Chapter 16: On the Bodhisattva

Chapter Sixteen: On the Bodhisattva

"Also, next, O good man! Of all lights, the light of the sun and the moon is unsurpassed.

No other lights are their equal. The same with the light of Great Nirvana, which is the most

wonderful of all the lights of the sutras and samadhis. It is one which cannot be reached by any

of the lights of any of the sutras and samadhis. Why not? Because the light of Great Nirvana

thoroughly gets into the pores of the skin. Though beings may not possess Bodhichitta, it yet

causes Bodhi. That is why we say "Mahaparinirvana."

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

light of Great Nirvana penetrates the pores of the skin of all beings and that it calls forth the

Bodhi mind, if beings do not have it. This is not so. Why not? If that is so, what difference can

there be between those who have performed the four grave offences, those who have committed

the five deadly sins, and the icchantikas, and those who uphold the pure precepts and practise

every good deed, if it is the case that the light penetrates the pores of the skin and causes Bodhi

[Enlightenment] to come about? If there exists no difference, how is it that the Tathagata

speaks about the significations of the four things to stand [rely] upon [“catvari-pratisaranani”]?

O World-Honoured One! In contradiction of the fact that, as you the Buddha say, if one once

hears Great Nirvana, all defilements will be annihilated, you, the Tathagata, stated before that

even if a person gives rise to Bodhichitta [resolve to gain Enlightenment] at the place of Buddhas

as numerous as the sands of the Ganges, there are [yet] those who do not gain the meaning of

Great Nirvana. How could a person make away with the root of defilement without gaining the

meaning?"

The Buddha said: "O good man! All people, other than the icchantikas, gain the cause

of Enlightenment as soon as they hear this sutra. If the voice of Dharma and the light [of Great

Nirvana] penetrate the pores of their skin, they [such people] will unfailingly attain unsurpassed

Enlightenment. Why so? If anybody truly makes offerings and pays homage to all the Buddhas,

they will surely gain occasion to hear the Great Nirvana Sutra. Persons not endowed with good

fortune will not be blessed with hearing this sutra. Why not? A person of great virtue will

indeed be able to give ear to something as important as this. Common mortals and those less

in grade cannot easily give ear to it. What is that which is Great? It is nothing other than the

hidden store of all Buddhas, which is the Tathagata-Nature. That is why we say important."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! How can a person

who has not yet given rise to Bodhichitta hope for the cause of Enlightenment?"

The Buddha said to Kasyapa: "If anyone who has heard this Great Nirvana Sutra says

that he will never give rise to Bodhichitta and [thus] commits slander, such a person will see

a rakshasa in a dream and feel afraid. And the rakshasa will say: "Hey, O good man! If no

Bodhichitta comes about in you, I shall assuredly take your life." Feeling afraid and awakening

from his dream, the person will aspire to Bodhi. After death, that person will be born in the

three evil realms or in the world of humans or gods, and he will think about Bodhichitta. Know

that this person is a great Bodhisattva. Thus the great divine power of this Nirvana Sutra well

enables a person who has not aspired to Enlightenment to attain the cause of Enlightenment. O

good man! This is how a Bodhisattva aspires to Bodhi. It is not that there is no cause. Thus,

the wonderful Mahayana sutras are what the Buddha spoke.

"Also, next, O good man! A great rain-cloud gathers in the sky, and the rain falls upon

the earth. The water does not remain on the dead trees, rocky mountains, plateaux and hills.

But as it flows down to the paddy-fields down below, all the ponds become full, benefiting

innumerable people. The case is the same with this Great Nirvana Sutra. It pours down the

great rain of Dharma, benefiting beings. Only the icchantika does not aspire to Enlightenment.

"Also, next, O good man! For example, a burnt seed will not call forth buds, even if the

rain falls on it for a period of 100 thousand million kalpas. There can never be a situation in

126 The Mahayana Mapaharinirvana Sutra

which this seed will bring forth buds. The same with the icchantika. No bud of Enlightenment

springs forth, even if the icchantika gives ear to this all-wonderful Great Nirvana Sutra. Such

can never happen. Why not? Because such a person has totally annihilated the root of good.

As with the burnt seed, no root or bud of Bodhichitta will shoot forth.

"Also, next, O good man! For example, we deposit a bright gem in muddy water. But

by virtue of the gem, the water of itself becomes clear. But even this, if placed in mud, cannot

make the mud clear. The same with this all-wonderful Great Nirvana Sutra. If placed in the

defiled water of people guilty of the five deadly sins and those who have committed the four

grave offences too, it can indeed still call forth Bodhichitta. But in the mud of the icchantika,

even after 100 thousand million years, the water cannot become clear and it cannot call forth

Bodhichitta. Why not? Because this icchantika has totally annihilated the root of good and

is not worth that much. The man could listen to this Great Nirvana Sutra for 100 thousand

million years, and yet there could be no giving rise to the Bodhichitta [inside him]. Why not?

Because he has no good mind.

"Also, next, O good man! For example, there is a medicinal tree, whose name is "king

of medicines". Of all medicines, this is the best. It can well be mixed with milk, cream, honey,

butter, water, or juice; or it can be made into powder or pills, or one can apply it to wounds, or

cauterize the body with it, or apply it to the eyes; or one can look at it or smell it. It cures all

illnesses and diseases of beings. This medicine tree does not say to itself: "If beings take [my]

root, they should not take the leaves; if they take the leaves, they should not take the root; if

they take the wood, they should not take the bark; if they take the bark, they should not take

the wood." Although the tree does not think in this way, it nevertheless can cure all illnesses

and diseases. The case is similar. O good man! The same is also the case with this Nirvana

Sutra. It can thoroughly make away with all evil actions, the four grave offences and the five

deadly sins, and any such evil actions in and out [of thought, word, or deed]. Any person who

has not yet aspired to Bodhichitta, will indeed come to aspire to it. How so? Because this

all-wonderful sutra is the King of all sutras, as the medicine tree is the king of all medicines.

There may be those who have learnt this Great Nirvana Sutra or those who have not. Or they

may have heard the name of this sutra and, on hearing it, may entertain respect and believe [in

it]. And through this, all the great illnesses of defilement will be annulled. Only the icchantika

cannot hope to attain unsurpassed Enlightenment, as in the case of the all-wonderful medicine,

which, though it does indeed cure all illnesses and diseases, cannot cure those persons who are

on the brink of death.

