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Then Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! You, the Buddha, say that the All-Buddha-World-Honoured One has an undisclosed storehouse. But this is not so. Why not? The All-Buddha-World-Honoured One has privately-spoken words, but not an undisclosed storehouse [a teaching not made known]. For example, this is analogous to the case of a magician, his mechanical appliances, and his wooden image. One may see the motions of bending, stretching, and looking up and down, but one does not know that inside there is a man who makes things proceed thus. But with the Buddha’s teaching, it is not like this. His teaching enables all beings to know and see. How can one say that the All-Buddha- World-Honoured One has anything undisclosed?" The Buddha praised Kasyapa and said: "Well said, well said, O good man! It is just as you say. The Tathagata, truth to tell, does not keep anything hidden. How so? It is as in the case of the full moon in autumn, when it is all open, bare, clear, pure and cloudless, so that all people can see it. What the Tathagata says is also the same. It is open, bare, clear, pure and cloudless. Dull people do not understand and speak of a secret in connection with it. The wise, understanding the matter, do not say that there is anything secretly stored away. O good man! There is a man here who stores gold and silver amounting to “yis” and “yis”1. Being a miser, he does not give to the poor and help them. Anything stored in this fashion could be called "secretly stored" [secretly withheld]. It is not thus with the Tathagata. Over the course of innumerable long kalpas, he stores wonderful laws [doctrines, truths] and rare treasures. He does not begrudge [anything]; he always gives to all beings. How [then] can we say that he secretly stores [truths away]? O good man! There is a man here who is lacking a part of his body, such as an eye, hand or leg. He feels shy and does not allow others to see. As all people do not see it, they say "secretly concealed" . It is not so with the Tathagata. He is perfect in Wonderful Dharma and lacking in nothing, allowing all others to see. How could one say that the Tathgata secretly stores [conceals/ withholds] things? O good man! A poor man, for example, has debts. He fears the man to whom he owes money. He hides and does not wish to show himself. Here we may speak of hiding. The case is not the same with the Tathagata. He does not shoulder the mundane laws [phenomena, truths] of all beings, but does their supramundane laws. But he does not hide such. Why not? Because he always thinks of beings as his own only son and expounds [to them] unsurpassed Dharma. O good man! There is a rich man, for example, who has much wealth. He only has one son. He loves this son very much and cannot forget him. He shows all his wealth to his son. So is it with the Tathagata. He views all beings as his own only son. O good man! This is as in the case of worldly people. Men and women conceal their genitalia behind clothing, because such are ugly things to look upon. Here we speak of " concealing" . It is not thus with the Tathagata. He has long since done away with genitalia. As he does not have such, there is no reason for concealment. O good man! The Brahmins do not like to have their words and what they say heard by Kshatriyas, Vaishyas and Sudras. Why not? Because there are many things in their words that are wrong and wicked. But the Tathagata’s Wonderful Dharma is such that it is lovely in its beginning, lovely in its middle and lovely in its conclusion. So we cannot speak here of a thing hidden or stored away. O good man! For example, there is here a rich man who only has a single son. He always thinks of, and loves, this boy. He takes the boy to a teacher to be taught. Apprehensive that things might not progress quickly, he takes the boy back home. As he loves him, he teaches him the alphabet day and night very patiently. Yet he does not teach him the vyakarana [a popular work for language study; a kind of grammar]. Why not? Because the child is small and is not up to such lessons. O good man! Now, the rich man finishes teaching the alphabet. But is the boy ready to be taught the vyakarana?" "No, O World-Honoured One!" "Is the rich man concealing anything from the child?" "No, O World-Honoured One! Why not? Because the child is too young. So he does not teach [him the more advanced matters]. It is not that the boy is not taught because the man begrudges him [such lessons]. Why not? If there is any jealousy or grudging [involved], we may say he conceals things. It is not thus with the Tathagata. How could we say that he hides and conceals?" The Buddha said: "Well said, well said, O good man! It is as you say. If there is any anger, jealousy or begrudging, we can well say that he is concealing things. The Tathagata has no anger or jealousy. How can you say that he hides things away? O good man! The great rich man is the Tathagata himself. The only child is [all] beings. The Tathagata views all beings as he views his only son. Teaching his only son relates to the sravaka disciples, the alphabet, and the nine types of sutras; the vyakarana relates to the vaipulya [extensive] Mahayana sutras. Since all the sravaka disciples do not possess the power of Wisdom, the Tathagata teaches them the alphabet, i.e. the nine types of sutra. And he does not yet speak of the vyakarana, i.e. the vaipulya Mahayana. O good man! When the rich man’s son has grown up and is able to cope with the lessons, if the vyakarana is not taught then, we may well speak of "concealment". If all sravakas are grown up and can indeed cope with the Mahayana vyakarana lessons, but the Tathagata begrudges [them this] and does not teach them [the vyakarana], we could well say that the Tathagata begrudges, hides and conceals the teaching. But this is not so with the Tathagata. The Tathagata does not conceal [anything]. This is as with the rich man who, having taught the alphabet, next teaches the vyakarana. I also do the same. To all my disciples I have spoken about the alphabet and the nine types of sutra. Having done so, I now, after this, talk about the vyakarana. This is none other than the Tathagata's eternal and unchanging nature.

"Also, next, O good man! It is as in the summer months, when great clouds call forth thunder and great rain, as a result of which all farmers can sow [their] seeds and harvest things. Those who do not sow cannot expect to harvest. It is not through the workings of the naga kings that one cannot harvest. And these naga kings also do not store [hold things back]. The same with me. I let fall the great rain of the Great Nirvana Sutra. Those beings who sow good seeds harvest the buds and fruit of Wisdom. Those who have not sown can expect nothing. The Tathagata is not to blame if they gain nothing. The Tathagata does not hide anything away."

