大般涅槃經

CHAPTER ON BODHISATTVA KASHYAPA

Chapter Twelve — Part Two

“Good man! If anyone says that the Tathagata extinguishes everything and enters nirvana, or that the Tathagata does not extinguish everything and enters nirvana, such people do not understand the Tathagata’s intent and therefore propound such teachings.

“Good man! On Mount Gandhamadana there were fifty-three thousand seers, all of whom had cultivated merit in the presence of Buddha Kashyapa in past ages. They had not yet attained the noble path, nor had they drawn near to the Buddhas to hear and receive the True Dharma.

It was for the sake of these people that the Tathagata said to Ananda, ‘Three months from now, I shall enter nirvana.’ When the devas heard this, they spread the news as far as Mount Gandhamadana. Upon hearing it, those seers felt remorse and said, ‘Why have we been born among humankind yet failed to draw near to the Buddha? The appearance of Buddhas, Tathagatas, in the world is exceedingly difficult to encounter, like the blossoming of the udumbara flower.

We should now go to the Buddha, the World-Honored One, to hear and receive the True Dharma.’

“Good man! At that time, the fifty-three thousand seers came to me. I taught them the Dharma appropriate to their capacities: ‘Great beings! Form is impermanent. Why is this? Because the causes and conditions of form are impermanent. Since form arises from impermanent causes and conditions, how could it be permanent?… The same is true up to and including consciousness.’ When the seers heard this Dharma, they immediately attained the fruit of arhatship.

“Good man! In the city of Kushinagara, there was a clan of wrestlers numbering about three hundred thousand. They refused to submit to anyone and were habitually conceited, taking pride in their physical appearance, strength, lives, and wealth; their minds were disordered and intoxicated. Good man! Wishing to subdue those wrestlers, I said to Maudgalyayana, ‘You should subdue those wrestlers.’

“At that time, Maudgalyayana respectfully obeyed my instruction and, for five full years, employed every possible means to teach and transform them, yet he could not induce even one of them to accept the Dharma and become subdued. Therefore, for the sake of those wrestlers, I again said to Ananda, ‘Three months from now, I shall enter nirvana.’

“Good man! When the wrestlers heard these words, they gathered together and repaired and cleared the roads. After three months had passed, I departed from the city of Vaishali and journeyed toward Kushinagara. Along the way, seeing the wrestlers from afar, I transformed myself into a shramana, went directly to them, and asked, ‘Children, what are you doing?’

“Upon hearing this question, the wrestlers all became angry and rebuked me, saying, ‘Shramana! How dare you call us children?’ I replied, ‘There are as many as three hundred thousand of you, yet even by exerting all your strength together, you cannot move this small stone. Should you not be called children?’ The wrestlers said, ‘If you dare call us children, then surely you must be a great man!’

“Good man! At that time, merely using two of my toes, I sent the stone flying into the air. Seeing this, the wrestlers began to reproach themselves for the weakness of their bodies. They then asked, ‘Shramana! Can you now remove this stone from the road?’ I asked, ‘Children! For what reason are you repairing and clearing this road?’ The wrestlers replied, ‘Shramana! Do you not know? Shakyamuni Tathagata will travel along this road to the sala grove to enter nirvana. For this reason, we are clearing and leveling the road.’

“I then praised them, saying, ‘Excellent! Since you have brought forth such wholesome intentions, I shall help you remove this stone.’ With my hand, I lifted the stone and hurled it as far as the Akanishtha Heaven.

“At that time, seeing the stone still suspended in the sky, the wrestlers were terrified and wished to flee. I told them, ‘You wrestlers, do not now become frightened and attempt to run away.’ The wrestlers said, ‘Shramana! Only if you can rescue and protect us will we dare remain standing here.’

“At that time, I extended my hand, caught the stone, and placed it upon my right palm. Seeing this, the wrestlers became joyful and asked, ‘Shramana! Is this stone permanent or impermanent?’

“I then blew upon the stone with my mouth. Immediately, the stone crumbled into fine dust. Seeing this, the wrestlers said together, ‘Shramana! This stone is impermanent.’ They then felt ashamed and reproached themselves, saying, ‘Why have we become arrogant by relying on our power, physical appearance, strength, lives, and wealth?’

“Knowing their thoughts clearly, I relinquished the transformation body, manifested my original form as the Buddha, and taught them the Dharma. Having thus seen and heard, all the wrestlers brought forth the aspiration for bodhi.

“Good man! In the city of Kushinagara, there was a skilled artisan named Chunda. In the past, in the presence of Buddha Kashyapa, he had made this great vow: ‘When Shakyamuni Tathagata enters nirvana, I shall be the last person to offer him food and drink!’ Therefore, while I was still in the city of Vaishali, I said to the bhikshu Upamana, ‘Good man! Three months from now, I shall go to the city of Kushinagara and enter nirvana in the grove of twin sala trees. You should go and inform Chunda.’

