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Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! What profit does the Bodhisattva-mahasattva gain from such kinds of knowing?" The Buddha said: " O good man! The Bodhisattva-mahasattva gains the four unhinderednesses [“catasrah-pratisamvidah” - analytical knowledges, discriminations] from such knowings, which are unhinderedness in: 1) Dharma [“dharma-pratisamvit”], 2) meaning [“artha-pratisamvit”], 3) language [“nirukti- pratisamvit”], and 4) eloquence [“pratibhana-pratisamvit “ - ready wit].

"In the unhindered knowledge of dharmas, one knows all things and their names.

"In the unhindered knowledge of meaning, one knows all about the meaning of things [of the Dharma], arriving at the meaning by the names established for them.

"In unhindered knowledge of language, one knows the morphological, phonological, prosodical, and oratorical aspects of words.

"In unhindered knowledge of eloquence, the Bodhisattva-mahasattva has no hindrance in oratory, and is unmoved. He has no fear, and it is difficult to defeat him. O good man! If the Bodhisattva thus sees and knows, we may say that he is armed with the four-fold unhindered knowledge.

"Also, next, O good man! In unhindered knowledge of Dharma, the Bodhisattva- mahasattva knows the dharmas of the sravaka, pratyekabuddha, Bodhisattva, and all Buddhas.

"In unhindered knowledge of the meaning, he knows that, though there are three vehicles, these enter into one and he sees therein no distinction.

"In unhindered knowledge of language, the Bodhisattva-mahasattva gives varyious names to a thing. Even in the course of innumerable kalpas, one could not fully name them all. The sravakas and pratyekabuddhas are not equal to this.

"In unhindered knowledge of eloquence, the Bodhisattva-mahasattva, in the course of innumerable kalpas, talks about all dharmas to all beings, and his speech is endless in regard to names and meanings, and all about ideas. Also, next, O good man! By unhindered knowledge of dharmas is meant that, though the Bodhisattva-mahasattva is versed in all dharmas, he has no clinging to them.

"By unhindered knowledge of the meaning is meant that though the Bodhisattva- mahasattva is versed in all meanings, he has no clinging to them.

"By unhindered knowledge of language is meant that though the Bodhisattva-mahasattva knows the meaning [relevant language], he has no clinging to this.

"Unhindered knowledge of eloquence means that though the Bodhisattva-mahasattva knows that this eloquence is best, he has no clinging to it. Why? “If one clings, one is not called a Bodhisattva."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! If one does not cling, one cannot come to know of Dharma. If one knows of Dharma, this is nothing but clinging. If one does not cling, there can be no knowing. How can the Tathagata say that one knows Dharma and yet does not cling?" The Buddha said: "O good man! Clinging is not unhinderedness [unobstructed knowledge]. Where there is no clinging, there is unhinderedness. O good man! Hence, any Bodhisattva who has any clinging is not one unhindered. If not unhindered, he is no Bodhisattva. Know that such a person is a common mortal.

"Why do we say that clinging is of the common mortal? All common mortals cling to matter [“rupa” - body, form] down to consciousness [“vijnana”; the five skandhas are here meant]. When one clings to matter, this clinging evokes a mind of greed; because of greed, one gets bound up by matter down to consciousness. Because of such bondage, one cannot escape from the great suffering of birth, ageing, illness, death, apprehension, and sorrow, nor from all the [various] kinds of defilement. Hence, due to his clinging, we call a person a common mortal. For this reason, no common mortal possesses the fourfold unhindered knowledge.

"O good man! The Bodhisattva-mahasattva has already, over innumerable asamkhyas of kalpas past, seen through the characteristics of all things; through knowing, he knows the meaning. As he knows the characteristics of all things and the meanings, he does not cling to matter. The same with consciousness, too. With no clinging, the Bodhisattva does not have any greed for matter. Nor does he have greed for consciousness. Not having any greed, he is not bound by matter. Nor is he bound by consciousness. Because he is not bound, he can indeed become emancipated from birth, age, illness, death, the great sufferings of apprehension and sorrow, and all the defilements. For this reason, all Bodhisattvas possess the fourfold unhindered knowledge. O good man! Hence, for the sake of my disciples, I have spoken in the twelve types of scripture about clinging and spoken of it as being bound by Mara. Without clinging, one becomes emancipated from Mara's hands. For example, in worldly life, one who has committed a sin [crime] gets chained up by the king. A person without sin cannot be taken prisoner by the king. It is the same with the Bodhisattva-mahasattva. A person possessed of clinging is bound up by Mara. One with no clinging is not bound up by Mara. Thus, the Bodhisattva-mahasattva has no clinging.

"Also, next, O good man! We say "unhindered knowledge of Dharma". The Bodhisattva- mahasattva well upholds the words [of Dharma] and does not forget [them]. Upholding is like [the actions of] the earth, mountains, eyes, clouds, man, and mother. The same is the case with all things.

"We say " unhindered knowledge of the meaning" . Now, the Bodhisattva may know the names of all things and yet not know the meaning. When one is unhindered in the meaning, one comes to know of the signification.

"How does one know of the signification? We say " upholding like the earth" . This is analogous to the way in which the earth supports all beings and non-beings. Hence, " earth" is referred to, to symbolise " support" .

