Selected Lectures on the Sutra of the Meeting of Father and Son

Chapter One: The World-Honored One Entrusts the Dharma Gate of Cultivation and Realization for Liberation

Original Text: At that time, the World-Honored One addressed King Śuddhodana, saying: "Great King, as stated above, regarding the Dharma gate of liberation, you should personally restrain your mind, observe with right mindfulness, be courageous and vigorous, and resolutely cultivate it. Past, future, and present Buddhas all attained supreme enlightenment (anuttarā-samyak-saṃbodhi) relying on this. Relying on this Dharma gate of liberation, one can attract all wealth and happiness in the worldly realm, eliminate all worldly cravings and attachments, subdue all worldly arrogance, destroy all worldly wrong views, and eradicate all karmic offenses of sentient beings. Those ordinary beings (pṛthagjana) who have not yet reached the first ground (prathamā bhūmiḥ) can all be enabled to realize the equal nature of Dharma (dharmatā). Such essential Dharma is not the domain practiced by śrāvakas or pratyekabuddhas; it is solely what the Bodhisattvas cultivate and realize."

Explanation: The Buddha said to King Śuddhodana: As for the Dharma gate of liberation mentioned above, you should personally restrain your mind and observe with right mindfulness, and resolutely cultivate it with courageous vigor. All Buddhas of the past, future, and present attained supreme enlightenment by relying on this gate of liberation. Relying on this Dharma gate of liberation, one can attain great freedom (mahā-aiśvarya) and the karmic rewards of all wealth and happiness within worldly phenomena (loka-dharma), eliminate all worldly cravings and desires, subdue all worldly arrogance (ahaṃkāra), destroy all worldly wrong views (mithyā-dṛṣṭi), and eradicate all karmic offenses of sentient beings. Cultivating according to this Dharma gate of liberation enables those ordinary beings who have not yet entered the first ground to all realize the equal nature of Dharma. Such a practice is not the state cultivated by śrāvakas or pratyekabuddhas; only the great Bodhisattvas can cultivate and realize it.

The World-Honored One advised King Śuddhodana to fix his mind on the Dharma gate of liberation, relinquish all dharmas, abandon the enjoyments of the five desires (pañca kāmāḥ), relinquish the illusory dharmas of the five aggregates (pañca skandhāḥ) and the eighteen elements (aṣṭādaśa dhātavaḥ), be courageous and vigorous, and observe and contemplate all dharmas with right mindfulness (samyak-smṛti) and right thought (samyak-saṃkalpa). All these dharmas are indeed like a dream, like an illusion – false, impermanent (anitya), and suffering (duḥkha). After observing and contemplating them according to reality, one will spontaneously and actively become courageous and vigorous, resolutely cultivate, and upon genuine inner acceptance, attain liberation.

Therefore, studying Buddhism first involves hearing the true Dharma (śruta), then right thinking (samyak-saṃkalpa), contemplating according to principle, and then courageously and vigorously cultivating according to the true principle. Cultivation must be courageous and vigorous to succeed, just like the principle of boiling water: to boil a pot of water, one must keep adding fire, letting the fire burn continuously, so the water can boil. If the fire goes out halfway, the water cools down again. If one stops and starts again, when will the water ever boil? This is the principle of courageous vigor: with one concerted effort, the pot of water can boil quickly. Cultivation done slackly leads to progress and regression, wasting much time and energy in between. Courageous vigor and resolute cultivation imply the power of concentration (samādhi-bala); the mind is resolutely fixed on the Dharma of liberation, continuously cultivating it, and the result is inevitably liberation.

How did the Buddhas of the ten directions and three times attain supreme perfect enlightenment (anuttarā-samyak-saṃbodhi) and accomplish the Buddha Way? All relied on the contemplation that all dharmas are like a dream, realizing the three liberation doors (vimokṣa-mukha) of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). First, hear the true Dharma of the dreamlike contemplation, then engage in right thinking, and cultivate according to the principle contemplated. One must go through the four steps: hearing (śruta), thinking (cintā), cultivation (bhāvanā), and realization (adhigama). Without listening to the sutras and hearing the Dharma, there will be no right mindfulness for contemplation, no ability to contemplate the true reality of dharmas (dharmatā) according to principle, no right vigorous cultivation (samyak-vyāyāma), no realization of the true reality of dharmas, no realization of the dreamlike contemplation, no entry into the first ground, and no attainment of subsequent liberations.