"Also, next, O good man! One may have a wound in one’s hand. If one pours poison

into it, this poison will get in; if there is no wound, the poison will not get in. The same with

the icchantika. There is no cause for Bodhichitta. It is like one who has no wound in his hand.

So there can be no entry. The so-called wound is the cause of unsurpassed Enlightenment; the

poison is the unsurpassed wonderful medicine. The one who has no wound is an icchantika.

"Also, next, O good man! A diamond is something which no one indeed can break. It

truly cuts all things, excepting tortoise shell and goat’s horn. The same with this sutra. It indeed

places all beings safely on the path to Enlightenment. Only, it cannot make the icchantika class

of people gain the cause of Enlightenment.

"Also, next, O good man! One may well cut off the branch or stem of the urslane, sal or

niskara [trees], but the branches will grow back, just as before; but with the tala [fan palm] tree,

when a branch is cut off, no branch can grow back [in its place]. The case is analogous. If one

hears this Great Nirvana Sutra, even those people of the four grave offences and the five deadly

sins can still indeed cultivate the cause of Bodhichitta. With the icchantika, things cannot be

thus. Even on hearing this beautiful sutra, he cannot arrive at the cause of Enlightenment. Also,

next, O good man! The same is the case with khadira [acacia catechu] and tinduka [diospiros

embryoteris], which when once their branches are cut off, never put forth shoots again. It is the

same with the icchantika. He may hear this Great Nirvana Sutra, but no cause of Bodhichitta

Chapter Sixteen: On the Bodhisattva 127

will ensue. Also, next, O good man! It is as in the case of the great rain that never remains

in the sky. The same with this all-wonderful Great Nirvana Sutra. This sutra rains down the

rain of Dharma. It does not stay upon the icchantika. The whole body of the icchantika is so

minutely made as might well be compared to a diamond, which never allows other things to get

in. The same is the case [here]."

Bodhisattva Kasyapa said to the Buddha: "Just as you say in your gatha:

"A person does not see or do good;

What he does is evil.

This is much to be dreaded, as in the case

Of a road that is steep and hard to pass."

"O World-Honoured One! What is the meaning of this?" The Buddha said: "O good

man! We say that we "do not see", which means that we do not see the Buddha-Nature.

"Good" refers to unsurpassed Enlightenment. We say that we "do not do", which means to say

that we do not come near a good friend [good teacher of Buddhism]. We "but see" means to

say that we see things as having no causal relations. By evil is meant slandering the vaipulya

Mahayana sutras. "To do" corresponds to the icchantika’s saying that there cannot be any

vaipulya. Because of this, there is no occasion for the icchantika’s mind to turn to what is pure

and good. What is "Good Dharma"? It is Nirvana. One who walks along the way to Nirvana

indeed practises what is wise and good. With the icchantika, there is nothing that is wise and

good. As a result, there can be no turning towards Nirvana. That one should "dread" means

the dread of slandering Wonderful Dharma. Whom do we fear? It is the wise. Why? Because

a person who slanders, possesses no good mind and no expedients. The way that is hardgoing

alludes to all practises."

Kasyapa said further: "You, the Tathagata, say:

"How do we see what is done?

How do we get to Good Dharma,

And where is the place that knows no dread?

It is as with the flat kingly road."

What does this mean?"

The Buddha said: "O good man! "To see what is done" is simply laying bare all evils

done. When all the evils done since the beginning of birth and death have once been laid

bare, one gains a place where there is nowhere further to go. As a result, what there is here is

fearlessness. For example, this is as in the case of the royal road from which all robbers hide.

Thus bared, evils all become annihilated, and there remains nothing behind.

"Also, next, "not to see what one does" means that the icchantika does not see all that he

does. This icchantika, out of arrogance, does many an evil deed. And in doing so, he has no fear.

As a result, he cannot gain Nirvana. For example, this is as in the case of a monkey that tries

to grab at the moon reflected in a watery surface. O good man! Even if all innumerable beings

attain unsurpassed Enlightenment at a time [at one time, eventually], none of the Tathagatas

sees the icchantika attaining Enlightenment. For this reason, we say that "what is done is not

seen". Also, whose action is not seen? It is that of the Tathagata. The Buddha, for the sake

of beings, says that there is the Buddha-Nature. The icchantika, repeating lives, cannot know

or see [the Buddha-Nature]. That is why we say that one does not see what the Tathagata

does. Also, the icchantika thinks that the Tathagata enters Nirvana for good, saying that all is

transient, just as, when the flame goes out, the oil too is spent. Why? Because this person’s evil

actions have not come to an end. If there is here a Bodhisattva who transfers [the merit of] all

the good deeds he has done towards unsurpassed Enlightenment, those of the icchantika class

commit slander and do not believe. Despite even this, all Bodhisattvas carry on giving as ever

128 The Mahayana Mapaharinirvana Sutra

and desire to attain Enlightenment. Why? This is how things proceed with the laws [dharmas]

of all Buddhas.

"Evil is done, but the result does not

Appear at once. It appears

Like cream that comes from milk.

This is as when ash is placed over a fire

And the ignorant carelesly step on it."

"The iccantika is the eyeless. So he does not see the path of arhatship, the path along

which the arhat does not take the steep and arduous path of life-and-death. Being eyeless, he

slanders the vaipulya and does not desire to practise the Way, like the arhat who tries to learn

compassion. Likewise, the icchantika does not practise the vaipulya. There may be a person

who says: "I do not believe in the sutras of the sravaka. I believe in Mahayana, recite the

sutras and expound [them]. So I am now a Bodhisattva. All beings possess the Buddha-Nature.

Because of the Buddha-Nature, beings possess within themselves the 10 powers, the 32 signs

of perfection, and the 80 minor marks of excellence. What I say does not differ from what the

Buddha says. You now destroy, together with me, a countless number of defilements, just as

in the case where one breaks a water pot. By destroying the bond of defilement, I can now see

unsurpassed Enlightenment." The person may say this. Although he speaks in this way, he does

not believe that people have within them the Tathagata-Nature. Just for the sake of profit, this

person speaks in this way, following what is written. One who so talks is one evil. Such an evil

person will not gain the result, as of milk becoming cream. For example, a king’s emissary talks

well and deftly practises expedients and has duties in foreign lands. Even if it means his life, he

does not leave unsaid, to the end, what he has to say on behalf of the king. The same with the

wise man, too. He does not care much about his own safety, but always talks about the hidden

doctrine of Mahayana vaipulya and says that all beings possess the Buddha-Nature.