"O good man! We say " support of the mountains" . The Bodhisattva-mahasattva thinks thus: " Why do we say that mountains support? The mountains well support the earth and there is no shaking. Hence, " to support" .

"Why do we say that the eye supports? The eye well supports light. Hence, "support".

"Why do we say that clouds support? Clouds are called the "air of the nagas" [snake- beings, dragons]. The air of the nagas supports water. Hence, "support".

"Why do we say that man supports? Man well supports Dharma and non-Dharma. Hence, " support" .

"Why do we say that a mother supports? A mother well supports her child. Hence, " support" .

"The Bodhisattva-mahasattva knows well the names and meanings of all things. It is

thus.

"We say "unhindered knowledge of language". The Bodhisattva-mahasattva may use various idioms [words] to speak about a single meaning. But there is no signification. It is as in the case of the names of man, woman, house, vehicle, beings, etc. Why is there no signification? O good man! We say " signification" . But this is of the world of Bodhisattvas and all Buddhas. Idioms [words] belong to the world of common mortals. By knowing the meaning, one gains unhinderedness in language.

"We say "unhindered knowledge of eloquence". The Bodhisattva-mahasattva knows the language and the meaning as he goes on talking for a period of innumerable asamkhyas of kalpas. This is unhinderedness in eloquence.

"O good man! The Bodhisattva, for innumerable, boundless, asamkhyas of kalpas, prac¬tises secular dharmas. By practising, he gains unhinderedness in dharmas.

"Also, for innumerable, boundless asamkhyas of kalpas, he practises the “Paramartha”. Thus, he gains unhinderedness in meaning.

"Also, for innumerable, boundless asamkhyas of kalpas, he practises the vyakaranas. Hence, he gains unhinderedness in language.

"Also, for innumerable asamkhyas of kalpas, he practises secular eloquence, and he gains unhinderedness in eloquence.

"O good man! No one can say that the sravakas and pratyekabuddhas gain this fourfold unhindered knowledge. O good man! In the nine types of scripture, I say that sravakas and pratyekabuddhas do possess the fourfold unhindered knowledge. But, truth to tell, no sravakas or pratyekabuddhas can have any such knowledge. Why not? The Bodhisattva-mahasattva particularly practises such fourfold unhindered knowledge in order to save beings.

"The pratyekabuddha practises the Way of extinction and seeks a lonely place. With him, there is no saving of beings, no resorting to miracles; instead, he is silent, without talking, all day long. How can he have unhindered Wisdom? Why does he sit silently and not teach? He does not speak about Dharma and enable beings to gain the usmagata, murdana, laukikagrad- harma, shrotapanna, sakrdagamin, arhat, pratyekabuddha, or Bodhisattva-mahasattva [level]. He does not cause others to gain unsurpassed Bodhichitta. Why not? O good man! When the pratyekabuddha appears in the world, there are not the nine types of scripture. Hence, there can be no unhinderedness in language and eloquence with the pratyekabuddha. O good man! The pratyekabuddha knows all about Dharmas, but he is not unhindered in Dharma. Why not? Unhinderedness in Dharma is "knowing the words." The pratyekabuddha knows the words, but is not blessed with unhinderedness in words. Why not? Because he does not know the two words, " eternal" and " abiding" . That is why the pratyekabuddha cannot gain unhinderedness in Dharma. He knows of the meaning, but he is not blessed with unhinderedness [of understand¬ing] in the meaning. If he truly understood the meaning, he would have to know that all beings possess the Buddha-Nature. The meaning of Buddha-Nature is none other than unsurpassed Enlightenment. Thus, the pratyekabuddha does not possess unhindered knowledge of meaning. So, for him there cannot be unhindered Wisdom in all things of the four categories.

"Why does the sravaka not have the fourfold unhindered knowledge? He does not have the three kinds of best expedient. What are the three? First, using soft [gentle] words, fol¬lowed by accepting Dharma; secondly, using harsh words, followed by melting into the teaching;

thirdly, neither softness nor harshness, followed by the teaching. As the sravaka does not have these three, he cannot have the fourfold unhindered knowledge. Also, next, the sravaka and pratyekabuddha, after all, do not know language and meaning. With them, there is no knowing of the world of unmolested Wisdom; they do not have the ten powers and the four fearlessnesses. They, after all, cannot cross the great sea of the 12 links of interdependent arising. They do not know well the differences between beings, as to whether they are sharp-witted or born dull. They cannot yet eradicate the doubting mind regarding the two phases of truth [relative, worldly truth, and Absolute, Supramundane Truth]. They do not know the various aspects of beings' mental activities. They cannot speak well about the All-Void of “Paramartha-satya” [Absolute, Supramundate Truth]. For this reason, these two vehicles [of pratyekabuddha and sravaka] do not possess the fourfold unhindered knowledge."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! If sravakas and pratyekabuddhas do not possess the fourfold unhindered knowledge, why, O World-Honoured One, do we say that Shariputra is the foremost in Wisdom, Mahamaudgalyayana the foremost in divine powers, and Mahakausthila the foremost in the fourfold unhindered knowledge? If this is not the case, why do you say so?" Then the World-Honoured One praised Kasyapa and said: " Well said, well said! O good man! The Ganges, for example, contains an immeasurable volume of water. The great volume of water of the Indus cannot be known. The water of the Oxus, too, cannot be known; the volume of water of Lake Anavatapta is also immeasurable. The water of the great sea is immeasurable. The volume of all this water [together] is immeasurable. But actually, there can be more or less, their not all being the same. It is the same with the fourfold unhindered knowledge of sravakas, pratyekabuddhas, and Bodhisattvas. O good man! We can never say that they are the same. O good man! For the sake of common mortals, I say that Mahakausthila is the foremost in the fourfold unhindered knowledge. What you ask about stands thus. O good man! Amongst the sravakas, there may be one who has one of the four unhindered kinds of knowledge, or one who has two. But there is no case where a sravaka has the four."