Kasyapa said again: "I now definitely know that the Tathagata-World-Honoured One never hides and conceals [anything away]. You, the Buddha, say that the vyakarana refers to the eternal and unchanging nature of the Buddha-Tathagata. But this cannot be the meaning. Why not? Because the Buddha said before, in a gatha:

"All Buddhas, pratyekabuddhas, and sravakas
Abandon the non-eternal body.
How could this not be so with common mortals?"

Now you say " eternal" and " unchanging" . What does this mean?" The Buddha said: "O good man! As I had to teach the sravaka disciples the alphabet, I spoke thus in the gatha. O good man! King Prasenajit lost his mother. He cried sorrowfully. He loved her and could not bear the sorrow. He came to me. I asked: "O King! Why are you so afflicted with sorrow?" The King said: "The Queen Mother of the state has died, O World-Honoured One! If anyone can bring my mother back to life, I will give away my state, elephants, horses, the seven treasures, and even my life; thus will I reward him." I said to the king: "O great King! Please do not lose yourself in worry and sorrow! Do not weep! When life ends for a person, this is death. All Buddhas, sravakas, pratyekabuddhas and disciples have to part with this body. How could common mortals not have to? " O good man! To teach the king the alphabet, I spoke thus in this gatha. I now expound to my sravaka disciples the vyakarana and say that the Tathagata is eternal and that he does not change. If any person says that the Tathagata is non-eternal, how could this man’s tongue not drop off?"

Kasyapa further replied: " You said:

"Nothing is hoarded, and I feel
Satisfied with the meal I take. It is
As in the case of the bird that flies in the sky,
Whose tracks are hard to trace."

What might this mean? O World-Honoured One! Of all those congregated here, who might be one who does not hoard? Who might be called one satisfied with [his] food? Who are those who fly through the sky and whose tracks cannot be traced? And where does one go to when one leaves this place?"

The Buddha said: " O good man! Hoarding is nothing but of wealth and treasure. O good man! Of hoarding, there are two kinds: one of what is created and the other of what is non-created. The hoarding of the created is what sravakas do; the hoarding of the non-created is what the Tathagata does.

"O good man! Of priests, there are two kinds. One is of the created, and the other is of the non-created. The priest of the created is the sravaka. The sravaka priest does not hoard. Male or female menials are unlawful things; so is storing rice, bean paste, sesame and large and small beans in a storehouse. If someone were to say that the Tathagata permits the keeping of servants, male or female, and such other things, his tongue would shrink. I say that all my sravaka disciples are "non-storing". Or they are those satisfied with their food. If a person greedily seeks food, such a person is not satisfied.

"Saying that it is hard to trace the tracks means that one is close to unsurpassed En-lightenment. I say: "The person goes, but there is no place to go to."

Kasyapa further said: "The priest of the created does not hoard. How can the priest of the non-created do so? The priest of the non-created is the Tathagata. How could the Tathagata hoard things up?"

"Hoarding means " storing away and concealing" . Thus the Tathagata expounds [truths] and does not begrudge [anyone anything]. How could we say that he hoards things away?

"Saying that the tracks are untraceable relates to Nirvana. In Nirvana there remains no trace of the sun, moon, stars, constellations, cold, heat, wind, rain, birth, age, illness, death, or the 25 existences. Nirvana is segregated from apprehension, sorrow and illusion. Such is the abode of Nirvana and the Tathagata, who is Eternal and does not change. Hence, the Tathagata comes here to the forest of sal trees and enters Parinirvana by [means of] the Great Nirvana."

The Buddha said to Kasyapa: " "Great" means wide and extensive in nature. It is as when we speak of a "great man", when the life-span of [that] man is infinite. As this man abides in Wonderful Dharma, we call him " superior to all men" . It is as in the case of the " eight awakened minds of a great man" about which I speak. If a person makes this an " is" , many persons would also be thus. If a person possesses the eight qualities, he is the best. The Nirvana of which we speak has no pox or warts. O good man! For example, [imagine] a man here who has been hit by a poisoned arrow and who is in great pain. A learned doctor comes and extracts the poisoned arrow and applies a superb medicine. As a result the pain goes away, and the man gains peace. This doctor visits castles, towns and hamlets. He goes to where people suffer from the pain of the pox or warts, applies his art and removes the pain. O good man! The same is the case with the Tathagata. Having attained all-equal Enlightenment, he becomes a great doctor. Seeing all beings of Jambudvipa hit by the poisoned arrows of the illusions of lust, anger and ignorance and suffering in the course of innumerable kalpas, he applies the sweet medicine of the Mahayana sutras. The treatment completed, he moves on to other places where people are suffering from the poisonous arrows of illusion. There he [also] manifests his attaining of Enlightenment and gives treatment [to the afflicted]. Thus we speak of "Mahaparinirvana."

"Mahaparinirvana is the place where all get emancipated. Wherever there are people to be subjugated [i.e. their defilements removed], he manifests himself. On account of this truly great meaning, we say Great Nirvana."

Bodhisattva Kasyapa said further to the Buddha: "O World-Honoured One! Do all the so-called doctors thoroughly cure the pain of the pox and warts? Or do they not?" "O good man! There are two kinds of pain relative to the pox and warts. One is curable and the other is incurable. The doctor cures what is curable, but not what is incurable."

Kasyapa said again: " According to what the Buddha says, the Tathagata has cured all the beings of Jambudvipa. The treatment completed, how could there still be beings who have not yet attained Nirvana? If it is the case that not everyone has as yet attained Nirvana, how can the Tathagata say: "The treatment completed, I move on to other places?" "O good man! There are two kinds of beings in Jambudvipa. There are: those who have faith, and the others, who do not. Those with faith can be cured. Why? Because such a person can definitely attain Nirvana, which has no pox or warts."