"O good man! There is an icchantika, who impersonates an arhat and lives in a quiet

place, slandering the vaipulya Mahayana sutras. Everybody, on seeing him, says that he is a true

arhat, a great Bodhisattva. This icchantika, an evil bhiksu, lives in a quiet place and breaks

the law of [such] a quiet place. Seeing others obtaining benefit, he experiences jealousy and

says: "All the vaipulya Mahayana sutras are what Marapapiyas speaks." Or he might say: "The

Tathagata is non-eternal." He transgresses against Wonderful Dharma and causes disruption in

the Sangha. Such words as these are those of Mara and not a doctrine that is good and meek.

Such is what is evil. This person does evil, but the consequences of those evil actions do not

manifest immediately, as cream [does not immediately] arise from milk; or when ashes are placed

over a fire, the ignorant make light of it and step on it. The icchantika is such a person. Hence,

we should know that the all-wonderful vaipulya sutras of Mahayana are definitely pure. This is

as in the case of the mani [jewel, gem] which, when placed in muddy water, makes the water

clean and transparent. It is the same with the Mahayana sutras, also.

"Further, O good man! For example, it is as in the case of a lotus bud, which, when the

sun shines upon it, does not fail to open. The same is the case with beings. Should one encounter

the sun of Great Nirvana, anyone unacquainted with Enlightenment will aspire to it and sow

the seed of Enlightenment. That is why I say: "When the light of Great Nirvana penetrates the

pores of the skin, this immediately begets the wonderful cause of Enlightenment." The icchantika

possesses the Buddha-Nature, but overspread by innumerable defilements, he cannot hope to

get out [of his cocoon of defilements], analogous to the silkworm. For this reason, he cannot

gain the all-wonderful cause of Enlightenment, but repeats birth and death unendingly.

"Also, next, O good man! For example, it is as with the utpala, padma, kumuda or

pundarika [lotuses], which even though born in the mud, do not get tainted by the mud. With

any person who studies the all-wonderful Great Nirvana Sutra, the same is the case. The person

has defilement, yet is not tainted by it. Why not? Because of the power which knows the nature

Chapter Sixteen: On the Bodhisattva 129

of the Tathagata. For example, O good man! There is a land where there is a great deal of

cool wind. If it comes into contact with the body and the pores of beings’ skin, it well makes

away with all the worry [irritation, unpleasantness] of suppressed dampness. The same with this

Mahayana Great Nirvana Sutra. It enters the pores of beings’ skin and engenders the delicate

[causal] relations of Enlightenment. However, the situation is otherwise with the icchantika.

Why? Because he is no vessel of Dharma.

"Also, next, O good man! For example, a good doctor knows eight kinds of medicine and

cures illnesses, excepting the asadhya [illness which is incurable]. The same is the situation with

all sutras, dhyanas and samadhis. These cure all the defilements of greed, ill-will and ignorance,

and indeed extract the poisonous arrows, but cannot cure the four grave offences and the five

deadly sins.

"O good man! Also, there is a good doctor who knows more than eight treatments, by

which he thoroughly cures all beings’ illnesses. Only the asadhya he is unable to cure. The

same is the case with this Mahayana Great Nirvana Sutra. It truly cures the worries of beings

and allows them to rest in peace in the Tathagata’s all-wonderful cause [that cause which makes

one become a Tathagata], and makes those aspire to Enlightenment who have not yet aspired

to Enlightenment, except for the icchantika, who is sure to die.

"Also, next, O good man! A good doctor can indeed cure the blind with wonderful

medicines, and the blind can see all the forms of the sun, moon and the constellations. Only

those congenitally blind, he cannot cure. The case is like this. The same with this Mahayana

Great Nirvana Sutra. It well opens the eyes of sravakas and pratyekabuddhas and bestows on

them the eye of Wisdom and enables them to rest in peace in the innumerably large number of

Mahayana sutras. Even those who have not aspired to Enlightenment, such as those who have

committed the four grave offences and the five deadly sins, may also aspire to Enlightenment,

excepting the congenitally blind icchantikas.

"Also, next, O good man! For example, a good doctor knows eight types of treatment and

cures all illnesses and pains of beings. Various kinds of treatment and medicine are prescribed

according to the illness. In the case of vomiting and loose bowels, medicine is smeared over

the body and sprinkled on the nose, or cauterization or cleansing medicine is used, or given

in pills and powders. Medicine is given in all such ways. Yet the poor and ignorant do not

wish to take it. Pitying them, the good doctor takes them to his own house and presses the

medicine upon them. Due to the power of the medicine, the illnesses disappear. There is a

female patient, whose navel cord [umbilical cord] does not come out. After the medicine has

been taken, it comes out at once and makes the child feel easy. The same with this Mahayana

Great Nirvana Sutra. Wherever it may go, [if it ] be in the home of any being, all worries get

extracted, such as those of the four grave offences and the five deadly sins, and those not yet

aspiring to Enlightenment are made to awaken to it, except the icchantika."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! The four grave

offences and the five deadly sins are the gravest of all ill deeds. It is like cutting [a branch

off] the tala tree, as a result of which no new branch will appear. How can the mind with

no aspiration for Enlightenment harbour the cause of Enlightenment?" The Buddha said: "O

good man! For example, these people have dreams in which they fall into hell and suffer pain

there and repent, saying: "Oh, this pain! We have invited this upon ourselves. If we can

only get out of this, we shall certainly care about Enlightenment. What we have is the worst [of

suffering]." On awakening from their dream, they come to see the great recompense ofWonderful

Dharma awaiting them. It is like the child who gradually grows up and thinks: "This is the

doctor, who knows best about prescriptions and medicines. When I was still in the womb, he

gave my mother medicine. As a consequence of this, she was in peace, and by reason of these

circumstantial factors, I was out of danger. Oh, how dreadul that my mother had to undergo

great pain. For ten months she guarded and carried me. After my birth, she took care that I

should not be too dry or too damp, and saw to my excretions; she gave me milk and fed me.

130 The Mahayana Mapaharinirvana Sutra

For all of this, I must pay her back what I owe her, see to her feelings, be obedient to her and

serve her".