Kasyapa said to the Buddha: "O World-Honoured One! You spoke above in this chapter on pure actions about the fourfold unhindered knowing and seeing, and you say that in the knowing and seeing of the Bodhisattva, there is nothing that is gained and his mind has nothing that is not gained. O World-Honoured One! Now, this Bodhisattva-mahasattva has, truth to tell, nothing to gain. If there is still something to be gained in his mind, he is not a Bodhisattva; he is a common mortal. How can the Tathagata say that the Bodhisattva still has something to gain?" The Buddha said: " O good man! Well said, well said! You again ask that of which I desire to speak. O good man! The Bodhisattva-mahasattva has nothing to gain. Having nothing to gain is the fourfold unhindered knowledge. O good man! Why is having nothing to gain unhinderedness? If there is something still to be gained, this is a hindrance. A person who has a hindrance is one who has the four inversions [distorted views]. O good man! As the Bodhisattva-mahasattva does not have the four inversions, he has unhinderedness. Hence, we say that the Bodhisattva is a person who has nothing more to gain.

"Also, next, O good man! This ungainedness is Wisdom. As the Bodhisattva-mahasattva gains this Wisdom, we say that he has ungainedness. Still having something to gain means ignorance. When the Bodhisattva has eternally dispelled the gloom of ignorance, he has nothing more to gain. Hence, we say that the Bodhisattva is a person who has nothing more to gain.

"Also, next, O good man! Having nothing more to gain is Great Nirvana. Abiding in peace in this Great Nirvana, the Bodhisattva-mahasattva sees no nature, no characteristics in any thing. Hence, we say that the Bodhisattva has nothing more to gain.

"Having [the need] to possess means the 25 existences. The Bodhisattva has long seg¬regated himself from the 25 existences and attained Great Nirvana. Thus, we say that the Bodhisattva has nothing more to gain hold of.

"Also, next, O good man! Not having to possess means Mahayana. The Bodhisattva- mahasattva does not abide in any dharma. Hence, he gains Mahayana. So, we say that the Bodhisattva has nothing more to gain.

"The need to possess is the path of the sravaka and pratyekabudda. The Bodhisattva has segregated himself from the paths of the two vehicles. Hence, he gains the Buddha-Way. So, we say that the Bodhisattva has nothing more to gain.

"Also, next, O good man! Having no need to possess anything is the vaipulya sutra. When the Bodhisattva recites such a sutra, he gains Great Nirvana. Hence, we say that the Bodhisattva has nothing more to gain. The need to possess is the 11 types of scripture. The Bodhisattva does not practise [these]; he exclusively expounds the Mahayana vaipulya sutras. So, we say that the Bodhisattva does not need to gain anything.

"Also, next, O good man! Not having to gain anything is Emptiness [“shunyata”]. In the world, when there is nothing there, we say empty. The Bodhisattva attains this Emptiness samadhi [meditative state]. Because there is nothing to see. Hence, we say that the Bodhisattva has nothing to gain.

"The need to possess is the wheel of birth and death. As all common mortals repeat birth and death, they have things to see. The Bodhisattva has long segregated himself from all births and deaths. Hence, we say that the Bodhisattva has nothing more to gain.

"Also, next, O good man! Not to possess is the Eternal, Bliss, Self, and the Pure. When the Bodhisattva-mahasattva sees the Buddha-Nature, he gains the Eternal, Bliss, Self, and the Pure. Hence, we say that the Bodhisattva has nothing to gain.

"Having something to gain is the non-Eternal, non-Bliss, non-Self, and the non-Pure. Hence, we say that the Bodhisattva is a person who has nothing to gain.

"Also, next, O good man! That there is nothing to gain is the All-Void of “Paramartha- satya” [Ultimate Truth]. When the Bodhisattva-mahasattva meditates on the All-Void of “Paramartha-satya”, he sees nothing. Hence, we say that the Bodhisattva is a person who has nothing to gain."

"That one still has something to gain equates with the five distorted views [“panca- drstayah”]. As the Bodhisattva has eternally segregated himself from the five distorted views, he gains the All-Void of “Paramartha-satya”. Hence, we say that the Bodhisattva has nothing more to gain.

"Also, next, O good man! That there is nothing more to be gained, this is unsurpassed Bodhi [Enlightenment]. When the Bodhisattva-mahasattva gains unsurpassed Bodhi, there is nothing more to see. Hence, we say that the Bodhisattva has nothing more to gain.

"What still has more to be gained is the Enlightenment of the sravaka and pratyekabud- dha. The Bodhisattva is eternally away from the Enlightenment of the two vehicles. Hence, we say that the Bodhisattva has nothing more to gain.

"O good man! What you ask about has nothing more to gain. What I say, also has nothing more to gain. Any person who says that there is still a thing to be gained is one of Mara’s kindred and not my disciple."