"O World-Honoured One! What can Nirvana be?" "O good man! Nirvana is emancipa¬tion [“vimukti” - liberation]." Kasyapa again said: "Is emancipation a thing or not a thing?" The Buddha said: "What is no thing is the emancipation of the sravakas and pratyekabuddhas; what is a thing is the emancipation of the All-Buddha-Tathagata. The case being thus, O good man, emancipation is a thing and not a thing. The Tathagata speaks to all sravakas and presents it as no thing." "O World-Honoured One! If it is not a thing, how can sravakas and pratyek- abuddhas live?" " O good man! That which is such as Thoughtlessness-non-Thoughtlessness Heaven is also both a thing and not a thing. The Self, too, is not a thing. One might argue, saying: " If Thoughtlessness-non-Thoughtlessness Heaven is not a thing, how can a person live and come and go, advance and stand still?" All such matters relate to the world of all Bud¬dhas; they are not what sravakas and pratyekabuddhas can rightly know. It is thus. The same with emancipation. We also speak of matter [“rupa” = matter, form, body] and non-matter [“arupa” = non-matter, non-form, non-body], and it is presented as not a thing. Also, we speak of thought and thoughtlessness, and this is presented as thoughtlessness. All such things belong to the world of all Buddhas and are not what sravakas and pratyekabuddhas may know."

Then Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! Please con-descend to explain to me what pertains to Mahaparinirvana and the meaning of emancipation." The Buddha praised Kasyapa, saying: " Well said, well said, O good man! True emancipation means segregation of one's own self from all the bonds of illusion. If one truly attains emancipa¬tion and segregation of one's own self from the bonds of illusion, there is no self, or nothing to conjoin as in the case of [the sexual union between] parents, as a result of which a child is born. True emancipation is not like that. That is why emancipation is birthlessness. O Kasyapa! It is like sarpirmanda, which is pure in its nature. The same is the case with the Tathagata. He is not what arises through the conjoining of parents, as a result of which a child comes about. His nature is pure. [The Tathagata’s] displaying of parents is [an expedient means for helping] to pass beings over to the other shore. True emancipation is the Tathagata. The Tathagata and emancipation are not two, are not different. It is as when we sow seeds in spring and autumn, for instance, when it is warm and wet and as a result of which the seeds shoot out buds. True emancipation is not thus.

"Also, emancipation is nothingness. Nothingness is emancipation. Emancipation is the Tathagata and the Tathagata nothingness. It is not anything that come about from doing [action]. Such doing is like a castle building. True emancipation does not come about in this way [i.e. is not a compounded, constructed thing]. For this reason, emancipation is at once the Tathagata.

"Also, emancipation is the non-created. A potter makes a pot, which breaks to pieces again. Things are not like that in emancipation. True emancipation is birthlessness and death¬lessness. That is why emancipation is the Tathagata.

"He is birthlessness, non-extinction, agelessness, and is undying, unbreakable and inde-structible. He is not anything created. Hence we say that the Tathagata enters Great Nirvana.

"What do we mean by agelessness and deathlessness? Age relates to what moves and changes. One’s hair becomes white, and lines appear on one’s face. By death is meant the breaking up [disintegration] of the body, as a result of which life departs. Nothing of this kind arises in emancipation. Since nothing of this kind arises, we say emancipation. With the Tathagata, too, there arise no such things of created existence as the turning white of the hair or the appearing of lines on the face. Thus, no ageing occurs in the case of the Tathagata. As there is no ageing, there is no death.

"Also, emancipation means ill-lessness. By illness is meant the 404 diseases, and all other [ailments] which come to one from without and spoil the body. When such do not come about, we say emancipation. When no illness arises, there is true emancipation. True emancipation is the Tathagata. The Tathagata has no illness. Thus there comes about no illness in the

Dharma-Body. This state of no illness is the Tathagata. Death is the breaking up of the body and the ending of life. There is no death here [in emancipation]. What there is is the deathless ["’amrta"’ - the state of immortality], which is true emancipation. True emancipation is the Tathagata. The Tathagata is accomplished in such virtues [blessings]. How could we [ever] say that the Tathagata is non-eternal? Anything such as the non-eternal can never exist there. It is an Adamantine Body. How could it be non-eternal? As a result, we do not say that there is any ending of life with the Tathagata. With the Tathagata, what there is is purity; there is no defilement. The Tathagata’s body does not get defiled by the womb. It is like the pundarika-lotus, whose nature is pure. The same with the Tathagata and emancipation. Thus, emancipation is at once the Tathagata. That is why the Tathagata is pure and undefiled.

"And with emancipation, such things as the "asravas" [defilements, "leakings"], the pox and warts, and all other such things, are done away with. The same with the Tathagata. He has no defilements and no pox or warts.

"Also, with emancipation, there can be no fighting or refutation [confrontation, disputa-tion]. For example, the hunger-ridden entertain the thought of greed and grabbing when they see others taking food. With emancipation, the case is not thus.

"Also, emancipation is peace and quietude. Ordinary people say that peace and quietude are of Mahesvara. But such is a lie. True quietude means utmost emancipation. Utmost emancipation is the Tathagata.

"Also, emancipation means peace and safety. The place where robbers are present has no peace and safety. The place where purity and peace reign is a place of peace and quietude. As there is no fear in this emancipation, we say peace and quietude. Hence, peace and quietude are true emancipation. True emancipation is the Tathagata. The Tathagata is Dharma."

"Also, emancipation has no equal. By equal, we may take up the case of a king who has equals in the neighbouring kingdoms. The case of true emancipation is not such. Having no equal is like the case of a chakravartin, who has no equal. The same with emancipation. There is nothing equal to it. To have no equal is true emancipation. True emancipation is the Tathagata-chakravartin. Thus, there is none who is his equal. There can be no talk [here] of an equal.