"A person may have committed the four grave offences and the five deadly sins. But if at

the moment of passing away from this world he thinks of this Mahayana Great Nirvana Sutra,

this will engender the cause of Enlightenment, even if a person may be in hell, or born as an

animal, hungry ghost, or be born in heaven or as a human, except the icchantika.

"Also, next, O good man! For example, a good doctor and his son know a great deal

and far surpass others. They know wonderful charms and antidotes to poisons. The case may

be as that of deadly snake venom, naga or adder, but their [the doctor and his son’s] medicinal

charms effect release. This good medicine is smeared on a leather boot, and if the boot touches

the insect poison, the poison loses its virulence, except for that of the "mahanaga". The same

with the Mahayana Great Nirvana Sutra. Those beings who have committed the four grave

offences or the five deadly sins all get detoxified and attain Enlightenment. This is analogous

to the detoxified leather footgear. A person who has no Bodhichitta gains it and awakens to

unsurpassed Enlightenment. All this comes about through the working of the divine medicine

of the Mahayana Great Nirvana Sutra. All beings are deposited in peace, except the mahanaga

and the icchantika.

"Also, next, O good man! A man may have invented a new poison and smeared it on

a drum, which, when it is beaten in a crowd, lets the sound come by [lets out a great sound].

No one wishes to hear it. But anyone who does hear it dies, except for him who is immune to

death. The same is the case with this Mahayana Great Nirvana Sutra. Any person of any place

or profession, on hearing this sound, makes away with all such [defilements] as greed, ill-will

and ignorance. There may be those who do not think about it, yet, because of the great power

generated by the Great Nirvana Sutra, defilement disappears and the bond breaks. Even those

of the four grave offences and the five deadly sins, when they hear this sutra, engender the cause

of unsurpassed Enlightenment and, by degrees, cut off the bonds of defilement, except for the

icchantika, who is immune to dying.

"Also, next, O good man! For example, as twilight falls, all stop work. A person whose

work is not completed always waits till sunrise. Those who practise Mahayana practise all

kinds of sutras and samadhis, but they always wait till [for] the sunrise of the Mahayana Great

Nirvana Sutra. On hearing this undisclosed teaching of the Tathagata, they give rise to actions

for Enlightenment, and then abide in Wonderful Dharma. This is as in the case of the rain that

falls from the sky upon all things, gives moisture, benefits and increases work, so that it does

away with famine, and a rich harvest results. The same is the case with the innumerable amount

of undisclosed rain of the Dharma of the Tathagata. It indeed makes away with fevers. The

appearance in the world of this sutra is like fruit which benefits and makes all happy, enabling

beings to see the Tathagata-Nature. Of all the flowers of Dharma, 8,000 sravakas get blessed

with their prophecy [to Buddhahood] and accomplish the great fruition. In autumn, harvesting

is done and in winter storing, and there is nothing more to do. The same with the icchantika.

With all good laws [dharmas], there is nothing more to do.

"Also, next, O good man! There is a doctor, who hears that the son of a certain person

has been taken [possessed] by a demon. So he sends a messenger with a wonderful medicine,

saying to him: "Take this medicine and give it to the person. If the person encounters various

demons of evil design, the virtue of this medicine will drive such away. Should you be late in

going, I shall go myself. I will not have this boy die. If the person who is ill sees the messenger

and this virtue of mine, all worries will disappear and there will be peace." The same is the

case with this Mahayana Great Nirvana Sutra. If all bhiksus, bhiksunis, upasakas, upasikas,

and even tirthikas hold this sutra, read, grasp and expound it to other persons, or copy or have

others copy it, all such actions will become the cause of Enlightenment. Even those who have

committed the four grave offences and the five deadly sins, or those who are caught by wicked

demons or poison or evil, as soon as they hear this sutra, will do away with all evil. This is

Chapter Sixteen: On the Bodhisattva 131

just as in the case of that doctor, on seeing whom all devils flee. Know that this person is a

true Bodhisattva. Why? Because he has been able to hear the Great Nirvana Sutra even for a

little while; also, because he thinks of the eternal nature of the Tathagata. Anyone who has it

[i.e. this sutra] even for a little while gains such benefit. How could this not be all the more the

case when one copies, upholds and reads it? Other than the icchantika, all [of the above] are

Bodhisattvas.

"Also, next, O good man! It is as in the case of a deaf person, who cannot hear. The

same is the case with the icchantika. Also, he may desire to hear the teaching of this wonderful

sutra, yet he cannot. Why not? Because he has not sown the seed for it.

"Also, next, O good man! For example, a good doctor knows all about medicine and

prescription. In addition, he has extensive knowledge of innumerable charms. This doctor,

received in audience by the king, said: "O King! You have an illness that will take your life."

The king replied: "You have not seen inside me. How can you say that I have an illness that

will assuredly take my life?" The doctor said further: "If you don’t believe me, please take this

purgative. Once the purgative has been taken, you, King, can look into it [your body] yourself."

And the king deliberately did not take the purgative. The good doctor, through charms, effected

means [to show] that, in the [normally] hidden parts of the king’s body, poxes and pimples came

out, and also whites came out, mixed up with worms and blood. Seeing this, the king became

greatly frightened and praised the skill of the doctor: "Well done, well done! I did not take up

[accept, implement] what you said before. I now know that you do great things for me." He then

respected the doctor like his own parent. The same with this Mahayana Great Nirvana Sutra.

From all beings, whether greedy or not greedy, this sutra extracts defilements. All these beings

see this sutra even in their dreams, respect it, and make offerings to it. This is similar to the

king who respects the skilful doctor. This great skilful doctor does not diagnose a person who

is sure to die. The same is the case with this Mahayana Great Nirvana Sutra. The exception is

the icchantika: he has no means of being cured.

"Also, next, O good man! A good doctor knows eight ways of treatment and cures all

illnesses. But he cannot cure a person who is on the brink of death. The same with all Buddhas

and Bodhisattvas. They cure all sinful persons. Only a person on the brink of death, i.e. the

icchantika, cannot be cured.

"Also, next, O good man! For example, a good doctor is versed in all sutras and arts.