“Good man! In the city of Rajagriha, there was a seer who possessed the five superknowledges, named Subhadra. He had lived to the age of one hundred and twenty and habitually proclaimed himself omniscient, one who knew all things, thus giving rise to great arrogance. He had planted roots of goodness before immeasurable Buddhas of the past. Wishing to subdue him, I said to Ananda, ‘Three months from now, I shall enter nirvana.’ Upon hearing these words, Subhadra would certainly come to me and give rise to faith and reverence. I would teach him every kind of wholesome Dharma. After hearing the Dharma, he would put an end to all afflictions and attain the fruit of arhatship.

“Good man! In the city of Rajagriha, there was a king named Bimbisara. The king’s son, Crown Prince Good Vision, because of karmic causes and conditions, gave rise to a wicked and rebellious mind and wished to harm his father, but had not yet found a favorable opportunity.

At that time, the evil Devadatta, also because of past karmic causes and conditions, gave rise to a vicious mind and wished to harm me. Devadatta then cultivated the five superknowledges and, before long, attained those five kinds of supernatural power. Afterward, Devadatta befriended Crown Prince Good Vision and displayed all manner of supernatural transformations for him: without passing through a gate, he would go outside, and then he would enter through the gate; or he would pass through the gate to go out, and then enter without passing through the gate; or he would manifest the body of an elephant, a horse, a cow, a goat, a man, or a woman…

“Seeing this, Crown Prince Good Vision became enamored and joyfully placed his reverent faith in Devadatta. Therefore, Crown Prince Good Vision arranged all manner of offerings in a magnificent fashion and presented them to Devadatta. He then said, ‘Great Master, noble sage! I wish to see a mandārava flower.’

Devadatta immediately manifested in the Trayastrimsa Heaven and asked for those flowers. But Devadatta was a person whose merit had been exhausted, so none of the devas there would give him any. Unable to obtain the flowers by asking, Devadatta thought: ‘The mandarava tree itself has no self, nor does it possess any other dharmas.

If I pick those flowers myself, there should be no offense.’ Devadatta then stepped forward and attempted to pluck the flowers. At once he lost all his supernatural powers, and when he looked around, he found himself [fallen] in the midst of Rajagriha. Ashamed at heart, Devadatta did not dare visit Prince Good Vision.

Instead, he conceived this thought: ‘I should now go to the Tathagata and ask him to entrust the great assembly [of monks] to me. If the Buddha consents, I shall be able to instruct and command such persons as Sariputra as I please.’

“At that time, Devadatta came to me and said: ‘May the Tathagata entrust this great assembly to me. I shall teach them the Dharma and transform them by every means, causing them to become disciplined.’ I replied: ‘You are truly foolish! Even Sariputra, who is intelligent, possesses great wisdom, and has gained the confidence of the world, has not yet been entrusted by me with the entire great assembly. How much less could you be, a fool who knows only how to repeat what others have said?’

“At that time, Devadatta’s evil intentions toward me grew still stronger, and he said: ‘Gautama! Although you can now discipline the great assembly, your power will not endure for long. It will certainly decline and perish.’ As soon as Devadatta spoke these words, the entire earth quaked in six ways. As Devadatta stood exposed upon the ground, an extremely fierce wind swept past his body, covering him with dust, earth, and sand. After witnessing this ominous sign, Devadatta said: ‘Even if in this very life I must enter Avici Hell, I shall nevertheless avenge this deep enmity [against Gautama]!’

“Immediately thereafter, Devadatta went to Prince Good Vision. As soon as he saw him, the prince asked: ‘Holy one! Why does your countenance appear so haggard and sorrowful?’ Devadatta said: ‘I have always been this way. Does the prince not know?’ Good Vision replied: ‘Please explain your meaning clearly. What are the causes and conditions for this?’

“Devadatta then said: ‘You and I are now exceedingly close. It is truly unreasonable that outsiders should speak ill of you. Having heard of this, how could I not be sorrowful?’ Prince Good Vision then asked: ‘How do the people of the kingdom speak ill of me?’ Devadatta replied: ‘The people of the kingdom disparage you by calling you Unborn Enemy, [meaning one who was an enemy even before birth].’ Prince Good Vision asked again: ‘Why do they call me Unborn Enemy? Who gave me that name?’