"Also, emancipation is non-apprehension. One who has apprehension may be likened to a king who fears and slanders the strong neighbouring state, and has apprehension. Now, with emancipation there is nothing of the kind. This is like annihilating enmity, as a consequence of which there is no longer any apprehension. The same is the case with emancipation. It has no apprehension or fear. Non-apprehension is the Tathagata.

"Also, emancipation is non-apprehension or non-joy. For example, a woman has an only son. As a result of war, he goes to a far-off place. News comes, saying that the boy has met with ill fortune, as a consequence of which the mother is worried. Later, she hears of his safety and because of this is glad. Now, with emancipation there is nothing of the kind. When there is no apprehensioon or joy, there is true emancipation. True emancipation is the Tathagata.

"Also, there is no dust or defilement in emancipation as when in the spring months, after sundown, the wind raises up a cloud of dust. Now, in emancipation, nothing of this kind obtains. Where there is no cloud of dust, there is true emancipation. True emancipation is the Tathagata. This is like a bright gem resting in the knot of dressed hair on the head of a chakravartin, where there is no fleck of defilement. The nature of emancipation is thus: it has no defilement. Non-defilement can be likened to true emancipation. True emancipation is the Tathagata. True gold does not contain any sand or stone. This is true treasure. When one gains this, one feels [one has gained true] wealth. The nature of emancipation is also such a true emancipation. This true treasure can be likened to true emancipation. True emancipation is the Tathagata. When an unglazed pot breaks, there issues a neighing [cracking] sound. With the adamantine treasure pot, things are otherwise. Now, emancipation emits no neighing [cracking] sound. The adamantine treasure pot is like true emancipation. True emancipation is the Tathagata. Hence, the body of the Tathagata cannot be destroyed. We say that it neighs [crackles]. This is as when castor seeds are put into a blazing fire, which flames up and sends forth a popping sound. It is like that. Now, emancipation has nothing of the kind. The adamantine pot of true treasure emits no cracking or breaking sound. Even if innumerable hundreds of thousands of people were to shoot arrows at it, none caould break this pot. What emits no cracking or breaking sound is true emancipation. True emancipation is the Tathagata. A poor man is in debt to other people. So he gets bound up and chained in fetters and is punished by whipping, and has to suffer from all [kinds of] worries and pains. Now, with emancipation, there is nothing of this kind. There is no debt to pay. This is like a rich person who possesses innumerable "’yis"’ of treasure and whose power is unbounded, who owes nothing to other people. The case of emancipation is thus. It has a countless stock of wealth of Dharma and rare treasures, having full power and owing nothing to others. Owing nothing to others may be likened to true emancipation. True emancipation is the Tathagata.

"Also, emancipation is "not being oppressed". This may be contrasted with spring, when one walks in the heat, with summer, when one tastes what is sweet, and with winter, when one encounters the cold. In true emancipation there is nothing of any kind that does not appeal to one’s wishes.The absence of anything to oppress one may be likened to true emancipation. True emancipation is the Tathagata. As to non-oppression, we may take up the case of a man who, having greedily partaken of fish, drinks milk again. Such a man as this is not far from death. In true emancipation, there is nothing of the kind. If he obtains ambrosia ["amrta"] or good medicine, worry leaves him. True emancipation is like that. Ambrosia and good medicine can be likened to emancipation. True emancipation is the Tathagata. How can we speak of being oppressed or not oppressed? For example, a common mortal is arrogant and self-important. And he thinks: "Of all things, nothing can harm me". And he holds in his hand a serpent, a tiger, or a noxious insect. The destined time of death not coming, this person meets with an untimely death. In true emancipation, there comes about nothing of the kind. We say " not being oppressed". This can be likened to a chakravartin’s divine gem, which kills all noxious insects, such as the dung-beetle and the 96 noxious insects [i.e. the total number of tirthikas thought to be existing at the time of the Buddha]. As one comes into contact with the glow of this divine gem, all poison dissipates. Things are thus with true emancipation. All die away from the 25 existences. The annihilation of poison is analogous to true emancipation. True emancipation is the Tathagata. Also, "not being oppressed" is like space, for example. Thus is emancipation. Space is comparable to true emancipation. True emancipation is the Tathagata. Also, being oppressed is like holding a lamp close to dry grass. When it is too close, the grass catches fire. The case is thus. There is nothing of the kind in true emancipation. Also, "non¬oppressed" is like the sun and moon, which do not come too close to all beings. Such is the situation with emancipation. It does not come pressing down upon beings. Non-oppression is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the immovable Dharma. It is in contrast to enmity and friend¬liness, which do not exist in true emancipation. Also, immovability can be likened to a chakravartin. There will be no one who will befriend him. None becomes his friend. That the king has no friend can be likened to true emancipation. True emancipation is the Tatha- gata. The Tathagata is Dharma. Also, the "immovable" may be contrasted with white cloth, which can easily be dyed. It is not thus with emancipation. Also, this "immovable" may be likened to varsiki [jasminum sambac]. Also, making it smell badly and blue in colour is impos¬sible. The same with emancipation. Try as we might, we cannot make it smell badly or change colour. For this reason, emancipation is the Tathagata.

"Also, emancipation is what is rare. There is nothing rare, for example, about a water lily growing in water. When it grows in fire, this is something rare. People see this and are gladdened. What is rare can be likened to true emancipaiton. True emancipation is the Tathagata. This

Tathagata is the Dharma-Body. Also, "rare" may be compared with a baby. It has no teeth, but as it grows up, these appear. It is not so with emancipation. There is no birth and no non-birth.

