is a rudder tower. The same is the case with the Bodhisattva of the stage of the

ten “bhumis”, who sees within himself the nature of the Tathagata.

"For example, there is here a prince who is weak in physique and who passes the night

in playing, and it is now dawn. He tries but cannot see clearly. The case is like this. The

Bodhisattva of the stage of the ten “bumis” thus sees the nature of the Tathagata within

himself. And, likewise, what he sees is not clear.

"Also, next, O good man! For example, a government official, driven by routine work of

this kind, comes home late in the evening. There is a flash of lightning for a moment, and he

sees a group of cows. Then he thinks: "Is this a group of cows, or a cloud, or a house?" He

looks for a good while and comes to the conclusion that they are cows. And yet, he cannot be

too sure. The Bodhisattva of the stage of the ten “bhumis” sees the nature of the Tathagata

within himself, and yet he cannot see it clearly. The situation is like this.

"Also, next, O good man! A bhiksu who upholds the precepts looks at some water in

which there are no worms. And yet, he sees a worm, and thinks to himself: "Is the thing that

moves in the water a worm or a bit of dust?" He stares at it for a good while. Even after he

has realised that it is a piece of dust, he is not quite sure. It seems so. The same is the case

with the Bodhisattva of the stage of the ten “bhumis”, who thus sees within himself the nature

of the Tathagata. Nothing is very clear.

Chapter Twelve: On the Nature of the Tathagata 111

"Also, next, O good man! For example, a man sees a child in the darkness, far off. He

thinks: "Is this a cow, a man, or a bird?" He keeps gazing at it for a goodly while. He now sees

that it is a child, and yet he does not see it very clearly. It is thus. The same applies to the

Bodhisattva who is at the stage of the ten “bhumis” and who sees within himself the nature of

the Tathagata. Nothing is completely clear.

"Also, next, O good man! There is a person who, in the darkness of the night, sees the

image of a Bodhisattva and thinks: "Can this be the image of a Bodhisattva, of Mahesvara,

of Great Brahma, or of someone in monastic garb?" The person gazes at it a good while and

comes to think that it is the form of a Bodhisattva; and yet, he does not see it very clearly. It

is the same with the Bodhisattva of the ten “bhumis” who sees within himself the nature of the

Tathagata. Nothing seems to be very clear.

"O good man! The Buddha-Nature that one has is the deepest and the most difficult

[thing] to see. Only the Buddha can know it well. It is not within the reach of sravakas and

pratyekabuddhas. O good man! The wise should see thus and know of the nature of the

Tathagata."

Bodhisattva Kasyapa said to the Buddha: "OWorld-Honoured One! The Buddha-Nature

is very delicate and difficult to know. How can one perceive it well with the fleshly eye?" The

Buddha said to Kasyapa: "O good man! Even Thoughtlessness-non-thoughtlessness Heaven

is also not within reach of the two vehicles. When one accords with the sutras, one can well

see it by dint of the power of faith. O good man! The same is the case with sravakas and

pratyekabuddhas who accord with the Nirvana Sutra and who see in themselves the nature of

the Tathagata. O good man! Because of this, one should make effort and learn the Great

Nirvana Sutra. O good man! The Buddha Nature as such can only be known by the Buddha

alone and is not within the reach of sravakas and pratyekabuddhas."

Bodhisattva Kasyapa said to the the Buddha: "OWorld-Honoured One! Unholy common

mortals possess the nature of common mortals and [yet] say that they possess Self." The Buddha

said: "As an example of this: two persons are friends. One is a prince, and the other a poor

man. They associate with each other. Then the poor man, on seeing that the Prince possesses

a very bright sword, covets it. The Prince later flees to other countries, taking the sword with

him. The poor man later puts up at the house of another person and, in his sleep, cries out:

"The sword! The sword!" A person nearby hears this and goes to the king. The king says: "You

said "sword". Tell me where it is." The person tells of it in detail. "O King! You can cut up

my body and cut off my feet, and yet you will not be able to get the sword. I was once on close

terms with the Prince. Before, we were together, and I saw it. But I did not touch it. And how

could I take it?" The King asks further: "What was the sword like which you say you saw?"

The man answers: "O great King! It was like a ewe’s horn." The King, on hearing this, smiles

in amusement and says: "Don’t worry. In all my storehouse, we do not have any such sword.

How could you have seen it with the Prince?" Then the King asks all his ministers: "Have you

ever seen a sword of this kind?" So speaking, he dies.

"Then another prince ascends the throne. He also asks the ministers: "Have you ever

seen in the governmental storehouse any sword of this kind?" All the ministers say: "We once

saw it." "What was the sword like?" They replied: "It was like a ewe’s horn." "How could there

be any such sword in my storehouse?" Four kings, one after the other, ask and check, but they

cannot gain it.

"Some time later, the Prince who has fled the country returns and becomes King. On

ascending the throne, he asks the ministers: ’Have you ever seen the sword?’ They reply: ’O

great King! Its colour was pure, and it was like an utpala-lotus.’ They also answer: ’It was like

the horn of a ram.’ They further reply: ’It was red and like a fire ball.’ They answer,too: ’It

was like a black serpent.’ Then the King laughs: ’All of you have not, in truth, seen my sword.’

112 The Mahayana Mapaharinirvana Sutra

"Noble Son! A Bodhisattva-mahasattva is also like that - he appears in the world and

expounds the true nature of the Self. After he has expounded it, he departs, as for example like

the prince who takes the wondrous sword and flees to another country. Foolish ordinary people

say, ’Everybody has Self! Everybody has Self", like the poor man who, lodging at another’s

house, cries out, ’The sword! The sword!’ Sravakas and pratyekabuddhas ask people, ’What

attributes does the Self have?’, to which they reply, ’I have seen the attributes of the Self - it is

the size of a thumb’ or they say, ’It is like [a grain of rice], or ’It is like [a grain of] millet’, or

there are some who say, ’It is the Self’s attribute to abide within the heart, burning like the sun’.

In this manner people do not know the nature of the Self, [just] as, for example, the various

ministers do not know the nature of the sword. While a Bodhisattva discourses thus about the

quality of the Self, ordinary people do not but impute various false concepts to the Self, just

as when asked about the attributes of the sword the [ministers] reply that it is like the horn of

a ram. These ordinary people generate false views in succession from one on to the other. In

order to eliminate such false views, the Tathagata reveals and discourses on the non-existence

of a self, just as when the prince tells his various ministers that there is no such sword in his

treasury. Noble Son, the True Self that the Tathagata expounds today is called the Buddhadhatu

[Buddha-Nature]. This manner of Buddha-dhatu is shown in the Buddha-Dharma with

the example of the real sword. Noble Son, should there be any ordinary person who is able

well to expound this, then he [speaks] in accordance with unsurpassed Buddha-Dharma. Should

there be anyone who is well able to distinguish this in accordance with what has been expounded

regarding it, then you should know that he has the nature of a Bodhisattva.