“Devadatta replied: ‘Before you were born, all the physiognomists declared: “This child will later kill his father.” For this reason, all outsiders call you Unborn Enemy. Everyone in the palace, wishing to gain your favor, calls you Good Vision. After Lady Vaidehi heard the physiognomists’ words and gave birth to you, she immediately cast you from a high tower to the ground, causing you to break one finger. Because of this circumstance, people also call you Balaluci. Hearing such things left me grieved and distraught, but I could not speak of them directly to you.’

“Devadatta recounted such evil matters in order to incite the prince to kill his father, saying: ‘If your father dies, I too shall be able to kill the sramana Gautama.’

“Prince Good Vision then asked a minister named Varsakara: ‘Minister! Why did the great king give me the name Unborn Enemy?’ The minister then related the origin of the matter exactly as Devadatta had described it, without the slightest difference.

“After hearing this, Good Vision immediately ordered Minister Varsakara to seize his royal father, imprison him outside the city, and have the four divisions of the army guard him closely. When Lady Vaidehi heard of this, she went to the place where the king was confined. The guards prevented her from entering. The lady then became angry and rebuked them.

“At that time, the guards went and reported to Prince Good Vision: ‘Great King! Lady Vaidehi now wishes to enter and visit the king. We do not know whether we should permit her to enter.’ As soon as Good Vision heard this, anger arose in his heart. He went directly to his mother, seized her by the hair and pulled her up, then raised his sword to strike her down.

“At that moment, [the minister and royal physician] Jivaka addressed him, saying: ‘Great King! Since the founding of this kingdom, even women guilty of the gravest offenses have not been put to death. How much less should one kill one’s own mother!’

“After hearing these words, Prince Good Vision spared his mother for Jivaka’s sake, but issued an absolute prohibition against her bringing clothing, bedding, food, drink, or medicines to his royal father. After seven days, the king’s life ended. Only then did Prince Good Vision become remorseful.

“Minister Varsakara again employed all manner of false and evil doctrines, saying: ‘Great King! None of the actions that create karma constitutes an offense. Why, then, do you now feel remorse?’

“Upon hearing this, the royal physician Jivaka said: ‘Great King! You should know that what [you have done] entails two offenses: first, killing your royal father; and second, killing a stream-enterer. With offenses this grave, no one except the Buddha can eradicate them.’

“King Good Vision then asked: ‘The Tathagata is pure and utterly undefiled, whereas I am a man burdened by offenses. How could I meet him?’

“Good man! Knowing this matter clearly, I told Ananda: ‘In three months, I shall enter nirvana.’ When Good Vision heard these words, he immediately came to me. I taught the Dharma for that king, causing his grave offenses to become light and enabling him to attain rootless faith.

“Good man! When my disciples heard these words, they did not understand my intent and therefore thought: ‘The Tathagata has declared that he will certainly relinquish everything and enter nirvana.’

“Good man! There are two kinds of bodhisattvas: first, bodhisattvas in the true and genuine sense; and second, nominal bodhisattvas.

“When nominal bodhisattvas heard that I would enter nirvana in three months, they all gave rise to thoughts of retreat, saying: ‘If even the Tathagata is impermanent and does not abide, what can we accomplish? Because of this impermanence, throughout innumerable kalpas we have had to endure great suffering. Now even the Tathagata, the World-Honored One, who has perfectly accomplished immeasurable merit and virtue, cannot overcome the demon of death. How, then, could we overcome it?’

“Good man! Therefore, for the sake of such bodhisattvas, I declared: ‘The Tathagata eternally abides and never changes.’

“Good man! When some of my disciples heard this statement, they did not understand my intent and therefore said: ‘The Tathagata will ultimately never relinquish everything and enter nirvana.’

“Good man! Some beings give rise to the view of annihilation and say: ‘After the lives and bodies of all beings come to an end, there is no one who undergoes the results of good and evil karma.’ For the sake of such people, I therefore declared: ‘There truly is one who undergoes the fruits of good and evil karma.’

“How do we know that there is such a one? Good man! In the past, in the city of Kusinagara, there was a king named Good Vision. The period of that king’s youth lasted for eighty-four thousand years. The period during which he served as crown prince also lasted for eighty-four thousand years. When he eventually ascended the throne, the period during which he governed the kingdom likewise lasted for eighty-four thousand years.

“While that king was sitting alone in a secluded place, he reflected: ‘Sentient beings possess scant merit and live short lives. They are constantly pursued by the four enemies, yet they themselves are unaware of this and therefore remain heedless and indolent. I should therefore renounce the household life and cultivate the path, bringing an end to the four enemies of birth, aging, sickness, and death.’

“The king immediately ordered the responsible officials to construct a palace made of the seven precious substances outside the city. When it was completed, the king proclaimed to all his ministers and officials, the consorts in his palace, and all his children and relatives: ‘You should all know that I now wish to renounce the household life. Do you consent to this?’

