大般涅槃經

CHAPTER ON THE LION’S ROAR OF THE BODHISATTVA

Chapter Eleven—Part Four

At that time, the six non-Buddhist teachers became jealous and gathered together to report to King Prasenajit, saying: “Great King, you should know that your land is pure and secure, secluded and tranquil, truly a place where renunciants may dwell. It is for this reason that we have come here. The Great King governs according to the true Dharma and should therefore remove harm from the people.

The śramaṇa Gautama is young, shallow in learning, and devoid of spiritual arts. In this kingdom there have long been venerable elders replete with virtue. Gautama, relying on his royal lineage, shows no respect for these venerable elders.

If he belongs to a royal lineage, then according to custom he should attend to the governance of the people; but if he has renounced the household life, he ought to honor those replete with virtue.

“Great King, listen carefully! The śramaṇa Gautama was not truly born into a royal lineage. If the śramaṇa Gautama has parents, why does he go about taking away the parents of others?

“Great King! Our scriptures say: ‘After one thousand years, a demon of beautiful appearance will arise and use illusory arts to manifest all manner of things.’ This refers precisely to the śramaṇa Gautama!

“You should therefore know that the śramaṇa Gautama has no parents. If he had parents, why would he teach: ‘All dharmas are impermanent, suffering, empty, and without self; there is no agent and no recipient’? He uses illusory arts to deceive sentient beings. Only the foolish believe and accept him; the wise all abandon him.

“Great King! A king is the father and mother of all under heaven. He is like a balance, like the earth, like the wind, like fire, like a road, like a river, like a bridge, like a lamp, like the sun and the moon. He must adjudicate matters in accordance with the Dharma, without distinguishing between enemies and kin. The śramaṇa Gautama will not allow us to live in peace; wherever we go, people drive us away without cease! We beseech the Great King to permit us to compete with Gautama in spiritual power. If he defeats us, we shall submit to him; but if we defeat him, he must submit to us.”

“The king said: “Virtuous ones! Each of your groups has its own dwelling place, and your practices and propagation of teachings are likewise different. I now know with certainty that the Tathagata, the Blessed One, places no obstruction in your way.”

“The six teachers replied: “How can you say that he places no obstruction in our way? The śramaṇa Gautama uses illusory arts to deceive and entice everyone, including the brahmins, causing them all to submit to him. If the king permits us to compete with him in spiritual power, the king’s good name will spread throughout the eight directions; but if the king does not consent, ill repute will fill the roads.”

“The king said: “Virtuous ones! You do not yet know how lofty are the Tathagata’s spiritual power and awe-inspiring might, and so you demand this contest. If you understood them clearly, you would surely fear that your strength was insufficient.”

“The six non-Buddhist teachers said: “Great King! Could it be that you have already accepted Gautama’s false and illusory teaching? We beseech the Great King to listen attentively and reflect. Do not dismiss what we have put forward as untrue; it would be better simply to test the matter and thereby know what is true.”

“The king immediately agreed, saying: “Excellent, excellent! Let it be done in this way!”

“All six non-Buddhist teachers rejoiced and departed.

“At that time, King Prasenajit ordered his stately royal carriage prepared and went to the Buddha. He reverently bowed, touching his head and face to the Tathagata’s feet, circumambulated him respectfully three times, then withdrew and sat to one side. He addressed the Buddha, saying: “Blessed One! The six non-Buddhist teachers have just come to me requesting a contest of spiritual power with you. Unable to assess the matter, I took the liberty of agreeing to their request.”

“The Buddha said: “Great King! Excellent, excellent! For now, you need only arrange for additional dwellings to be built for members of the Sangha throughout this kingdom. Why is this? If I compete with them in spiritual powers, many among their followers will accept my teaching. This place is small and confined; how could it contain them all?”

“Good man! At that time, for the sake of the six non-Buddhist teachers, I displayed great and unprecedented transformations of spiritual power, from the first day through the fifteenth day of the month. During that period, immeasurable numbers of sentient beings brought forth the aspiration for anuttara-samyak-saṃbodhi; immeasurable numbers of sentient beings developed unwavering faith in the Three Jewels, free from doubt; immeasurable numbers of followers of the six non-Buddhist teachers abandoned their wrong views and renounced the household life in accordance with the True Dharma; immeasurable numbers of sentient beings attained the state of non-retrogression with respect to bodhi; immeasurable numbers of sentient beings attained dharanis and various samadhi gateways;

and immeasurable numbers of sentient beings realized the fruits ranging from stream-entry to arhatship.

“At that time, the six non-Buddhist teachers felt ashamed at heart and went together to the city of Vācīta. There they taught the people to believe in and accept false doctrines, telling them: “The śramaṇa Gautama teaches only the single doctrine of ‘emptiness’!”

“Good man! At that time, for the sake of my mother, I ascended to the Heaven of the Thirty-Three and entered the rains retreat beneath the Pārijāta tree, where I expounded the Dharma.

“Meanwhile, the six non-Buddhist teachers rejoiced greatly and said to one another: “Excellent! Gautama the illusionist has now gone away!” They again spread their teachings, causing immeasurable and innumerable sentient beings to increase their wrong views.

“At that time, King Bimbisāra, King Prasenajit, and the fourfold assembly addressed Maudgalyāyana, saying: “Virtuous one! Wrong views are increasing throughout this Jambudvīpa. Sentient beings are truly pitiable, for they are entering a place of utter darkness and gloom! We beseech you, virtuous one, to ascend to that heavenly realm, bow at the feet of the Blessed One, and convey these words of ours: ‘Just as a calf newly born not long ago will certainly die if it has no milk to drink, so too are the sentient beings of this realm! We beseech the Tathagata to have compassion for sentient beings and return to dwell here!’”

“At that time, Maudgalyāyana silently accepted their request. Then, in merely the time it takes a person of great strength to bend and extend his arm, he ascended to the Heaven of the Thirty-Three. He approached the Blessed One and said: “The fourfold assembly in Jambudvīpa all thirst for and yearn after the Tathagata, hoping to see the Buddha and hear the Dharma.

King Bimbisāra, King Prasenajit, and the fourfold assembly all bow their heads at the Buddha’s feet and say: ‘Wrong views are increasing among the sentient beings of this Jambudvīpa, and they are entering a place of utter darkness and gloom. How truly pitiable! Just as a calf newly born not long ago will certainly die if it has no milk, so too are we.

We beseech the Tathagata, for the sake of sentient beings, to return to Jambudvīpa!’”

“The Buddha told Maudgalyāyana: “You should now return swiftly to Jambudvīpa and tell the kings and the fourfold assembly that after seven days the Tathagata will descend again. For the sake of subduing the six non-Buddhist teachers, I shall go to the city of Vācīta.”

“Seven days later, the Buddha, together with Shakra, Brahma, Mara, innumerable devas [of the Heaven of the Thirty-three], and the devas of the Pure Abodes—all these devas, along with the people, surrounded the Tathagata and accompanied him to the city of Vajita. The Tathagata uttered a lion’s roar [of Dharma teaching], resounding like the roar of a lion, and declared: ‘Only within my true Dharma are there genuine shramanas and brahmins. All phenomena are impermanent and without self; nirvana is quiescent and peaceful, free from every fault and evil. If anyone says that other teachings also contain shramanas and brahmins, permanence, a self, and nirvana, such words are utterly without reason.’

“At that time, immeasurable and boundless numbers of sentient beings [upon hearing these words] brought forth the aspiration for anuttara-samyak-sambodhi.