Kasyapa said to the Buddha: "O World-Honoured One! As you expound to me the ungainedness of Enlightenment [i.e. that it is not a separate thing that can be grasped hold of], an innumerable number of beings cut themselves away from the mind that has an image of existence. Hence, I particularly ask of you to explain to me what has nothing more to be gained, and to enable innumerable beings to segregate themselves from Mara’s clan and become the Buddha’s disciples."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! You said before in a gatha, for Cunda’s sake:

"What originally was is now no longer;
What originally was not, now is.
There can be no such thing as "is" pertaining
In the Three Times [of past, present, and future]."

"O World-Honoured One! What might this mean?" The Buddha said: "O good man! As I desire to teach all beings, I say this. I also say this for the sake of sravakas and pratyekabuddhas. Also, I say this to the Prince of Dharma, Manjushri. It is not the case that I said this to Cunda alone. At that time, Manjushri wished to put a question to me. Fathoming [reading] his mind, I spoke thus. When I spoke thus, Manjushri understood."

Bodhisattva Kasyapa said: "O World-Honoured One! How many persons could there be of the class of Manjushri, who could thus gain the point? Please, O Tathagata, for the sake of all beings, explain expansively once again." "O good man! Listen carefully, listen carefully! I shall now explain it again in detail especially for you. I said "originally was not". There was originally no prajnaparamita. As there was no prajnaparamita, there are now so many bonds of defilement. If any sramana, Brahmin, deva, Mara, Brahma, or human were to say: "The Tathagata had defilement in the past, has defilement in the present or will have defilement in the future" , this is not so.

"Also, next, O good man! I said " originally was" . In days gone by I had a body gained through the union of father and mother. And in consequence, I do not now have an adamantine Dharma-Body [i.e. if the Buddha as Buddha had ever been produced by parents like an ordinary, mortal being, he would not now be able to have an adamantine Dharma-Body. Precise meaning not clear here and in the following]. "I said: "originally was not". I did not have the 32 signs of perfection and the 80 minor marks of excellence. As I did not have the 32 signs of perfection and the 80 minor marks of excellence, I now have the 404 illnesses. If any sramana, Brahmin, deva, Brahma, or human says: 'The Tathagata has had, all the way through past, present and future, the suffering of illness’, this is not so."

"Also, next, O good man! I said: " originally was" . I once had the non-Eternal, non-Bliss, non-Self, and the non-Pure. As I had the non-Eternal, non-Bliss, non-Self, and the non-Pure, there is now no unsurpassed Enlightenment.

"I said: "originally was not". I did not see the Buddha-Nature. Not seeing it, there are the non-Eternal, non-Bliss, non-Self, and the non-Pure. If any sramana, Brahmin, deva, Mara, Brahma, or human says: " The Tathagata does not, throughout all the past, present and future, possess the Eternal, Bliss, Self, and the Pure", such can never be [i.e. this is an utterly untrue statement].

"Also, next, O good man! I said: "originally was". Common mortals might have the idea of practising penance and say that one [thus] arrives at unsurpassed Enlightenment. For this reason, one cannot now crush out the four Maras.

"I said: " originally was not" . That is to say that there were originally no six paramitas. Not having the six paramitas, the common mortal has the thought of practising penance and says that he can attain unsurpassed Enlightenment. A sramana, Brahmin, deva, Mara, Brahma, or human might say: "The Tathagata, all through the past, future and present, did penance." But such can never be [stated].

"Also, next, O good man! I said: "originally was" . I had in the past a body sustained by various kinds of food. As I had a body supported by various kinds of food, I cannot have a boundless body now. "Originally was not" says that there were not the 37 factors assisting towards Enlightenment. As there were not the 37 factors assisting towards Enlightenment, there is now the body supported by various kinds of food. Some sramana, Brahmin, deva, Mara, Brahma, or human might say: " The Tathagata, all through the past, future, and present, has a food-supported body." But such can never be [truly stated].

"Also, next, O good man! I said: " originally was" , meaning that I originally had a mind that clung to all things. So, there cannot now be any samadhi of the ultimate Void.

"I said: "originally was not", meaning that I did not originally have the true meaning of the Middle Path. And as I did not have the true meaning of the Middle Path, I now have clinging to all things. If any sramana, Brahmin, deva, Mara, Brahma, or human says: "The Tathagata, all through past, future and present, has a body that has [samsarically] existed" , this is not so.

"Also, next, O good man! I said: "originally was". When I first attained this unsurpassed Enlightenment, there were dull-headed sravaka disciples. As I had dull-headed sravaka disciples, I could not speak about the truth of the one vehicle.

"I said: " originally was not" . There was no sharp-witted elephant king such as Bod- hisattva Kasyapa. As there was none sharp-witted like Kasyapa, I resorted to the expedient of the three vehicles, which I enlarged upon. If any sramana, Brahmin, deva, Mara, Brahma, or human says: " The Tathagata has, all through the past, future, and present, preached the Dharma of the three vehicles" , this is not so.

"Also, next, O good man! I said: " originally was" . I formerly said: " In three months' time, I shall enter Parinirvana between the sal trees." That is why I cannot now preach the doctrine of the great vaipulya sutra, “Mahaparinirvana”.

