大般涅槃經

CHAPTER ON KAUNDINYA

Chapter Thirteen - Part Two

At that time, there was also a brahmin named Vatsiputra, who rose and said: “Gautama! I now wish to ask you a question. Will you permit me?”

The Tathagata remained silent. Vatsiputra asked a second time and then a third, but the Tathagata still remained silent [and gave no answer].

Vatsiputra again said: “Gautama! You and I have long been close friends, and the bond between us is as one. Now I wish to ask you a question; why do you remain silent?”

The Blessed One then thought: “This brahmin is refined, gentle, and straightforward by nature. He always comes to inquire for the sake of understanding and has no intention of causing trouble. If he asks his questions, I shall answer as he wishes.”

The Buddha then said: “Excellent, excellent! Vatsiputra, ask whatever questions trouble you, and I shall answer them.”

Vatsiputra asked: “Gautama! Are there wholesome dharmas in this world?”

The Buddha replied: “Brahmin, there are wholesome dharmas.”

He asked again: “Are there unwholesome dharmas?”

The Buddha replied: “Brahmin, there are unwholesome dharmas.”

Vatsiputra then said: “Gautama! Please explain them to me so that I may understand wholesome and unwholesome dharmas.”

The Buddha said: “Good man! I could distinguish and extensively explain these meanings, but I shall now explain them briefly for you.

“Good man! Craving is unwholesome, and liberation from craving is wholesome. The same is true of anger and ignorance: [both are unwholesome, and liberation from these two dharmas is wholesome].

“Killing is unwholesome, and abstaining from killing is wholesome... and so it is through to wrong view.

“Good man! I have now explained to you the three kinds of wholesome and unwholesome dharmas [namely, craving, anger, and ignorance], and I have also explained the ten kinds of wholesome and unwholesome dharmas. If any of my disciples can distinguish these three wholesome and unwholesome dharmas, and even the ten wholesome and unwholesome dharmas, you should know that such a person can completely end craving, anger, ignorance, and all afflictions, and put an end to [rebirth in] all realms of existence.”

The brahmin said: “Gautama! Within the Buddha-Dharma, is there even one bhiksu who can completely end craving, anger, ignorance, and all afflictions, and put an end to [rebirth in] all realms of existence?”

The Buddha said: “Good man! Within the Buddha-Dharma, there are not merely one, two, three... or even five hundred, but innumerable bhiksus who can completely end craving, anger, ignorance, and all afflictions, and put an end to [rebirth in] all realms of existence in this way.”

The brahmin said: “Gautama! Let us set aside the matter of a bhiksu for the moment. Within the Buddha-Dharma, is there even one bhiksuni who can completely end craving, anger, ignorance, and all afflictions, and put an end to [rebirth in] all realms of existence?”

The Buddha said: “Good man! Within the Buddha-Dharma, there are not merely one, two, three... or even five hundred, but innumerable bhiksunis who can completely end craving, anger, ignorance, and all afflictions, and put an end to [rebirth in] all realms of existence in this way.”

Vatsiputra again said: “Gautama! Let us set aside the matter of a bhiksu and a bhiksuni for the moment. Within the Buddha-Dharma, is there even one upasaka who diligently observes the precepts, maintains pure brahmacarya, passes beyond uncertainty, and completely eliminates all doubts?”

The Buddha said: “Good man! Within the Buddha-Dharma, there are not merely one, two, three... or even five hundred, but innumerable upasakas who diligently observe the precepts, maintain pure brahmacarya, eliminate the five fetters, attain the fruit of an anagamin, pass beyond uncertainty, and completely eliminate all doubts.”

Vatsiputra again asked: “Gautama! Let us set aside the matter of a bhiksu, a bhiksuni, and an upasaka for the moment. Within the Buddha-Dharma, is there even one upasika who diligently observes the precepts, maintains pure brahmacarya, passes beyond uncertainty, and completely eliminates all doubts?”

The Buddha said: “Good man! Within the Buddha-Dharma, there are not merely one, two, three... or even five hundred, but innumerable upasikas who diligently observe the precepts, maintain pure brahmacarya, eliminate the five fetters, attain the fruit of an anagamin, pass beyond uncertainty, and completely eliminate all doubts.”

Vatsiputra said: “Gautama! Let us set aside the matters of a bhiksu and a bhiksuni who have ended all afflictions, and of an upasaka and an upasika who diligently observe the precepts, maintain pure brahmacarya, and completely eliminate all doubts. Within the Buddha-Dharma, is there even one upasaka who [has attained the state of] enjoying the pleasures of the five desires while harboring no doubts whatsoever?”

The Buddha said: “Good man! Within the Buddha-Dharma, there are not merely one, two, three... or even five hundred, but innumerable upasakas who have eliminated the three fetters and attained the fruit of a srotapanna; they have also greatly weakened the mental states of craving, anger, and ignorance and attained the fruit of a sakrdagamin.

“As with the upasakas, [there are innumerable] upasikas [who have attained] the same.”

Vatsiputra said: “Blessed One! I now wish to offer an analogy.”

The Buddha said: “Excellent! Since you wish to speak, then speak!”

