The Poor Man's Hidden Treasure

At that time, the Buddha said to the whole great assembly: "Good sons, should you harbor any doubt at all — whether the Buddha exists or not, the Dharma exists or not, the Saṅgha exists or not, suffering exists or not, its arising exists or not, its cessation exists or not, the path exists or not, reality exists or not, self exists or not, bliss exists or not, purity exists or not, permanence exists or not, a vehicle exists or not, a nature exists or not, a being exists or not, existence itself exists or not, truth exists or not, cause exists or not, fruit exists or not, action exists or not, karma exists or not, or its fruit exists or not — you may now ask me freely of anything at all, and I shall explain and distinguish it fully for you. Good son, I truly see no one at all — whether god, human, Māra, Brahmā, śramaṇa, or brahmin — who has ever come to question me and found me unable to answer." At that time, within the assembly, there was a bodhisattva named Lion's Roar, who at once rose from his seat, composed his own bearing, arranged his robes, bowed before the Buddha's feet, knelt with palms joined, and said to the Buddha: "World-Honored One, I now wish to ask a question — might the Tathāgata's own great compassion grant me permission to do so?"

At that time, the Buddha said to the great assembly: "Good sons, you should now hold this very bodhisattva in deep reverence, respect, and praise, and should make offering to him with every kind of incense, flower, music, garland, banner, canopy, clothing, food, bedding, medicine, dwelling, and hall, welcoming him and seeing him off. Why is this? This person has already, under every buddha of the past, deeply planted wholesome roots, and, his own merit fully accomplished, wishes now, before me, to roar this very lion's roar. Good son, it is like a lion-king, who, knowing his own bodily strength, his fangs and claws sharp as blades, his four feet planted firmly on the ground, abiding securely within his own cave, raises his tail and lets out his own roar — should any being possess every one of these marks in full, know that he is thereby able to roar a true lion's roar. The true lion-king, emerging from his cave at dawn, stretches and yawns, gazes about in all four directions, and lets out a roar that shakes the earth, for eleven reasons. What are these eleven? First, to destroy those who are not truly lions yet falsely pretend to be; second, to test his own strength; third, to purify the place where he dwells; fourth, so that his own cubs may know where he is; fifth, so that the herd may hold no fear; sixth, so that those asleep may awaken; seventh, so that every heedless beast may become heedful; eighth, so that other beasts may come to rely upon him; ninth, to tame the great, fragrant elephant; tenth, to instruct his own offspring; and eleventh, to adorn his own retinue. Every bird and beast, hearing the lion's roar, responds accordingly: those of watery nature sink deep beneath the water; those that walk on land hide within their own dens; those that fly fall from the sky; and every great, fragrant elephant flees in terror, voiding its own bowels. Good sons, it is like the jackal, which, though it follows the lion for a full hundred years, is never, in the end, able to roar a lion's own roar at all — while a lion's own cub, having reached but three years of age, is already able to roar exactly as the lion-king himself does."

"Good son, the Tathāgata's own complete and correct awakening is his own fangs and claws of wisdom; the four bases of psychic power and the body fully complete with the six perfections are his own body; the ten powers, fierce and mighty, are his own strength; great compassion is his own tail; and, abiding securely within the pure cave of the four meditative absorptions, he roars this very lion's roar for the sake of every being, shattering the army of Māra. He reveals to the assembly the ten powers, opens the very ground the Buddha himself walks upon, becomes a place of refuge for every wrong view, comforts the multitude fearful of birth-and-death, awakens beings asleep in ignorance, and brings a mind of remorse to those who practice evil dharmas. He reveals to every being holding wrong view that the six teachers' own roar is no lion's roar at all, breaks the arrogant mind of Pūraṇa and the rest, brings a mind of remorse to the two lesser vehicles, teaches the bodhisattvas of the five abidings to give rise to a mind of great strength, and causes the fourfold assembly of right view to hold no fear at all before the fourfold assembly of wrong view. Emerging from the cave of noble conduct, pure conduct, and heavenly conduct, he stretches and yawns to break the arrogance of every being; gazes about in every direction to cause every being to give rise to wholesome dharmas; plants his four feet firmly on the ground to cause beings to attain the four kinds of unimpeded knowledge; and roars this lion's roar so that beings may become fully established in the perfection of moral discipline. A lion's roar is itself named a resolute, decisive teaching: that every being, without exception, possesses buddha-nature, and that the Tathāgata is ever-abiding, without any change at all. Good son, though the śrāvaka and the pratyekabuddha follow the Tathāgata, the World-Honored One, throughout immeasurable hundreds of thousands of incalculable kalpas, they are, even so, never able to roar this lion's roar. Should the bodhisattva of the ten abidings be able to practice these three conducts, know that he is thereby able to roar this very lion's roar. Good sons, this very bodhisattva-mahāsattva Lion's Roar now wishes to roar precisely this great lion's roar — it is for this very reason that you should hold him in the deepest reverence, respect, and praise."

At that time, the World-Honored One said to the bodhisattva-mahāsattva Lion's Roar: "Good son, should you wish to ask a question, you may now do so freely." The bodhisattva-mahāsattva Lion's Roar said to the Buddha: "World-Honored One, what is buddha-nature? For what meaning is it named buddha-nature? Why, further, is it named permanence, bliss, self, and purity? Should every being possess buddha-nature, why is it that not every being sees this very buddha-nature they possess? In what dharma does the bodhisattva of the ten abidings abide, such that he does not see it with complete clarity? In what dharma does the Buddha abide, such that he sees it with complete clarity? With what eye does the bodhisattva of the ten abidings fail to see it with complete clarity? And with what eye does the Buddha see it with complete clarity?" The Buddha said: "Good son, excellent, excellent! Should anyone be able to inquire into the Dharma in this way, he is thereby fully endowed with two kinds of adornment: wisdom, and merit. Should any bodhisattva be fully endowed with these two adornments, he thereby knows buddha-nature, and further understands what is named buddha-nature, and is even able to know with what eye the bodhisattva of the ten abidings sees it, and with what eye every buddha, every world-honored one, sees it."… "Good son, the adornment of wisdom means progressing from the first ground up through the tenth ground — this is what is named the adornment of wisdom. The adornment of merit means the perfection of giving, up through the perfection of wisdom that is not yet the true perfection of wisdom. Furthermore, good son, the adornment of wisdom belongs to every buddha and bodhisattva; the adornment of merit belongs to the śrāvaka, the pratyekabuddha, and the bodhisattva of the ninth abiding. Furthermore, good son, the adornment of merit is conditioned, subject to outflow, bound up with existence, bearing a karmic fruit, obstructed, and impermanent — this is the dharma of the ordinary being. The adornment of wisdom is unconditioned, free of outflow, free of existence, free of karmic fruit, unobstructed, and ever-abiding. Good son, you are now fully endowed with these two adornments, and it is for this very reason that you are able to ask a question of such very deep and subtle meaning — and I, too, am fully endowed with these two adornments, and am therefore able to answer this very question."