“Then the six non-Buddhist teachers again said to one another: ‘If our teachings truly contain no shramanas or brahmins, why do people in the world make offerings to us?’ Having said this, they assembled once more and went together to the city of Vaishali.

“Good man! After some time, I too went to the city of Vaishali and stayed in the Amra Grove. At that time, the lady Amra learned that I was there and wished to come and see me. I then instructed the bhikshus: ‘You should contemplate the [four] foundations of mindfulness—body, feelings, mind, and dharmas—and cultivate wisdom well. Whatever your practice may be, do not allow your minds to become heedless or indolent.’

“What is meant by contemplating the [four] foundations of mindfulness? If a bhikshu, contemplating the body internally, sees nothing that is ‘I’ or ‘mine,’ and, contemplating the body externally and throughout both the internal and external body, likewise sees nothing that is ‘I’ or ‘mine’; and if he contemplates feelings, mind, and dharmas in the same way, this is called [contemplation of the four] foundations of mindfulness.

“What is meant by cultivating wisdom? If a bhikshu truly sees and knows suffering, its origin, its cessation, and the path, he is called a bhikshu who cultivates wisdom.

“What is meant by a mind that is neither heedless nor indolent? If a bhikshu is mindful of the Buddha, mindful of the Dharma, mindful of the Sangha, mindful of the precepts, mindful of relinquishment, and mindful of the devas, he is called a bhikshu whose mind is neither heedless nor indolent.’

“At that time, the lady Amra came to where I was, bowed her head and face at my feet, circumambulated me three times to show her reverence, and then withdrew to sit at one side.

“Good man! I then taught the lady Amra the Dharma appropriate to her. After hearing it, she brought forth the aspiration for anuttara-samyak-sambodhi.

“Then five hundred members of the Licchavi clan from that city came together to where I was, bowed their heads and faces at my feet, circumambulated me three times to show their reverence, and then withdrew to sit at one side. I then taught them the Dharma appropriate to them, saying: ‘Good men! Those who are heedless and indolent must undergo five kinds of karmic retribution. What are the five? First, they do not obtain wealth and gain fully according to their wishes. Second, their ill repute spreads and becomes known everywhere. Third, they do not delight in giving generously to the poor and destitute. Fourth, they do not delight in meeting the fourfold assembly. Fifth, they are not reborn among the devas in the heavenly realms.

“‘Good men! Through being neither heedless nor indolent, one can give rise to both worldly and supramundane dharmas. Anyone who wishes to attain the fruit of anuttara-samyak-sambodhi must diligently cultivate the practice of being neither heedless nor indolent.

“‘Those who are heedless and indolent also undergo thirteen kinds of karmic retribution. What are the thirteen? First, all their actions are undertaken for [the dharmas of] the world.

Second, they delight in speaking useless words. Third, they habitually delight in lying down for long periods and indulging in sleep. Fourth, they delight in discussing worldly affairs.

Fifth, they habitually delight in associating closely with bad friends. Sixth, they are habitually indolent and given to delay. Seventh, they are habitually scorned and disparaged by others.

Eighth, they habitually forget what they have heard. Ninth, they delight in dwelling in distant and secluded places. Tenth, they are unable to discipline their faculties.

Eleventh, they do not know moderation in food and drink. Twelfth, they do not delight in quiescence and peace. Thirteenth, their views and understanding are not right.

These are the thirteen kinds of karmic retribution.

“‘Good man! A heedless and indolent person, even though dwelling near the Buddha and the Buddha’s disciples, is as though dwelling far away!’

“The Licchavis said: ‘World-Honored One! We know ourselves to be heedless and indolent people. Why is this? If we were not heedless and indolent, the Tathagata, the Dharma King, would surely have appeared in our land!’

“At that time, a brahmin named Ajita was present in the Dharma assembly. He said to the Licchavis: ‘Excellent, excellent! It is exactly as you have said. King Bimbisara has gained great benefit, for the Tathagata, the World-Honored One, appeared in his land. This is like a wondrous lotus that grows in a great pond: though born in the water, it is not defiled by the [muddy] water.

“‘Licchavis! The Buddha is likewise so. Although he was born in that country, he is neither hindered nor constrained by worldly dharmas. The Buddhas, the World-Honored Ones, truly have neither coming forth nor entering in; yet for the sake of sentient beings, they appear in the world, without being hindered or constrained by worldly dharmas.

“‘It is only because you yourselves are deluded and intoxicated by the five sensual desires, and do not know to draw near to and seek out the Tathagata, that you are called heedless and indolent. It is not because the Buddha appeared in the kingdom of Magadha [ruled by King Bimbisara] that you have acquired the reputation of being heedless and indolent. Why is this? The Tathagata, the World-Honored One, is like the sun and moon: he does not appear in the world merely for the sake of one or two people.’

“Upon hearing these words, the Licchavis immediately brought forth the aspiration for anuttara-samyak-sambodhi and praised him, saying: ‘Excellent, excellent! This Ajita is able to speak such refreshing, wondrous, and profound words!’

“At that time, all the Licchavis removed the garments they were wearing and offered them to Ajita. After accepting the garments, Ajita presented them all to me, saying: ‘World-Honored One! I have received these garments from the Licchavis. May the Tathagata, out of compassion for sentient beings, accept my offering.’

“At that time, out of compassion for Ajita, I accepted them. The Licchavis then joined their palms and said: ‘May the Tathagata remain here for the rains retreat and accept our meager offerings.’ I silently accepted their invitation.

“The six non-Buddhist teachers heard of this and together led their followers to the city of Varanasi.

“Then I too went to the city of Varanasi and stayed on the bank of the Vara River. At that time, in Varanasi there was a young son of a wealthy householder named Yashas, who was intoxicated by the five sensual desires and did not realize that they were impermanent. Because I had arrived there, Yashas spontaneously attained the contemplation of white bones and saw that all the maidservants and beautiful women in his household were nothing but white skeletons. Horror arose in his heart, as though he were beholding swords, venomous snakes, bandits, raging fires, and the like. He immediately fled from his home and sought me out, continually crying along the way: ‘Shramana Gautama! I am now as though pursued by bandits and am terrified beyond measure. Please save me!’

“The Buddha said: ‘Good man! The Buddha, Dharma, and Sangha are secure and free from fear.’ The young householder said: ‘If there is no fear in the Three Jewels, I now vow that I too shall attain such fearlessness.’ I then permitted Bao Xung to leave the household life and enter the path.

“At that time, Bao Xung had another fifty friends. When they heard that Bao Xung had renounced the pleasures of sensual desire and left the household life, they unanimously left the household life together. When the followers of the six non-Buddhist teachers learned of this, they gradually made their way together to the great city of Champa.

“At that time, all the people in the city of Champa served the followers of the six non-Buddhist teachers. They had never even heard the names Buddha, Dharma, and Sangha, and so a great many people committed extremely evil deeds. Then, out of [compassion] for sentient beings, I went to the city of Champa.

“In that city there was then a great householder who had no heir. He devoted himself to serving the six non-Buddhist teachers, praying that he might have a child.

“Before long, his wife became pregnant. When the householder learned that she was pregnant, he went to the six non-Buddhist teachers and joyfully asked: ‘My wife is pregnant. Is the child a boy or a girl?’ The six non-Buddhist teachers replied: ‘She will certainly give birth to a girl.’