"Also, emancipation is what is "empty and quiet". There can be no indefiniteness. By indefinite is meant the situation of saying that the icchantika never shifts and that one committing grave offences never attains Buddhahood. Such can never apply. Why not? When that [icchantika] person gains pristine faith in the Buddha’s Wonderful Dharma, at that time the person annihilates the icchantika [within himself]. On becoming an upasaka, the icchantika [in that person] dies away; the person who has committed grave offences also attains Buddhahood when his sins have been expiated. Thus we can never say that there is no shifting at all and that no Buddhahood can be attained. With true emancipation, there can be no such case of annihilation. Also, "emptiness and quietude" are things of the Dharma world. The nature of the Dharma world is true emancipation. True emancipation is the Tathagata. Also, once the icchantika has died out, we can no more talk of the icchantika.

"What is an icchantika? An icchantika cuts off [within himself] all the roots of good deeds and his mind does not call forth any association with good. Not even a bit of a thought of good arises. Nothing such as this ever occurs in true emancipation. As there is nothing of this kind, we say true emancipation. True emancipation is the Tathagata.

"Also, emancipation is called " immeasurable" . For example, we can measure the volume of cereal. But true emancipation is not like this. It is like the great ocean, whose volume we cannot measure. Emancipation is like that. We cannot measure [it]. True emancipation is immeasurable. True emancipation is the Tathagata."

"Also, true emancipation is called "immeasurable" [innumerable, boundless]. It is like the varied karma results which a single person has. The same is the case with emancipation. It has innumerable returns. Innumerable returns means true emancipation. True emancipation is the Tathagata.

"Also, emancipation is wide and great and like the great sea, to which nothing is equal. The same with emancipation. Nothing can be its equal. What has no equal is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the highest. It is like the firmament, which is the highest, with nothing coming to be its equal. The same is the case with emancipation. What is the highest and incomparable is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the "impassable". It is like the den of a lion, before [into] which no animal dares pass. The same, too, is the case with emancipation. No one can well pass through it. What is impassable is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the " uppermost" . For example, north is the highest of all di-rections. The same is also the case with emancipation. Nothing surpasses it. Whatever is uppermost is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the up of the uppermost. For example, compared with the east, north is the uppermost. The same with emancipation. Nothing surpasses it. What is the uppermost is true emancipation. True emancipation is the Tathagata.

"Also emancipation is the law of constancy. For example, when a man’s or deva’s body breaks up, life departs. This is always so. It [this law] is not non-constant. It is the same with emancipation. It is not non-constant. What is not non-constant is emancipaiton. True emancipation is the Tathagata.

"Also, emancipation is the strongly abiding. It is as in the case of the khadira [acacia catechu, the extract from which - "’catechu"’ - is much used as a medicine, an astringent and tonic], sandalwood, and aloe wood, whose quality is strength and faithfulness. The same with emancipation. Its quality is strength and faithfulness. Whatever is strong and faithful is emancipation. True emancipation is the Tathagata.

"Also, emancipation is the not-empty. For example, the body of bamboo and reed is empty inside. This is not the case with emancipation. Know that emancipation is the Tathagata.

"Also, emancipation is what cannot be defiled. For example, there is a wall. While the upper coating is still not finished, mosquitoes and gadflies come and rest and play on it. When it is painted and finished with pictures and decorated with sculptures, the insects, scenting the smell of the paint, do not stay on it. True emancipation may be likened to such non-staying. True emancipation is the Tathagata.

"Also, emancipation is unboundedness. Villages and towns all have boundaries. This is not so with emancipation. It is like space, which has no boundaries. Emancipation of such kind is the Tathagata.

"Also, emancipation is what cannot be seen. It is just as the tracks of birds that flew across the sky cannot be traced. What is unable to be seen as such can well be likened to true emancipation. True emancipation is the Tathagata.

"Also, extremely deep is what the Buddhas and bodhisattvas look up to. A dutiful son serves his parents, and the virtue thereof is extremely deep. It is so. Extremely deep refers to emancipation. True emancipation is the Tathagata.

"Also, emancipation is what one cannot see. For example, a man cannot see the top of his own head. The same is the case with emancipation. Sravakas and pratyekabuddhas cannot see [it]. What cannot be seen is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the houseless. This is as in the case of the Void, which has no house. The same with emancipation. The house [here] refers to the 25 existences. "Houseless" is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is what cannot be held in one’s hand. The amalaka can certainly be held in a man’s hand. Not so emancipation. It cannot be held in one’s hand. Whatever cannot be held in one’s hand is emancipation. True emancipation is the Tathagata.

"Also, emancipation is what one cannot grasp in one’s hand. This is as in the case of a phantom, which one cannot grasp in one’s hand. The same also with emancipation. Whatever it is not possible to grasp in one’s hand is emancipation. True emancipation is the Tathagata.

"Also, emancipation has no carnal body. For example, one has a body, on and in which can come about such as the pox, leprosy, all kinds of carbuncles, craziness and dryings-up. In true emancipation, no such diseases and illnesses come about. What is without suchlike diseases and illnesses is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is oneness of taste. It is like milk, which is one in its taste. The same with emancipation, which is one in its taste. Such oneness in taste is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is purity. This is as in the case of water which has no mud [in it], is clear, unmoving and pure. The same with emancipation. It is clean, unmoving and pure. Whatever is clean, unmoving and pure is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is single in taste. It is like the rain in the sky, which is one in taste and pure. That which is one in taste and is pure can be likened to true emancipation. True emancipation is the Tathagata.

"Also, emancipation is exclusion. It is like the full moon that does not have any clouded part. So goes it with emancipation. It has no clouded part. What has no clouded part is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is quietude. A man has a fever. When cured, he feels quiet. Eman-cipation is thus. One feels quiet. When one feels quiet, there is true emancipation. True emancipation is the Tathagata.