Vatsiputra said: “Blessed One! It is just as the naga kings Nanda, Upananda, and others pour down great rain everywhere. The rain of the Tathagata’s true Dharma is likewise bestowed equally, extending even to upasakas and upasikas.

“Blessed One! If followers of other paths wish to come here and enter monastic life, for how many months will the Tathagata test them?”

The Buddha said: “Good man! They are ordinarily tested for four months, but this is not fixed for every kind of person [in the same way].”

Vatsiputra said: “Blessed One! Since it is not [fixed] that every kind of person [must undergo a four-month probation], I pray that the Great Compassionate One will permit me to enter monastic life.”

At that time, the Blessed One said to Kaundinya: “Accept the brahmin Vatsiputra into monastic life and confer the precepts upon him.”

Obeying the Buddha’s instruction, Kaundinya immediately performed the Sangha’s formal karman in the midst of the assembly for Vatsiputra [to enter monastic life and receive the precepts]. Fifteen days after entering monastic life, Vatsiputra attained the fruit of a srotapanna.

Having attained the fruit of a srotapanna, Vatsiputra reflected: “If there truly is wisdom attained through learning, I have now attained [that wisdom], and I may go to see the Buddha.”

[Having thought thus,] he immediately went to the Buddha, bowed with his head and face at the Buddha’s feet, then withdrew and stood to one side. He said to the Buddha: “Blessed One! I have now attained the wisdom acquired through learning. I pray that the Blessed One will once again distinguish and explain the teaching for me, enabling me to attain the wisdom of one beyond training.”

The Buddha said: “Good man! You should diligently cultivate two dharmas: the first is calm abiding, and the second is insight.

“Good man! Any bhiksu who wishes to attain the fruit of a srotapanna must also diligently cultivate these two dharmas. Anyone who wishes to attain the fruit of a sakrdagamin, the fruit of an anagamin, or the fruit of an arhat must likewise cultivate these two dharmas.

“Good man! Any bhiksu who wishes to attain the Four Dhyanas, the Four Immeasurable Minds, the Six Superknowledges, the Eight Liberations, the Eight Spheres of Mastery, the Wisdom Free from Contention, Summit Wisdom, Ultimate Wisdom, the Four Unobstructed Wisdoms, the Vajra Samadhi, the Knowledge of Exhaustion, or the Knowledge of Non-Arising must likewise cultivate these two dharmas.”

“Good man! Whoever wishes to attain the Ten Abodes, the patience with regard to the non-arising of dharmas, the patience with regard to the signless, the patience with regard to the inconceivable Dharma, holy conduct, brahma conduct, heavenly conduct, bodhisattva conduct, the Samadhi of Emptiness, the Samadhi of the Seal of Wisdom, the samadhis of emptiness, signlessness, and wishlessness; the Earth Samadhi, the Samadhi of Non-retrogression, the Surangama Samadhi, the Vajra Samadhi, anuttara-samyak-sambodhi, and the conduct of a Buddha must likewise cultivate these two dharmas.”

After hearing the Buddha’s teaching, the bhiksu Vatsiputra bowed in reverence and withdrew. There in the sala grove, he diligently cultivated the two dharmas of calm abiding and insight, and before long attained the fruit of arhatship.

At that time, countless other bhiksus wished to go to the Buddha. Seeing them, Vatsiputra asked, “Venerable ones! Where do you intend to go?” The bhiksus replied, “We wish to go to the Buddha.”

Vatsiputra then said, “Venerable ones! If you go to the Buddha, please report to the Blessed One on my behalf: ‘The bhiksu Vatsiputra has cultivated the two dharmas of calm abiding and insight and attained the wisdom of one beyond training. Wishing now to repay the Buddha’s kindness, he will relinquish this body and enter nirvana.’”

The bhiksus then went to the Buddha and said, “Blessed One! The bhiksu Vatsiputra asked us to report to the Blessed One: ‘Through cultivating the two dharmas of calm abiding and insight, the bhiksu Vatsiputra has attained the wisdom of one beyond training. Wishing now to repay the Buddha’s kindness, he will relinquish his body and enter nirvana.’”

The Buddha said, “Good men! The bhiksu Vatsiputra has attained the fruit of arhatship. You should go there and make offerings to his physical remains.”

Obeying the Buddha’s instruction, the bhiksus returned to the place where the bhiksu Vatsiputra had relinquished his body and held a great offering ceremony.

At that time, a Brahmin named Nạp Y spoke, saying, “Gautama! You say that after people have performed wholesome or unwholesome deeds throughout countless kalpas, in future lives they will again receive wholesome or unwholesome bodies corresponding to the deeds they performed. This assertion is incorrect.

“Why is this? As Gautama has said, this body exists because of the afflictions. If the body exists because of the afflictions, did the body exist first, or did the afflictions exist first? If the afflictions existed first, who produced them? Where did those afflictions abide before there was a body? But if the body existed first, why say that the body exists because of the afflictions?

“Therefore, one cannot say that the afflictions existed before the body, nor can one say that the body existed before the afflictions. Neither can one say that the two arose simultaneously. Thus, whether before, after, or at the same time, none accords with reason. Therefore, I say, ‘All dharmas possess their own intrinsic nature and do not arise from causes and conditions.’