"Good son, you ask what buddha-nature is — listen closely, listen closely, and I shall explain and distinguish this fully for your sake. Good son, buddha-nature is named the ultimate emptiness, and this ultimate emptiness is itself named wisdom. What is meant by 'emptiness' here does not mean failing to see either emptiness or what is not empty — a wise person sees both emptiness and what is not empty, both permanence and impermanence, both suffering and bliss, both self and non-self. Emptiness is birth-and-death entirely; what is not empty is this great nirvāṇa; and so on, up through: non-self is birth-and-death, and self is this great nirvāṇa. Seeing only emptiness everywhere, and never what is not empty, is not named the middle way; and so on, up through: seeing only non-self everywhere, and never the self, is not named the middle way. The middle way is what is named buddha-nature. It is for this very reason that buddha-nature is ever-abiding, without any change at all — and it is only because it is covered over by ignorance that beings are unable to see it. The śrāvaka and the pratyekabuddha see only emptiness everywhere, and never what is not empty; and so on, up through: they see only non-self everywhere, and never the self. It is for this very reason that they fail to attain the ultimate emptiness, and, failing to attain the ultimate emptiness, fail to practice the middle way, and, lacking the middle way, fail to see buddha-nature. Good son, those who fail to see the middle way are, in all, of three kinds: those fixed in blissful practice, those fixed in painful practice, and those practicing a mixture of both. Fixed in blissful practice describes the bodhisattva-mahāsattva, who, out of compassion for every being, though he dwells within the Avīci hell itself, experiences it as though it were the bliss of the third meditative absorption. Fixed in painful practice describes every ordinary being. And practicing a mixture of pain and pleasure describes the śrāvaka and the pratyekabuddha, who, practicing amid both suffering and pleasure, form the notion that this itself constitutes the middle way. It is for this very reason that, though they, too, possess buddha-nature, they are unable to see it."

"As you have asked, for what meaning is it named buddha-nature? Good son, buddha-nature is precisely the middle-way seed of unsurpassed, complete awakening for every buddha there is. Furthermore, good son, the path is of three kinds: lower, upper, and middle. The lower path is exemplified by taking Brahmā, who is impermanent, to be mistakenly seen as permanent. The upper path is exemplified by taking birth-and-death, which is impermanent, to be mistakenly seen as permanent, while the Three Jewels, which are permanent, are mistakenly calculated to be impermanent. Why is this named 'upper'? Because it is able to attain the very highest, unsurpassed, complete awakening. The middle path is named the ultimate emptiness: seeing the impermanent as impermanent, and the permanent as permanent. This ultimate emptiness is not named 'lower' — why is this? Because it is something every ordinary being fails to attain. Nor is it named 'upper' — why is this? Because it is itself the very meaning of 'upper.' The path that every buddha and bodhisattva cultivates is neither upper nor lower — it is for this very reason that it is named the middle way. Furthermore, good son, the very origin of birth-and-death is, in all, of two kinds: ignorance, and the craving for existence. Between these two lies the very suffering of birth, old age, illness, and death — this is what is named the middle way, since this middle way alone is able to break through birth-and-death, and it is for this reason that it is named 'middle.' It is for this very reason that the dharma of the middle way is named buddha-nature — and it is for this reason, too, that buddha-nature is permanence, bliss, self, and purity. It is only because beings are unable to see it that it appears as impermanence, suffering, non-self, and impurity — buddha-nature, in truth, is not impermanence, suffering, non-self, and impurity at all."

"Good son, it is like a poor man whose own house holds a hidden treasure, which this man does not see — and, because he does not see it, he remains impermanent, without bliss, without self, and without purity. There is a good and wise friend who says to him: 'Within your own house, there is a treasure of gold — why, then, do you remain so poverty-stricken and afflicted, impermanent, without bliss, without self, and without purity?' And, through skillful means, he causes this man to see it at last — and, through seeing it, this man thereupon attains permanence, bliss, self, and purity. Buddha-nature is exactly the same: beings do not see it, and, because they do not see it, remain impermanent, without bliss, without self, and without purity. There is a good and wise friend — every buddha and bodhisattva — who, through the power of skillful means, teaches and instructs them in every kind of way, causing them to see it at last — and, through seeing it, beings thereupon attain permanence, bliss, self, and purity. Furthermore, good son, the views beings give rise to are, in all, of two kinds: the view of permanence, and the view of annihilation. Neither of these two views is named the middle way — it is freedom from both permanence and annihilation that is named the middle way. This very freedom from permanence and annihilation is itself the wisdom that contemplates the twelve links of dependent origination — and this contemplative wisdom is itself named buddha-nature. The practitioners of the two lesser vehicles, though they, too, contemplate this dependent origination, still cannot, on that account, be said to have attained the name of buddha-nature. Though buddha-nature is permanent, beings, covered over by their own ignorance, are unable to see it — and, further, they have not yet crossed the river of the twelve links, remaining like a rabbit or a horse attempting to cross it. Why is this? Because they do not see buddha-nature. Good son, this very wisdom that contemplates the twelve links is itself the seed of unsurpassed, complete awakening — it is for this very reason that the twelve links are themselves named buddha-nature. Good son, it is like how a bitter melon is named 'fever' — why is this? Because it is able to serve as the cause and condition of fever. The twelve links are exactly the same."