"Also, true emancipation is equalness [impartiality, equanimity]. For example, a field has [in it] poisonous serpents, rats and wolves, all of which mean to kill others. It is not so with emancipation. There is no thought of killing. Having no thought of killing is true emancipation. True emancipation is the Tathagata. Also, equalness may be compared to the mind of parents, who view their children all-equally. Thus is emancipation. The mind is all-equal. This all-equal mind is true emancipation. True emancipation is the Tathagata."

"Also, emancipation is not having any other place [to dwell]. For example, there is a man here who only lives in the best of all places, having no other place to live in. The same with emancipation. It has no other place to live in. Having no other different place to live in is true emancipation. True emanciption is the Tathagata.

"Also, emancipation is feeling satisfied. Take the case of a hungry man who, on encoun-tering sweet dishes, devours them, and there is no end of eating. The case of emancipation is not like this. If one partakes of milk-cooked porridge, one no longer feels the need to eat. No longer feeling any need to eat may well be likened to emancipation. True emancipation is the Tathagata.

"Also, emancipation is segregation. It is like a person tied up, who cuts the rope and gains his freedom. The same is the case with emancipation. One cuts off all the bonds of doubt. Such cutting off of all the bonds of doubt is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is gaining the other shore. A big river, for example, has this shore and the yonder shore. It is not thus with emancipation. Although it does not have this side, there is the yonder shore. What has this other shore is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is silence. The surface of a great sea swells, for example, and there arise many sounds. With emancipation things are not so. Emancipation such as this is the Tathagata.

"Also, emancipation is the All-Wonderful. If haritaki [a purgative bitter fruit] is added to any medicine, that medicine will come to taste bitter. But emancipation is not like this. It becomes sweet. The taste of sweetness can be likened to true emancipation.

"Also, emancipation makes away with all illusions. This may be likened to the case of a learned doctor who mixes up all drugs and cures all illnesses. The same is also the case with emancipation. It thoroughly makes away with illusion. What makes away with illusion is true emancipation. True emancipation is the Tathagata."

"Also, emancipation has no oppressedness [constriction, crampedness]. For example, a small house cannot take in many people. The case is otherwise with emancipation, which can take in many. What takes in many is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is analogous to annihilating all loving [lustful] casts of mind and not having carnal appetites. A female has many phases of love [lust]. This is not so with emancipation. Emancipation of this kind is the Tathagata. The Tathagata does not possess such illusions as greed, anger, ignorance, arrogance, etc.

"Also, emancipation is lovelessness [desirelessness]. Love is of two kinds. One is hungry [craving] love and the other love of Dharma. True love is not possessed of hungry love. As there is love for all beings, there is the love of Dharma. Such love of Dharma is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is not possessed of atmatmiya [fixation on self and what belongs to self]. Such emancipation is the Tathagata. The Tathagata is Dharma.

"Also, emancipation is extinction. It is removed from all kinds of greed. Such emancipa¬tion is the Tathagata. The Tathagata is Dharma.

"Also, emancipation is succouring. It thoroughly succours all those who have fear. Such emancipation is the Tathagata. The Tathagata is Dharma.

"Also, emancipation is the place to which one returns. One who partakes of such eman-cipation does not seek any other place to take refuge in. For example, a man who depends on the king does not look for other kings to depend upon. Yet even when one depends on the king, there can be a situation in which change comes about. For one who depends upon emancipa¬tion, there is no change any more. Where there is no change, there is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is fearlessness. It is like the lion, who has no fear of any beast. The same is the case with emancipation. It has no fear of any Maras. Fearlessness is true emancipation. True emancipation is the Tathagata.

"Also, emancipation knows no narrowness. On a narrow path, two persons cannot walk [side by side]. It is not thus with emancipation. Such emancipation is the Tathagata. Also, there is the case of non-narrowness. For example, a man falls into a well just because of his fear of a tiger. The situation with emancipation is not like this. Such emancipation is the Tathagata. Again, there is the case of non-narrowness. On a great sea, one abandons a small, wrecked ship. Sailing in a strong ship, one crosses the sea and arrives at the place [destination], and one's mind is blessed with peace. The same is the case with emancipation. The mind is happy. The attainment of happiness is true emancipation. True emancipation is the Tathagata.

"Also, emancipation stands above all causes and by-causes [conditions]. For example, from milk we get cream, from cream, we get butter; and from butter, we get sarpirmanda. True emancipation has none of these causes. The causeless is true emancipation. True emancipation is the Tathagata.

"Also, emancipation thoroughly subdues arrogance. [Think of] a great king who belittles a petty king. The case is not thus with emancipation. Such emancipation is the Tathagata. The Tathagata is Dharma.

"Also, emancipation subdues all kinds of indolence. One who is indolent is greedy. With true emancipation, nothing such as this comes about. This is true emancipation. True emanci-pation is the Tathagata.

"Also, emancipation does away with non-brightness [i.e. darkness]. This is as with best butter. When the scum and dirt are removed, we get sarpirmanda. The same with emancipation. As a result of excluding the scum of ignorance, true brightness shines forth. Such brightness is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is quietude, the pure "one", the "not-two" [non-dual]. This is like the elephant of the wilderness, who is without comparison. The same is the situation with emancipation. It is the one, the not-two, which is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is strong and full of truth. The stems of the bamboo, reed, and castor-oil plants are empty, but the seeds are strong and truthful. Other than the Buddha- Tathagata, all of humankind and heaven are not strong and full of truth. True emancipation is remote from all illusions. Such emancipation is the Tathagata.

"Also, emancipation awakens and augments [expands, enhances] one. True emancipation is like that. Such emancipation is the Tathagata.

"Also, emancipation relinquishes all existences. For example, a man, after partaking of food, may vomit. Emancipation is also like this. It relinquishes all existences. The relinquishing of all existences is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is a decision. This is as in the case of the fragrance from varsiki [jasminum sambac], which is not found in saptaparna [alstonia scholaris]. The same is the case with emancipation. Such emancipation is the Tathagata.