“Furthermore, Gautama! The nature of earth is solidity, the nature of water is moisture, the nature of fire is heat, the nature of wind is movement, and the nature of space is unobstructedness. The natures of these five great elements do not arise from causes and conditions. If in the world the nature of even one dharma does not arise from causes and conditions, the natures of all dharmas should likewise not arise from causes and conditions. If any dharma does arise from causes and conditions, then through what causes and conditions do the natures of the five great elements not arise from causes and conditions?

“Gautama! The wholesome and unwholesome bodies of sentient beings who attain liberation are all due to intrinsic nature and not to causes and conditions. Therefore, I say, ‘All dharmas exist through intrinsic nature and are not born from causes and conditions.’

“Furthermore, Gautama! All worldly things have their predetermined uses. A carpenter, for example, says, ‘This kind of wood is used to make carts, palanquins, and so forth; that kind of wood is used to make doors, beds, chairs, and so forth.’ Likewise, a goldsmith fashions ornaments: one worn upon the forehead is called a diadem, one worn around the neck is called a necklace, one worn on the wrist is called a bracelet, and one worn on a finger is called a ring.

“Because their uses have already been predetermined, this is called fixed nature. One should know that the same applies to all sentient beings: because the natures of the five destinies inherently exist, there are hell beings, hungry ghosts, animals, the human realm, and the heavenly realm. If this is so, why say that rebirth is due to causes and conditions?

“Furthermore, Gautama! The natures of all sentient beings are entirely different. Therefore, it is said that every sentient being possesses its own distinct intrinsic nature.

“Gautama! A turtle is born on dry land, yet of itself possesses the ability to live in water. A newborn calf is naturally able to suckle from its mother. A fish, seeing bait on a hook, naturally snaps at and eats it. A venomous snake, upon being born, naturally eats earth. Who teaches them such things? A thorn, when it grows, naturally has a sharp tip. Birds naturally have plumage of different colors.

“The same applies to sentient beings in the world: some are keen-witted and others dull; some rich and others poor; some beautiful and others ugly; some attain liberation and others do not. Therefore, it is known that ‘Among all dharmas, each dharma inherently possesses its own intrinsic nature.’

“Furthermore, Gautama! As you have said, greed, anger, and delusion all arise from causes and conditions, and the causes and conditions for these three poisons are the five sense objects: visible forms, sounds, odors, tastes, and tangible objects. This assertion is truly incorrect!

“Why is this? While asleep, sentient beings are separated from the five sense objects, yet greed, anger, and delusion still arise in them. The same is true while they are in the womb.

When they have just emerged from the womb, they are not yet able to distinguish whether the five sense objects are pleasant or unpleasant, yet greed, anger, and delusion still arise in them. Even seers, saints, and sages who dwell in secluded and tranquil places where none of the five sense objects are present may still give rise to greed, anger, and delusion. Moreover, there are people who, even when encountering the five sense objects, never give rise to greed, anger, or delusion.

Therefore, all dharmas do not necessarily arise from causes and conditions; rather, they all derive from their inherently existing natures.

“Furthermore, Gautama! I see in the world people who lack all five sense faculties yet possess great wealth and treasures and live with considerable freedom. I also see people whose sense faculties are complete, yet who are impoverished and lowly, unable to live freely, and compelled to serve others as slaves and attendants. If causes and conditions exist, why is this so? Therefore, all dharmas inherently possess their own intrinsic nature and do not arise from causes and conditions.

“Furthermore, Gautama! Infants in the world, though not yet able to distinguish the five sense objects, sometimes cry and sometimes laugh. When we see an infant laugh, we know that it is happy; when we see it cry, we know that it is sad. Therefore, it is known that all dharmas inherently possess their own intrinsic nature.

“Furthermore, Gautama! Worldly dharmas are of two kinds: first, existent dharmas; and second, nonexistent dharmas. Existent dharmas are such things as space; nonexistent dharmas are such things as a hare’s horn. Of these two kinds, the first, being existent, does not arise from causes and conditions; the second, being nonexistent, likewise does not arise from causes and conditions. Therefore, all dharmas inherently possess their own intrinsic nature and do not arise from causes and conditions.”

The Buddha said, “Good man! You have just said, ‘The natures of all dharmas should be the same as the natures of the five great elements.’ This assertion is incorrect.

“Why is this so? Good man! According to your doctrine, the five great elements are permanent. Then through what causes and conditions are all phenomena impermanent? If worldly things are truly impermanent, through what causes and conditions is the nature of the five great elements not impermanent? If the five great elements are permanent, worldly things should also be permanent! Therefore, your assertion that ‘the five great elements inherently possess their own nature and do not arise through causes and conditions,’ and your further claim that ‘all phenomena are likewise the same as the five great elements,’ are truly unreasonable!

“Good man! You say, ‘Because [things] each have a definite function, [we know that] they inherently possess their own nature.’ This meaning is also incorrect. Why is this so? It is only because everything depends upon causes and conditions that names come into being. If names exist because of causes, meanings also exist because of causes. What does it mean that names exist because of causes? For example, although they are all circular objects, one worn upon the forehead is called a garland, one worn around the neck is called a necklace, one worn upon the wrist is called a bracelet, and one used on a carriage is called a wheel.... Likewise, fire kindled from dry grass, firewood, and so forth is called dry-grass fire, firewood fire, and so forth.