"Good son, buddha-nature possesses a cause and a cause of the cause, and possesses a fruit and a fruit of the fruit. The cause is precisely the twelve links of dependent origination; the cause of the cause is precisely wisdom itself; the fruit is precisely unsurpassed, complete awakening; and the fruit of the fruit is precisely this unsurpassed great nirvāṇa. Good son, it is like how ignorance is the cause and mental formations are its fruit, while formations are, in turn, the cause and consciousness their fruit — and, in this very sense, ignorance's own substance is both a cause and a cause of a cause, while consciousness is both a fruit and a fruit of a fruit. Buddha-nature is exactly the same. Good son, it is for this very reason that the twelve links neither emerge nor cease, are neither permanent nor annihilated, are neither one nor two, neither come nor go, and are neither cause nor fruit. Good son, that which is cause but not fruit is buddha-nature itself; that which is fruit but not cause is this great nirvāṇa itself; that which is both cause and fruit is the very dharma produced by the twelve links; and that which is neither cause nor fruit is named buddha-nature. Because it is neither cause nor fruit, it is forever unchanging. It is for this very reason that I teach, throughout my own scriptures, that the meaning of the twelve links is exceedingly profound, beyond ordinary knowledge or vision, inconceivable, the very domain of every buddha and bodhisattva, and not something the śrāvaka or pratyekabuddha can reach at all. For what reason is it so exceedingly, exceedingly profound? Because beings' own karmic action is neither permanent nor annihilated, and yet bears its own fruit; though it perishes, thought after thought, nothing is ever lost; though there is no fixed agent, there is genuine action performed; though there is no fixed one who receives the fruit, there is a genuine fruit received; and though the one who receives it perishes, the fruit itself is never destroyed — arising through a combination beyond any deliberate calculation at all. Every being, though he acts together with these very twelve links, fails to see or know them, and, failing to see or know them, finds neither a beginning nor an end to them; the bodhisattva of the ten abidings sees only their end, but not their beginning; and every buddha, every world-honored one, sees both their beginning and their end. It is for this very reason that every buddha sees buddha-nature with complete clarity. Good son, every being, unable to see these twelve links, therefore turns endlessly within them. Good son, it is like a silkworm spinning its own cocoon, giving rise to itself and dying within it by its own hand — every being is exactly the same: failing to see buddha-nature, he creates his own binding karma by himself, and turns through birth-and-death exactly like a bouncing ball. Good son, it is for this very reason that I teach, throughout my own scriptures: 'Should any person see these twelve links, this is itself seeing the Dharma; and seeing the Dharma is itself seeing the Buddha; and the Buddha is himself buddha-nature. Why is this? Because every buddha takes this very thing as his own nature.'"

"Good son, the wisdom that contemplates the twelve links is, in all, of four kinds: lower, middle, upper, and upper-upper. One who contemplates with lower wisdom does not see buddha-nature, and, failing to see it, attains the path of the śrāvaka. One who contemplates with middle wisdom does not see buddha-nature, and, failing to see it, attains the path of the pratyekabuddha. One who contemplates with upper wisdom sees it, but not with complete clarity, and, lacking this complete clarity, abides at the ground of the ten abidings. One who contemplates with upper-upper wisdom sees it with complete clarity, and thereby attains the path of unsurpassed, complete awakening. It is for this very reason that the twelve links are named buddha-nature. Buddha-nature is itself the ultimate emptiness; the ultimate emptiness is named the middle way; the middle way is itself named the Buddha; and the Buddha is named nirvāṇa." At that time, the bodhisattva-mahāsattva Lion's Roar said to the Buddha: "World-Honored One, should the Buddha and buddha-nature be without any distinction at all, what use would there be for any being at all to cultivate the path?"

The Buddha said: "Good son, as you have asked, this does not seem correct. Though the Buddha and buddha-nature are without any distinction, every being has, in fact, not yet fully accomplished it. Good son, it is like a man who, with an evil mind, kills his own mother, and, having killed her, gives rise to remorse — though his own three actions have now turned wholesome, this man is nonetheless named a 'man of hell.' Why is this? Because this man must, in the end, certainly fall into hell. Though this man does not yet possess the aggregates, elements, and sense-fields of hell itself, he is, even so, already named a man of hell. Good son, it is for this very reason that I teach, throughout my own scriptures: 'Should one see a person practicing what is wholesome, this is named seeing a god or a human; should one see a person practicing what is unwholesome, this is named seeing a denizen of hell. Why is this? Because the fruit is thereby certainly determined.' Good son, because every being certainly attains unsurpassed, complete awakening, I therefore teach that every being, without exception, possesses buddha-nature — and yet every being, in genuine truth, does not yet possess the thirty-two marks or the eighty subsidiary signs. It is for this very reason that I speak, in this very sūtra, this verse: 'What was, is now absent; / what was not, is now present. / That a dharma exists across all three time-periods at once / could not possibly be so.'"

"Good son, 'existence' is, in all, of three kinds: future existence, present existence, and past existence. Every being, in a world to come, shall possess unsurpassed, complete awakening — this is what is named buddha-nature. Every being, in the present, is fully possessed of affliction and its fetters — and it is for this very reason that, in the present, he does not yet possess the thirty-two marks or the eighty subsidiary signs. Every being, in the past, has, at some point, severed affliction — and it is for this very reason that, in the present, he is able to come to see buddha-nature. It is for this very reason that I forever proclaim that every being, without exception, possesses buddha-nature, and that even the icchantika, too, possesses buddha-nature. The icchantika possesses no wholesome dharma at all, and yet buddha-nature is itself wholesome — and, because it exists as a future existence, the icchantika, too, possesses buddha-nature in full. Why is this? Because the icchantika, too, shall certainly, in the end, come to accomplish unsurpassed, complete awakening. Good son, it is like a man whose own house contains milk and curds, and someone asks him: 'Do you have ghee?' He answers: 'I have curds, which are, in truth, not yet ghee — but, because I shall certainly, through skillful means, obtain it, I say that I have ghee.' Beings are exactly the same: every one of them possesses a mind, and whoever possesses a mind shall certainly, in the end, come to accomplish unsurpassed, complete awakening. It is for this very reason that I forever proclaim that every being, without exception, possesses buddha-nature."

"Good son, ultimate completion is of two kinds: the ultimate completion of adornment, and the ultimate completion of final attainment. Alternately: worldly ultimate completion, and transcendent ultimate completion. The ultimate completion of adornment is the six perfections. The ultimate completion of final attainment is the one vehicle that every being attains — and this one vehicle is itself named buddha-nature. It is for this very reason that I teach that every being, without exception, possesses buddha-nature, and that every being, without exception, possesses this one vehicle — and it is only because it is covered over by ignorance that it cannot be seen. Good son, it is like Uttarakuru or the Trāyastriṃśa heaven, which beings in this present world are unable to see, covered over as they are by their own karmic fruit — buddha-nature is exactly the same: it is because it is covered over by every fetter that beings fail to see it. Furthermore, good son, buddha-nature is itself the Śūraṅgama samādhi, its own nature like ghee itself, the very mother of every buddha there is. It is through the power of this very Śūraṅgama samādhi that every buddha attains permanence, bliss, self, and purity. Every being, without exception, possesses this very Śūraṅgama samādhi — and it is only because he fails to cultivate it that he fails to see it, and it is for this very reason that he is unable to attain unsurpassed, complete awakening. Good son, this Śūraṅgama samādhi bears five distinct names: the Śūraṅgama samādhi, the perfection of wisdom, the vajra samādhi, the lion's roar samādhi, and buddha-nature — each name given according to what function it performs, in whatever context it appears."