His knowledge is so extensive that it goes beyond the eight [types of medicine]. He teaches

what he knows to his son. He makes his son become acquainted with all medicinal herbs of

watery places, lands, mountains and valleys. He teaches him by degrees, expounding the eight

kinds; and then, he further makes him acquainted with the supreme arts. 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 the thought of the purity [impurity] of the body and also in the thought of instability [of all

dharmas]. 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 the instability of the body, like that of

the plantain tree. By mountain valley is meant one’s practising of selflessness, living as one does

fully garbed in defilement. For this reason, the body is called selfless. The Tathagata thus, step

by step, teaches his disciples the nine types of sutra 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 Eternal of the Tathagata. The Tathagata thus expounds the Mahayana

Great Nirvana Sutra. For the sake of both the aspirant and the non-aspirant, he makes it the

cause of Enlightenment, excepting the icchantika. Thus, O good man, this Mahayana Great

Nirvana Sutra is an unnameably, boundlessly, and all-wonderfully rare thing. Know that this is

the unsurpassed doctor, the most honoured, the most superior King of all sutras.

"Also, next, O good man! An illustration! It is like the case of a big ship that sails

from this shore to the other and from the other shore to this. The true Enlightenment of the

132 The Mahayana Mapaharinirvana Sutra

Tathagata is also like this. Riding in the Mahayana treasure-ship of Great Nirvana, he sails and

comes and goes back, saving all beings. In all places, wherever there are people qualified for

being saved, he allows them to see the body of the Tathagata. Hence we call the Tathagata the

unsurpassed master mariner. For example, a ship has a master mariner. If there is a master

mariner, there are beings who [can] cross the great sea. Eternal is the Tathagata, who saves

beings.

"Also, next, O good man! For example, there is a man who may desire to ride in the

great sea in a big ship and cross that sea. If the wind is favourable, he can sail a distance of

immeasurably long yojanas within a short period. If not, he has to stand and wait for a long

time, never moving a whit from his former place. Or the ship may break up, and a person may

have to drown in the water and die. Beings thus float on the great sea of life and death of

ignorance. But if the ship of the created meets with the favourable wind of Mahaparinirvana,

a person can well gain the further shore of unsurpassed Enlightenment. If not, he will have to

repeat innumerable births and deaths, and, at times, the ship may break up and he will have to

fall into such realms as those of hell, animals and hungry ghosts.

"Also, next, O good man! For example, there is a man who, not encountering the king

of the wind, dwells for a long time upon the sea. He thinks: "I shall meet with my death here."

As he thinks this, he encounters a goodly wind and, by means of it, crosses the sea. Or he may

think: "This wind is good. It is a rare thing. We can now cross the sea safely, unbothered

by any hardship." Thus, all beings, for a long time, live upon the sea of birth and death of

ignorance, fight poverty and hardship, not yet encountering such a great wind of Nirvana as

this, and think: "We shall surely fall into such realms as hell, animals, and hungry ghosts." As

these beings think this, they encounter the wind of the Mahayana Great Nirvana Sutra and, in

the course of time, gain unsurpassed Enlightenment, and arriving at Truth, they abide in a rare

thought and express praise: "It is happy! I have, since of old, not once encountered or heard of

such an undisclosed store of the Tathagata." And in this Great Nirvana Sutra they gain pure

faith.

"Also, next, O good man! Do you think that death comes or not to the serpent as it

sloughs off its skin?" "No, O World-Honoured One!" "O good man! The same is the case with

the Tathagata. He works out an expedient and manifests himself, and discards the non-eternal,

poisoned body. Do you think that the Tathagata is non-eternal and dies away?" "No is the

word, O World-Honoured One! The Tathagata abandons his body in this Jambudvipa as an

expedient. The case is like that of an adder that sloughs off its old skin. That is why we say

that the Tathagata is eternal."

"Also, next, O good man! A goldsmith takes into his hand a piece of good gold and

makes various things as he wills. The same is the case with the Tathagata. He manifests himself

in the 25 existences, in various forms, and thus teaches beings and passes them across the sea of

birth and death. That is why we say that the Tathagata is a boundless body. He thus manifests

himself in various forms. But he is eternal; he does not change.

"Also, next, O good man! The mango and jambu trees change three times a year. At

one time, the flowers come out and gloriously shine; at another, the leaves come out luxuriantly;

and at yet another time, the leaves fall and all looks as though dead. O good man! What does

this mean? Does this tree die?"

"No, O World-Honoured One!" "It is the same case with the Tathagata. He manifests

himself in the three worlds in the three kinds [stages] of the body. At one time, he is born; at

another, he grows up; at yet another, he displays death. And yet the Tathagata’s body is not

non-eternal.

Bodhisattva Kasyapa praised [the Buddha] and said: "Well said! Everything is as you,

Holy One, say. The Tathagata is eternal; no change arises." "O good man! What the Tathagata

says in undisclosed terms is profound, not easy to grasp. It is like the case of a great king

Chapter Sixteen: On the Bodhisattva 133

who orders his ministers to bring him "saindhava". The word, "saindhava", has four meanings.

First, it means "salt"; secondly, "utensil"; thirdly, "water", and fourthly, "horse". Thus, four

things have the same name. A wise minister knows the content of this word. When the king

is washing and if he calls for saindhava, he gives him water. When he is eating and calls for

saindhava, he gives him salt. When he has finished eating and desires to drink some juice

and calls for saindhava, he gives him a utensil [goblet, vessel]. When he desire to indulge in

recreation, he gives him a horse. Thus, the wise minister well grasps the meaning of the great

king’s words. The same is the situation with this Mahayana Great Nirvana Sutra. There are

four non-eternals. The wise minister of Mahayana should know [them] well. If the Buddha

appears in the world and says that he is going to enter Nirvana, the wise minister should know

that the Tathagata is speaking of the non-eternal for those who adhere to "is" and desires to

teach the bhiksus to practise the non-eternal. Or he might say: "Wonderful Dharma is about

to expire." The wise minister should know that the Tathagata is speaking of suffering to those

whose mind adheres to "bliss", and to make the bhiksus abide in the thought of suffering. Or

he might say: "I am ill now and am in pain; all bhiksus expire." The wise minister should know

that the Tatahgata is addressing those attached to self on the matter of selflessness and desires

to make the bhiksus practise the thought of selflessness. Or he might also say: "The so-called

Void is true emancipation." The minister should know that the Tathagata [then] means to teach

that there is no true emancipation and the 25 existences. This is for the bhiksus to practise

the Void. Hence, right emancipation is the Void and, therefore, is immovable. "Immovable"

means that in emancipation there is no suffering. Hence, immovable. This true emancipation

is called "formlessness". Formless means that there is no colour, voice, smell, taste or touch.