"I said: "originally was not", meaning that there were no such great Bodhisattvas as Manjushri and the others. As there were not, we now say: "The Tathagata is non-eternal." If any sramana, Brahmin, deva, Mara, Brahma, or human says: "The Tathagata, all through the past, future and present, is non-eternal", this is not true.

"O good man! Although the Tathagata knows all things he says that he does not know, because of all beings. He sees all things. But he says that he does not so see. Speaking about what has form, he says formless; speaking about things that have no form, he say that there are forms [there]. Speaking about what has form, he says " formless". The same applies to the Self, Bliss, and the Pure. Speaking about the three vehicles, he say one vehicle, speaking about one vehicle, he says, as the case may be [according to the situation], three vehicles. He says that an abbreviated form is one that is full, and a full one abbreviated. He says that the four grave offences are the sthulatyayas, and the sthulatyayas are the four grave offences. He says that transgression is non-infringement, and that non-infringement is an infringement. He says that a venial sin is grave, and a grave sin venial. Why so? Because the Tathagata sees the root of beings' abilities. O good man! The Tathagata speaks thus, but nothing is wrong at bottom. Why not? Whatever is false constitutes sin. The Tathagata is totally segregated from sin. How could he say anything false? O good man! Although the Tathagata does not resort to falsehood, he will do so as an expedient and as it serves the occasion when he sees that all beings gain the benefit of Dharma. O good man! To the Tathagata, all worldly truths are “Paramartha-satya”. And he also enables beings to attain “Paramartha-satya”. If all beings did not attain “Paramartha- satya”, all Buddhas, to the end, would not speak of worldly truth. O good man! When the Tathagata at times speaks of worldly truth, beings say that the Tathagata is speaking about “Paramartha-satya”. When he at times speaks about “Paramartha-satya, “beings say that the Buddha is speaking about worldly truth. All of this comes from the deepest depths of the world of all Buddhas. This is not something that can be understood by sravakas and pratyekabuddhas. O good man! For this reason, do not hastily contest and say that the Bodhisattva-mahasattva possesses nothing. The Bodhisattva always abides in “Paramartha-satya”. How could anyone criticise him and say that he has nothing?"

Kasyapa said: "O World-Honoured One! You say that “Paramartha-satya” is the Way, Enlightenment, and Nirvana. If we say that the Bodhisattva possesses the Way, Enlightenment, and Nirvana, this is nothing other than the non-Eternal. Why? If Dharma is eternal, one cannot gain it. It is like space. Who can gain it? O World-Honoured One! In worldly life, what originaly was not, but is now, is called the non-Eternal. The same with the Way. If the Way can be gained, this is nothing but the non-Eternal. If Dharma is the Eternal, there can be no gaining of anything, no arising, as in the case of the Buddha-Nature, which knows no gaining and no arising. O good man! Now, the Way is non-matter, not non-matter, not long, not short, not high, not low, not arising, not extinction, not red, not white, not blue, not yellow, not "is", not "is-not". How could the Tathagata speak of it as "what can be gained"? The same applies to Enlightenment and Nirvana."

The Buddha said: "It is thus, it is thus. O good man! There are two kinds of Way. One is eternal, and the other non-eternal. Enlightenment, too, is of two kinds. One is eternal, and the other non-eternal. The same applies to Nirvana, too. What the tirthikas say regarding the Way relates to the non-eternal; what is said within Buddhism relates to the Eternal. The Enlightenment of the sravaka and pratyekabuddha relates to the non-eternal. The Enlightenment of all Buddhas and Bodhisattvas is the Eternal. The emancipation of the tirthikas is non-eternal, and that of the Buddhist is eternal. O good man! The Way, Enlightenment, and Nirvana are all eternal. All beings are always overshadowed by innumerable defilements, and as they lack the eye of Wisdom, they cannot see. But in order to see, all beings practise shila [morality], samadhi [meditative absorption], and Wisdom. By practising these, they see the Way, Enlightenment, and Nirvana. The nature and characteristics of the Way do not suffer from birth and death. Hence, it is hard to grasp.

"O good man! With the Way, there is no colour or form to be seen, nor any weight to be known. Yet there is its function. O good man! A being's mind is not long, not short, not coarse, not minute, not bound nor unbound, nor is it anything visible, but it still appears as though it were visible. Hence, I said to Sudatta: " O rich man! Make the mind the king of the castle. If the mind is not guarded, the body and mouth will not be guarded. If the mind is guarded, the body and mouth, too, will be guarded. When the body and mouth are not well guarded, all beings fall into the three unfortunate realms. If beings guard their body and mouth well, they can attain the Nirvana of humans and gods. " Gaining" speaks of truth. " Not gaining" speaks of non-truth." O good man! It is the same with the Way, Enlightenment, and Nirvana. There can be the "is" and the Eternal. If there were [only] the "not-is", how could there be a cutting away of all defilements? Because of the "is" , all Bodhisattvas are able to see clearly and to know.

"O good man! There are two kinds of seeing. One is seeing by outer signs [indications], and the other by fathoming. What is seeing by outer signs? It is like seeing fire from afar, when one sees the smoke. Actually, one does not see the fire. Though one does not see it, nothing is false [here]. We see a crane in the sky, and say that we see water. Though we do not see water, this is not false. We see the flower and the leaf, and we say that we see the root. Though we do not see the root, this is not false. We see a cow's horns far off through the hedges, and we say that we can see a cow. Though we do not see the cow, this is nevertheless not false. We see a pregnant woman and say that we see carnal desire. We do not [actually] see carnal desire, but this is not false. Also, we see the fresh leaves of a tree and say that we see water. Though we do not [actually] see it, this is not false. We see a cloud, and we say that we see rain. Though the rain [itself] is not seen, this is not false. Seeing the actions of the body and mouth, we say that we see the mind. The mind is not seen, but this is not false. This is seeing by outer signs.