"Good son, it is just as a single concentration may bear many different names — as with meditative absorption, which is named the four absorptions; the faculty of concentration; the power of concentration; the factor of awakening that is concentration; and right concentration itself. The eight qualities of a great person are, likewise, named factors of concentration — the Śūraṅgama concentration is exactly the same. Good son, every being, without exception, is fully endowed with three kinds of concentration: upper, middle, and lower. The upper is buddha-nature itself — it is for this very reason that I say every being, without exception, possesses buddha-nature. The middle is the first meditative absorption, which every being possesses in full — should the right cause and condition arise, he is able to cultivate it, and, lacking this cause and condition, he is unable to cultivate it. This cause and condition is of two kinds: a great fire at the end of a kalpa, or the severing of the fetters of the desire realm — it is for this very reason that I say every being, without exception, is fully endowed with this middle concentration. The lower concentration is the mental factor of concentration among the ten great-ground mental factors — it is for this very reason that I say every being, without exception, is fully endowed with this lower concentration. Every being, without exception, possesses buddha-nature, yet, covered over by affliction, is unable to see it; the bodhisattva of the ten abidings, though he sees this one vehicle, does not yet know that the Tathāgata is an ever-abiding dharma — it is for this very reason that I say the bodhisattva of the ten grounds, though he sees buddha-nature, does not see it with complete clarity. Good son, 'śūraṅ' means 'every ultimate completion,' and 'gama' means 'firm' — attaining firmness amid every ultimate completion is what is named Śūraṅgama — it is for this very reason that I say the Śūraṅgama concentration is named buddha-nature."

"Good son, I once dwelt beside the Nairañjanā River, and said to Ānanda: 'I now wish to bathe — bring me my robe and some bean powder.' Once I had entered the water, every bird, and every creature of water and land, came to observe me. At that time, there were, further, five hundred brahmin ascetics who had come to the riverbank, and, arriving at where I was, they said among themselves: 'How could one possibly attain a vajra-like body such as this? Were it not that Gautama teaches the view of annihilation, we would go to him and receive the precepts of fasting.' Good son, I, at that time, through the knowledge of others' minds, knew what these ascetics were thinking, and said to them: 'Why do you say that I teach the view of annihilation?' These ascetics answered: 'Gautama has, throughout every one of his own scriptures, taught that every being is entirely without a self at all. Since he says there is no self, how could this not be the view of annihilation? And, if there is no self, who is it that upholds the precepts, and who is it that breaks them?' The Buddha said: 'I, too, do not teach that every being is entirely without a self at all — I forever proclaim that every being, without exception, possesses buddha-nature, and is not buddha-nature itself the very self? It is for this very reason that I do not teach the view of annihilation. It is only because every being fails to see buddha-nature that they appear impermanent, without self, without bliss, and without purity — a teaching of this kind alone would be the view of annihilation.' At that time, these ascetics, hearing that buddha-nature is itself the self, at once gave rise to the mind of unsurpassed, complete awakening, and became renunciants on the spot, cultivating the path to bodhi. Every bird, and every creature of water and land, likewise gave rise to the unsurpassed bodhi-mind, and, having given rise to it, soon thereafter cast off their own bodies. Good son, this very buddha-nature is not, in truth, the self at all — it is only for the sake of beings that it is spoken of as the self. Good son, the Tathāgata, on account of a specific cause and condition, speaks of what is truly without self as the self — and, though he speaks in this way, there is no falsehood in it at all. Good son, on account of a specific cause and condition, he speaks of the self as without self, and yet there truly is a self — for the sake of the world, though he speaks of no self, there is no falsehood in it at all. Buddha-nature is without self, and yet the Tathāgata speaks of it as the self, because it is ever-abiding; and the Tathāgata is himself the self, and yet he speaks of it as without self, because he has attained complete mastery."

At that time, Lion's Roar Bodhisattva Mahāsattva said to the Buddha: "World-Honored One, if every being, without exception, possesses buddha-nature just as Vajrapāṇi does, then for what reason is every being unable to see it?" The Buddha said: "Good son, it is like visible form: though it has the distinctions of blue, yellow, red, and white, and of long, short, and every shape, a blind man does not see it. Yet, though he does not see it, one still cannot say that there is no blue, yellow, red, or white, no long, short, or shape at all — why is this? Because, though the blind man does not see it, one with sight does see it. Buddha-nature is exactly the same: though every being is unable to see it, the bodhisattva of the ten abidings sees a small portion of it, while the Tathāgata sees it in its entirety. What the bodhisattva of the ten abidings sees of buddha-nature is like seeing form at night; what the Tathāgata sees is like seeing form in broad day.

"Good son, it is like one whose eyes are dim and sees form unclearly: there is a skilled physician who treats his eyes, and, through the power of the medicine, he comes to see with perfect clarity. The bodhisattva of the ten abidings is exactly the same: though he sees buddha-nature, he is unable to see it with complete clarity, yet, through the power of the Śūraṅgama samādhi, he is able to attain that complete clarity. Good son, if a person sees every dharma as impermanent, without self, without bliss, and without purity, and also sees what is not every dharma as impermanent, without self, without bliss, and without purity — a person of this kind does not see buddha-nature. 'Every dharma' is named birth-and-death; 'what is not every dharma' is named the three jewels. The śrāvaka and pratyekabuddha see every dharma as impermanent, without self, without bliss, and without purity, and also see what is not every dharma as impermanent, without self, without bliss, and without purity — it is for this very reason that they do not see buddha-nature. The bodhisattva of the ten abidings sees every dharma as impermanent, without self, without bliss, and without purity, and partially sees what is not every dharma as permanent, blissful, self, and pure — it is for this very reason that, of ten full parts, he attains the seeing of but one part. Every buddha, every world-honored one, sees every dharma as impermanent, without self, without bliss, and without purity, and sees what is not every dharma as permanent, blissful, self, and pure — it is for this very reason that he sees buddha-nature exactly as one views an āmalaka fruit held in the palm of one's own hand. It is for this very reason that the Śūraṅgama concentration is named 'ultimate completion.' Good son, it is like the crescent moon on its very first night: though it cannot be seen, one cannot therefore say that it does not exist. Buddha-nature is exactly the same: though every ordinary being is unable to see it, one cannot therefore say that buddha-nature does not exist."