Hence, no characteristics. Therefore, true emancipation is eternal and does not change. With

this emancipation, there is no non-eternal, nothing hot, no worry, and no change. Hence, this

emancipation is called eternal, unchanging, pure, and cool. Or he may say: "All beings possess

the Buddha-Nature." The wise minister should well know that the Tathagata is speaking of

eternal Dharma and desires the bhiksus to practise the right aspect of eternal Dharma. Any

bhiksu who thus practises the Way may know that he is truly my disciple. He indeed fathoms

the undisclosed store of the Tathagata, just as the minister well grasps the great king’s mind.

O good man! Thus does the great king also have the undisclosed law. O good man! How could

it be that the Tathagata would not possess any such? Hence, it is hard to know the hidden

teaching of the Tathagata. Only a wise man can reach the great depths of what I teach. This

is what common mortals can well believe.

"Also, next, O good man! In a great drought, the palasa [butea frondosa], kanika [premna

spinosa] and asoka [saraca indica] flowers do not bear fruit; also, all things of watery places and

on land die or grow weak [in such a drought]. Without moisture, nothing can grow. Even

medicines may look [prove] worthless. O good man! The same is the case with the Mahayana

Nirvana Sutra. After my death, people will not show respect and there will be no dignity or

virtue. Why not? These people do not know the hidden store of the Tathagata. Why not?

Because these people are born with little weal.

"Also, next, O good man! When the Wonderful Dharma of the Tathagata is about to

disappear, there may be many bhiksus who do evil. They know nothing of the hidden store of

the Tathagata; they are indolent and lazy and do not know how to read the sutras of Wonderful

Dharma, how to disseminate and understand them. This is like an ignorant robber abandoning

true treasure and carrying grass and plants away on his shoulder. This comes from the fact that

they do not understand the undisclosed store of the Tathagata. They are lazy and make no effort

in the sutras. How pitiful it is that there is great danger which this world is confronted with.

This is much to be feared. How sorrowful it is that beings do not give ear to this Mahayana

Great Nirvana Sutra. Only all the Bodhisattvas see the true meaning of what this sutra states

and do not become worried [made anxious] by letters [words]. They obediently follow and do

not transgress. And they speak for the sake of beings.

134 The Mahayana Mapaharinirvana Sutra

"Also, next, O good man! For example, a milking woman, intending to gain exorbitant

profit, adds 20% water to the milk and sells it to another woman, who again adds 20% water

and sells it to a woman living close to the castle town. This woman further adds 20% water and

sells it to a woman living in the castle. This woman buys the milk and takes it to the market

and sells it. At that time, there is a person who takes in a woman for the sake of his son. He

chances to want to use good milk with which to serve his guest. He goes to the market and

wants to buy some. The woman selling the milk demands the normal price. The man says:

"This milk has a lot of water in it. So it is not worth the normal price. Today I have to treat a

visitor. So I shall have it." Taking this [milk] home, he cooks some porridge, but it has no milk

flavour. Though it does not have any taste of milk, it is far better than any bitter thing; so it

is a thousand times better. Why? Because of all tastes, milk is the best.

"O good man! When I die, for 80 years when Wonderful Dharma has not yet expired,

this sutra will be widespread in Jambudvipa. At that time, there will be many bhiksus of evil

design who will cut this sutra into parts and simplify it, so that the colour, flavour, beauty and

taste of Wonderful Dharma will be lost. All these evil persons will read this sutra, despoil the

profound and essential meaning of the Tathagata, enshrine [insert] merely grand, decorative and

meaningless words that belong to the world. They will lop off the front part and add it to the

back part of the sutra, or take off the back part and add it to the front, or they will put the front

and back parts in the middle and the middle at the front and back. Know that such bhiksus are

friends of Mara. They will keep and store all impure things and say that the Tathagata gave

permission [for bhiksus] to do so. This is like the milking woman who adds water to the milk. It

will be the same with these wicked bhiksus. They will add words of worldly life and despoil the

fixed and right words of the sutras, and obstruct beings from [getting] the right sermons, from

[making] correct copies, [having] right understanding, honouring, praising, making offerings to,

and respecting, [the sutras]. Because of [their desire for] seeking profit, such bhiksus of evil

design will not disseminate this sutra. The world where its benefits obtain will be so limited

as not to be worth mentioning. This is as in the case of the poor milk-woman who adds water

to the milk and sells it on, so that the porridge that is later made has no milk flavour. The

same is the case with this Mahayana Great Nirvana Sutra. Its taste will gradually diminish and

[eventually] no flavour will remain. The spirit will have gone; yet it will still be 1,000 times

better than other sutras. It is as with the diluted milk, which is still 1,000 times better than

any bitter thing. Why so? Because this Mahayana Great Nirvana Sutra is the best of all the

sravaka class of sutras. It is as with milk, which is the best of all tastes. Hence, we say Great

Nirvana.

"Also, next, O good man! All good men and women desire to be born as a man. Why

so? Because females are the nests of evil. Also, it is as in the case of the water of mosquitoes

and sawflies, which cannot moisten this great earth. In addition, the sensual appetite of females

cannot ever be satisfied. This is as though one were to make the great earth into a ball and then

press it into a small pill. All such [vast numbers of] people may lustfully disport themselves with

a female and [the female] will not ever be satiated. Even if as many people as the sands of the

river Ganges disport themselves with a woman, there will be no satisfaction [on the part of the

woman]. O good man! As an example, it is as with the great sea, into which flow the raindrops

from the heavens and the waters of rivers, and yet the sea-water never indicates that it has had

its fill. The same is the case with a woman. For example, even if all people were made male and

had carnal sport with a woman, there would yet be no having had enough [on the part of the

woman]. Also, next, O good man! The asoka, patala, and kanika put forth flowers in spring,

when bees gather around the colour, smell, and the delicate taste, and there is no satisfying of

them. It is the same with a female who desires to have a male. O good man! For this reason,

all men and women who hear the teaching of this Mahayana Great Nirvana Sutra should always

shun the female form and seek the male. Why so? This Mahayana sutra may be compared to

a male. The point is that it has the Buddha-Nature. If one does not know the Buddha-Nature,

Chapter Sixteen: On the Bodhisattva 135

one cannot be called a man. Why not? Because one does not realise that one has the Buddha-

Nature within. Any person who does not realise that he has the Buddha-Nature is a woman. If

he does so realise, he is a man. If any woman knows that she has the Buddha-Nature, she is a

man. O good man! This Mahayana Great Nirvana Sutra is replete with innumerable, boundless

and wonderful virtues. How so? Because it reveals the hidden store of the Tathagata. For

this reason, O good men and women, if you desire swiftly to know of the hidden store of the

Tathagata, you should devise means and study this sutra."