“Upon hearing this, the householder became distressed. At that time, a wise man came and asked him: ‘Why are you so distressed?’ The householder replied: ‘My wife is pregnant, and because I did not know whether the child was a boy or a girl, I went to ask the six non-Buddhist teachers. They told me: “According to our method of reading signs, she will definitely give birth to a girl.” After hearing these words, I thought to myself that I am already old and possess immeasurable wealth. If I have no son, who will inherit it? That is why I am sorrowful.’

“That wise man then counseled him: ‘You truly lack wisdom! Have you heard nothing before now? Whose disciples are Uruvilva Kashyapa and his brothers?

Are they disciples of the Buddha or disciples of the six non-Buddhist teachers? If the six non-Buddhist teachers are omniscient, why did Kashyapa abandon them and cease serving them, and instead become a disciple of the Buddha? Furthermore, are not Shariputra, Maudgalyayana, and the others; kings such as King Bimbisara and others; queens and royal consorts such as Lady Mallika and others; and householders of the various countries such as Sudatta and others—all such people—disciples of the Buddha?

Moreover, were not the wilderness yaksha, King Ajatashatru, the maddened elephant Dhanapala, and Angulimala, who with a fiercely evil mind wished to murder his own mother—were not all such beings subdued by the Tathagata?

“‘Householder! Because the Tathagata, the World-Honored One, clearly knows all dharmas without obstruction, he is called the Buddha. Because the words he speaks are exclusively true, he is called the Tathagata. Because he has completely eliminated every affliction, he is called the Worthy One, [worthy of receiving the offerings of all sentient beings]. The teachings of the World-Honored One are always exclusively true. The six non-Buddhist teachers are not like this, so how can they be trusted? The Tathagata is presently nearby. If you wish to know the truth, you should go to the Buddha.’

“The householder then accompanied that man to where I was. He bowed his head and face at my feet, reverently circumambulated me three times, then joined his palms, knelt, and prostrated himself, saying: ‘The World-Honored One regards sentient beings equally, without distinction, looking upon enemies and loved ones alike. I am now bound by the cords of attachment and cannot refrain from distinguishing between enemies and loved ones. I now wish to ask the Tathagata, the World-Honored One, a question, but inwardly I feel ashamed and afraid and dare not speak. World-Honored One! My wife is pregnant, and all six non-Buddhist teachers say with certainty that she will give birth to a girl. What is the truth of this matter?’

“The Buddha said: ‘Householder! The child in your wife’s womb is certainly a boy. After that child is born, none will equal him in merit and virtue.’

“When the householder heard my words, he was exceedingly joyful and returned home. When the six non-Buddhist teachers heard that I had foretold that the unborn child was a boy who would possess great merit and virtue, jealousy arose in them. They mixed poison into an amra fruit, brought it to the householder’s home, and said: ‘How wonderful! Gautama has skillfully discerned this sign! When your wife is about to give birth, you should have her take this medicine. After taking it, the child will be handsome and well formed, and the mother will suffer no illness.’

“The householder joyfully accepted the poison and, [when the time of birth drew near], gave it to his wife to take. As soon as she took the medicine, she died!

“The six non-Buddhist teachers were delighted. They went throughout the city proclaiming loudly: ‘The ascetic Gautama foretold that this householder’s wife would give birth to a son and that no one under heaven would surpass the child in merit and virtue. Yet now, before the child has even been born, the mother has lost her life!’

“The householder then lost faith in me. Following worldly custom, he placed the body in an inner and outer coffin, carried it outside the city, and piled up much dry firewood, [preparing] to cremate it.

“With the eye of the path, I clearly saw what had happened and said to Ananda: ‘Bring me my robe. I wish to go there and dispel wrong views.’

“At that very moment, the Heavenly King Vaishravana said to the great general Manibhadra: ‘The Tathagata now wishes to proceed to that charnel ground. Go there quickly, clear and sweep the place, set up a lion throne, and find varieties of beautiful, fragrant flowers and incense with which to adorn that ground.’

“When the six non-Buddhist teachers saw me approaching from afar, they said to one another: ‘The ascetic Gautama is coming to this charnel ground. Could it be that he intends to eat the corpse?’

“At that time, many among the male lay followers who had not yet attained the Dharma eye were all ashamed and said to me: ‘That woman is already dead. We beseech the Buddha not to go there.’

“Ananda then told everyone: ‘Wait a moment! Before long, the Tathagata will reveal the vast realm of the Buddhas.’

“When I arrived, I took my seat upon the lion throne. The householder challenged me, saying: ‘Because you speak words that are exclusively true, you are called the World-Honored One. But now that the mother is dead, how can she give birth to a son?’

“I said: ‘Householder! Previously, you did not ask me whether the mother’s lifespan would be long or short. You asked me only whether the child in her womb was a boy or a girl. All that the Buddhas, the Tathagatas, speak is exclusively true. Therefore, you should know that you will certainly obtain a son.’

“At that moment, as the corpse burned in the fire, its belly split open. The child then emerged from within and sat upright amid the flames, like a mandarin duck perched upon a lotus seat.

“When the six non-Buddhist teachers saw this, they said: ‘What sorcery! Gautama is truly skilled in the art of illusion!’

“When the householder saw this, his heart filled with joy, and he rebuked the six non-Buddhist teachers: ‘If you say this is an illusion, why are you unable to do the same?’

“I then said to Jivaka: ‘Go into the fire and carry that infant out.’

“Just as Jivaka was preparing to step forward, the six non-Buddhist teachers came before him, blocked his way, and said: ‘The illusory transformations of the ascetic Gautama do not always work in the same way. Sometimes they succeed, and sometimes they fail. If this one fails, you may be harmed. Why do you trust his words?’

“Jivaka replied: ‘Even if the Tathagata commanded me to enter the Avici hell, the raging fire there would be unable to burn me—how much less this worldly fire!’

“Thereupon, Jivaka entered the midst of the flames as though entering the cool waters of a river, took the child in his arms, came back out, approached me, and handed the child to me. After receiving the child, I said to the householder: ‘The life span of all sentient beings has no certainty; it is merely like foam upon water. If a sentient being possesses the fruit of great karma, fire cannot burn him and poison cannot harm him. This occurred because of the child’s karmic fruit, not because of anything I accomplished!’

“At that time, the householder said: ‘Excellent, World-Honored One! Because this child has been restored to me, I have now clearly understood karmic fruit. I pray that the Tathagata will give him a name.’

“The Buddha said: ‘Householder! This child was born amid fierce flames. Fire is called Shoutige; therefore, he shall be named Shoutige.’

“At that time, all those present witnessed the transformation wrought by my supernormal powers, and immeasurable sentient beings immediately aroused the aspiration for anuttara-samyak-sambodhi.

“At that time, the six non-Buddhist teachers had traveled throughout the six great cities, yet nowhere were they permitted to remain, and they bowed their heads in shame. They then came to this city of Kushinagara. After arriving, they proclaimed: ‘Everyone should know that the shramana Gautama is a great illusionist who has deceived the people throughout the six great cities.

It is just as a deceitful illusionist conjures up four kinds of troops: chariot troops, cavalry, elephant troops, and infantry. Such a person also deceptively conjures up all manner of things, such as jeweled necklaces, fortified cities, palaces, rivers and canals, lakes and ponds, trees, and so forth. The shramana Gautama is just the same: he deceptively assumes the body of a king.