"Good son, buddha-nature is what is called the ten powers, the four kinds of fearlessness, great compassion, and the three foundations of mindfulness. It is only after every being, without exception, has, through three kinds of destroying affliction, come to see through the icchantika and those like him, and destroyed the icchantika within himself, that he is then able to attain the ten powers, the four kinds of fearlessness, great compassion, and the three foundations of mindfulness. It is for this very reason that I forever proclaim that every being, without exception, possesses buddha-nature. "Good son, the twelve links of dependent origination are possessed equally by every being, both internally and externally. What are these twelve? Affliction in a past life is named ignorance; karmic action in a past life is named formations. Within the present life, the very first entry into the womb is named consciousness. During the five stages of gestation, while the four faculties are not yet complete, this is named name-and-form. Once the four faculties are complete, but before contact has yet occurred, this is named the six sense-fields. Before pleasure and pain have yet been distinguished, this is named contact. Once a single craving has been tainted by habituation, this is named feeling. Habitual closeness to the five desires is named craving. Grasping after both inner and outer things is named clinging. Giving rise to action of body, speech, and mind for the sake of both inner and outer affairs is named becoming. Consciousness in the present life is named birth in the future; name-and-form, the six sense-fields, contact, and feeling in the present life are named old age, sickness, and death in the future life. These are called the twelve links of dependent origination. Good son, though every being, without exception, possesses these twelve links, some may not possess them in full — as with one who dies at the kalala stage of gestation, who does not possess all twelve. Only from birth all the way through to old age and death does one possess all twelve in full. A being in the form realm, though lacking the three kinds of feeling, the three kinds of contact, and the three kinds of craving, and lacking old age and sickness, is nonetheless still said to possess all twelve in full. A being in the formless realm, though lacking form and, likewise, lacking old age and sickness, is nonetheless still said to possess all twelve in full — because they are possessed by determination, every being is said to possess, equally, these twelve links of dependent origination. Good son, buddha-nature is exactly the same: because every being, without exception, is determined to attain unsurpassed, complete awakening, it is for this very reason that I say every being, without exception, possesses buddha-nature."

"Good son, on the Himalayas there grows a grass named forbearance — should a cow eat it, ghee is then produced. There is, further, a different grass — should a cow eat it, no ghee at all is produced — yet, though no ghee is produced, one cannot therefore say that there is no grass of forbearance anywhere on the Himalayas at all. Buddha-nature is exactly the same: the Himalayas is named the Tathāgata, the grass of forbearance is named the great nirvāṇa, and the different grass is the twelve divisions of scripture — should a being be able to listen to, receive, and inquire into this great nirvāṇa, he then sees buddha-nature. Though it is not heard of within the twelve divisions of scripture, one cannot therefore say that buddha-nature does not exist."

"Good son, buddha-nature is form, and yet not form, and yet neither form nor not-form; it is a mark, and yet not a mark, and yet neither mark nor not-mark; it is one, and yet not one, and yet neither one nor not-one; it is neither permanent nor annihilated, and yet neither not-permanent nor not-annihilated; it is both existent and non-existent, and yet neither existent nor non-existent; it is both exhausted and not exhausted, and yet neither exhausted nor not-exhausted; it is both cause and effect, and yet neither cause nor effect; it is both meaning and not meaning, and yet neither meaning nor not-meaning; it is both a word and not a word, and yet neither a word nor not a word. Why is it form? Because it is the vajra body. Why is it not form? Because the eighteen unshared qualities are not form-dharmas. Why is it neither form nor not-form? Because form and not-form have no fixed characteristic. Why is it a mark? Because of the thirty-two marks. Why is it not a mark? Because it does not manifest as the mark of any being at all. Why is it neither mark nor not-mark? Because mark and not-mark are not fixed. Why is it one? Because every being, without exception, has this one single vehicle. Why is it not one? Because three vehicles are taught. Why is it neither one nor not-one? Because dharmas are without number. Why is it not permanent? Because it is seen only in dependence on conditions. Why is it not annihilated? Because it is free of the view of annihilation. Why is it neither not-permanent nor not-annihilated? Because it is without beginning and without end. Why is it existent? Because every being, without exception, possesses it. Why is it non-existent? Because it is attained through skillful means alone. Why is it neither existent nor non-existent? Because it has the very nature of empty space. Why is it named exhausted? Because it is attained through the Śūraṅgama samādhi. Why is it not exhausted? Because it is ever-abiding. Why is it neither exhausted nor not-exhausted? Because every mark of exhaustion has itself been severed. Why is it cause? Because it is a revealing cause. Why is it effect? Because its fruit is certain. Why is it neither cause nor effect? Because it is ever-abiding. Why is it meaning? Because it is able to gather in every meaning without obstruction. Why is it not meaning? Because it cannot be spoken. Why is it neither meaning nor not-meaning? Because it is, in the end, empty. Why is it a word? Because it has a name to be called by. Why is it not a word? Because a name is not the thing itself named. Why is it neither a word nor not a word? Because it severs every word entirely. Why is it neither suffering nor bliss? Because it has severed every feeling entirely. Why is it not self? Because it has not yet fully attained the eight kinds of mastery. Why is it not not-self? Because it is ever-abiding. Why is it neither self nor not-self? Because it neither acts nor receives. Why is it empty? Because it is ultimate emptiness itself. Why is it not empty? Because it is ever-abiding. Why is it neither empty nor not-empty? Because it is able to serve as the very seed of every wholesome dharma."

"Good son, if a person is able to contemplate and understand the meaning of this Great Nirvāṇa Sūtra in just this way, know that this person then sees buddha-nature. Buddha-nature is inconceivable — it is the very domain of every buddha, every tathāgata, and is not something known by any śrāvaka or pratyekabuddha. Good son, buddha-nature is not the aggregates, elements, or sense-fields; it is not something that was originally absent and is now present, nor something that has already existed and now reverts to absence — it is seen by beings only through wholesome causes and conditions. It is like black iron: placed into fire, it turns red; taken out to cool, it turns black once more — and yet this blackness is neither something within it nor something outside it, but exists only through causes and conditions. Buddha-nature is exactly the same: once the fire of affliction is extinguished in every being, it is then attained through hearing and seeing. Good son, it is like a seed: once it has disintegrated, a sprout is then able to arise, and yet the nature of this sprout is neither something within the seed nor something outside it — and flower and fruit, too, are exactly the same, existing only through conditions. Good son, this great nirvāṇa is a subtle and wondrous scripture, perfected and complete with immeasurable merit. Buddha-nature is exactly the same: it, too, is entirely brought to perfection by immeasurable, boundless merit."