“Good man! A newly grown tree does not possess the nature of an arrow or a spearhead. Through causes and conditions, a craftsman fashions it into arrows; likewise, through causes and conditions, a craftsman fashions it into spearheads, and so forth. Therefore, one should not say, ‘All phenomena inherently possess their own nature.’

“Good man! You say, ‘A turtle born on dry land has the intrinsic nature of going down into the water; a newborn calf has the intrinsic nature of being able to suckle at its mother’s udder.’ This meaning is also incorrect.

“Why is this so? If it is said that a turtle goes down into the water without causes and conditions, then, likewise without causes and conditions, why does it not enter fire? [If it is said that] once a calf is born, its natural disposition is to suckle at its mother’s udder without causes and conditions, then, likewise without causes and conditions, why does the calf not suck upon a horn?

“Good man! If it is said that all phenomena inherently possess their own nature, there would be no need for instruction and training, nor would there be any growth. This meaning is also incorrect.

“Why is this so? At present, instruction is clearly seen before one’s very eyes, and through instruction growth is attained. Therefore, one should know that [phenomena truly] have no [fixed] intrinsic nature.

“Good man! If all phenomena inherently possessed a [fixed] intrinsic nature, then all brahmins should not slaughter goats in sacrifice to purify the body. If they still perform sacrifices for the sake of [purifying] the body, one should know that there is no inherently existing [fixed] intrinsic nature.

“Good man! In worldly grammar, there are three modes [of expressing an action]: the first speaks of what is intended to be done, the second of what is being done, and the third of what has already been completed. If all phenomena inherently possessed a [fixed] intrinsic nature, why would these three [different] modes of expression exist in the world? Since there are three [distinct and changing] modes of expression, one should know that all phenomena do not inherently possess a [fixed] intrinsic nature.

“Good man! If it is said that phenomena inherently possess a [fixed] intrinsic nature, one should know that each phenomenon must have a fixed property. If each has a fixed property, then for what reason can such different things as sweet juice, sugar, crystallized sugar, wine, and medicinal wine be made from sugarcane? If there is only one [fixed] nature, for what reason can many different flavors be produced [from a single thing]? Since many kinds of products can be made from one thing, one should know that phenomena cannot each possess a fixed property.

“Good man! If all phenomena possessed fixed properties, why do noble ones drink sweet sugarcane juice and eat crystallized sugar, powdered sugar, and so forth, yet do not drink it when the sugarcane is made into wine, but can drink it after it has been prepared as medicinal wine? Therefore, one should know that [phenomena] have no fixed properties. If they have no fixed properties, how can it be [said that] they exist without causes and conditions?

“Good man! You say that phenomena [inherently] possess their own nature. Why, then, can analogies be used [when teaching]? If analogies exist, one should know that phenomena have no [fixed] intrinsic nature. If [phenomena] possessed a [fixed] intrinsic nature, one should know that analogies could not exist. Yet wise people in the world all employ analogies; therefore, one should know that phenomena do not inherently possess their own nature and do not possess any single fixed nature.

“Good man! You asked, ‘Did the body exist first, or did the afflictions exist first?’ That question is not meaningful. Why is this so? If I were to say that the body existed first, you could surely retort, ‘You are no different from me.’ [But if I say that] the body did not exist first, through what causes and conditions would you question me in this way?

“Good man! The bodies and afflictions of all sentient beings have neither priority nor posteriority; they come into existence simultaneously. Although they come into existence simultaneously, the body must arise because of the afflictions; the afflictions cannot arise because of the body.

“But if you think that the body and the afflictions are like a person’s two eyes, which come into existence simultaneously without depending upon one another—the left eye not depending upon the right and the right eye likewise not depending upon the left—this meaning is incorrect.

“Why is this so? Good man! In the world, although the eye sees the lampwick and the light at the same time, the light must arise because of the lampwick; under no circumstances can the lampwick arise because of the light!

“Good man! If you think that because the body previously had no [causes and conditions], it is known that [the body] does not arise from a cause, this meaning is also incorrect. Why is this so? If you say that because the body existed first, it had no causes and conditions and is therefore called uncaused, then still less should you speak [in this way].

“All phenomena have causes and conditions. If you say that you cannot speak of what you do not see, then presently one truly sees objects [before one’s eyes], such as jars and so forth, all arising through causes and conditions. Why can you not say that the body’s preceding causes and conditions are likewise comparable to those of a jar and so forth?

“Good man! Whether seen or unseen, all phenomena arise through causes and conditions and do not inherently possess their own nature.

“Good man! If it is said that all phenomena possess their own nature and do not arise through causes and conditions, why then do you speak of the five great elements? The nature of those five great elements is itself cause and condition.

“Good man! Although the five great elements are causes and conditions, one still cannot say that all phenomena share the five great elements as their causes and conditions. It is just as worldly people say, ‘All renunciants should diligently observe the precepts.’ Yet [in truth, even] chandalas should likewise diligently observe the precepts.

“Good man! You say that the five great elements have such fixed properties as solidity, [moisture], and so forth. Upon examining them, I see that these properties change and are not fixed.