For the sake of teaching the Dharma, he transforms himself into the body of a shramana, the body of a brahmin, a male body, a female body, a small body, or a large body. At times he assumes the body of an animal or the body of a ghost or spirit. Sometimes he teaches impermanence, and sometimes permanence; sometimes he teaches suffering, and sometimes happiness; sometimes he teaches that there is a self, and sometimes that there is no self; sometimes he teaches purity, and sometimes impurity; sometimes he teaches existence, and sometimes nonexistence.

His deeds are false and unreal, and therefore they are called illusions.

“‘Just as fruit arises from a seed, so too was the shramana Gautama born from Lady Maya. If the mother is maya—an illusion—her son cannot but be an illusion! The shramana Gautama possesses no true knowledge or vision.

Brahmin teachers who have cultivated ascetic practices and observed the precepts for many years still say that they have not attained true knowledge or vision. How much less could Gautama, who is young, shallow in learning, and does not practice austerities, possess true knowledge or vision? Even one who fully practices austerities for seven years may still have little knowledge or vision; how much less could he, who practiced for not even six years!

Only ignorant people devoid of wisdom believe and accept Gautama’s teachings. Just as a great illusionist deceives fools, so too does the shramana Gautama.’

“Good man! Those six non-Buddhist teachers did their utmost to cause the sentient beings in this city to increase their wrong views. Good man! When I saw this, compassion arose in me, and through my spiritual power I summoned the great bodhisattvas of the ten directions to assemble in this forest. They filled an area extending forty yojanas in every direction. Dwelling in their midst, I uttered [the Dharma voice that resounded like] the lion’s roar of the lion king.

“Good man! Even if one teaches extensively in a solitary place, it is not called a lion’s roar. [To teach the Dharma] amid a great assembly consisting entirely of wise ones such as these is truly [to resound with] the lion king’s roar! That teaching of the Dharma proclaims that all dharmas are impermanent, suffering, without self, and impure; yet it declares that the Tathagata alone is permanent, blissful, the Self, and pure!

“At that time, the six non-Buddhist teachers again said: ‘If Gautama has a self, we also have a self. What is called the self is the person who sees [an object]. Gautama! It is just as a person looks in a particular direction and sees an object. The self is likewise. The direction is analogous to the eye, while the person who sees is analogous to the self.’

“The Buddha told the six non-Buddhist teachers: ‘If you say that the person who sees is the self, this proposition is incorrect. Why is that? Consider the analogy you have offered: “One looks in a particular direction and sees.” A person situated in one direction employs all six faculties. If it were definitely the case that there is a self that sees by means of the eye, why could that person not cognize all six sense objects through the single [visual] faculty? Since one faculty cannot simultaneously hear, see, and cognize all six sense objects, you should know that there truly is no self [within it].

“‘According to your statement that “the direction is analogous to the eye,” even after a hundred years, since the person sees by relying upon the direction, what is seen [should] remain unchanged! If the eye were truly like this, then when one grows old and the eyesight weakens, [what is seen] should likewise remain unchanged. Furthermore, the person and the direction are distinct, and so one sees inwardly and sees outwardly. If the eye were truly as you describe, it should likewise see inwardly and outwardly at the same time. If it does not see in this way, how can there be a self?’

“The six non-Buddhist teachers again said: ‘Gautama! If there is no self, then who is capable of seeing?’

“The Buddha said: ‘There are form, light, consciousness, and the eye. The conjunction of these four conditions is called seeing. Within [this act of seeing], there is truly neither a person who sees nor an object that is seen. Deluded sentient beings say that there is a person who sees and an object that is seen. For this reason, the vision of all sentient beings is inverted, while the vision of all Buddhas and bodhisattvas is true.

“‘You say that form is the self, but this proposition is also incorrect. Why is that? Form is truly not the self.

If form were the self, there should be no coarse or ugly appearances [which no one desires]! Why, then, are there four distinct castes rather than only the single brahmin caste? Why must one depend upon other conditions and be unable to obtain what one wishes, as in the case of people whose faculties are deficient and who are incomplete from birth?

Why can one not create for oneself the [beautiful] body of a deva, but must instead undergo all manner of bodies in the hells or as animals or hungry ghosts? If one cannot fashion the body at will, you should know with certainty that this is because there is no self. Because there is no self, it is called impermanent.

Because it is impermanent, it is suffering. Because it is suffering, it is empty [of reality]. Because it is empty [of reality], it is inverted.

Because of this inversion, all sentient beings must continue to revolve through birth and death. [The skandhas of] feeling, perception, formations, and consciousness are likewise [the same as form].

“‘You should know that the Tathagata, the World-Honored One, has forever severed the bondage of form, up to and including the bondage of consciousness. Therefore, he is called permanent, blissful, the Self, and pure.

“‘Furthermore, form arises from causes and conditions. If it arises from causes and conditions, it is called without self. If it is without self, it is suffering and empty [of reality]. The Tathagata’s body does not arise from causes and conditions. Because it does not arise from causes and conditions, it is said to possess the Self. If it possesses the Self, it is permanent, blissful, the Self, and pure.’

“The six non-Buddhist teachers again said: ‘Gautama! Form is not the self, and likewise consciousness is not the self; that self pervades every place, just like empty space.’

“The Buddha said: ‘If there were transformation and manifestation, one could not say, “Previously, I did not see.” If previously one did not see, one should know that such seeing did not exist before and only came into being afterward. If it did not exist before and only came into being afterward, it is called impermanent. If it is impermanent, how can it be said to transform and manifest? If there were transformation and manifestation, then throughout the five destinies all the various bodies should be fully present. If there were such multiple bodies, each body should receive its own karmic retribution. If each body received its own karmic retribution, how could it be said that one is reborn and receives a body in the two realms of gods and humans?

“‘You speak of transformation and manifestation, but is it one or many? If the self is one, then there could be no distinctions among father, son, enemy, friend, or one who is neither enemy nor friend. If the self is many, the five faculties of all sentient beings should be equal and identical; their karmic retributions and wisdom should likewise be the same. If this were so, why is it said that some have complete faculties while others have incomplete faculties; that some have wholesome karma and others unwholesome karma; and that fools and wise persons differ?’

“The six non-Buddhist teachers again said: ‘Gautama! The self of sentient beings is all-pervasive and without limit, but Dharma and non-Dharma are clearly distinct. Sentient beings who cultivate in accordance with Dharma obtain beautiful bodies, while those who commit non-Dharmic deeds must undergo ugly bodies. For this reason, the karmic fruits of sentient beings cannot be without differences.’

“The Buddha said: ‘You sirs! If Dharma and non-Dharma are as you say, then the self does not transform and manifest as you claim. If the self transformed and manifested, it would necessarily reach everywhere. If it reached everywhere, one who cultivates good should also possess evil, and one who commits evil should also possess good! If this is not so, how can it be called transformation and manifestation?’

“The six non-Buddhist teachers again argued: ‘Gautama! It is like lighting hundreds of thousands of lamps in a single room: the light of one lamp does not obstruct the light of another. The selves of sentient beings are likewise; the cultivation of good and the commission of evil do not become confused with each other.’

“The Buddha said: ‘Good men! If you say that the self is like a lamp, that proposition is incorrect. Why is this?

The light of a lamp arises through conditions; the larger the lamp, the stronger its light. The self of sentient beings is not like this. The light issuing from a lamp abides elsewhere.

The self of sentient beings is not like this; it does not issue from the body and abide elsewhere. Moreover, the light of that lamp originally coexists with darkness. Why is this?

If one lamp is lit in a dark room, its light is not sufficiently bright and clear. Only when many lamps have been lit does the room become bright and clear. If the first lamp had already dispelled the darkness, there would be no need for the lamps that followed.