At that time, Lion's Roar Bodhisattva Mahāsattva said: "World-Honored One, having fully accomplished how many dharmas does a bodhisattva see buddha-nature yet not with complete clarity? And having accomplished how many dharmas does a buddha, a world-honored one, attain the seeing of it with complete clarity?" "Good son, a bodhisattva who has fully accomplished ten dharmas sees buddha-nature, and yet not with complete clarity. What are these ten? First, few desires; second, contentment; third, tranquility; fourth, diligence; fifth, right mindfulness; sixth, right concentration; seventh, right wisdom; eighth, liberation; ninth, praising liberation; tenth, teaching and transforming beings by means of the great nirvāṇa." Lion's Roar Bodhisattva said: "World-Honored One, what distinguishes few desires from contentment?"

"Good son, few desires means neither seeking nor grasping; contentment means that, upon obtaining little, the mind harbors no regret. Few desires means having little that one desires; contentment means that, though one acts only for the Dharma's own sake, the mind knows no anxiety. Good son, desire is of three kinds: evil desire, great desire, and the desire for desire itself. What is evil desire? Suppose a monk gives rise, in his mind, to greedy desire, thinking: 'I wish to be the very foremost among the whole great assembly, that every monk would follow after me, that every one of the four assemblies would make offerings to me, honor me, praise me, and revere me; that I alone would be the first to teach the Dharma to the four assemblies, that everyone would believe and accept my every word; and, further, that kings, ministers, and elders would all honor me, that I would come to possess in abundance robes, food and drink, bedding and medicine, and the finest of dwellings.' Desire pursued for the sake of birth-and-death of this kind is named evil desire. What is great desire? Suppose a monk gives rise, in his mind, to a desire of this kind: 'How might I cause the four assemblies, one and all, to know that I have attained the first abiding, up through the tenth abiding; that I have attained unsurpassed, complete awakening; that I have attained the fruit of arhatship, down through the fruit of stream-entry; that I have attained the four dhyānas, up through the four unobstructed forms of knowledge?' Desire pursued for the sake of gain and support is named great desire. What is the desire for desire itself? Suppose a monk desires to be reborn as Brahmā, as a deity of the Māra heaven, as a deity of the heaven of mastery, as a wheel-turning sage-king, or, among human beings, to attain complete mastery as a kṣatriya, a householder, or a brahmin. Desire pursued for the sake of gain and support is named the desire for desire itself. One who is not harmed by these three kinds of evil desire is named one of few desires. Desire is named the twenty-five kinds of craving; to be without these twenty-five kinds of craving is named few desires. Not to seek after what is desired in the future is named few desires; to obtain something and not cling to it is named contentment. Not to seek after honor is named few desires; to obtain something and not hoard it up is named contentment. "Good son, there is also a having of few desires that is not named contentment, and a contentment that is not named few desires; there is a having of both few desires and contentment together, and a having of neither. One of few desires is the stream-enterer. One who is content is the pratyekabuddha. One who has both few desires and contentment is the arhat. One who has neither few desires nor contentment is the bodhisattva. Good son, few desires and contentment are, further, of two kinds: wholesome, and unwholesome. The unwholesome kind belongs to the ordinary being; the wholesome kind belongs to the noble one and the bodhisattva. Every noble one, though he has attained the fruit of the path, does not proclaim this of himself — and, because he does not proclaim it, his mind harbors no vexation or regret; this is named contentment. Good son, the bodhisattva mahāsattva who cultivates the Mahāyāna Great Nirvāṇa Sūtra, wishing to see buddha-nature, therefore cultivates few desires and contentment."

"What is tranquility? Tranquility is of two kinds: tranquility of mind, and tranquility of body. Tranquility of body means never committing any of the three bodily evils; tranquility of mind means, likewise, never committing any of the three mental evils — this together is named tranquility of body and mind. Tranquility of body means never keeping close company with the four assemblies, never taking part in any of their affairs; tranquility of mind means never cultivating greed, hatred, or delusion — this together is named tranquility of body and mind. There is a monk whose body is tranquil, yet whose mind is not tranquil; one whose mind is tranquil, yet whose body is not; one whose body and mind are both tranquil; and one whose body and mind are both not tranquil. Body tranquil, mind not tranquil is as with a monk who sits in meditation in a quiet place, keeping distant from the four assemblies, yet whose mind continually accumulates greed, hatred, and delusion. Mind tranquil, body not tranquil is as with a monk who keeps close company with the four assemblies, with kings and ministers, and yet has severed greed, hatred, and delusion. Body and mind both tranquil describes the buddhas and bodhisattvas. Body and mind both not tranquil describes every ordinary being. Why is this? Because, though the body and mind of an ordinary being may be still, he is unable to deeply contemplate impermanence, the absence of bliss, the absence of self, and the absence of purity — it is for this very reason that an ordinary being is unable to attain true tranquility of body, speech, and mind. The icchantika, one who has violated the four grave precepts, and one who has committed the five heinous crimes — persons of this kind, likewise, cannot be named tranquil in body and mind. "What is diligence? If a monk wishes to make his actions of body, speech, and mind pure, to depart from every unwholesome action, and to cultivate every wholesome action, this is named diligence. One who diligently exerts himself in this way fixes his mindfulness upon six objects — namely, the Buddha, the Dharma, the Saṅgha, the precepts, giving, and the heavens — and this is named right mindfulness. One who is endowed with right mindfulness attains samādhi, and this is named right concentration. One who is endowed with right concentration observes that every dharma is just like empty space, and this is named right wisdom. One who is endowed with right wisdom departs from every affliction and every fetter entirely, and this is named liberation. One who has attained liberation praises liberation on behalf of every being, proclaiming that this liberation is ever-abiding and without change, and this is named praising liberation. Liberation is itself none other than the unsurpassed great nirvāṇa; nirvāṇa is itself the extinguishing of the fire of every affliction and every fetter. Nirvāṇa is, further, named a dwelling — why is this? Because it is able to shelter one from the evil wind and rain of affliction. Nirvāṇa is, further, named refuge — why is this? Because it is able to carry one past every fear entirely. Nirvāṇa is, further, named an island — why is this? Because the four great raging rivers cannot sweep it away. What are these four? The raging river of desire, the raging river of becoming, the raging river of views, and the raging river of ignorance — it is for this reason that nirvāṇa is named an island. Nirvāṇa is, further, named the final refuge — why is this? Because it is able to attain every ultimate bliss entirely. Should a bodhisattva mahāsattva accomplish and fully complete these ten dharmas in just this way, he sees buddha-nature, and yet not with complete clarity."