To realize the illusory nature of all dharmas, realize the inherently pure mind (prakṛti-prabhāsvara-citta), and attain supreme perfect enlightenment, one must start by listening to the sutras and hearing the Dharma. After hearing the Dharma, one should restrain the mind and contemplate according to the true meaning. Based on the Buddha's authoritative words (āgama), one gains faith through personal verification, the root of faith (śraddhā-indriya) becomes firm, knowing that relying on this Dharma one will inevitably attain liberation and accomplish the Buddha Way. Then one will resolutely cultivate with courageous vigor, never retreating from the Bodhi path, and thus certainly realize the fruit of the Bodhi path. First, one realizes the fruit of Śrāvaka Bodhi, realizing the five aggregates and eighteen elements are illusory, thereby realizing the non-self of persons (pudgala-nairātmya). Then, one comprehends the ālaya-vijñāna mind, realizing the ālaya-vijñāna is unborn and unceasing, understanding that all dharmas arise from the ālaya-vijñāna, that the self is illusory, that all dharmas are illusory, all are the nature of the ālaya-vijñāna, and there is nothing else besides this. Therefore, all dharmas are empty (sarva-dharma-śūnyatā), and one can reach the fruit of the first ground. Subsequently, one realizes the second, third, fourth ground, and finally attains the fruit of Buddhahood, entering the ultimate and perfect great nirvāṇa (mahā-parinirvāṇa). This is the sequence of cultivation.

Without listening to the sutras and hearing the Dharma, without deeply entering the treasury of scriptures, one will not know how to cultivate diligently. Deeply entering the treasury of scriptures and contemplating according to principle with right mindfulness is crucial; it is not enough to merely enter deeply. Contemplating with right mindfulness is vital, enabling the roots of faith (śraddhā-indriya) and vigor (vīrya-indriya) to grow continuously. The Buddha said that relying on this, one can attain supreme enlightenment. Especially the Dharma gate of all dharmas being like a dream or illusion taught by the Buddha in this sutra; deeply contemplating it in samādhi enables one to realize the dreamlike contemplation and subsequently enter the first ground.

The karmic reward of attaining supreme enlightenment is extremely sublime. Firstly, the worldly karmic reward enables one to attain all abundance and happiness. Those who study and practice the Buddha Dharma and realize the path fruit do not fall into the evil destinies (durgati). Secondly, wherever they are reborn, they enjoy the karmic rewards of wealth, honor, and glory. Past Chan masters, after attaining the Mahāyāna fruit, could all become kings or ministers upon rebirth in the human realm. The higher the fruit attained, the higher the status and greater the power and influence in the heavens or human realm in the next life. This is the wealth and happiness of worldly phenomena.

Buddhists should understand to cultivate much merit (puṇya) and wisdom (prajñā). After cultivating merit, one attains worldly wealth. The Buddha is the Honored One with the Twofold Accumulation (merit and wisdom). If one only has wisdom without merit, one cannot become a Buddha. Without merit, one cannot attract the respect, reverence, and offerings of all people in the world. Therefore, when we recite sutras, we are cultivating both merit and wisdom. Sitting in meditation is also cultivating merit; prostrating to the Buddha is also cultivating merit. Moreover, giving material gifts (dāna) and Dharma gifts (dharma-dāna), benefiting and delighting sentient beings, is even more cultivating merit. The Honored One with the Twofold Accumulation must be perfectly endowed with both aspects to be the Unsurpassed One (anuttara).

Diligently studying the Buddha Dharma enables one to attain supreme enlightenment and eliminate all worldly cravings (tṛṣṇā). Craving means thirst and attachment, an extreme longing for the dharmas of the three realms (traidhātuka). Longing to possess and giving rise to greedy attachment, clinging without letting go, prevents one from leaving the three realms, leading to continuous suffering within the cycle of rebirth (saṃsāra) in the three realms.