“At that time, all the king’s great ministers and relatives addressed him, saying: ‘Excellent, Great King! Now is indeed the proper time.’

“King Good Vision then went with a single attendant to dwell in that palace, where for a full eighty-four thousand years he cultivated the mind of loving-kindness. Through the causes and conditions of that virtue of loving-kindness, he subsequently became a Wheel-Turning Holy King for eighty-four thousand successive lifetimes, became Shakra, Lord of the Devas, for thirty lifetimes, and became a lesser king for innumerable kalpas.

“Good man! Was King Good Vision of that time someone else? There is no need to contemplate [or investigate] the matter, [for] he was none other than I who am here today.

“Good man! Some of my disciples, hearing this statement but failing to understand my intent, immediately say: ‘The Tathagata has certainly taught that there are a self and possessions of the self.’

“On another occasion, for the sake of sentient beings, I said: ‘The self is precisely the nature. For example, internal and external causes and conditions, the twelve links of dependent origination, the five skandhas of sentient beings, the spheres of mind and consciousness in the world, all merits, vows and practices, volitional actions, and life in the Heaven of Sovereignty—these are called the self.’

“Some of my disciples, hearing this statement but failing to understand my intent, immediately say: ‘The Tathagata has certainly taught that there is a self.’

“Good man! On yet another occasion, a bhikshu came to me and asked: ‘World-Honored One! What is called the self?

Who is that self? For what reason does a self exist?’ I then instructed that bhikshu: ‘Bhikshu! In truth, there are neither a self nor possessions of the self.

What is called the self is originally nonexistent and later comes into existence, and then from existence returns to nonexistence. When that self arises, it does not come from anywhere; when it ceases, it does not go anywhere. Although there are karmic results, there is no agent who acts.

There is no person who relinquishes the [old] five skandhas and receives the [new] five skandhas. As to your question, “What is called the self?” The self is precisely the various stages and periods [of transformation].’ He further asked: ‘Who is that self?’ ‘It is precisely the various [wholesome and unwholesome] karmas.’ He further asked: ‘For what reason does a self exist?’ ‘It is precisely because of craving.’

“Bhikshu! It is like two hands clapping together, from which a sound arises. The self is likewise: because it arises from the three causes and conditions of a sentient being, [the force of] karma, and craving, it is called the self.

“Bhikshu! The form of any sentient being is not the self; there is no form within the self, nor is there a self within form. The same is true through consciousness.

“Bhikshu! Although followers of non-Buddhist paths claim that there is a self, ultimately it is not separate from the five skandhas. If they say that apart from the five skandhas there is a separate self, this is truly unreasonable! All the actions [and fabrications] of sentient beings are like illusions, like shimmering waves that appear in the blazing heat.

“Bhikshu! The five skandhas are all impermanent, devoid of happiness, without self, and impure.’

“Good man! At that time, innumerable bhikshus contemplated the principle that the five skandhas are devoid of a self and possessions of the self, and thereby attained the fruit of arhatship.

“Good man! Some of my disciples, hearing this statement but failing to understand my intent, immediately say: ‘The Tathagata has certainly taught that there is no self.’

“Good man! In the sutras I have also taught: ‘This body comes into being through the conjunction of three things: first, the father; second, the mother; and third, the intermediate-existence body.’ Only when all three things come together can this body be obtained. At times I have also taught that a non-returner enters nirvana in the present life, or that one enters nirvana while in the intermediate-existence body. I have also said: ‘When the faculties of the intermediate-existence body are fully manifest and luminous, this is entirely due to the purity of karma from a previous life, as pure and refined as ghee.’

“Good man! At times I have taught: ‘The intermediate-existence body assumed by evil sentient beings resembles an old, torn garment of coarse cloth, while the intermediate-existence body assumed by wholly virtuous sentient beings resembles fine white silk made in Varanasi.’ Some of my disciples, hearing this statement but failing to understand my intent, immediately say: ‘The Tathagata teaches that there is an intermediate-existence [body].’

“Good man! For those sentient beings who commit the [five] heinous offenses, I have also taught: ‘Those who commit the five heinous offenses proceed directly into Avici Hell upon relinquishing this body.’ I have also taught: ‘As soon as the bhikshu Dharmaruci relinquished his body, he proceeded directly into Avici Hell, without even the slightest interval of rest.’ For the brahmin Vatsiputra, I further taught: ‘Brahmin! If an intermediate-existence body exists, there must be six realms of existence.’ I have also taught: ‘Sentient beings in the Formless Realm have no intermediate-existence body.’

“Good man! Some of my disciples, hearing these statements but failing to understand my intent, immediately say: ‘The Tathagata has certainly taught that there is no intermediate-existence [body].’