"Furthermore, good son, the renunciant has four kinds of sickness, on account of which he fails to attain the four śramaṇa fruits. What are these four sicknesses? The four evil desires: the desire for robes, the desire for food, the desire for bedding, and the desire for existence — these are named the four evil desires. For this sickness of the renunciant there are four good medicines able to cure it: rag-robes cure the monk's evil desire for robes; begging for food cures the evil desire for food; dwelling beneath a tree cures the evil desire for bedding; and tranquility of body and mind cures the monk's evil desire for existence. Removing these four sicknesses by means of these four medicines is named the noble practice. A noble practice of this kind is what may then be named few desires and contentment. Tranquility has four kinds of bliss. What are these four? The bliss of renunciation, the bliss of tranquility, the bliss of final extinction, and the bliss of ultimate completion. Attaining these four kinds of bliss is named tranquility; being endowed with the four kinds of diligence is named diligence; being endowed with the four foundations of mindfulness is named right mindfulness; being endowed with the four dhyānas is named right concentration; seeing the four noble truths is named right wisdom; forever severing every affliction and fetter is named liberation; and censuring every fault of affliction is named praising liberation. Good son, a bodhisattva mahāsattva who abides in and fully completes these ten dharmas in just this way sees buddha-nature, and yet not with complete clarity."

"Furthermore, good son, a bodhisattva mahāsattva who, having heard this sūtra, draws close to it and cultivates it, departing from every worldly affair, is named one of few desires. Having thus become a renunciant, and giving rise to no thought of regret, is named contentment. Having thus attained contentment, and drawing close to a place of solitude, departing from every clamor, is named tranquility. One who lacks contentment takes no delight in solitude; one who possesses contentment forever delights in emptiness and stillness, and, in that place of emptiness and stillness, forever reflects in this way: 'The whole world takes me to have attained the fruit of the śramaṇa path, and yet, in truth, I have not yet attained it at all — how, then, could I go on deceiving others?' Having reflected in this way, he diligently and vigorously cultivates the fruit of the śramaṇa path, and this is named diligence. Drawing close to and cultivating the great nirvāṇa is named right mindfulness. Following in accord with the conduct of the heavens is named right concentration. Abiding in this concentration, with right view and right knowledge, is named right wisdom. One of right view and right knowledge is able to depart from the bondage of every affliction and fetter, and this is named liberation. The bodhisattva of the ten abidings, praising nirvāṇa for the sake of every being, is what is then named praising liberation. Good son, a bodhisattva mahāsattva who abides in and fully completes these ten dharmas in just this way sees buddha-nature, and yet not with complete clarity."

"Furthermore, good son, few desires means this: a monk who dwells in a place of emptiness and stillness, sitting upright and never lying down, or who dwells beneath a tree, or amid the graves, or in the open air, sitting upon whatever patch of grass may be found; who eats what he begs for and is content with however much he receives; who eats but a single sitting's meal and no more than that one meal; and who keeps only three robes, of rag-cloth or of coarse wool — this is named few desires. Having practiced in this way, and giving rise to no thought of regret, is named contentment. Cultivating the emptiness samādhi is named tranquility. Having attained the four fruits, and, with respect to unsurpassed, complete awakening, never allowing the mind to rest, is named diligence. Fixing the mind in contemplation upon the Tathāgata's being ever-abiding and without change is named right mindfulness. Cultivating the eight liberations is named right concentration. Attaining the four unobstructed knowledges is named right wisdom. Departing entirely from the seven kinds of outflow is named liberation. Praising nirvāṇa as being without the ten marks is named praising liberation. These ten marks are birth, old age, sickness, death, form, sound, smell, taste, touch, and impermanence — that which departs entirely from these ten marks is named the great nirvāṇa. Good son, this is named a bodhisattva mahāsattva who abides in and fully completes these ten dharmas in just this way, seeing buddha-nature, and yet not with complete clarity."

"Furthermore, good son — as against one who, driven by excessive desire, draws close to kings, ministers, elders, kṣatriyas, brahmins, vaiśyas, and śūdras, falsely claiming for himself the fruit of stream-entry, up through the fruit of arhatship; who, for the sake of gain and support, conducts himself — walking, standing, sitting, lying down, even in relieving himself — and, upon seeing a donor, still goes through the motions of respectful greeting and courteous speech — one who has instead broken through this evil desire is named one of few desires. Though he is not yet able to destroy every fetter of affliction, he is able to act in accordance with the very conduct of the Tathāgata, and this is named contentment. Good son, these two dharmas are the very proximate cause and condition of mindfulness and concentration, and are forever praised by teachers of every lineage and by fellow students alike. I, too, have forever, throughout scripture after scripture, praised and extolled these two dharmas. One who is able to fully complete these two dharmas thereby draws close to the gate of the great nirvāṇa and to its five kinds of bliss, and this is named tranquility. One who firmly upholds the precepts is named diligent. One who has a sense of shame and remorse is named one of right mindfulness. One who does not perceive any characteristic of mind is named one of right concentration. One who does not seek after the nature, characteristics, causes, or conditions of any dharma is named one of right wisdom. Because there is no characteristic at all, affliction is thereby severed, and this is named liberation. Praising and extolling this Great Nirvāṇa Sūtra in just this way is named praising liberation. Good son, this is named a bodhisattva mahāsattva who abides in these ten dharmas, seeing buddha-nature, and yet not with complete clarity."

"Good son, as you have said — through what eye does the bodhisattva of the ten abidings, though he sees buddha-nature, fail to see it with complete clarity? And through what eye does a buddha, a world-honored one, see buddha-nature and attain complete clarity? Good son, it is through seeing with the eye of wisdom that he fails to attain complete clarity; it is through seeing with the eye of a buddha that he attains complete clarity. Because he still engages in the practice leading toward bodhi, he does not yet see it with complete clarity; only where there is no more such practice does he attain complete clarity. Because he still abides within the ten abidings, though he sees it, he does not see it clearly; only where he no longer abides anywhere at all does he attain clarity. Because the bodhisattva mahāsattva's seeing still has wisdom itself as its cause, his seeing is not yet complete; because the buddhas, the world-honored ones, have severed cause and effect entirely, their seeing is complete. To be one who is awakened to everything without exception is what is named buddha-nature — the bodhisattva of the ten abidings cannot yet be named one who is awakened to everything without exception, and it is for this very reason that, though he sees it, he does not see it with complete clarity. Good son, seeing is of two kinds: seeing with the eye, and seeing through hearing. The buddhas, the world-honored ones, see buddha-nature with the eye, exactly as one views an āmalaka fruit held in the palm of one's own hand. The bodhisattva of the ten abidings sees buddha-nature only through hearing, and so does not see it with complete clarity — the bodhisattva of the ten abidings is able only to know, of himself, that he is certain to attain unsurpassed, complete awakening, but is not able to know that every being, without exception, possesses buddha-nature. Good son, there is, further, seeing with the eye: the tathāgatas and the bodhisattva of the ten abidings see buddha-nature with the eye. There is, further, seeing through hearing: every being, up through the bodhisattva of the ninth ground, sees buddha-nature through hearing. Should a bodhisattva hear that every being, without exception, possesses buddha-nature, and his mind give rise to no faith in it at all, this cannot be named seeing through hearing. Good son, should any good son or good daughter wish to see the Tathāgata, he ought to cultivate the twelve divisions of the scriptures, upholding, reciting, copying out, and expounding them."