"What is seeing by fathoming? It is like seeing the colour of the eye. O good man! A man's eye is pure and does not get broken [damaged by looking]. It is like seeing a mango held in one's own palm. The same is the case where the Bodhisattva clearly sees the Way, Enlightenment, and Nirvana. Though he sees thus, there are no characteristics to be seen. For this reason, in days past I said to Shariputra: "O Shariputra! The Tathagata alone knows, sees and realises all that the world, such as sramanas, Brahmins, devas, Maras, Brahmas, or humans, do not see and realise. It is the same with the Bodhisattvas. O Shariputra! What all the world knows, sees and realises, I and the Bodhisattvas also know, see and realise. What the world and beings do not know, see and realise, is also known, seen and realised [by the Buddha and the Bodhisattvas]. It must be thus. The world and beings know, see and realise, and they say that they know, see and realise. O Shariputra! The Tathagata knows, sees and realises all, yet he does not say that he knows, sees and realises. So do things also obtain with the Bodhisattvas. Why? If the Tathagata shows that he knows, sees and realises, he is no Buddha-World-Honoured One. He is a common mortal. It is the same with the Bodhisattva, too."

Chapter Twenty-Three: On Pure Actions (c)

Bodhisattva Kasyapa said: "The Buddha-World-Honoured One once said to Shariputra: "What the world knows I also know; what the world does not know, I also know all." What does this mean?" "O good man! The world does not know, see or realise the Buddha-Nature. If there is a person who knows, sees, and realises the Buddha-Nature, we do not call such a person one of the world. We say "Bodhisattva". The world also does not know, see, or realise the twelve types of scripture, the twelve links of interdependent arising, the four inversions, the Four Truths, the 37 factors leading to Enlightenment, unsurpassed Enlightenment, and Great Nirvana. If [these are] known, seen or realised, we do not say " of the world" ; we say " Bodhisattva" . O good man! This is what we mean when we say that the world does not know, see or realise. How does the world know, see or realise? So-called Brahma, Mahesvara, Narayana, nature, time, mote, dharma, non-dharma are the creators. They talk about an end and a beginning, about the "is-not" and "is" of the world and say that "Nirvana commences from the first dhyana and ends in non-thoughtlessness" . O good man! This is what the world knows, sees and realises. The Bodhisattva knows, sees, and realises such. The Bodhisattva already has known, seen and realised such. If we say that he does not know, see or realise, this is nothing but falsehood. What is false constitutes sin. On account of this sin, one falls into hell. O good man! If any man, woman, sramana or Brahmin says that there is no such thing as the Way, Enlightenment or Nirvana, know that such a person is an icchantika [most spiritually deluded person]. Such a person is one of Mara's kindred. This is slandering Dharma. Such slandering is a slandering of all Buddhas. Such a person is not of the world, and not "not-of-the-world."

Then Kasyapa, on hearing this, praised the Buddha in a gatha, saying:

"The Great Compassionate One pities beings And has them take refuge in him.
He well extracts all poisonous arrows.
So I call him a great doctor.
A worldly doctor effects a cure.
He cures indeed, but the illness returns.
The Tathagata cures, but the illness does not return.
The World-Honoured One gives
All beings amrta [the ambrosia of immortality].
When beings partake of this,
They do not die, nor do they get re-born.
The Tathagata expounds to me Great Nirvana. When beings Hear the closely guarded doctrine,
They gain birthlessness and deathlessness."

Having sung thus, Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! The Buddha says: "The Bodhisattva does know, see and realise what the world knows, sees and realises" . If it is the case that the Bodhisattva is here in the world, we cannot say: " The world does not know, see or realise. But this Bodhisattva well knows, sees and realises." If he is not of the world, what different characteristics does he have?"

The Buddha said: "O good man! The Bodhisattva is of the world and not of the world. What does not know, see, and realise is the world; he who does know, see, and realise is not of the world. You ask: "What difference is there?" I shall now explain. O good man! If any man or woman hears this Nirvana Sutra, feels respect, and aspires to unsurpassed Enlightenment, such a person is a Bodhisattva of the world. All the world does not know, see, or realise.