Since the later lamps are needed, one should know that the initial light still coexists with darkness.’

“The six non-Buddhist teachers again said: ‘Gautama! If there is no self, then who performs good and evil?’

“The Buddha said: ‘If it is the self that acts, how can it be called permanent? If the self is permanent, how can it sometimes perform good and sometimes evil? If you say that it sometimes performs good and sometimes evil, how can you say that the self is all-pervasive and without limit? If it is the self that acts, why does habitual wrongdoing arise? If the self acts and knows, why does one give rise to doubt as to whether sentient beings have a self? For this reason, within your non-Buddhist teachings there is certainly no self.

“‘If it is said that a self exists, that self must be the Tathagata. Why is this? Because the Tathagata’s body is all-pervasive and without limit; because there are no longer any doubts. Because the Tathagata neither acts nor receives, he is called permanent. Because the Tathagata is neither born nor extinguished, he is called blissful. Because the Tathagata has no defiled afflictions, he is called pure. Because the Tathagata is free of the ten characteristics, he is called empty. Therefore, the Tathagata is permanence, bliss, self, and purity; he is empty and without any characteristics.’

“The non-Buddhist teachers said: ‘If the Tathagata is said to be permanence, bliss, self, and purity, and to be empty because he has no characteristics, then one should know that the teaching proclaimed by Gautama does not wholly adhere to emptiness. We now respectfully accept and practice it.’

“At that time, innumerable non-Buddhists brought forth faith in the Buddha’s Dharma and renounced the household life under the Buddha.

“Good man! For this reason, here amid this grove of paired sala trees, I now expound the Dharma with a resonance like the lion’s roar. The Dharma teaching that is like the lion’s roar is called Great Nirvana.

“Good man! The paired trees in the east represent the destruction of impermanence and the attainment of permanence... and so on, up to the paired trees in the north, which represent the destruction of impurity and the attainment of purity.

“Good man! Because of these paired sala trees, the sentient beings here guard and protect the sala grove, not allowing outsiders to come and take away its branches and leaves or cut down and damage the trees. Likewise, for the sake of four dharmas, I cause my disciples to safeguard the Buddha-Dharma. What are these four? They are permanence, bliss, self, and purity. The paired trees in the four directions are guarded by the four kings. Because I safeguard the Right Dharma for the sake of these four kings, I enter nirvana within this grove.

“Good man! These paired sala trees always bear luxuriant flowers and fruits, benefiting innumerable sentient beings. I am likewise, always benefiting sravakas and pratyekabuddhas. The flowers are an analogy for the self, and the fruits are an analogy for bliss. For this reason, here amid these paired sala trees, I enter the Samadhi of Great Quiescence. The Samadhi of Great Quiescence is called Great Nirvana.”

Bodhisattva Lion’s Roar said to the Buddha: “World-Honored One! Why does the Tathagata enter nirvana in the second month?”

The Buddha said: “Good man! The second month falls in spring. During the months of the spring season, the myriad things all arise and flourish; crops take root; flowers and fruits unfold in abundance; rivers and streams are full; and the hundred kinds of beasts compete to give birth. At this time, many sentient beings conceive the notion that phenomena are permanent. In order to destroy sentient beings’ attachment to permanence, it must be taught that ‘all phenomena are impermanent,’ while the Tathagata alone is said to abide permanently, without change.

“Good man! Compared with the other seasons of the year, at the beginning of winter the weather has already become dry and depleted, and no one delights in it; whereas the spring season is warm, gentle, and refreshing, and everyone longs for and delights in it. In order to destroy the transient pleasures of the world, the principles of permanence and bliss must be expounded.

“The principles of self and purity are likewise. Because the Tathagata wishes to destroy the provisional self of the world and the provisional purity of the world, he therefore teaches that the Tathagata is the true self and true purity.”

“The second month is spoken of as an analogy for the two kinds of Dharma-body of the Tathagata. Winter, which no one delights in, is an analogy for the wise not delighting in the notion that the Tathagata is impermanent and enters nirvana. The second month, in which everyone delights, is an analogy for the wise delighting in the truth that the Tathagata is permanence, bliss, self, and purity.

The planting of trees [so that they take root] is an analogy for sentient beings who, upon hearing the Right Dharma, [give rise to] joy, thereupon awaken the aspiration for anuttara-samyak-sambodhi, and plant wholesome roots. The [brimming] rivers and streams are an analogy for the great bodhisattvas of the ten directions, who all assemble before the Tathagata to ask questions and receive this scripture of the Great Nirvana.

The myriad creatures vying with one another to give birth are an analogy for the Buddha’s disciples bringing forth wholesome roots. Flowers are an analogy for the Seven Factors of Awakening, and fruits for the Four Noble Fruits.

“For these reasons, I enter the Great Nirvana in the second month.”

Bodhisattva Lion’s Roar said to the Buddha: “The days on which the Tathagata was born, left the household life, attained the Way, and turned the Dharma-wheel were all the eighth day of the month. Why, upon entering nirvana, did he alone choose the fifteenth day?”

The Buddha said: “Excellent, excellent! Good man! On the fifteenth day, the moon is full and without deficiency. The Buddhas, the Tathagatas, are likewise: when they enter nirvana, they are full and without deficiency. For this reason, the Buddha chose the fifteenth day to enter ultimate nirvana.

“Good man! The bright full moon on the night of the fifteenth possesses eleven functions. What are these eleven?

First, it can dispel darkness; second, it enables sentient beings to recognize the road; third, it enables sentient beings to distinguish the right road from the wrong one; fourth, it removes oppressive heat and brings refreshing, delightful coolness; fifth, it can humble the arrogance of the firefly’s light; sixth, it checks all thoughts of theft and robbery; seventh, it frees sentient beings from fear of wild beasts; eighth, it causes the utpala flowers to bloom; ninth, it causes the lotus flowers to close; tenth, it inspires those traveling on the road, causing them to advance vigorously; eleventh, it brings abundant pleasure to sentient beings who delight in the five desires.

“Good man! The Tathagata’s full moon is likewise [and also possesses eleven functions]. First, it dispels the all-pervading darkness of ignorance; second, it expounds [and distinguishes] the right path and wrong paths; third, it reveals and teaches that birth and death are perilous, evil, and crooked, while nirvana is peaceful and upright; fourth, it enables people to leave behind the burning heat of craving, anger, and delusion; fifth, it shatters the [faint] light of non-Buddhist paths; sixth, it destroys the bandits of binding afflictions; seventh, it eliminates fear of the five hindrances [to cultivation]; eighth, it brings to light sentient beings’ resolve to plant wholesome roots; ninth, it obscures and checks sentient beings’ minds [that crave] the five desires;

tenth, it gives rise to sentient beings’ practice of advancing toward the Great Nirvana; eleventh, it causes sentient beings to delight in cultivating liberation.

“For these reasons, I [manifest] entry into the Great Nirvana on the fifteenth day, but in truth I have never entered nirvana.

“Among my disciples, only those who are wicked and foolish will assert with certainty that the Tathagata has entered nirvana. It is like a mother with many children who departs for another country. Before the mother returns, all the children say, ‘My mother has died.’ Yet in truth, that mother has never died!”

Bodhisattva Lion’s Roar said to the Buddha: “Blessed One! Which bhiksus are able to adorn this grove of paired sala trees?”