“Good man! In your doctrine, such things as butter, beeswax, paste, glue, and so forth are classified as belonging to the earth element. This earth element has no [fixed property]; at times it resembles water, and at times it resembles earth. Therefore, it cannot be said that its [fixed] nature is solidity.”

“Good man! In your doctrine, you classify such substances as alloys of lead mixed with tin, lead, tin, copper, iron, gold, silver, and so forth as belonging to the element of fire. Yet that element of fire possesses all four characteristics: when molten, it has the characteristic of water; when moving, the characteristic of wind; when hot, the characteristic of fire; and when hard, the characteristic of earth. How, then, can it be said that the characteristic of fire is fixed?

“Good man! The characteristic of water is to flow. When water freezes solid, people do not call it earth, but call this the characteristic of fire. For what reason, then, are moving waves not called wind? If moving water is not called wind, then frozen water likewise should not be called fire! If these four characteristics all arise through causes and conditions, why do you say, ‘All dharmas do not arise through causes and conditions’?

“Good man! If you say that the nature of the five sense faculties—the capacities to see, hear, discern, and touch—is inherent and does not arise through causes and conditions, that proposition is also incorrect.

“Why is this? Good man! An intrinsic nature is a characteristic that cannot change. If seeing were the [intrinsic] nature of the eye, the eye should always see and could not sometimes see and sometimes not see. [But in truth this is not so.] Therefore, you should know that seeing occurs through causes and conditions, not without causes and conditions.

“Good man! You say that craving, [anger, and delusion, up to the attainment of] liberation do not arise because of the five sensory objects—[forms, sounds, odors, tastes, and tangible objects]. That proposition is also incorrect.

“Why is this? Good man! Although the arising of craving, [anger, and delusion, up to the attainment of] liberation is not caused by the five sensory objects alone, craving and desire arise because of evil, deluded thoughts and imaginings, while liberation is attained by means of wholesome thoughts.

“Good man! Through internal causes and conditions, craving, [anger, and delusion, up to the attainment of] liberation arise; through external causes and conditions, craving, [anger, and delusion, up to the attainment of] liberation increase. Therefore, your statement, ‘All dharmas each possess their own intrinsic nature, and craving, [anger, and delusion, up to the attainment of] liberation do not arise from the five sensory objects,’ is unreasonable.

“Good man! You say, ‘There are people whose five sense faculties are incomplete, yet who possess abundant wealth and treasures and live with great freedom; there are also people whose sense faculties are complete, yet who are poor and do not live freely. Therefore, it is known that they possess an inherent nature and are not the product of causes and conditions.’ That proposition is also incorrect.

“Why is this? Good man! Sentient beings receive karmic results according to their karma. Such results are of three kinds: first, results received in the present life; second, results received in the next life; and third, results received in still later lives. Poverty and wealth, and the completeness or incompleteness of the sense faculties, all result from different kinds of karma. If there were an intrinsic nature, then those with complete faculties should also be wealthy and prosperous, and those who are wealthy should also possess complete faculties [because theirs would be a good intrinsic nature]. Yet the reality plainly before us is not so. Therefore, know with certainty that there is no inherent intrinsic nature; all things arise through causes and conditions.

“Good man! You have said, ‘Children in the world do not yet know how to distinguish the causes and conditions associated with the five sensory objects, yet they still cry and laugh. Therefore, everything possesses an inherent intrinsic nature.’ That proposition is also incorrect.

“Why is this? If they possessed an inherent intrinsic nature, then if they laughed, they would always have to laugh, and if they cried, they would have to cry forever; they could not sometimes laugh and sometimes cry. Since there are times when they laugh and times when they cry, you should know that all such things arise through causes and conditions. Therefore, you should not say, ‘All dharmas possess an inherent intrinsic nature and do not arise through causes and conditions.’”

The ascetic Nạp Y again asked, “Blessed One! If all dharmas come into being through causes and conditions, then through what causes and conditions does this body arise?”

The Buddha said, “Good man! The causes and conditions of this body are the afflictions and karma.”

The ascetic [Nạp Y] asked, “Blessed One! If this body arises from the afflictions and karma, can those afflictions and that karma be eliminated?”

The Buddha said, “Indeed, indeed! They truly can be eliminated.”

The ascetic [Nạp Y] said, “Blessed One! I pray that you will distinguish and explain this for me, so that after hearing it I may eliminate the afflictions and karma here and now.”

The Buddha said, “Good man! Whoever completely understands and penetrates the two extremes and the middle between them will be able to eliminate the afflictions and karma.”

The ascetic [Nạp Y] said, “Blessed One! I now understand and have attained the view that accords with the true Dharma.”

The Buddha asked, “How do you understand it?”

The ascetic [Nạp Y] replied, “Blessed One! The two extremes are form and liberation from form; the middle between them is the Noble Eightfold Path. The same applies to feeling, perception, formations, and consciousness.”

The Buddha said, “Excellent, excellent! Good man, you have understood the two extremes and have eliminated the afflictions and karma.”

The ascetic [Nạp Y] again said, “Blessed One! Please permit me to leave the household life and receive ordination.”