Such a Bodhisattva, too, does not know, see, or realise, as in the case of the world. When the Bodhisattva hears this Nirvana Sutra, he comes to know that the world does not know, see, or realise, and that this is what the Bodhisattva should come to know, see and realise. Having come to know of this, he thinks to himself: "How am I to effect an expedient and learn and come to know, see, and realise?" He further thinks: "I shall uphold the pure shila [moral rules] with the deepest mind. O good man! On this account, the Bodhisattva, in the world to come, is pure in all places where he gets born. O good man! As the Bodhisattva-mahasattva is pure in shila, in whatever place [he finds himself] he has no arrogance, no wrong views, no doubt, and never, to the end, says that the Tathagata ever enters Nirvana. This is how the Bodhisattva observes pure shila. The precepts are already pure [with him]. He then next practises meditation. Through practising meditation, wherever he may be, he abides in right remembrance and does not forget. That is to say that beings all have the Buddha-Nature; that there are the twelve types of scripture, and that the All-Buddha-World-Honoured One is the Eternal, Bliss, the Self, and the Pure. All Bodhisattvas abide in the vaipulya Great Nirvana Sutra and see the Buddha-Nature. They rightly remember all of this and do not forget. Through practising dhyanas [meditations], they gain eleven shunyatas [emptinesses]. This is the practising of the pure meditation of the Bodhisattva. Achieving shila and meditation, they next practise pure Wisdom. By practising Wisdom, they first see the Self in the body and the body in the Self. There are no such clingings as: this body, this Self, no body, and no Self. This is practising the pure Wisdom of the Bodhisattva. By practising Wisdom the shila which he observes is steadfast and does not move. O good man! It is like Sumeru, which does not shake, in spite of the winds from the four quarters. The same is the case with the Bodhisattva-mahasattva. He does not shake, in spite of the four inversions. O good man! The shila which the Bodhisattva knows, sees and realises and upholds at that time does not shake. That is why we say that what the Bodhisattva knows, sees and realises is not of the world. O good man! The Bodhisattva has no repentance in his mind when he sees that the shila he upholds is steadfast. As there is no regret, there is joy in his mind. As he has joy, his mind is happy. As he is happy, his mind is at peace. As his mind is at peace, there comes about an immovable samadhi. As the samadhi is immovable, there is true knowing and seeing. Due to true knowing and seeing, there is parting from birth and death. Parting from birth and death, he achieves emancipation [“vimukti”]. As a result of emancipation, he clearly sees the Buddha-Nature. This is what we mean when we say that what the Bodhisattva knows, sees, and realises is not something that obtains in the world. O good man! This is what the world does not know, see, or realise."

Kasyapa further said: "In what way does the Bodhisattva not repent as he upholds the pure shila, and how does he clearly see the Buddha-Nature?" The Buddha said: "O good man! The shila that obtains in the world is not pure. Why not? Because the shila that obtains in the world is grounded on "is", and because its nature is not fixed and is not the utmost. It stands not widely for all beings. Hence, we say "non-pure". Not being pure, there is regret. Because of regret, the mind knows no joy. As there is no joy in the mind, there is no happiness. As there is no happiness, there is no peace. As there is no peace, there is no immovable samadhi. As there is no immovable samadhi, there is no true knowing and seeing. As there is no true knowing and seeing, there is no fleeing from the world. As there is no fleeing from the world, there is no emancipation. As there is no emancipation, there is no seeing of the Buddha-Nature. As there is no seeing of the Buddha-Nature, there is no gaining of Great Nirvana. This is what we call the impure shila that obtains in the world.

"O good man! We speak of the pure shila of the Bodhisattva-mahasattva because the shila is no shila, not for existence, but the ultimate in samadhi, and is for the benefit of beings. This is the pure shila of the Bodhisattva. Although the Bodhisattva-mahasattva does not desire to gain any non-regretting mind through pure shila, the non-regretting mind spontaneously arises. O good man! If, for example, a man holds a bright mirror in his hand, his face will appear in it, even if he does not wish it to appear there. It is also as in the case of a farmer who sows good seed in a good field, after which buds spontaneously emerge there, even were this not so desired. Also, it is like lighting a lamp, when the gloom automatically disappears, even though such may not be desired. As the Bodhisattva-mahasattva steadfastly observes the purity of shila, a non-regretful mind will automatically arise. The case is thus. Through the purity of the shila, the mind gains joy. O good man! It is like the mien of a man of straight [honest] mind, which is pleasing to behold. The same is the case with a person who observes the purity of shila.

"O good man! One’s mind does not feel pleased when one sees the impurity of shila of a person who violates shila. This is like seeing the ill-looking [unattractive] face of a cruel person, when one does not feel any joy. The situation is the same with a person who violates shila. O good man! As an example: there are two pasture women. One holds in her hand a pot of cream, and the other a pot of milk. Both go to the castle-town, wishing to sell [their produce] there. On the way, they take a tumble, and the pots get broken. The one woman is happy, and the other is sad and worried. It is the same with upholding and not upholding shila. The person who upholds the purity of shila has a joyful mind. Glad at heart, that person thinks: "The All-Buddha-Tathagata says in his Nirvana Sutra that a person who upholds the purity of shila will gain Nirvana. Since I now uphold the purity of shila, I shall surely attain it. Because of this, my heart is glad."