“Good man! If a bhiksu upholds and recites the Twelve Divisions of the Scriptures, corrects their phrases, and comprehends their profound meaning; explains them to others so that the beginning, middle, and end are all excellent; and, wishing to benefit immeasurable sentient beings, expounds the practice of purity—such a bhiksu can certainly adorn this grove of paired sala trees.”

Bodhisattva Lion’s Roar said to the Buddha: “Blessed One! According to my understanding of the Buddha’s teaching, the bhiksu Ananda is precisely such a person. Why is this? The bhiksu Ananda upholds and recites the Twelve Divisions of the Scriptures, revealing, explaining, and teaching them to others with right words and right meaning. Just as water is poured [from one vessel] into another, the bhiksu Ananda hears [the Right Dharma] from the Buddha and then, in accordance with what he has heard, expounds it again [fully to all others].”

The Buddha said: “Good man! If a bhiksu attains the pure divine eye and sees throughout the trichiliocosm in the ten directions as clearly as one looks upon an amalaka fruit placed in the palm of one’s hand, such a bhiksu can also adorn this grove of paired sala trees.”

Bodhisattva Lion’s Roar said: “Blessed One! If that is so, the bhiksu Aniruddha is precisely such a person. Why is this? Aniruddha has attained the divine eye and clearly sees all things throughout the trichiliocosm, even those in the intermediate state, without any obstruction.”

The Buddha said: “Good man! If a bhiksu has few desires, knows contentment, delights in tranquil seclusion, and diligently cultivates the qualities of vigor, mindfulness, samadhi, wisdom, and liberation, such a bhiksu can certainly adorn this grove of paired sala trees.”

Bodhisattva Lion’s Roar said: “Blessed One! If that is so, the bhiksu Kasyapa is precisely such a person. Why is this? The bhiksu Kasyapa skillfully cultivates having few desires, knowing contentment... [and all the other qualities just enumerated by the Buddha].”

The Buddha said: “Good man! If a bhiksu, for the benefit of sentient beings and not for his own gain and support, cultivates and thoroughly comprehends the Samadhi of Noncontention, the Noble Practice, and the Practice of Emptiness, such a bhiksu can certainly adorn this grove of paired sala trees.”

Bodhisattva Lion’s Roar said: “Blessed One! If that is so, the bhiksu Subhuti is precisely such a person. Why is this? Subhuti skillfully cultivates Noncontention, the Noble Practice, and the Practice of Emptiness.”

The Buddha said: “Good man! If a bhiksu skillfully cultivates supernormal powers and, in the span of a single thought, can perform all manner of supernormal transformations, producing from one concentrated mind two [opposing] effects, such as water and fire... such a bhiksu can certainly adorn this grove of paired sala trees.”

Bodhisattva Lion’s Roar said: “Blessed One! If that is so, the bhiksu Maudgalyayana is precisely such a person. Why is this? Maudgalyayana skillfully cultivates supernormal powers and performs immeasurable transformations.”

The Buddha said: “Good man! If a bhiksu cultivates the qualities of wisdom and attains great wisdom, keen wisdom, swift wisdom, liberating wisdom, profound wisdom, vast wisdom, boundless wisdom, unsurpassed wisdom, and true wisdom, fully perfecting such fundamental wisdom; if his mind makes no distinction between enemy and friend; if, upon hearing it said that the Tathagata is impermanent and enters nirvana, his mind does not grieve; and if, upon hearing it said that the Tathagata abides eternally and does not enter nirvana, his mind likewise does not rejoice—such a bhiksu can certainly adorn this grove of paired sala trees.”

Bodhisattva Lion’s Roar said: “Blessed One! If that is so, the bhiksu Sariputra is precisely such a person. Why is this? Sariputra has skillfully and fully perfected such wisdom.”

The Buddha said: “Good man! If there is a bhikshu who can expound that all sentient beings possess Buddha-nature, that bhikshu attains a vajra body, boundless, permanent, blissful, self, and pure; his body and mind are unobstructed, and he attains the eight sovereign powers. Such a bhikshu can surely adorn this grove of twin sal trees.”

Bodhisattva Lion’s Roar said: “World-Honored One! If this is so, then the Tathagata alone is such a person. Why is this? Because only the Tathagata’s body is vajra, boundless, permanent, blissful, self, and pure; only his body and mind are unobstructed, and only he possesses all eight sovereign powers.

“World-Honored One! The Tathagata alone can adorn this grove of twin sal trees! Without the Tathagata, this place would not be majestic and beautiful. I pray that the Tathagata, out of great loving-kindness and compassion, will perpetually abide in this sal grove for the sake of such adornment.”

The Buddha said: “Good man! The intrinsic nature of all dharmas is to abide in non-abiding. Why, then, do you pray that the Tathagata abide here in this sal grove?

“Good man! What is called abiding is a dharma belonging to form. Because it arises through causes and conditions, it is called abiding. Because causes and conditions have no fixed locus, it is called non-abiding. The Tathagata has severed all bonds of form; why, then, would you say that the Tathagata has a place in which he abides? The same is true of the skandhas of feeling, perception, formations, and consciousness.

“Good man! Abiding is conceit; because of conceit, one does not attain liberation. Because one does not attain liberation, it is called abiding. Consider: who is the person possessing this conceit, and whence does that person come? Then one will see that there is truly no conceited person, nor does anyone come from anywhere. Therefore, the intrinsic nature of all dharmas is said to abide in non-abiding. The Tathagata has forever extinguished all conceit; why, then, do you pray that the Tathagata abide here in this sal grove?

“Abiding is a conditioned dharma. The Tathagata has forever extinguished all conditioned dharmas; therefore, he has no place of abiding.

“Abiding is an unreal dharma. The Tathagata has forever extinguished this unreal dharma and thus attained permanence, bliss, self, and purity. Why, then, do you pray that the Tathagata abide here in this sal grove?

“Abiding is the twenty-five realms of existence. The Tathagata has forever extinguished the twenty-five realms of existence; why, then, do you pray that the Tathagata abide here in this sal grove?

“Abiding pertains to all ordinary beings. The noble ones neither go, nor come, nor abide. The Tathagata has extinguished all characteristics of going, coming, and abiding; why, then, do you pray that the Tathagata abide here in this sal grove?

“What is called non-abiding is the boundless body. The Tathagata’s body is boundless; why, then, do you pray that the Tathagata remain in this sal grove? If I were to abide in this grove, I would be bounded. If the Tathagata’s body were bounded, it would be impermanent. But the Tathagata is permanent; how could he be said to abide?

“What is called non-abiding is empty space. The Tathagata’s nature is identical to empty space; how could he be said to abide?

“Furthermore, non-abiding is the Vajra Samadhi. The Vajra Samadhi destroys all attachment and clinging to fixed abodes. The Vajra Samadhi is the Tathagata; how could he be said to abide?

“Furthermore, non-abiding is illusion. The Tathagata is like an illusion; how could he be said to abide?

“Furthermore, non-abiding is the boundless realm of all dharmas. The boundless realm of all dharmas is the Tathagata; how could he be said to abide?

“Furthermore, non-abiding is the Shurangama Samadhi. This samadhi is the clear comprehension of all dharmas without attachment or clinging. Because it is free from attachment, it is called Shurangama. The Tathagata has perfectly attained the Shurangama Samadhi; how could he be said to abide?

“Furthermore, non-abiding is the power of wisdom that discerns things as they truly are. The Tathagata has accomplished the power of wisdom that discerns things as they truly are; how could he be said to abide?