The Buddha immediately called to him, “Excellent! Come here, bhikkhu!”

As soon as the Buddha had spoken these words, the ascetic Nạp Y immediately eliminated all the afflictions of the Three Realms and attained the fruit of arhatship.

At that time, another brahmin named Hoằng Quảng spoke and asked, “Gautama! Do you know what I am thinking at this very moment?”

The Buddha said, “Good man! Nirvana is permanent; conditioned dharmas are impermanent; crookedness is wrong view; uprightness is the Noble Path.”

The brahmin Hoằng Quảng asked, “Gautama! For what reason do you say this?”

The Buddha said, “Good man! You have always thought that [for one who has left the household life] going on almsround is permanent, while accepting a private offering at a householder’s home is impermanent; that crookedness is the lock on the door of a house, while uprightness is the banner of Śakra, Lord of the Devas. Therefore, [in accordance with this] I said, ‘Nirvana is permanent; conditioned dharmas are impermanent; crookedness is wrong view; uprightness is the Noble Eightfold Path.’ Is this not precisely what you were thinking before?”

The brahmin said, “Gautama truly knows what is in my mind. Gautama! Can this Noble Eightfold Path enable sentient beings to eliminate all [afflictions and karma]?”

At that time, the Blessed One remained silent and did not answer.

The brahmin [Hoằng Quảng] said, “Gautama knew what was in my mind, but why does he now remain silent and give no answer to my question?”

Then Kauṇḍinya said, “Great brahmin! If anyone asks whether the world is finite or infinite, the Tathagata always remains silent and does not answer. The Noble Eightfold Path is the straight path, and nirvana is permanent. Whoever cultivates the Noble Eightfold Path will eliminate all [afflictions and karma]; whoever does not cultivate the Noble Eightfold Path cannot eliminate all [afflictions and karma].

“Great brahmin! It is as if there were a great city whose surrounding walls had no gaps whatsoever and which had only a single gate through which one could enter. The gatekeeper would be highly intelligent and wise, able to discern those who should be allowed to pass and let them pass, and those who should be stopped and prevent them from passing. Although he could not know whether the number of people entering and leaving was great or small, he would know with certainty that all who wished to enter or leave had to pass through that gate.”

“Good man! The Tathagata is also like this. The great city is an analogy for nirvana, the city gate is an analogy for the Noble Eightfold Path, and the keeper of the city gate is an analogy for the Tathagata.

“Good man! Although the Tathagata has not answered whether or not you have completely eradicated all [afflictions and karma], anyone who wishes to eradicate all [afflictions and karma] completely must cultivate this Noble Eightfold Path.”

The brahmin [Hoằng Quảng] said: “Excellent, excellent! Venerable Kaundinya! The Tathagata has skillfully expounded the wondrous Right Dharma. I now sincerely wish to understand clearly that great city of nirvana, and I wish to understand clearly the Noble Eightfold Path so that I myself may become the keeper of the city gate.”

Kaundinya said: “Excellent, excellent! Brahmin, how great that you can now give rise to the vast, unsurpassed resolve!”

The Buddha said: “Enough, Kaundinya; you should not say such words! For it is not only today that this brahmin has given rise to such a resolve.

“Kaundinya! Immeasurable kalpas ago in the past, there was a Buddha, a World-Honored One, named Universal Radiant Light, Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. In the presence of that Buddha, this brahmin once gave rise to the resolve for anuttara-samyak-sambodhi. During this Auspicious Kalpa, he will become a Buddha. He has long since penetrated and clearly understood the characteristics of all dharmas, but for the sake of sentient beings he manifests among the followers of non-Buddhist paths and teaches them what they do not yet know.

“Kaundinya! For this reason, you should not say [to this brahmin], ‘How great that you can now give rise to such a vast resolve.’”

At that time, although the World-Honored One already knew, he [skillfully] asked Kaundinya, “Where is the bhiksu Ananda now?”

Kaundinya replied: “World-Honored One! The bhiksu Ananda is now outside the sala grove, twelve yojanas from this great assembly, but he is being assailed and confused by sixty-four thousand kotis of demons. All those demons have transformed themselves into images of the Tathagata.

Some say, ‘All dharmas arise through causes and conditions’; others say, ‘No dharmas arise through causes and conditions’; still others say, ‘All causes and conditions are permanent dharmas, while the dharmas arising from conditions are impermanent’; some say, ‘The five skandhas are real’; others say, ‘The five skandhas are false’; and they speak likewise [in contradictory ways] concerning the ayatanas and dhatus. Some teach the Twelve Links of Dependent Origination, while others say, ‘In truth, there are only four conditions.’ Still others say, ‘All dharmas are like illusions and like shimmering mirages arising beneath the hot sun.’ Some say, ‘The Right Dharma is attained through hearing’; others say, ‘The Right Dharma is attained through reflection’;

still others say, ‘The Right Dharma is attained through cultivation.’ Some teach the contemplation of impurity; others teach inhalation and exhalation; others teach contemplation of the Four Foundations of Mindfulness; others teach the three modes of contemplating meaning and the seven skillful means.