This supreme enlightenment can eliminate all worldly arrogance (ahaṃkāra). Ordinary beings all have deep-seated arrogance. What is arrogance? Firstly, beings believe there is a self existing, apprehending the five aggregates (skandhas) as self: the material body (rūpa) is self, feelings (vedanā) are self, perception and cognition (saṃjñā) are self, mental formations (saṃskāra) are self, and the discerning and cognitive nature of the six consciousnesses (ṣaḍ-vijñāna) are self. Ordinary beings take this as self, then intensely cling to self. Based on the view of self (satkāya-dṛṣṭi) and the mind of self-clinging (ātma-grāha), they give rise to arrogance, considering their own five aggregates and eighteen elements superior to those of other beings, believing themselves superior to other beings in certain worldly aspects, thus exalting themselves inwardly and oppressing other beings.

Arrogance is divided into seven kinds: arrogance (māna), excessive arrogance (atimāna), arrogance beyond arrogance (mānātimāna), self-arrogance (asmimāna), arrogant conceit (abhimāna), inferiority arrogance (ūnamāna), and wrong arrogance (mithyāmāna). All arise because of the so-called self, so self-arrogance is fundamental, giving rise to the other kinds. The other kinds of arrogance must be eliminated first through cultivation; self-arrogance is eliminated last. Śrāvakas eliminate self-arrogance at the stage of the fourth fruit Arhat, but vestiges (vāsanā) of arrogance remain. Mahāyānists eliminate self-arrogance at the stage of the first ground Bodhisattva, but vestiges remain. These vestiges of arrogance are only completely eliminated at the eighth ground Bodhisattva stage, showing how deep-rooted the vestiges are.

What are the vestiges of arrogance? For example, if a disgusting insect falls from a tree onto one's body, an ordinary person will instinctively shake it off immediately, without thinking, without contemplation, reacting swiftly and subconsciously. This is the habit of the mental faculty (manas) to protect the self, an unthinking avoidance of danger and rejection of things one dislikes. This is the vestige of arrogance. Why do all beings have this vestige? Because the mental faculty of beings, since beginningless time, has always clung to the five aggregates as self. This habit is deeply ingrained. Even after eliminating the view of self and removing arrogance, deep within the mental faculty there remains the concept and thought of the five-aggregate self, a habitual shadow of the five aggregates not yet cleared away. Only seventh or eighth ground Bodhisattvas can eliminate these vestiges of arrogance. Arhats can prevent self-arrogance from manifesting actively; only Bodhisattvas at the first ground and above begin to gradually eliminate the vestiges of self-arrogance and the vestiges of the afflictions (kleśa) of greed, hatred, and delusion. Arhats eliminate the active manifestation of afflictions; all vestiges only begin to be gradually eliminated at the Bodhisattva stages from the first ground upwards.

The afflictions in the minds of beings are extremely deep and numerous, very difficult to eliminate. Actually, saying it's difficult isn't entirely accurate; as long as one cultivates courageously and vigorously, afflictions will melt away like snow under the morning sun. Therefore, difficulty and ease depend entirely on one's own mind. Like the description of the difficulty and ease of Chan enlightenment: Pang Yun said: Difficult, difficult, difficult! Like spreading ten dan of sesame oil on a tree! Then Pang's wife said: Easy, easy, easy! Like the meaning from the West atop a hundred grasses! Their daughter Lingzhao said: Neither difficult nor easy, hungry then eat, tired then sleep! Three people have three different feelings and views on enlightenment. Therefore, the difficulty or ease of all dharmas lies in the person, in the sharpness or dullness of their faculties; difficulty and ease are relative dharmas, illusory appearances, not truly existing.