“Good man! In the sutras I have also taught that regression occurs. Why is this? Because innumerable bhikshus are indolent and sluggish and do not cultivate the Right Path, I have taught that there are five kinds of [causes and conditions for] regression: first, delighting in numerous activities; second, delighting in discussing worldly affairs; third, delighting in sleep and rest; fourth, delighting in associating with worldly people; and fifth, delighting in traveling about from place to place. Because of these causes and conditions, a bhikshu regresses.

“I have also taught that the causes and conditions for regression are of two kinds: first, internal causes and conditions; and second, external causes and conditions. Although an arhat has become free from internal causes and conditions, he has not yet become entirely free from external causes and conditions. Because of external causes and conditions, afflictions arise. Because afflictions arise, he must regress.

“There was also a bhikshu named Godhika who regressed six times. After each regression, he felt ashamed and resumed diligent cultivation. On the seventh occasion, he attained realization. Having attained realization, he again feared regression and therefore used a knife to take his own [life]. At times I [distinguished and] taught liberation according to circumstance, or spoke of six classes of arhats. Some of my disciples, hearing these statements but failing to understand my intent, immediately say: ‘The Tathagata has certainly taught that regression occurs.’

“Good man! The sutras also teach: ‘It is like burning wood into charcoal: that charcoal can never become wood again. It is like a broken vessel that can no longer be used. Afflictions are likewise: once an arhat has eliminated [the afflictions], they can never arise again.’

“The sutras also teach: ‘There are three kinds of causes that give rise to the afflictions of sentient beings: first, not having eliminated the afflictions; second, not having severed their causes and conditions; and third, not reflecting skillfully. An arhat, however, lacks two of the [three] causes and conditions just mentioned, for [the arhat] has eliminated the afflictions and knows how to reflect skillfully.’

“Good man! Some of my disciples, hearing these statements but failing to understand my intent, immediately say: ‘The Tathagata has certainly taught that regression does not occur.’

“Good man! In the sutras I taught: ‘The body of the Tathagata is of two kinds: first, the body that is born; second, the Dharma body.

“‘The body that is born’ refers to the expedient transformation body that manifests in response to beings. This body may be said to undergo birth, aging, sickness, and death; to be tall or short, black or white; to be this or that; to be in training or beyond training. Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has definitely said that the Buddha’s body is a conditioned dharma.’

“The Dharma body, however, is permanent, blissful, the Self, and pure. It is forever free from all birth, aging, sickness, and death. It is neither white nor black, neither tall nor short, neither this nor that, neither in training nor beyond training. Whether or not a Buddha appears in the world, this body always abides, unmoving and without change.

“Good man! Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has definitely said that the Buddha’s body is an unconditioned dharma.’

“Good man! In the sutras I taught: ‘What is called the Twelve Links of Dependent Origination? Conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six ayatanas arise; conditioned by the six ayatanas, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, grasping arises; conditioned by grasping, existence arises; conditioned by existence, birth arises; and conditioned by birth, aging, death, sorrow, and suffering arise.

“Good man! Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that the Twelve Links of Dependent Origination are definitely conditioned dharmas.’

“On another occasion, I taught the bhiksus: ‘Whether or not a Buddha appears, the nature and characteristics of the Twelve Links of Dependent Origination always abide.’

“Good man! There are [dharmas belonging to] the Twelve Links that are not produced by conditions; there are also [dharmas] produced by conditions that do not belong to the Twelve Links; there are [dharmas] produced by conditions that also belong to the Twelve Links; and there are [dharmas] neither produced by conditions nor belonging to the Twelve Links.

“[Dharmas belonging to] the Twelve Links that are not produced by conditions refer to the twelve links of a future life. [Dharmas] produced by conditions that do not belong to the Twelve Links refer to the five skandhas of an arhat. [Dharmas] produced by conditions that also belong to the Twelve Links refer to the five skandhas and the Twelve Links of Dependent Origination of ordinary beings. [Dharmas] neither produced by conditions nor belonging to the Twelve Links refer to space and nirvana.

“Good man! Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that the Twelve Links are definitely unconditioned dharmas.’

“Good man! In the sutras I taught: ‘When all sentient beings who have created good and evil karma relinquish their bodies, the four great elements immediately disperse. The minds of those who have created wholly good karma ascend to higher [realms], while the minds of those who have created wholly evil karma descend to lower [realms].’

“Good man! Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that consciousness definitely exists eternally.’

“Good man! On one occasion, I said to King Bimbisara: ‘Great King, you should know that form is impermanent. Why is this? Because form is born from impermanent causes. If form is born from impermanent causes, how could a wise person say that it is permanent? If form were permanent, it could not decay and perish or give rise to suffering and affliction. Since form is now seen to disintegrate and decay, one should know that form is impermanent.... The same applies all the way through to consciousness.’