Still others teach the Dharma of Warmth, the Dharma of the Summit, the Dharma of Patience, the Foremost Worldly Dharma, the stages of those Beyond Training and those in Training, and the bodhisattva stages from the First Abode through the Tenth Abode. Some teach emptiness, signlessness, and wishlessness. Others teach [the scriptures known as] Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivrttaka, Jataka, Vaipulya, Adbhuta-dharma, and Upadesa.

Some teach the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path. Still others teach inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, beginningless emptiness, the emptiness of intrinsic nature, the emptiness of separation, the emptiness of dispersion, the emptiness of individual characteristics, the emptiness of signlessness, the emptiness of the skandhas, the emptiness of the ayatanas, the emptiness of the dhatus, the emptiness of the wholesome, the emptiness of the unwholesome, the emptiness of the indeterminate, the emptiness of bodhi, the emptiness of the Path,

the emptiness of nirvana, the emptiness of formations, the emptiness of attainment, the emptiness of ultimate truth, the emptiness of emptiness, and great emptiness.

“Some demons display miraculous transformations, pouring forth water and fire from their bodies. Some pour forth water from the upper part of the body and emit fire from the lower part; others pour forth water from the lower part and emit fire from the upper part. Some, [lying on their side,] have the left side below and spout water [upward] from the right side; others have the right side below and spout water [upward] from the left side.

Some emit thunder and lightning from one side and pour rain from the other. Still others manifest the realms of the Buddhas. Some manifest a bodhisattva at his initial birth, walking seven steps, and then enjoying the five sensual pleasures in the royal palace; continuing through his initial renunciation of household life, his practice of austerities, his arrival at the bodhi tree, his sitting in samadhi, his defeat of Mara’s armies, his turning of the wheel of the Right Dharma, his manifestation of great miraculous powers, and his entry into the realm of nirvana.

“World-Honored One! After seeing such things, the bhiksu Ananda reflected, ‘Never before have I seen such miraculous transformations. Who has produced them? Could it not be the World-Honored One Sakyamuni who has produced them?’ [The bhiksu Ananda] wished to stand up and wished to open his mouth to speak, but he could not [act] as he wished.

“The bhiksu Ananda has fallen into Mara’s net and further thought, ‘The teachings expounded by these Buddhas all differ from one another. Which one should I now believe and accept?’

“World-Honored One! Ananda is now enduring immense anguish. Although he recollects the Tathagata, no one is able to rescue him. For this reason, Ananda has not come to this great assembly.”

At that time, the great bodhisattva Manjusri said to the Buddha: “World-Honored One! This great assembly is fully attended by bodhisattvas, from those who first gave rise to the resolve for anuttara-samyak-sambodhi one lifetime ago to those who first gave rise to the resolve for bodhi immeasurable lifetimes ago. They have all continually made offerings to immeasurable Buddhas, their minds are steadfast, and they have fully cultivated the paramitas from generosity through prajnaparamita.

They have perfected merit and virtue, long drawn near to immeasurable Buddhas, cultivated pure brahmacarya, attained the irreversible resolve for bodhi, attained irreversible patience, irreversible retention of the Dharma, patience in accord with the Right Dharma, and innumerable samadhis such as the Surangama Samadhi. When such [bodhisattvas] hear a Mahayana sutra, they never give rise to doubt. They skillfully discern and expound the meaning that the Three Jewels share a single nature and characteristic, eternally abiding and unchanging.

When [these bodhisattvas] hear of inconceivable matters, they are not astonished; when they hear all [true] principles, they are not afraid. They penetrate and clearly understand the nature of all dharmas. They are able to receive and uphold all twelve divisions of scripture and extensively expound their meanings.

They are also able to receive and uphold the twelve divisions of scripture taught by immeasurable Buddhas.

“[World-Honored One! Since this Dharma assembly is fully attended by such bodhisattvas,] why be concerned that no one will receive and uphold this Great Nirvana Sutra? For what reason, then, did [the World-Honored One] ask Kaundinya where Ananda is now?”

At that time, the Blessed One said to Manjusri: “Good man! Listen carefully! [Formerly,] more than thirty years after I attained Buddhahood, I was dwelling in the city of Rajagriha. At that time, I asked the bhiksus: ‘Bhiksus! Who among this great assembly is now able to retain the Tathagata’s Twelve Divisions of the Sutras, remain close to me and provide me with everything I need, without thereby forfeiting his own share of benefit?’

“At that time, Kaundinya, who was in the great assembly, said: ‘Blessed One! I am able to retain the Twelve Divisions of the Sutras and remain close to serve the Blessed One, without thereby forfeiting my own share of benefit.’ I said: ‘Kaundinya! You are already old and infirm and yourself need someone to attend upon you. Why do you wish to become my attendant?’

“Then Sariputra also said: ‘Blessed One! I am able to retain all the Buddha’s teachings and provide the Blessed One with everything he needs, without thereby forfeiting my own share of benefit.’

“I said: ‘Sariputra! You are already old and infirm and yourself need someone to attend upon you. Why do you wish to become my attendant?’ The same occurred with each of the five hundred arhats [as they made their requests in turn], but I accepted none of them.

“At that time, Maudgalyayana, who was in the great assembly, thought: ‘Today, the Tathagata has accepted none of these five hundred [arhat] bhiksus as his attendant. [I wonder] whom the Buddha intends to perform this duty?’