Supreme enlightenment can destroy all worldly wrong views. Where do wrong views come from? Also from the view of self. Before ordinary beings realize the fruit, they all believe there is a self: the material body is self, the five aggregates are self. All views based on this self as a starting point are wrong views. Cultivating and realizing the Buddha Dharma can destroy all wrong views and eliminate all karmic offenses of sentient beings. Upon realizing the first fruit (srota-āpanna), one eliminates three fetters (saṃyojana), including the wrong view about self. The karmic retribution for the three evil destinies created since beginningless time is eliminated, and one will never fall into the three evil destinies in the future. Remaining karmic retribution is only experienced in the human realm, suffering among humans. No matter how severe the suffering among humans, it is happier and the suffering is lighter than in the three evil destinies.

Those who have not realized the first ground are called ordinary beings or different-born beings (prthagjana). Those who realize the first ground are noble ones (ārya), having eliminated the nature of different birth, no longer creating karmic actions defiled by birth and death. Beings who have not severed the seeds of defiled actions of birth and death all belong to different births. After this lifespan ends, there will be another life, born at another time, in another place, either in heaven, the human realm, hell, or as a hungry ghost. This is called being born at a different time and place.

First ground Bodhisattvas and ordinary different-born beings both have segmental birth and death (āvaraṇa-janma-maraṇa). For example, a human lives one life of 180 years, or 1800 years. After the lifespan ends, there is the next life. Birth and death are divided into stages, hence segmental birth and death. If a first ground Bodhisattva is reborn in the heavenly realm, the lifespan is extremely long; if reborn in the human realm, the lifespan is the same as ordinary beings, also having segmental birth and death; if reborn in the animal realm by the power of vows, the lifespan is short like that of animals, also having segmental birth and death. Besides segmental birth and death, there is also transformational birth and death (pariṇāma-janma-maraṇa). Transformational birth and death means the lifespan is extremely long, but within the ālaya-vijñāna, the defiled seeds of birth and death have not all been eliminated; one can still experience karmic retribution of birth and death, unable to permanently eliminate the illusory appearance of birth and death. The seeds of arising and ceasing in the mind are not eliminated until Buddhahood; therefore, there is transformational birth and death.

Supreme enlightenment enables ordinary different-born beings to realize the equal nature of Dharma (dharmatā) just like first ground Bodhisattvas. What is the equal nature of Dharma? Does it mean you, me, and him are equal? No. Beings are unequal in appearance: there are male and female appearances, human and animal appearances, appearances of wealth and poverty, good and bad people. But there is one thing that is equal: the true suchness mind-essence (tathatā-citta) is equal. How is the mind equal? For example, the ālaya-vijñāna mind-essence equally cooperates with the deluded minds of the first seven consciousnesses, equally manifests all dharmas, without the slightest difference; its nature is equal. Although appearances are infinitely diverse, the nature of the ālaya-vijñāna mind is certainly equal, possessing the same functions, the same actions, containing the same six great seeds: earth, water, fire, wind, space, and consciousness, containing the seeds of the first seven consciousnesses and the function of manifesting all dharmas. The ālaya-vijñāna of all beings is the same; this is the equality of beings.

The Buddha's seventh consciousness also possesses equality, regarding all beings equally, knowing that although their appearances are different and unequal, their nature is equal, all being the nature of tathāgatagarbha. The Buddha perceives that all beings possess Buddha-nature (buddhatā); Buddha-nature is equal and without distinction. The Buddha does not discriminate based on outer appearances. Therefore, the Buddha does not distinguish between good and bad people, does not only save good people and not bad people; the Buddha has no such unequal mind. As long as conditions ripen, the Buddha saves all equally. The minds of ordinary beings are unequal; they can only observe others' outer appearances, unable to see the inner equal Buddha-nature. Since beginningless time, they have been accustomed to clinging to appearances, forming habits, unaware that within different appearances there is also non-different nature. First ground Bodhisattvas, because their sixth and seventh consciousnesses have initially transformed consciousness into wisdom (āśraya-parāvṛtti), have transformed the seventh consciousness into a portion of the wisdom of equality (samatā-jñāna). Regarding all worldly dharmas, they know their essence is all tathāgatagarbha; therefore, their minds also initially possess equality.

