The Meaning of Mahāparinirvāṇa

Original Text from the Mahāparinirvāṇa Sūtra: What is called the Secret Treasury? It is like the three dots forming the syllable "I" (इ). If the dots are placed side-by-side, they do not form the "I"; neither do they if arranged vertically. It is like the three eyes on the face of Maheśvara (Śiva), which form the "I" – if the dots are separate, they also cannot form it. I am also like this. The Dharma of Liberation is not Nirvāṇa; the Tathāgata's body is not Nirvāṇa; Mahāprajñā (Great Wisdom) is not Nirvāṇa. These three dharmas being distinct is also not Nirvāṇa. Now, I abide securely in these three dharmas and, for the sake of sentient beings, am said to enter Nirvāṇa, just like the worldly syllable "I".

Explanation: The syllable "I" likely refers to an ancient Indian script character composed of three dots not arranged in a row. These three dots are arranged neither horizontally nor vertically, forming the syllable "I". The relationship between the three dots is one of non-oneness and non-difference. Similarly, the three – Dharma-body (Dharmakāya), Prajñā (Wisdom), and Liberation (Vimukti) – have a relationship of non-oneness and non-difference. Together, they accomplish the Great Nirvāṇa of the Buddha-ground.

The Dharma-body alone is not Nirvāṇa; Liberation alone is not Nirvāṇa; Prajñā alone is not Nirvāṇa; the three being unconnected is not Nirvāṇa. Only when the three are intimately interconnected and united is it Nirvāṇa. The Tathāgata, having realized the Dharma-body, simultaneously possesses Great Prajñā Wisdom and Ultimate Liberation Virtue – this is true Nirvāṇa. For example, the Liberation of an Arhat lacks the Virtue of the Dharma-body and the Virtue of Prajñā; their Liberation is not ultimate, therefore it is not true Nirvāṇa.

The Virtue of the Dharma-body is our perfectly pure inherent nature, the Tathāgatagarbha (Buddha-nature treasury), which perfectly accomplishes all dharmas, with immeasurable merits gathered within it. The Virtue of Prajñā is the great wisdom state possessed by our true suchness nature, which is neither empty nor existent, yet both empty and existent – truly empty yet wondrously existent, embracing both emptiness and existence. The Virtue of Liberation is the fundamental nature of our mind, which is unobstructed within the three realms, abiding in no dharma, grasping no dharma. Although it produces all phenomena, it is stained by none; itself utterly pure and naked, clinging to nothing.

The essence of Liberation, Dharma-body, and Prajñā is all True Suchness (Tathatā). However, True Suchness is not equivalent to Liberation, because True Suchness also possesses the Virtue of the Dharma-body and the Virtue of Prajñā Wisdom. True Suchness is not equivalent to the Dharma-body, because True Suchness also possesses the Virtue of Liberation and the Virtue of Prajñā. True Suchness is not equivalent to Prajñā Wisdom, because True Suchness also possesses the Virtue of the Dharma-body and the Virtue of Liberation. Only when the Dharma-body, Prajñā, and Liberation are gathered into one body is it the Great Nirvāṇa. Although Bodhisattvas partially realize the Dharma-body, their Prajñā (Path Wisdom) is not perfected, and their Liberation is not ultimate; therefore, it is not the Great Nirvāṇa. Only the Buddha Bhagavān (World-Honored One) can fully abide securely in the state of the Dharma-body, Prajñā, and Liberation. For the sake of all sentient beings, He is provisionally termed as having entered this Nirvāṇa, though in reality, there is nothing to abide in and nothing to enter. This is called the Great Parinirvāṇa.