“Furthermore, non-abiding is the Perfection of Giving. If there were any attachment or abiding in the Perfection of Giving, one could not proceed in cultivation to the Perfection of Moral Discipline, and onward through to the Perfection of Wisdom. For this reason, the Perfection of Giving is called non-abiding. The Tathagata does not abide even in prajnaparamita; why, then, do you pray that the Tathagata remain in the sal grove?

“Furthermore, non-abiding is the cultivation of the Four Foundations of Mindfulness. If the Tathagata clung to and abided in the Four Foundations of Mindfulness, he could not attain anuttara-samyak-sambodhi. This is called abiding in non-abiding.

“Furthermore, non-abiding is the boundless realm of sentient beings. The Tathagata has completely penetrated the boundless realms of all sentient beings, yet he has no place of abiding.

“Furthermore, non-abiding means having no dwelling place. Having no dwelling place is called nonexistence. Nonexistence is called non-arising. Non-arising is called non-ceasing. Non-ceasing is called formlessness. Formlessness is called freedom from bondage. Freedom from bondage is called non-attachment. Non-attachment is called freedom from afflictions. Freedom from afflictions is goodness. Goodness is the unconditioned. The unconditioned is Great Nirvana. Great Nirvana is permanence. Permanence is self. Self is purity. Purity is bliss. Permanence, bliss, self, and purity are the Tathagata.

“Good man! Just as empty space does not abide in the east, south, west, or north, in the four intermediate directions, or above or below, so too the Tathagata does not abide in the east, south, west, or north, in the four intermediate directions, or above or below.

“Good man! If it were said that evil deeds committed through body, speech, and mind bring wholesome retribution, this would be impossible. Likewise, if it were said that wholesome deeds committed through body, speech, and mind bring evil retribution, this too would be impossible.

“If it were said that ordinary beings perceive Buddha-nature while bodhisattvas of the Ten Abodes do not perceive it, this would also be impossible. If it were said that icchantikas, those who commit the five heinous offenses, those who slander the Vaipulya sutras, and those who violate the four grave precepts attain anuttara-samyak-sambodhi, this too would be impossible. If it were said that bodhisattvas dwelling in the first six stages fall into the three evil realms due to causes and conditions arising from afflictions, this too would be impossible.

If it were said that a bodhisattva-mahasattva attains anuttara-samyak-sambodhi in an actual female body, this too would be impossible. If it were said that icchantikas are permanent while the Three Jewels are impermanent, this too would be impossible. If it were said that the Tathagata abides in the city of Kushinagara, this too would be impossible.

“Good man! Now, here in the city of Kushinagara, the Tathagata enters the Great Samadhi, the profound cavern of meditative concentration. Because no one can see him, this is called entering nirvana.”

Bodhisattva Lion’s Roar again asked: “World-Honored One! Why does the Tathagata enter the profound cavern of meditative concentration?”

The Buddha said: “Good man! It is because I wish to liberate all sentient beings; to cause those who have not yet planted roots of goodness to plant them; to cause those who have already planted roots of goodness to increase them; to cause the wholesome fruits of those whose fruits have not yet ripened to ripen; to teach those whose wholesome fruits have ripened so that they will advance toward anuttara-samyak-sambodhi; to cause those who disparage the wholesome Dharma to give rise to reverence for it; to cause those who are heedless and indolent to abandon the faults of heedlessness and indolence; to discuss the meaning of the teachings with you, Mañjuśrī, and the other great bodhisattvas;

to instruct those who delight in reciting and reading [the scriptures] and those who delight in meditation; to instruct sentient beings by means of the noble practice, the brahma practice, and the heavenly practice; to contemplate the profound teachings that are not shared [with those of the Two Vehicles]; to admonish those heedless and indolent disciples, saying: ‘The Tathagata, who is ever serene, still delights in entering samadhi.

How much more, then, should you, who have not yet extinguished all afflictions, refrain from becoming heedless and indolent?’; to admonish those wicked bhiksus who accept and store up the eight kinds of impure possessions, as well as those who do not know how to lessen their desires and do not know contentment; and to cause sentient beings to revere the Dharma of meditation that they have heard.

“Because of [all] such causes and conditions, [today] the Tathagata enters the [profound] cave of meditation.”

Bodhisattva Lion’s Roar said: “World-Honored One! The concentration that is without characteristics is called Great Nirvana. Therefore, nirvana is said to be without characteristics. For what reason is it called without characteristics?”

The Buddha said: “Good man! It is because [nirvana] is without the ten characteristics. What are the ten characteristics? The first is the characteristic of form; the second, the characteristic of sound; the third, the characteristic of fragrance; the fourth, the characteristic of taste; the fifth, the characteristic of touch; the sixth, the characteristic of arising; the seventh, the characteristic of abiding; the eighth, the characteristic of decay; the ninth, the characteristic of male; and the tenth, the characteristic of female. These are called the ten characteristics. Because it is without these characteristics, it is called without characteristics.

“Good man! If one becomes attached to characteristics, delusion can arise. Because of delusion, craving arises; because of craving, one is bound; because one is bound, one must undergo birth; because one undergoes birth, there is death; and because there is death, there is impermanence.

“If one does not become attached to characteristics, delusion does not arise. Because delusion does not arise, there is no craving. Because there is no craving, one is not bound. Because one is not bound, one need not undergo birth. Because one does not undergo birth, there is no death. Because there is no death, it is called permanent. For this reason, nirvana is permanent.”

Bodhisattva Lion’s Roar said to the Buddha: “World-Honored One! Which bhiksus are able to eliminate these ten characteristics?”

The Buddha said: “Good man! If a bhiksu constantly cultivates the following three kinds of characteristics, he will eliminate those ten characteristics. The first is constantly cultivating the characteristic of concentration; the second is constantly cultivating the characteristic of wisdom; and the third is constantly cultivating the characteristic of equanimity. These are called the three kinds of characteristics [that can eliminate those ten characteristics].”

Bodhisattva Lion’s Roar said: “World-Honored One! What are called the characteristics of concentration, wisdom, and equanimity? Concentration is samadhi. All sentient beings possess samadhi, so why is it still said that samadhi must be cultivated? If focusing the mind upon a single object is called concentration, or samadhi, then if one also takes other objects as conditions, it is not called samadhi. If there is no concentration, one is not omniscient. If one is not omniscient, how can this be called concentration? If samadhi is attained through only one practice, then all other practices are not samadhi! If they are not samadhi, then they are not omniscience. If they are not omniscience, why are they called samadhi? The two characteristics of wisdom and equanimity are likewise the same.”

The Buddha said: “Good man! As you have just said: ‘Taking one object as a condition is called samadhi, whereas also taking other objects as conditions is not called samadhi.’ This meaning is incorrect. Why is that? Those so-called other conditions are each themselves a single object. The same is true of the [different] practices.

“You also said: ‘Sentient beings have possessed samadhi from the beginning, so there is no need to cultivate it.’ This meaning is also incorrect. Why is that? The samadhi spoken of here is wholesome samadhi, which in truth no sentient being yet possesses! How, then, can it be said that there is no need to cultivate it?

“Abiding securely in that wholesome samadhi and contemplating all dharmas is called the wholesome characteristic of wisdom. Not perceiving samadhi and wisdom as two distinct characteristics is called the characteristic of equanimity.

“Furthermore, good man! If one holds fast to the characteristic of form and is unable to contemplate the permanent and impermanent characteristics of form, this is called samadhi. If one is able to contemplate the permanent and impermanent characteristics of form, this is called the characteristic of wisdom. Contemplating all dharmas with samadhi and wisdom in equal balance is called the characteristic of equanimity.