After understanding the principle of the true suchness Buddha-nature, one should learn from the true suchness ālaya-vijñāna, learn its mental actions of treating beings equally. No matter what the seventh consciousness of beings wants to do, it cooperates, selflessly giving and offering whatever is wanted: if sound is wanted, it manifests sound; if form is wanted, it manifests form. Regardless of whether the mind is good or bad, it bestows everything according to the minds of beings, equally accommodating them. The unequal mind is the deluded mind; the equal mind is the Buddha-mind. The Buddha perceives all beings as Buddhas. Beings perceive the Buddha by seeing the thirty-two marks; if the Buddha does not manifest the thirty-two marks, beings treat the Buddha as an ordinary person. Because beings have not opened their eyes (of wisdom), they can only see outer appearances, not the essence. We should diligently cultivate the Buddha Dharma, realize the equal nature of Dharma early, realize the true suchness Buddha-nature, and early possess the wisdom of equality.

The Mahāyāna Dharma is not the domain of śrāvakas or pratyekabuddhas; it is the essential Dharma of the Mahāyāna Bodhisattvas, the tathāgatagarbha Dharma realized by Bodhisattvas. Śrāvakas and pratyekabuddhas can only study the Śrāvaka Vehicle, realize the illusory nature of the five aggregates and eighteen elements in the conventional realm, realize the non-self of persons, sever attachment to the five aggregates and eighteen elements, attain liberation, but cannot realize the ālaya-vijñāna and Buddha-nature, do not realize the equal nature of Dharma, and therefore do not possess the wisdom of equality.

Original Text: "Great King, you should have this thought: 'How can I become the eyes for humans and devas? How can I become the illumination in the long night? How can I become the raft in the river of craving? How can I become the guide in perilous places? How can I become the master for those without refuge? Having liberated myself, how can I liberate others? Having attained liberation myself, how can I enable others to attain liberation? Having attained peace myself, how can I enable others to attain peace? Having realized nirvāṇa myself, how can I enable others to realize it? Great King, you should not regard the present worldly wealth, happiness, and freedom in the five desires as real. The six sense faculties are like illusions; all objects are like dreams. Do not give rise to greedy attachment towards objects of form, sound, smell, taste, and touch, never feeling satisfied.'"

Explanation: The Buddha said: Great King, you should constantly harbor such thoughts in your mind: How can I become the eyes for beings among humans and devas, illuminating the long night of birth and death for all beings, guiding them towards liberation? How can I become the raft for beings in the river of craving within the three realms of birth and death, ferrying beings across the river of craving? How can I become the guide for beings in perilous places, leading beings out of danger? How can I become the master for those without refuge, so that beings have something to rely upon? How can I first seek my own liberation and then liberate others? Liberate myself first, then liberate others; attain peace myself first, then bring peace to others; realize nirvāṇa myself first, then enable others to realize nirvāṇa. Great King, you should not only look at the present wealth, happiness, and freedom in the five desires (pañca kāmāḥ) enjoyed in the world; in reality, the six sense faculties (ṣaḍ-āyatana) are like illusions, all objects (viṣaya) are like dreams. Do not give rise to greedy attachment towards objects of form, sound, smell, taste, and touch, never feeling satisfied.

This passage is the World-Honored One's earnest guidance and exhortation to King Śuddhodana, urging him to generate the great Bodhi mind (bodhicitta), make great vows, attain liberation from birth and death, and realize the great nirvāṇa early. Vow to become the eyes for humans and devas, benefiting oneself and others, guiding beings towards liberation. Beings have not opened their eyes; they are confused and deluded in the cycle of birth and death. If they can receive guidance, they will never again be confused and deluded, thereby leaving the path of wrong views and walking towards the light. When can a Bodhisattva who makes this vow accomplish this? One who can become the eyes for humans and devas must at least be a first ground Bodhisattva. First ground Bodhisattvas can become teachers for humans and devas, guides among humans, guides among devas, guiding beings towards the path of Buddhahood. A teacher for humans and devas is the eyes for beings. Bodhisattvas who realize the first ground attain the wisdom of non-arising (anutpattika-dharma-kṣānti) and enter the Tathāgata's family (tathāgata-kula). Having initially comprehended the Buddha Dharma, only then can they lead beings in practice and become the eyes for beings.