"Also, emancipation is water. For example, water comes above all other elements of the earth and thoroughly moistens all trees, grass and seeds. It is the same with emancipation. It thoroughly moistens all beings. Such emancipation is the Tathagata.

"Also, emancipation is entering. If there is a gate, this [means] that this is the entrance-way. It is as in a place where there is gold which one can get. Emancipation is thus. It is like a gate. One who practises selflessness can indeed enter. Such emancipation is the Tathagata.

"Also, emancipation is what is good. For example, a disciple follows the injunctions of his teacher well and we call this good. So, too, with emancipation. Such emancipation is the Tathagata.

"Also, emancipation is called the supramundane Law [Dharma]. Of all things, this is the one which supercedes all others. It is like the case of butter, which is the best of all tastes. Thus is it [too] with emancipation. Such emancipation is the Tathagata.

"Also, emancipation is the immovable. For example, the wind cannot move a gate. True emancipation is like this. Such emancipation is the Tathagata.

"Also, emancipation is the waveless. The great sea has waves. But this is not the case with emancipation. Such emancipation is the Tathagata.

"Also, emancipation is like a royal palace. Emancipation is like that. Know that eman-cipation is the Tathagata.

"Also, emancipation is what is useful. Jambunada gold has many uses. Nobody speaks ill of it. The same applies to emancipation. There is nothing bad about it. What has nothing bad about it is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is giving up the actions of one's childhood days. It is the same with emancipation. It does away with the five skandhas. Abandoning the five skandhas is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the utmost. A person fettered in bonds obtains freedom and, after washing and cleaning himself, returns home. It is the same with emancipation. It is pure to the utmost. This utmost purity is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the bliss that is not expelled. Because desire, malevolence and ignorance have already been vomited out. As an example: a man swallows a poisonous drug by mistake. To expel the poison, he takes a drug. Once the poison is out, he is cured, feels well and gains peace. It is the same with emancipation. Having cast out all illusions and the poison that binds one, the body gains peace. So we speak of "non-expelled peace". Non-expelled peace is true emancipation. True emancipation is the Tathagata.

"Also, emancipation rids one of the four poisonous serpents of illusion [i.e. desire, hatred, ignorance and arrogance]. The getting rid of illusion is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is segregating oneself from all existences, excising all suffering, ob-taining all aspects of peace, and eternally cutting off desire, ill-will and ignorance, and severing oneself from the roots of all illusions. Cutting the roots of illusion is emancipation. True eman-cipation is the Tathagata."

"Moreover, emancipation is termed that which severs all conditioned phenomena [samskrta-dharmas], gives rise to all untainted [anasrava], wholseome qualities / phenomena and eliminates the various paths/ approaches, that is to say, Self, non-Self, not-Self and not non-Self. It merely severs attachment and does not sever the view of the Self/ the seeing of the Self/ the vision of the Self [atma-drsti]. The view of the Self is termed the ’Buddha-dhatu’ [Buddha-Nature]. The Buddha-dhatu is true emancipation, and true emancipation is the Tathagata.

"Also, emancipation is the "not-empty-empty". "Empty-empty" is non-possession. Non-possession is the emancipation which the tirthikas and Nirgrantha Jnatiputras [Jains] presume upon [base themselves upon]. But, in truth, the Nirgranthas do not possess emancipation. So we say "empty-empty". Not-empty-empty is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is the "not-empty". The pot in which we put water, drink, milk, cream, butter, honey, etc., can well be called the water pot and suchlike, even when there is no water, drink, cream, butter, honey or any other thing in it. And yet, we cannot say that the pot is either empty or not-empty. If we say empty, there cannot be any colour, smell, taste or touch. If we say not-empty, what we see is that there is nothing in it such as water, drink or any other thing. We can say neither matter ["rupa"] nor non-matter ["arupa"]; we can say neither empty nor not-empty. If we say empty, there can be no Eternity, Bliss, Self, and Purity. If not-empty, who is the one blessed with Eternity, Bliss, Self, and Purity? Thus, we should say neither empty nor not-empty. Empty will entail [the notion] that the 25 existences, all illusions, suffering, the phases of life, and all actual actions do not exist. When there is no cream in the pot, we may say empty. Not-empty points to Truth, to whatever is Good, Eternal, Bliss, Self, Pure, Immovable and Unchanging. It is as in the case of taste and touch regarding the pot. That is why we say not-empty. In consequence, we may say that emancipation is as in the case of the pot. The pot will break in certain circumstances. But this is not so with emancipation. It cannot break. What is indestructible is true emancipation. True emancipation is the Tathagata.

"Also, emancipation is severing oneself from love [i.e. blind love, craving]. For example, there is a man here who may longingly desire to become Sakrodevanamindra, Brahma, and Ma- hesvara. Emancipation is other than this. Once unsurpassed Enlightenment has been attained, there is no love [craving] and no doubt. Not having love or doubt is true emancipation. True emancipation is the Tathagata. We cannot say that there is love or doubt in emancipation.

"Also, emancipation cuts off all greed, all external appearances, all bonds, all illusions, all births and deaths, all causes and conditions, all karma results. Such emancipation is the Tathagata. The Tathagata is Nirvana. When all beings [come to] fear birth and death and illusion, they take refuge in the Three Treasures. This is like a herd of deer who fear the hunter and run away. One jump may be likened to one refuge, and three such jumps to three refuges. From the three jumps, peace comes. It is the same with all beings. When one fears the four Maras and the evil-minded hunter, one takes the three Refuges [in Buddha, Dharma and Sangha]. As a result of the three Refuges, one gains peace. Gaining peace is true emancipation. True emancipation is the Tathagata. The Tathagata is Nirvana. Nirvana is the Infinite. The Infinite is the Buddha-Nature. Buddha-Nature is definiteness. Definiteness is unsurpassed Enlightenment."