Kasyapa said to the Buddha: "O World-Honoured One! It is so, it is so! It is as you, the

Buddha, say. I now have the characteristics of a man, because I have now entered the hidden

store of the Tathagata. The Tathagata has awakened me. In consequence, I shall now surely pass

in." The Buddha said: "Well said, well said, O good man! What you know of the unsurpassed

taste of Dharma is profound and difficult to fathom. And yet, you know well. You act like the

bee. Also, next, O good man! It is as in the case of swamp-water in which mosquitoes live and

which is not able to wet this earth. The same will be the case in the future with the propagation

of this sutra in the world. It is just like the swampy ground where the mosquitoes live. When

Wonderful Dharma becomes extinct, this sutra will become extinct in this land. Know that

this is the declining fortune of this sutra. Also, next, O good man! For example, after summer

comes autumn, when the autumnal rains fall one after another. The same with this Mahayana

Great Nirvana Sutra. For the sake of the Bodhisattvas of the south, dissemination will proceed

widely, and there will be the rain of Dharma, which will fully moisten the land. When Wonderful

Dharma is about to become extinct, it goes to Kashmir and nothing lacks. It will get into the

earth and become extinct. There may be a person who is faithful or a person who is not. The

sweet taste of all such Mahayana vaipulya sutras then sinks into the ground. When the sutra

[Mahaparinirvana] dies out, all other Mahayana sutras will die out too. If this sutra is perfect,

this is none but the elephant king of men. All Bodhisattvas should know that the unsurpassed

Wonderful Dharma of the Tathagata is about to die out before long."

Then Manjushri said to the Buddha: "O World-Honoured One! Now, this Cunda has

some doubt. Please, O Tathagata, explain [things] once more, and do away with [his] doubt."

The Buddha said: "O good man! What do you mean by a "mind that doubts"? Speak out! I

shall explain [matters]." Manjushri said: "Cunda has a doubt in [his] mind regarding the eternal

nature of the Tathagata, because of the power that can well see the Buddha-Nature. If it is the

case that there is the eternal when the Buddha-Nature is seen, there must be the non-eternal

when it is not. If the basis is the non-eternal, this non-eternal will persist. Why? The law of

the world is that a thing comes about which did not exist before. What existed before is not

now [i.e. no longer is]. All things that proceed thus are non-eternal. Hence, there can be no

difference between the Buddha, Bodhisattva, sravaka, and pratyekabuddha." Then the Buddha

said in a gatha:

"What originally was is now not;

What originally was not is now.

There can be no "is" obtaining in the Three Times."

"O good man! For this reason, there can be difference between the Buddha, Bodhisattva,

sravaka, and pratyekabuddha; and there can be no difference." Manjushri praised [the Buddha]

and said: "It is good, it is just as you, Holy One, say. I now, for the first time, have come

to know that there are cases of difference between the Buddhas, Bodhisattvas, sravakas, and

pratyekabuddhas."

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

say that there is by nature no difference between the natures of the Buddha, Bodhisattva,

sravaka, and pratyekabuddha. Please, O Tathagata! Condescend to tell [of this] in detail,

explain [it] widely, and give benefit and peace to all beings." The Buddha said: "O good man!

Litsten carefully, listen carefully! I shall now explain [it] to you. As an example: there is here

136 The Mahayana Mapaharinirvana Sutra

a rich man. He has many cows, which are of various colours. He always has a man take care

[of them] and bring them up [raise them]. This man, once on the occasion of a religious service,

has all the cows milked and pours the milk into a container. The milk of all these cows is white.

He sees this and is surprised. "The colour of these cows varies. How is it that the colour of the

milk is white, all the same?" The man thinks and comes to realise that because of past karma

and beings’ causal relations, the colour of the milk becomes one [and the same]. O good man! It

is the same with all sravakas, pratyekabuddhas, and Bodhisattvas. That all of these possess the

same Buddha-Nature is as with milk. Why so? The reason is that all “asravas” [defilements,

taints, "influxes" of unwholesome thoughts and emotions] are done away with. And yet, there

are differences between the Buddha, sravaka, pratyekabuddha, and Bodhisattva. Yet all sravakas

and common mortals doubt and say: "How could it be that there can be no difference between

the three vehicles?" All these beings, after a long time, come to understand that all three vehicles

equally have the Buddha-Nature. The case is similar to that of the milk, which appears as it does

because of past karma. Also, next, O good man! For example, when gold is treated [smelted]

in a furnace, the dregs [scum] are discarded. Smelted again, gold appears and its price becomes

inestimable. O good man! It is the same with sravakas, pratyekabuddhas and Bodhisattvas. All

can arrive at the same Buddha-Nature. Why? Because the defilements have been done away

with. It is like doing away with the scum from gold ingots. Hence, all beings have the same

Buddha-Nature. And when one first hears of the hidden store of the Tathagata and when one

later attains Buddhahood, one, in the course of time, comes to know this fact. This is as in

the case of the milk of the rich man, in which the oneness of the quality of the milk becomes

apparent. Why [this dawning of awareness]? Because innumerable billions of defilements have

been done away with."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! If all beings have

the Buddha-Nature, what difference is there between the Buddha and [other] beings? If things

are explained in such a way, misgivings can arise. If beings all have Buddha-Nature, how is it

that Sariputra enters Parinirvana with [only] a small-sized Nirvana, the pratyekabuddha passes

away into a middle-sized Nirvana, and the Bodhisattva passes away into great Nirvana? If

they have the same Buddha-Nature, how could it be that they do not enter [Nirvana] as in

the case of the Tathagata?" "O good man! The Nirvana attained by the All-Buddha-World-

Honoured One is not that which sravakas and pratyekabuddhas attain. That is why we say that

"Mahaparinirvana" is a "good existence". Even if there is no Buddha in the world, it is not the

case that the two vehicles do not gain two Nirvanas."