Bodhisattvas vow to become illumination in the long night. Who illuminates the dark long night of beings' birth and death? Bodhisattvas should resolve to illuminate it, becoming a torch, igniting the minds of beings, illuminating their path towards liberation, towards the path of Buddhahood. Bodhisattvas vow to become the raft in the river of craving. Ordinary beings drown in the river of birth-and-death craving. Beings in the desire realm (kāma-dhātu) crave their own families, relatives, and the five desires and six sense objects (ṣaḍ-viṣaya). Beings in the form realm (rūpa-dhātu) cling to the wonderful states of the heavenly realms and the heavenly bodies. Beings in the formless realm (ārūpya-dhātu), although without material bodies, crave the comfortable states of meditation. These are all attachments. Because of these attachments, beings cannot leave the three realms and drift and revolve within the river of birth-and-death craving. Bodhisattvas must vow not only to free themselves from the river of craving but also to become a raft within it, ferrying beings across.

Bodhisattvas vow to become the guide in perilous places. Where are the perilous places? The three realms are without peace, like a burning house; nowhere in the three realms is safe and peaceful; all are like a burning house. The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) uses the metaphor: the three realms are like a house already on fire, yet the beings inside are still playing, unaware that suffering is imminent, unaware of escaping the burning house. The Buddha, compassionate towards beings suffering and unable to escape, returns from outside the burning house to the three realms to save beings. Yet beings are still playing within the three realms, unaware that flames are about to erupt everywhere, cutting off all paths of return, with demons and fierce beasts all around, the house about to collapse, already in imminent danger, yet beings remain oblivious.

The metaphors in the Lotus Sutra all speak of the foolishness of beings, dwelling in perilous places of birth and death unknowingly. From this, one can see the Buddha's great compassion (mahā-karuṇā). Originally able to abandon the human form, He dons the human shell again, born among humans to return and save beings. Truly unconditional great compassion (anābhoga-mahā-maitrī) and great compassion of shared essence (samatā-mahā-karuṇā). We should be like the Buddha, in the future also fear no peril, vowing to save beings. What is the prerequisite for being a guide? It is having already traversed the perilous places, possessing the ability to guide. If one does not know where the perils are, where the dangers lie, one cannot guide beings to safety. Therefore, we must first understand how to leave the three realms, have the ability to leave the three realms, and only then can we return to guide beings, avoid perils, and return to the place of peace and happiness.

Bodhisattvas should vow to become the master for those without refuge. Beings are actually all without refuge, suffering and lonely, living in this human world. It seems they all have families and relatives to rely on, but all family members are unreliable; family members are also suffering and without refuge, all needing a place of reliance. Each person has nothing to rely on; when life ends, one departs alone. In the three evil destinies (durgati), even close relatives cannot accompany; one can only walk alone on an unfamiliar, lonely, desolate, and painful path. Therefore, Bodhisattvas must vow to become the reliance and refuge for these helpless beings, leading them towards light and liberation.

Bodhisattvas should vow to first liberate themselves and then liberate others. Only after liberating oneself can one liberate others. If a Bodhisattva only has the mind to save but is still in the sea of suffering of saṃsāra, then one lacks the power to save beings. For example, someone who has never been to a distant place with beautiful scenery cannot lead others there to enjoy the scenery; they might get lost halfway and naturally never reach the destination. Therefore, one must first have been to the scenic place, personally experienced the beauty, clearly understood the path, and only then can one lead others there. This is the principle that self-liberation enables liberating others.

Bodhisattvas should vow to liberate themselves and then enable others to attain liberation. Only by liberating oneself, having the ability to leave the three realms, not bound by the three realms, can one lead others together on the path to liberation. Without liberating oneself, one does not know the true path to liberation and cannot lead beings onto the path to liberation.