“Good man! Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that consciousness is definitely annihilated.’

“Good man! In the sutras I taught: ‘Although disciples of the Buddha accept such things as incense and flowers, gold and silver, jewels, wives and children, servants, and the eight kinds of impure possessions, they can still attain the Right Path; and after attaining the Right Path, they do not relinquish these things.’

“Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that enjoyment of the five sensual pleasures does not obstruct the Noble Path.’

“On another occasion, I taught: ‘There is no possibility that a householder can attain the Right Path.’ Good man! Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that enjoyment of the five sensual pleasures definitely obstructs and conceals the Right Path.’

“Good man! In the sutras I taught: ‘One who has become separated from afflictions but has not yet attained liberation is like one who cultivates the foremost worldly dharma.’ Good man! Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that the foremost dharma exists only in the Desire Realm.’

“I also taught: ‘The dharmas of warmth, summit, patience, and the foremost worldly dharma are all found from the First Dhyana through the Fourth Dhyana.’ Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘Those dharmas spoken of by the Tathagata all exist in the Form Realm.’

“I also taught: ‘Those non-Buddhists who had previously eliminated the afflictions of the realm of the Fourth Dhyana cultivated the dharmas of warmth, summit, patience, and the foremost worldly dharma, contemplated the Four Noble Truths, and realized the fruit of an anagamin.’

“Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that the foremost dharma exists in the Formless Realm.’

“Good man! In the sutras I taught: ‘Among the four cases of giving, three are pure. The four cases of giving are as follows: First, the giver has faith in cause and effect and in giving, but the recipient does not have faith in cause and effect or in giving. Second, the recipient has faith in cause and effect and in giving, but the giver does not have faith in cause and effect or in giving. Third, both the giver and the recipient have faith [in cause and effect and in giving]. Fourth, neither the giver nor the recipient has faith [in cause and effect or in giving].

“Among these four cases of giving, the first three are pure.’ Some of my disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that giving depends solely upon the mind’s intention.’

“Good man! On one occasion, I taught: ‘A person who practices giving employs five things in giving. What are the five? First, the giving of material goods; second, the giving of one’s labor; third, the giving of security; fourth, the giving of one’s life; fifth, giving through eloquence. Through these [five] causes and conditions, the giver obtains five kinds of karmic results.’

“My disciples, upon hearing this and failing to understand my intent, immediately say: ‘The Tathagata has said that giving is precisely the five skandhas.’

“Good man! On one occasion, I taught: ‘Nirvana is complete separation [from all things], the eternal elimination of afflictions without the slightest trace remaining. Just as, when a lamp has gone out, no dharma arises from it again, so too is nirvana. To speak of space means that there is nothing whatsoever. For example, people in the world call it space because there is nothing there. It is not called nonexistent because the object of cognition has been extinguished. If something exists, it must have causes and conditions. Because it has causes and conditions, it must undergo cessation. Because space has no causes and conditions, it undergoes no cessation.’

“Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that the three unconditioned dharmas do not exist.’

“Good man! On one occasion I taught Maudgalyayana: ‘Maudgalyayana! Nirvana is that which is expounded in the scriptures; it is the trace [of one who is liberated], the ultimate destination [of the practitioner], freedom from fear, the great teacher [in whom one takes refuge], the great fruit, ultimate and perfect wisdom, the great power of patient endurance, the unobstructed samadhi, the vast Dharma realm, the ambrosia [of immortality], and that which is exceedingly difficult to see and know.

“‘Maudgalyayana! If it is said that nirvana does not exist, why do those who slander nirvana fall into hell?’

“Good man! Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that nirvana truly exists.’

“On another occasion I taught Maudgalyayana: ‘Maudgalyayana! The eye is not firm and enduring..., and even the body is likewise not firm and enduring. Because they are not firm and enduring, they are called empty space, being merely the place through which food enters, circulates, and is digested. All sounds are also called empty space.’

“Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata definitively teaches that unconditioned space exists.’

“On another occasion I taught Maudgalyayana: ‘Maudgalyayana! Before attaining the fruit of stream-entry, a person dwelling in the Dharma of Patience eliminates immeasurable retributive results in the three evil destinies. You should therefore know that [this person] does not eliminate [those immeasurable evil retributions] through wisdom as a condition.’

“Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata definitively teaches that cessation not conditioned by wisdom exists.’

“Good man! On another occasion I taught the bhiksu Bappa: ‘Bappa! When a bhiksu contemplates form—whether form of the past, future, or present; whether near or far; whether coarse or subtle—[he sees that] all such forms are neither self nor belonging to self. When a bhiksu has contemplated in this manner, he can eliminate craving for form.’