Kasyapa said further: "What might this mean?" The Buddha said: "Innumerable boundless

asamkhyas of kalpas ago, there was a Buddha who appeared in the world and displayed the

three teachings of the three vehicles. O good man! As to there being no difference between the

Bodhisattvas and the two vehicles, about which you ask, I may say that I have already explained

[this] when I spoke of the Great Nirvana of the hidden store of the Tathagata. All arhats have

no element of good. Why? Because they are those who gain the great Nirvana. For this reason,

there is after all bliss in Mahaparinirvana. That is why we say "Mahaparinirvana."

Kasyapa said: "As you the Buddha have taught me, I now, for the first time, have

realised the points of difference and non-difference. How? Because all Bodhisattvas, sravakas

and pratyekabuddhas will attain Mahaparinirvana in the future. This is as with all rivers

draining into the great sea. That is why we say that those sravakas and pratyekabuddhas are

eternal and not non-eternal. Because of this, there is difference and there is no difference."

Kasyapa said: "How is it that there is a difference in the nature [of Nirvana]?" The

Buddha said: "O good man! The sravaka is like milk, the pratyekabuddha like cream, the

Bodhisattva like butter, and the All-Buddha-World-Honoured One like sarpirmanda. That is

why we say that there are four kinds of different nature in Great Nirvana."

Kasyapa spoke again: "What are the characteristics of the nature of all beings?" The

Buddha said: "O good man! It is as in the case of a cow that is newly born and there is

Chapter Sixteen: On the Bodhisattva 137

no difference between milk and blood. The same is the case with the nature of beings, which

contains in it all defilements."

Kasyapa said further: "At Kusinagara Castle, there was a candala called "Joy". When

this person aspired to Enlightenment, the Buddha prophesied that this person would attain unsurpassed

Enlightenment while living in this aeon of 1,000 Buddhas. Why is it that the Buddha

does not make a prophecy and say that the venerable Sariputra and Maudgalyayana will attain

Enlightenment at once?" The Buddha said: "O good man! The sravakas, pratyekabuddhas

and Bodhisattvas may take vows: "I shall for eternal kalpas uphold Wonderful Dharma and

shall then attain Buddhahood." When they have taken their vows, I give them their prophecy

[to Buddhahood] instantly. Also, next, O good man! As an example: a merchant possesses a

priceless treasure. He takes it to the market and sells it. The ignorant, not knowing what it is,

laugh at it. The owner of the treasure says: "This treasure is priceless". On hearing this, they

laugh again. The people, not knowing the value of this treasure, say that it is merely a piece

of crystal. It is the same with the sravakas and pratyekabuddhas. If they receive an instant

prophecy, they will become indolent, will laugh and regard things lightly. This is analogous

to the ignorant people who do not know [the value of] the true treasure. In days to come,

there will certainly be many bhiksus who won’t make effort and practise the Way. They will

be poor and in difficult circumstances, and they will suffer from hunger. In consequence, they

will get ordained and live. Their minds will be rash and they will be impudent; they will live

in the wrong way, flatter and tell lies. When they hear that the Tathagata gives sravakas their

prophecy of instant attainment to Enlightenment, they will laugh it off, behave arrogantly, and

even commit slander. This is nothing other than an infringement of the precepts. They will say

that they have attained what others cannot. For this reason, Enlightenment is prophesied as

soon as the vows are taken, to say that there will be instant attainment of Enlightenment. And

to those who protect Wonderful Dharma, a prophecy is given for the days to come."

Bodhisattva Kasyapa further said to the Buddha: "O World-Honoured One! How can

a Bodhisattva avoid breaking relations with his kindred?" The Buddha said to Kasyapa: "All

Bodhisattvas try to make effort and protect Wonderful Dharma. As a result, there can be no

breaking of relations with those who are one’s relatives."

Bodhisattva Kasyapa said further to the Buddha: "O World-Honoured One! In what

circumstances do beings come to have their mouth dried up?" The Buddha said to Kasyapa:

"If a person does not know that there always exist the Three Treasures, in consequence his

mouth will dry up and burn. Because of this, the human mouth turns the wrong way and that

person is unable to distinguish the six tastes of what is sweet, bitter, pungent, sour, salty, and

light. All beings are ignorant, have no intellect, and do not know that there are the Three

Treasures. Hence, we say: "Lips and mouth get dried up and burn." Also, next, O good man!

Any person who does not know that the Tathagata is eternal, such a person is one congenitally

blind. Any person who knows that the Tathagata is eternal, though [he is] of fleshly eyes, is one

with the Heavenly Eye. Also, next, O good man! Any person who knows that the Tathagata is

eternal has long studied sutras of this kind. I also say that such a person is also of the class of

people posssessing the Heavenly Eye. Though possessing it, if a person does not know that the

Tathagata is eternal, such a person belongs to the class of [those possessed merely] of the fleshly

eye. This type of person does not know his own hands and limbs, nor how to enable other to

know, either. For this reason, he is of the fleshly eye.

"Also, next, O good man! The Tathagata becomes the parent to all beings. How?

All beings and various living things possess two feet [humans], four feet [animals], multiple

feet [insects], and no feet [fish]. The Buddha talks about Dharma in one voice, and all such

understand, utter praise, and say: "The Tathagata spoke to me alone [of] Dharma." For this

reason, we say parent.

"Also, next, O good man! A person gives birth to a child. After sixteen months, it

speaks, but the words it speaks cannot be understood. The parents teach [the child] words,

138 The Mahayana Mapaharinirvana Sutra

first repeating the same sound. Step by step, things progress. It is thus. Is it the case that the

parents’ words might be incorrect?" "No, O World-Honoured One!" "The same is the case with

the Buddha-Tathagata. He teaches Dharma in accordance with the various sounds of beings. In

order to have them rest peacefully in theWonderful Dharma of the Buddha, he manifests himself

in various forms. The Tathagata speaks with the same tongue. Can this possibly proceed in

an incorrect way?" "No, O World-Honoured One! Why not? Because the Tathagata’s speech is

like the roar of a lion. Following the sounds of the world, he speaks about Dharma for beings’

sake."