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

Kasyapa said further: " You, the Buddha, say that utmost peace is Nirvana. How can this be? Now, Nirvana means relinquishing the body and intellect. If one relinquishes the body and intellect, who is it that can become blessed with peace?" The Buddha said: " O good man! As an example: there is a man here. He eats some food. After partaking of it, he feels sick, desires to go out and vomit. After vomiting, he comes back. A person who was with him asks: "Have you got rid of the trouble you had? You have come back here again. " Such may be the case. The same applies to the Tathagata. He fully segregates himself from the 25 existences and eternally gains Nirvana, which is peace and bliss. There can [then] be no more of the topsy¬turvy inversions, no ending and no extinction. All feeling is done away with. This is the bliss of non-feeling. This non-feeling is eternal Bliss. We can never say that the Tathagata feels Bliss. So, utmost Bliss is none but Nirvana. Nirvana is true emancipation. True emancipation is the Tathagata."

Kasyapa further said: " Are birthlessness and desirelessness emancipation?" " It is so, it is so. O good man! Birthlessness and desirelessness are emancipation. Such emancipation is the Tathagata." Kasyapa said further: "You say that birthlessness and desirelessness are emancipation. Space, too, by its nature, is birthlessness and desirelessness. It must be the Tathagata. The nature of the Tathagata must be emancipation." The Buddha said to Kasyapa: "O good man! It is not so." "Why, O World-Honoured One, is that not so?" "O good man! The kalavinka and jivamjivaka [birds] have clear and wonderful voices. How can we compare their voices to those of the crow and magpie? What do you say to that?" "We cannot, O World- Honoured One! The voices of the crow and magpie cannot bear comparison 100 thousand and "’wan"’ times." Kasyapa said again: "The voices of the kalavinka and others are wonderful; so is their body. O Tathagata! How can we compare them to those of the crow and magpie? This is little different from comparing a mustard seed to Mount Sumeru. The same is the case with the Buddha and space. The voice of the kalavinka can well be compared to that of the Buddha; but the voices of the crow and magpie cannot bear comparison with that of the Buddha." Then the Buddha praised Kasyapa and said: "Well said, well said, O good man! You now grasp what is most difficult to understand. The Tathagata, at times, as occasion requires, takes the case of space and compares it to emancipation. Such emancipation is the Tathagata. True emancipation, [however], cannot bear comparison with man or heaven. And space itself, truth to tell, is not fit for [such] comparison. To teach beings, a comparison is sought with what cannot, in its true sense, serve the purpose. Know that emancipation is the Tathagata; the nature of the Tathagata is this emancipation. Emancipation and the Tathagata are not two, they are not different. O good man! We say "non-comparable". We cannot take [for purposes of analogy] what cannot be compared. When there is a connection, then we can compare [two things]. Is is as when it says in the sutras, for example: "The visage is as right-set as that of the full moon; the white elephant is as fresh and clear as the snow of the Himalayas." Now, the full moon cannot be the same as a face, and the Himalayas and the white elephant cannot be equals. O good man! It is not possible to express emancipation by parables. [Yet] in order to teach beings, parables are resorted to. Through parables, we realise the nature of all things. Matters stand thus." "Kasyapa said further: "Why is it that the Tathagata resorts to two kinds of parables?" The Buddha siad: "O good man! For example, there is a person here who holds a sword in his hand and with an angry mind means to harm the Tathagata. But the Tathāgata is glad, and has no angry face. Can this man harm the Tathagata and actualise the deadly sin?" "No, O World-Honoured One! Why not? Because the body of the Tathagata cannot be destroyed. Why not? Because it is not anything of the compounded carnal body. What there is is "Dharmata" [Dharma-Nature]. The principle of "Dharmata" is indestructible. How can this man hope to break the Buddha-Body? Because of his evil thought, this person falls into Avichi Hell. Thus we can make use of parables and come to know of Wonderful Dharma." Then the Buddha praised Bodhisattva Kasyapa: " Well said, well said! You already said what I wanted to say. Also, O good man! For example, an evil person means to harm his own mother. He lives in the fields and hides himself under a haystack. His mother brings out food to him. Then the man entertains an evil thought, steps forward and sharpens his sword. His mother, seeing this, slips away and hides under the stack. The man thrusts his sword into the haystack from all sides. Having done so, he is glad and thinks that he has killed his mother. Then his mother comes out of the haystack and returns home. What does this imply? Does this man have to suffer in Avichi Hell or not?" "O World-Honoured One! We cannot definitely say which one [is the case]. Why not? If we say that he has equalled [destined himself for] Avichi Hell, [in such a case] his mother’s body would need to get hurt. But if it is not hurt, how can we say that the man has harmed her? If he is guiltless, how comes it that he entertained the thought of having actually killed his mother and how could he have been so glad? How can we say that he is guiltless? Though he has not actually committed this deadly sin, this is nothing other than a deadly sin. From this, we may know only through parables the true nature of a thing." Praising Kasyapa, the Buddha said: "Well said, well said, O good man! For this reason, I resort to many expedients and parables and explain emancipation. We could well employ innumerable asamkhyas of parables, yet parables cannot thoroughly explain all. If occasion arises, we might resort to parables, or the occasion might not permit parables. Thus, emancipation has such virtues. If we explain Nirvana, Nirvana and the Tathagata have innumerable virtues. We speak of "Great Nirvana." Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! I now know that there is no ending of things referring to where the Tathagata goes. If the place is unending, life too must be unending." The Buddha said: "Well said, well said! You now protect Wonderful Dharma indeed. Any good men or women who desire to cut off the bonds of illusion and all bonds should protect Wonderful Dharma thus."