Bodhisattvas should vow to attain peace themselves and then bring peace to others. The Buddha has already reached the other shore of nirvāṇa, attained the ultimate bliss of nirvāṇa's extinction (nirvāṇa-sukha), and both body and mind have attained peace. To save beings and bring them peace, He returns to the three realms, yet His body and mind remain peaceful and at ease, unconfused and unbound by the five desires and six sense objects of the Sahā world, thus able to guide beings to gradually attain peace. Śākyamuni Buddha manifested the eight aspects of a Buddha (aṣṭa-mahā-puruṣa-lakṣaṇa) in the Sahā world, born as Prince Siddhārtha, surrounded by the five desires, yet the prince's mind had long since transcended these worldly states, untainted by any state, his mind at peace, unconfused and undeluded in any state. He was able to renounce all worldly desires and family affection, resolutely left home to cultivate the path, and after attaining enlightenment, began to liberate countless beings.

Bodhisattvas should also emulate the conduct of the Buddhas, diligently cultivate to attain peace of body and mind, and then bring peace to immeasurable beings. If one's own mind has not yet attained peace, continuously craving and clinging, one can easily become confused by the five desires and six sense objects, create unwholesome karma, and suffer continuously. If even oneself is not at peace, how can one bring peace to beings? Bodhisattvas should realize nirvāṇa themselves and then enable others to realize it. Nirvāṇa is a state of pure quiescence realized through cultivation, unborn and unceasing. Nirvāṇa is divided into four kinds.

1. The inherent pure nirvāṇa of the tathāgatagarbha (prakṛti-viśuddha-nirvāṇa). The tathāgatagarbha itself has the nature of nirvāṇa: unborn, unceasing, not increasing, not decreasing, pure and undefiled, not attached to any dharma. Bodhisattvas realize this inherent nirvāṇa nature when they realize the mind and become enlightened, realizing the inherently pure mind.

2. Nirvāṇa with remainder (sopadhiśeṣa-nirvāṇa). "With remainder" means there is still a physical body or a mind present; with body and mind present, there is suffering. Arhats in the world have a physical body of five aggregates existing in the world; the body has sensations, therefore there is certain suffering. Remnant suffering can manifest depending on the body: feeling cold when wind blows, feeling hot when sun shines, feeling itchy when bitten by mosquitoes. This state where slight suffering is still experienced is called nirvāṇa with remainder. Nirvāṇa with remainder is the nirvāṇa state realized by Śrāvakas of the third and fourth fruits; Bodhisattvas from the first ground onwards also realize it.

3. Nirvāṇa without remainder (nirupadhiśeṣa-nirvāṇa). When an Arhat's lifespan ends, the five aggregates are extinguished, and one enters the state of nirvāṇa without remainder. In this state, there is no physical body, no mind, no five aggregates; therefore, no suffering can manifest. Without a body to suffer, without a mind to suffer, without body and mind to feel suffering, no sensation, no thought or discrimination, no Arhat either, one abides in the state of nirvāṇa quiescence, with only the indestructible inherently pure mind remaining, abiding in a state of nothingness. This is called nirvāṇa without remainder. This nirvāṇa is realized by fourth fruit Arhats after parinirvāṇa. Śrāvakas of the third fruit with deep liberation merit can also realize it upon death. First ground Bodhisattvas at the stage of full mind (cittotpāda) have the ability to realize it but do not, to retain afflictions for rebirth (āśaya-parigraha), benefiting self and others.

4. Non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa). This is the nirvāṇa state realized by Buddhas; other Bodhisattvas and śrāvakas and pratyekabuddhas lack the ability to realize it. After the Buddha ultimately accomplishes omniscience (sarvajñatā), with His profound great wisdom, His mind does not abide in any state, not abiding in any dharma, not abiding in emptiness, not abiding in existence, not abiding in nirvāṇa without remainder, not abiding in the three realms. Yet, with His immeasurable great compassion (mahā-karuṇā), He does not leave the three realms, does not abandon conventional dharmas, does not abandon the body of five aggregates, does not abandon the body of thirty-two marks. He uses the liberated body of five aggregates to teach beings to realize nirvāṇa and attain liberation. According to conditions, the Buddha can manifest the eight aspects in one world, appear to attain Buddhahood. When the causes and conditions in this world cease, He will manifest another body of five aggregates in another Buddha-land where there is affinity, appear to attain Buddhahood and liberate beings. In this way, He benefits and delights sentient beings in countless worlds, enabling them all to realize nirvāṇa and attain liberation. This is the Buddha's non-abiding nirvāṇa state of not abandoning any being.