“Good man! It is like a person skilled in holding the reins of a four-horse chariot, who can drive either quickly or slowly. Because he can drive either quickly or slowly, he is said to be free from attachment. A bodhisattva is likewise. If the aspect of samadhi [or concentration] is greater, he cultivates wisdom; if the aspect of wisdom is greater, he cultivates concentration. When concentration and wisdom are equal, this is called equanimity.

“Good man! Because the bodhisattvas of the Ten Abodes have greater power of wisdom than power of concentration, they do not clearly perceive Buddha-nature. Because sravakas and pratyekabuddhas have greater power of concentration than power of wisdom, they do not perceive Buddha-nature. Because all Buddhas, the World-Honored Ones, possess concentration and wisdom in equal balance, they perceive Buddha-nature clearly and without obstruction, as though seeing an amalaka fruit in the palm of the hand. Clearly perceiving Buddha-nature is called the characteristic of equanimity.

“[Samadhi is also called] śamatha, meaning that which has the power to extinguish, because it extinguishes all the binding afflictions. Furthermore, śamatha means that which has the power to subdue, because it subdues the unwholesome faculties. Śamatha also means tranquil and serene, because it can render the three kinds of karma tranquil and serene. Śamatha also means separation, because it can cause sentient beings to separate themselves from the five desires. Śamatha also means that which has the power to purify, because it can purify the three defilements of sensual desire, anger, and delusion. Because of these meanings, this is called the characteristic of concentration.

“[Wisdom is also called] vipaśyanā, meaning right seeing and knowing. It is also called complete and lucid seeing and knowing, or the power to see and know, or seeing and knowing everywhere, or seeing and knowing sequentially, or seeing and knowing by distinguishing the individual characteristics [of dharmas]. This is called wisdom.

“[Equanimity is also called] upekṣā, meaning equality. It is also called non-contention, non-contemplation, and non-practice. This is called equanimity.

“Good man! There are two kinds of śamatha: the first is worldly, and the second is supramundane. There are also two kinds [of śamatha]: the first is perfected, and the second is unperfected. Perfected refers to Buddhas and bodhisattvas; unperfected refers to sravakas and pratyekabuddhas.”

“There are also three levels of [shamatha]: lower, middling, and higher. The lower level refers to ordinary beings; the middling level refers to shravakas and pratyekabuddhas; the higher level refers to Buddhas and bodhisattvas.

“There are also four kinds of [shamatha]. The first regresses; the second remains steadfast; the third advances; and the fourth is capable of bringing great benefit.

“There are also five kinds of [shamatha], called the Five Wisdom Samadhis. What are the five? The first is the Samadhi of No Consumption; the second is the Samadhi of Faultlessness; the third is the Samadhi of Purity of Body and Mind in One-Pointedness; the fourth is the Samadhi in which both cause and effect are joyful; and the fifth is the Samadhi of Constant Mindfulness.

“There are also six kinds of [shamatha]. The first is the samadhi contemplation of white bones; the second is the samadhi contemplation of loving-kindness; the third is the samadhi contemplation of the Twelve Links of Dependent Origination; the fourth is the samadhi of breath-counting, counting the inhalations and exhalations; the fifth is the samadhi of right mindfulness and discerning contemplation; and the sixth is the samadhi contemplation of the arising, abiding, changing, and cessation [of all dharmas].

“There are also seven kinds of [shamatha], namely, the Seven Factors of Awakening. The first is the factor of awakening of mindfulness; the second is the factor of awakening of investigation of dharmas; the third is the factor of awakening of diligent effort; the fourth is the factor of awakening of joy; the fifth is the factor of awakening of tranquility; the sixth is the factor of awakening of concentration; and the seventh is the factor of awakening of equanimity.

“There are also seven kinds of [shamatha]. The first is the samadhi [of a] stream-enterer; the second is the samadhi [of a] once-returner; the third is the samadhi [of a] non-returner; the fourth is the samadhi [of an] arhat; the fifth is the samadhi [of] pratyekabuddhas; the sixth is the samadhi [of] bodhisattvas; and the seventh is the Tathagata’s samadhi of clear knowing.

“There are also eight kinds of [shamatha], namely, the eight samadhis of liberation.

“The first is the samadhi in which, possessing inwardly the perception of material form, one contemplates material forms externally and attains liberation.

“The second is the samadhi in which, not possessing inwardly the perception of material form, one contemplates material forms externally and attains liberation.

“The third is the samadhi in which one personally realizes the realm of purity and attains liberation.

“The fourth is the samadhi in which one realizes the realm of boundless space and attains liberation.

“The fifth is the samadhi in which one realizes the realm of consciousness and attains liberation.

“The sixth is the samadhi in which one realizes the realm where nothing exists and attains liberation.

“The seventh is the samadhi in which one realizes the realm of neither perception nor non-perception and attains liberation.

“The eighth is the samadhi in which one realizes the realm of complete quiescent cessation and attains liberation.

“There are also nine kinds of [shamatha], namely, the nine successive meditative attainments. They comprise the Four Dhyanas [from the First Dhyana through the Fourth Dhyana], the Four Formless Realms [the Realm of Boundless Space, the Realm of Boundless Consciousness, the Realm of Nothingness, and the Realm of Neither Perception nor Non-Perception], and the samadhi of the Attainment of Cessation.

“There are also ten kinds of [shamatha], called the Ten Samadhis of the All-Pervading Spheres.

“What are the ten? The first is the Samadhi of the All-Pervading Sphere of Earth; the second is the Samadhi of the All-Pervading Sphere of Water; the third is the Samadhi of the All-Pervading Sphere of Wind; the fourth is the Samadhi of the All-Pervading Sphere of Blue; the fifth is the Samadhi of the All-Pervading Sphere of Yellow; the sixth is the Samadhi of the All-Pervading Sphere of Red; the seventh is the Samadhi of the All-Pervading Sphere of White; the eighth is the Samadhi of the All-Pervading Sphere of Space; the ninth is the Samadhi of the All-Pervading Sphere of Consciousness; and the tenth is the Samadhi of the All-Pervading Sphere of Nothingness.

“There are also innumerably many kinds of [shamatha], referring to [the samadhis] of Buddhas and bodhisattvas.

“Good man! This is called the characteristic of concentration.

“Good man! There are two kinds of wisdom: the first is mundane, and the second is supramundane.

“There are also three kinds [of wisdom]. The first is prajna-wisdom; the second is vipashyana-wisdom; and the third is jnana-wisdom.

“Prajna-wisdom refers to all sentient beings. Vipashyana-wisdom refers to all noble ones. Jnana-wisdom refers to Buddhas and bodhisattvas.

“Furthermore, prajna-wisdom is called the particular characteristic; vipashyana-wisdom is called the general characteristic; and jnana-wisdom is called the complete destruction of all characteristics.

“There are also four kinds [of wisdom], referring to the contemplation of the Four Noble Truths.

“Good man! [A practitioner] cultivates shamatha for the sake of three things. What are these three? The first is to avoid heedlessness and indolence; the second is to adorn great wisdom; and the third is to attain complete, unfettered freedom.

“Furthermore, [a practitioner] cultivates vipashyana for the sake of three things. What are these three? The first is to contemplate and perceive the evil consequences of birth and death [in samsara]; the second is to increase the wholesome roots; and the third is to eradicate all afflictions.”