Kasyapa said further: "What difference is there between "joy" and "bliss?" "O good man! When the Bodhisattva-mahasattva does not commit any evil, there is joy with him. When the mind is pure, and when one upholds shila, there is bliss. O good man! When the Bodhisattva sees birth and death, this is joy. When he sees Great Nirvana, there is bliss. What is low in grade is joy, and what is high in grade is bliss. When one departs from the property gained in common with others, there is joy. When one attains individually gained property, there is bliss. When shila is pure, the body is light and soft, and one’s speech knows no coarseness. Then, the Bodhisattva can see, hear, smell, taste, touch, and know, and there is nothing that is evil [in these sensations]. With no evil, the mind is at peace. Because of peace, he gains the quietude of samadhi. As he gains the quietude of samadhi, he truly knows and sees. When he truly knows and sees, he flees from birth and death. When he flees from birth and death, he gains emancipation. When he gains emancipation, he sees the Buddha-Nature. When he sees the Buddha-Nature, he gains Great Nirvana. This is the pure upholding of shila by the Bodhisattva. This is not what applies in the upholding of shila in secular life. Why not? O good man! The pure shila which the Bodhisattva-mahasattva upholds is supported by five things. What are these five? They are: 1) faith, 2) feeling ashamed of oneself for any sin that one has committed, 3) feeling ashamed of others, for any sin they have committed, 4) a good friend of the Way, and 5) respect-adding [increasing] shila. Because one segregates oneself from the five overshadowings [“panca-avaranani”]. Because what one sees is pure, as one is separate from the five distorted views [“panca-drstayah”]. There is no element of doubt, since one is away from the five doubts, which are doubting: 1) the Buddha, 2) Dharma, 3) Sangha, 4) shila, and 5) non¬indolence. The Bodhisattva then gains the five roots, which are: 1) faith, 2) remembrance, 3) effort, 4) meditation, and 5) Wisdom. Through the five roots, he gains the five kinds of Nirvana, which are emancipation from: 1) rupa [body, matter] down to consciousness [i.e. emancipation from the five skandhas]. This is the Bodhisattva’s pure upholding of shila. This is not of the secular world. O good man! This is what the secular world does not know, see, or realise. This is what the Bodhisattva knows, sees, and realises.

"O good man! If any of my disciples uphold, recite, copy and speak about the Great Nirvana Sutra and violate the moral precepts, people will reproach them, look down upon them, and say: "If the Mahaparinirvana which the Buddha closely guards is supposed to have power, how come that it makes you thus violate the moral precepts which you have received? If it is the case that anybody upholding this Nirvana Sutra breaks the prohibitive rules, know that this sutra has no power. If it has no power, there can never be any merit [from it], even if one recites it." By belittling and transgressing against this Nirvana Sutra, all innumerable and boundless [numbers] of people have to fall into hell. Anyone who upholds this sutra and breaks the moral rules is a very bad teacher of the Way. Such is no disciple of mine, but one of Mara’s kindred. I do not permit such a person to hold this sutra. It is better not to allow such a person to receive, possess and practise than to allow him to transgress, uphold and practise shila.

"O good man! Any disciple of mine, when upholding, reciting, copying, or speaking about the Nirvana Sutra, should be serious in the deportment of his body and mind and should be careful not to play around and behave lightly. What refers to body is "playing around"; what refers to mind is "behaving lightly". The mind that seeks "is" is what "behaves lightly"; the body that does many things is that which "plays around" . Any of my disciples who seek " is" and act cannot receive and hold this Mahayana Great Nirvana Sutra. Should any [such] be holding this sutra, people will belittle and reproach him, saying: "If the Buddha’s close-guarded Nirvana Sutra possesses any power, how can it be that he permits you to seek "is" and act? If anyone who holds this sutra seeks "is" and acts, know that this sutra has no power. If it cannot generate any great power, it is useless to possess this sutra." When a person thus belittles this sutra, innumerable and boundless [numbers of] beings will have to fall into hell. Should a person possess this sutra, see " is" and act, such a person is none but the worst friend of the Way. Such a person is not one of my disciples, but a kindred of Mara.

"And next, O good man! Any disciple of mine who receives, recites, copies, and speaks about this Nirvana Sutra should not speak about it at an untimely moment, in a land where one should not preach, not when one is not asked to preach, not with a light mind, not in all places, not speak about it, praising it by oneself, not speak of it while belittling others, not by killing the Buddhist teaching, and not by burning out secular dharma. O good man! If any of my disciples receive and hold this sutra and speak about it at an untimely moment or down to burning off of secular dharma, people will belittle it and say: "If there is any great power in the Buddha’s closely guarded Great Nirvana, how can it allow you to speak of it at an untimely moment or burning out secular dharma? If a person who possesses this sutra acts like this, then know that this sutra has no power. If it has no power, there is no benefit [to be had from it], even if you hold it." Through belittling this Nirvana Sutra, innumerable beings are caused to fall into hell. If one receives and upholds this sutra and speaks of it on untimely occasions down to burning off of secular dharma, such a person is the worst friend of all beings. Such a one is not a disciple of mine, but is of Mara’s kindred.

"O good man! What is required first of all of anyone who desires to keep this sutra, who speaks of Great Nirvana, who speaks of the Buddha-Nature, who speaks of the hidden Dharma of the Tathagata, who speaks of Mahayana, who speaks of the vaipulya sutras, who speaks of the sravaka vehicle, who speaks of the pratyekabuddha vehicle, who sees the Buddha-Nature, is to make the body pure. When the body is pure, there can be no grounds for reproaching. When there is nothing to reproach, this enables beings to gain the pure mind in this Great Nirvana. When faith arises, one respects this sutra. One hears a gatha, a line, or a word, or one speaks of Dharma, [and] one aspires to unsurpassed Enlightenment. Know that this person is a true, good teacher of the Way to all beings. Such a person is not a bad teacher of the Way. Such is a disciple of mine and not of Mara’s clan. This is what we mean when we say that the Bodhisattva is not of the world. O good man! This is what the world does not know, see, or realise. This is what the Bodhisattva knows, sees, and realises.