The nirvāṇa realized by Arhats involves extinguishing the physical body of five aggregates and never manifesting it again, annihilating body and wisdom (kāya-citta-nirodha). They neither continue studying the Buddha Dharma nor benefit and delight beings. Their compassion is shallow; they do not wish to become Buddhas themselves and cannot lead beings to become Buddhas together. Therefore, the Arhat's nirvāṇa without remainder is not ultimate. The most ultimate nirvāṇa is the non-abiding nirvāṇa realized by the Buddha, never abandoning any being. The mental actions of Bodhisattvas differ from those of Arhats. Although able to enter nirvāṇa without remainder, they do not enter, instead cultivating and realizing the Buddha Dharma life after life within the three realms, continuously benefiting themselves while also guiding and benefiting beings. Therefore, Bodhisattvas are greater than Arhats, more compassionate than Arhats, possess greater wisdom than Arhats, and have greater supernatural powers than Arhats.

The Buddha earnestly advised His father not to regard the present worldly wealth, happiness, and freedom in the five desires, nor to give rise to greedy attachment towards objects of form, sound, smell, taste, and touch, never feeling satisfied. When the mind is greedy for the five desires and six sense objects, it is difficult to be satisfied. The World-Honored One's father had been a king for decades, constantly enjoying worldly pleasures of the five desires, yet still unaware of their suffering, unaware of liberation. The Buddha advised, you should no longer cling to the wealth and happiness of this world, because the sense faculties are illusory and objects are like dreams. The six sense faculties are illusory: the eye faculty should not crave form, the ear faculty should not crave sound; do not be lost in the pleasures of the five desires, living a life of luxury and dissipation. All these are illusory; the objects of the six senses are all like dreams, not real, and will cease at any time.

Why did the Buddha repeatedly advise His father? Because the wealthy and powerful are difficult to liberate; they are long intoxicated with the pleasures of the five desires and find it hard to extricate themselves. The poor live a life of hardship, deeply feeling the suffering of the world; encountering the Buddha Dharma, they spontaneously study and practice Buddhism courageously and vigorously, unless their merit is too meager and they are preoccupied with worldly life, unable to study and practice Buddhism.

The Earth we inhabit belongs to Jambudvīpa, south of Mount Sumeru. North of Mount Sumeru is Uttarakuru, east is Pūrvavideha, and west is Aparagodānīya. These are the four continents of a small chiliocosm. People in Uttarakuru have a lifespan of one thousand years, all have dignified appearances, live in abundance, need not labor; all necessary items for life manifest naturally. Gold, silver, treasures, and the seven jewels are complete; life is very enjoyable. Beings all pursue the pleasures of the five desires, do not study the Buddha Dharma, do not seek liberation. Therefore, there is no Buddha Dharma in Uttarakuru, nor are there practitioners. Only in Jambudvīpa are people half suffering, half happiness; when unable to endure suffering, they seek the path to leave suffering. When encountering the Buddha Dharma, they practice to leave and cease suffering. In a world of pure happiness, the Buddha Dharma cannot exist. If beings are born in Uttarakuru or in the heavenly realms, studying Buddhism becomes very difficult. As the saying goes, it is difficult for the wealthy to cultivate the path.

For example, in Trāyastriṃśa Heaven, it is very happy; the devas play and amuse themselves every day, having nothing to do besides amusement. Śakra Devānām Indra earnestly advises those devas to quickly study Buddhism. Sometimes he beats the heavenly drum, forcing the devas to come to the Hall of Good Dharma to listen to the sutras and hear the Dharma, preventing them from indulging in the pleasures of the five desires. Because when heavenly blessings are exhausted, they will again fall into the three evil destinies to suffer. Even in the heavens, one cannot study and practice Buddhism. Therefore, it is difficult for the wealthy to cultivate the path; it is difficult to study Buddhism in favorable circumstances.