“Bappa then asked: ‘What are called name and form?’ I replied: ‘The four great elements are called form; the [remaining] four skandhas are called name.’ Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata definitively teaches that form is the four great elements.’

“Good man! I have also taught: ‘Just as, when there is a mirror as a cause, an image necessarily appears [within it], so too is form produced through the four great elements. Examples include coarseness, fineness, roughness, and smoothness; blue, yellow, red, and white; long, short, square, and round; crooked, pointed, light, and heavy; cold, heat, hunger, and thirst; smoke, clouds, dust, mist, and so forth. These are called produced forms, like an echo [of a sound] or an image [appearing in a mirror].’

“Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that wherever the four great elements exist, form is necessarily produced, and that where the four great elements truly do not exist, form is not produced.’

“Good man! In the past, Prince Bodhi once said: ‘If a bhiksu who safeguards the precepts gives rise to an evil thought, one should know that at that very moment he loses the bhiksu precepts.’ I then taught: ‘Prince Bodhi! There are seven kinds of precepts pertaining to body and speech, possessing unmanifest form. Because of this unmanifest form, even when an evil thought arises or the mind is in an indeterminate state, this is not called losing the precepts; one still remains an upholder of the precepts. For what reason is it called unmanifest form? Because it does not take other forms as its cause, nor does it produce other forms as its result.’

“Good man! Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that unmanifest form exists.’

“Good man! In other sutras I have taught: ‘The precepts consist in prohibiting and restraining evil dharmas. If one does not commit evil deeds, one is called an upholder of the precepts.’ Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata definitively teaches that unmanifest form does not exist.’

“Good man! In a sutra I have taught: ‘The skandha of form through the skandha of consciousness of a noble person all arise through ignorance as their cause and condition. The same is true of all ordinary beings.

Craving arises from ignorance; therefore, one should know that craving is itself ignorance. Grasping arises from craving; therefore, one should know that grasping is itself ignorance and craving. Existence arises from grasping; that existence is itself ignorance, craving, and grasping.

Feeling arises from existence; therefore, one should know that feeling is itself formations and existence. Through feeling as a cause and condition arise name-and-form, ignorance, craving, grasping, existence, formations, feeling, contact, consciousness, the six ayatanas, and so forth. Therefore, that feeling is itself the twelve links of dependent origination.’ Good man!

Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that mental factors do not exist.’

“Good man! In a sutra I have taught: ‘From four factors—the eye, form, light, and evil desire—eye-consciousness necessarily arises. What is called evil desire is ignorance. Desire while seeking is called craving. Craving serves as the cause and condition for grasping. Grasping is called karma. Karma serves as the cause and condition for consciousness. Consciousness conditions name-and-form. Name-and-form conditions the six ayatanas. The six ayatanas condition contact. Contact conditions perception, feeling, and craving. Dharmas such as faith, diligence, concentration, and wisdom all arise through contact, yet they are not contact.’

“Good man! Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that mental factors truly exist.’

“Good man! Sometimes I teach: ‘Only one realm of existence exists.’ At other times I teach that there are two, three, four, five, six, seven, eight, nine, and so forth, up to twenty-five realms of existence. Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that there are five realms of existence, or that there are six realms of existence, and so forth.’

“Good man! On one occasion I was staying in the Nigrodha Grove at Kapilavastu. At that time, Mahanama the Sakyan came to me and asked: ‘What is called an upasaka?’ I then explained to him: ‘If a good man possesses all his faculties and takes the Three Refuges, he is called an upasaka.’ Mahanama again asked: ‘World-Honored One! What is called an incomplete upasaka?’ I replied: ‘Mahanama! If someone takes the Three Refuges but undertakes and observes only one precept, he is called an incomplete upasaka.’

“Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that an upasaka need not undertake all the precepts.’

“Good man! On one occasion I was staying on the bank of the Ganges when Katyayana came to me and said: ‘World-Honored One! I guide and teach sentient beings, causing them to undertake the Eight Fasting Precepts for one day, one night, one period of time, or even for only a single thought-moment. Do such people accomplish the Eight Fasting Precepts?’ I replied: ‘Bhiksu! Such people perform a wholesome deed, but they do not accomplish the Eight Fasting Precepts.’

“Some of my disciples, hearing this and failing to understand my intent, immediately say: ‘The Tathagata teaches that the Eight Fasting Precepts must necessarily be undertaken in their entirety.’

“Good man! In the sutras I have taught: ‘Any bhikshu who has committed the four grave offenses should no longer be called a bhikshu. He should be called a bhikshu who has broken the precepts, a corrupt bhikshu, one who can never again bring forth the seeds of goodness. Just as a seed that has been burned cannot produce fruit or seed, and as a tala tree whose crown has been cut off cannot bear fruit, so too is a bhikshu who has committed the grave offenses.’

“Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that bhikshus who have committed the grave offenses lose the bhikshu precepts.’

“Good man! In the sutras, for Cunda’s sake, I spoke of four kinds of bhikshus. The first are bhikshus who will ultimately attain the Right Path; the second are bhikshus who reveal the Right Path [to sentient beings]; the third are bhikshus who receive the Right Path; and the fourth are bhikshus who defile the Right Path. Bhikshus who commit the four grave offenses belong precisely to the kind who defile the Right Path.’

“Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that bhikshus who have committed the four grave offenses do not lose the precepts.’

“Good man! In the sutras I taught the bhikshus of the one and only vehicle, one path, one practice, and one condition. From that one vehicle through to that one condition, these can bring quiescence and peace to sentient beings, forever eliminate all sorrow, suffering, and bondage, as well as suffering and the cause of suffering, and enable all sentient beings to attain the one and only vehicle. Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that all, from stream-enterers through arhats, attain the Buddha’s path.’

“Good man! In the sutras I have taught: ‘Stream-enterers will enter nirvana after being reborn seven times among humans and devas. Once-returners will assume a body only once more in the human or deva realm and will then enter nirvana. There are five kinds of non-returners: some enter nirvana in the intermediate state, while others enter nirvana after being born in the highest realms of the form realm. There are two kinds of arhats: those of the present and those of the future. Arhats of the present extinguish the afflictions associated with the five skandhas, and arhats of the future likewise extinguish the afflictions associated with the five skandhas.’

“Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that none, from stream-enterers through arhats, attain the Buddha’s path.’

“Good man! In this sutra I have taught: ‘Buddha-nature possesses six virtues: it is eternal, real, true, wholesome, pure, and capable of being seen.’ Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that the Buddha-nature of sentient beings exists apart from sentient beings.’

“Good man! I have also taught: ‘The Buddha-nature of sentient beings is like empty space. Empty space is neither past, future, nor present; it is neither within nor without; and it is not subject to form, sound, fragrance, taste, or touch. Buddha-nature is likewise.’ Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that the Buddha-nature of sentient beings exists apart from sentient beings.’

“Good man! I have also taught: ‘The Buddha-nature of sentient beings is like a treasure hidden in the house of a poor woman, like a precious vajra jewel concealed in the forehead of a strong man, and like the spring of amrita belonging to a Wheel-Turning Sage King.’ Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that the Buddha-nature of sentient beings exists apart from sentient beings.’

“Good man! I have also said: ‘Those who commit the four grave offenses, icchantikas, those who slander the Vaipulya sutras, and those who commit the five heinous offenses all possess Buddha-nature. Such sentient beings possess no wholesome dharmas, whereas Buddha-nature is wholesome.’ Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that the Buddha-nature of sentient beings exists apart from sentient beings.’

“Good man! I have also taught: ‘Sentient beings themselves are Buddha-nature. Why is this? Apart from sentient beings, there is no attainment of the fruit of anuttara-samyak-sambodhi. Therefore, for King Prasenajit, I gave the analogy of the blind men touching an elephant. Although the descriptions of the elephant given by the blind men did not enable [the listener] to recognize the elephant, they nevertheless did not fall outside [the form of] the elephant. When sentient beings say that form is Buddha-nature, and so on through to consciousness being Buddha-nature, it is likewise: although these are not Buddha-nature, they nevertheless do not fall outside Buddha-nature. It is also like the analogy of the konghou harp that I related to the king. Buddha-nature is likewise.’

“Good man! Some of my disciples, upon hearing this, failed to understand my meaning and consequently advanced all manner of theories. It is like the blind men asking about milk; Buddha-nature is likewise. For this reason, some say: ‘Those who commit the four grave offenses, slander the Vaipulya sutras, commit the five heinous offenses, and icchantikas all possess Buddha-nature.’ Others say: ‘Such people do not possess Buddha-nature.’

“Good man! In many passages throughout the scriptures I have said: ‘It is impossible for one person to appear in the world and many people to benefit, for two Wheel-Turning Kings to exist in one land, or for two Buddhas to appear in one world. It is likewise impossible for there to be eight sets of Four Heavenly Kings within one four-continent world, or two heavens of Those Who Freely Enjoy the Creations of Others.’ Yet I spoke of the realms extending from the Avici hell [beneath] Jambudvipa up to the Akanishtha Heaven. Some of my disciples, upon hearing this, failed to understand my meaning and said: ‘The Tathagata teaches that there are no Buddhas throughout the ten directions.’ [Yet] in the Mahayana sutras, I have indeed spoken of the Buddhas throughout the ten directions.