Lion's Roar Bodhisattva Mahāsattva said: "World-Honored One, since no being is able to know the Tathāgata's own state of mind, how, then, should one observe him so as to come to know him?" "Good son, in truth, no being is able to know the Tathāgata's own state of mind — yet, if one wishes to observe and come to know him, there are two causes and conditions: seeing with the eye, and seeing through hearing. If one sees all of the Tathāgata's actions of body, one should know that this is indeed the Tathāgata — this is named seeing with the eye; if one observes all of the Tathāgata's actions of speech, one should know that this is indeed the Tathāgata — this is named seeing through hearing. If one sees a bodily form and countenance that no being at all can equal, one should know that this is indeed the Tathāgata — this is named seeing with the eye; if one hears a voice of the most subtle and supreme excellence, unlike any voice possessed by any other being, one should know that this is indeed the Tathāgata — this is named seeing through hearing. If one observes the miraculous powers the Tathāgata performs, and asks whether they are for the sake of beings or for the sake of gain — if they are for the sake of beings, and not for the sake of gain, one should know that this is indeed the Tathāgata — this is named seeing with the eye; if one observes, when the Tathāgata uses the knowledge of others' minds to look upon beings, whether he speaks for the sake of gain or for the sake of beings — if it is for the sake of beings, and not for the sake of gain, one should know that this is indeed the Tathāgata — this is named seeing through hearing. Asking how the Tathāgata comes to take on this body, why he takes on a body, and for whose sake he takes on a body, is named seeing with the eye; observing how the Tathāgata teaches the Dharma, why he teaches the Dharma, and for whose sake he teaches the Dharma, is named seeing through hearing. When met with an evil action of body, and yet showing no anger, one should know that this is indeed the Tathāgata — this is named seeing with the eye; when met with an evil action of speech, and yet showing no resentment, one should know that this is indeed the Tathāgata — this is named seeing through hearing."

"If one sees that, at the moment of the bodhisattva's birth, he took seven steps in each of the ten directions; that the great demon generals Māṇibhadra and Pūrṇabhadra held aloft banners and canopies; that immeasurable, boundless world-systems shook; that a golden light blazed forth, filling the whole of empty space; that the nāga kings Nanda and Upananda, through their supernatural power, bathed the bodhisattva's body; that the very forms of the gods came to greet and pay homage; that the seer Asita joined his palms in reverence; that, in the prime of his life, he cast off desire as one casts off spittle, unseduced by the pleasures of the world; that, having become a renunciant to cultivate the path, he delighted in solitude and stillness; that, in order to refute wrong views, he practiced six years of austerities; that toward every being he remained equal and without discrimination; that his mind remained forever in concentration, from the very first never scattered; that his marks and physical beauty adorned his body in splendor; that wherever he wandered, every mound and hollow of the ground became level; that his robes, though four inches from his body, never fell; that, when walking, he gazed straight ahead, never glancing left or right; that whatever food he ate left nothing whole uneaten; and that, wherever he sat or rose, not a single blade of grass was disturbed — and that, for the sake of taming beings, he went forth to teach the Dharma, his mind free of all pride — this is named seeing with the eye. If one hears that, having taken these seven steps, the bodhisattva proclaimed these very words: 'This body of mine, now, is my very last' — that the seer Asita, joining his palms, said: 'Great king, you should know that Prince Siddhārtha will most certainly attain unsurpassed, complete awakening, and will never remain at home to become a wheel-turning king. Why is this? Because his marks are perfectly manifest, while the marks of a wheel-turning sage-king are not perfectly manifest. Prince Siddhārtha's bodily marks blaze forth in splendor, and it is for this very reason that he must attain unsurpassed, complete awakening' — that, upon seeing old age, sickness, and death, he further said: 'Every being is deeply to be pitied, forever following after birth, old age, sickness, and death in just this way, and yet unable to observe that he forever dwells in suffering — I shall now put an end to this' — that he received the concentration of no-perception from the five-fold-clairvoyant seer Ārāḍa Kālāma, and, having accomplished it, afterward declared it inadequate — that he received the concentration of neither-perception-nor-non-perception from the seer Udraka Rāmaputra, and, having accomplished it, declared that this, too, was not nirvāṇa but still a dharma of birth-and-death — and that, after six years of austerities yielding no attainment at all, he said these very words: 'To practice austerities of this kind is empty and without any attainment at all — were this the true path, I ought to have attained something through it; because it is false, I have attained nothing at all through it — this, then, is a wrong technique, and not the true path' — this is named seeing through hearing."

"Once he had accomplished the path, Brahmā urged and entreated him, saying: 'I beseech only that the Tathāgata, for the sake of every being, open wide the gate of ambrosia and teach the unsurpassed Dharma.' The Buddha said: 'King of Brahmā, every being is forever obstructed and covered over by affliction, and is unable to accept the words of my true Dharma.' The king of Brahmā said, further: 'World-Honored One, every being is, in general, of three kinds — of sharp faculties, of middling faculties, and of dull faculties. Those of sharp faculties are able to accept it — I beseech only that you teach it.' The Buddha said: 'King of Brahmā, listen closely, listen closely! I shall now open the gate of ambrosia for every being.' He then, in the kingdom of Vārāṇasī, turned the wheel of the true Dharma, and proclaimed the middle way. That every being fails to destroy every fetter, and yet is not thereby unable to destroy them — being neither a destroying nor a not-destroying — this is named the middle way. Not delivering beings across, and yet not being thereby unable to deliver them across, is named the middle way. Neither everyone's attaining it, nor everyone's failing to attain it, is named the middle way. In whatever he teaches, never calling himself a teacher, nor calling another his disciple, is named the middle way. Teaching not for the sake of gain, and yet not failing to attain its fruit, is named the middle way. Speech that is right, speech that is true, speech given at the right time, speech that is real — words never spoken in vain, subtle and supreme above all — teachings of this kind are named seeing through hearing. Good son, the Tathāgata's own state of mind truly cannot be seen directly at all. Should any good son or good daughter wish to see the Tathāgata, he ought to rely upon these two causes and conditions."