“Having thought thus, Maudgalyayana immediately entered samadhi and saw that the Tathagata’s mind was inclined toward Ananda, [accepting Ananda as his attendant, as clearly] as the rising sun casts its light upon a western wall. Having clearly seen this, Maudgalyayana immediately emerged from samadhi and said to Kaundinya: ‘Venerable sir! Through [entering samadhi and] contemplating, I have seen that the Tathagata wishes Ananda to become his attendant.’

“At that time, Kaundinya and the five hundred arhats went together to Ananda and said: ‘Ananda! You should now become the Tathagata’s attendant. We hope that you will accept this duty.’

“Ananda said: ‘Venerable ones! I am truly incapable of serving the Tathagata. Why is this? The Tathagata is an honored one, like the lord of lions, like a naga, like fire; whereas I am defiled and weak. How could I possibly undertake such a duty?’

“The bhiksus then said: ‘Ananda! If you accept our request and serve the Tathagata, you will obtain great benefit.’

“They entreated him in this way a second and a third time, whereupon Ananda said: ‘Venerable ones! Nor do I dare seek great benefit, for I truly lack the strength to remain close to and serve the Tathagata.’

“At that time, Maudgalyayana said: ‘Ananda! There is something you do not yet know.’

“Ananda said: ‘Venerable sir! Please tell me.’

“Maudgalyayana said: ‘Yesterday, the Tathagata wished to choose an attendant from among the Sangha. All five hundred arhats [in turn] asked to perform this duty, but the Tathagata accepted none of them. I then entered samadhi and, through contemplation, learned that the Tathagata intends you to perform this duty. Why do you [go against his wish and] refuse?’

“Having heard this, Ananda joined his palms, knelt down, and said: ‘Venerable ones! If this is indeed so, then I ask the Tathagata, the Blessed One, to grant three requests. I shall then comply with the wishes of the Sangha and remain close to serve the Tathagata.’

“Maudgalyayana asked: ‘What are these three requests?’

“Ananda replied: ‘First, if the Tathagata gives me one of his old robes, I ask to be permitted not to accept it. Second, if the Tathagata accepts a personal invitation to receive offerings at a donor’s home, I ask to be permitted not to accompany him. Third, I ask to be allowed to enter and leave [the Tathagata’s quarters] at any time. If the Buddha grants these three requests, I shall comply with the wishes of the Sangha and remain close to serve the Tathagata.’

“At that time, Kaundinya and the five hundred bhiksus returned before the Buddha and said: ‘We have urged the bhiksu Ananda [to accept the position of attendant]. He has made three requests. If the Buddha grants them, he will comply with the wishes of the Sangha and remain close to serve the Tathagata.’

“Manjusri! At that time, I praised Ananda, saying: ‘Excellent, excellent! The bhiksu Ananda possesses wisdom and foresees [how to avoid] jealousy. Why is this? There may be those who say that he serves the Tathagata for the sake of food and clothing. Therefore, he has requested in advance that he not accept the Tathagata’s old robes and not accompany the Tathagata when the latter accepts a personal invitation to receive offerings at a donor’s home.

“‘Kaundinya! The bhiksu Ananda possesses wisdom [and therefore knows that], if his entering and leaving were restricted to fixed times, he could not extensively benefit the Fourfold Assembly. For this reason, he has requested permission to enter and leave [the Tathagata’s quarters] at any time.

“‘Kaundinya! For Ananda’s sake, I permit these three matters in accordance with his wishes.’

“At that time, Maudgalyayana returned and told Ananda: ‘I have presented your three requests. The greatly compassionate Tathagata has granted them all.’

“Ananda said: ‘Venerable sir! Since the Buddha has granted them, I shall go and remain close to serve him.’

“Manjusri! Ananda served me for more than twenty years and always possessed eight inconceivable qualities. What are these eight?

“First, from the time he began serving me until now—a period of more than twenty years—he has never accompanied me when I accepted a personal invitation to receive offerings at a donor’s home.

“Second, from the time he began serving me until now, he has never accepted any of my old robes.

“Third, from the time he began serving me until now, he has never come to see me at an inappropriate time.

“Fourth, from the time he began serving me until now, although he has not yet completely eradicated the afflictions, whenever he accompanied me into and out of royal palaces or the splendid homes of the nobility and saw beautiful women, celestial maidens, naga maidens, and others, he never gave rise to sensual desire.

“Fifth, from the time he began serving me until now, he has retained the Twelve Divisions of the Sutras that I have taught. Whenever he heard them, he never [forgot or omitted anything and had to] ask me to repeat them, just as when water is poured from one vessel into another [without the slightest loss]. There was only one occasion on which he asked me again.

Good man! When Prince Virudhaka massacred the people of the Sakya clan and destroyed the city of Kapilavastu, Ananda was filled with grief. Weeping loudly, he came to me and asked: ‘The Tathagata and I were both born in that city, and both belong to the Sakya clan.

Why, [upon encountering this terrible event,] does the Tathagata’s countenance remain as radiant as ever, while mine has become haggard?’ At that time, I replied: ‘Ananda! I cultivate the samadhi of emptiness and therefore am not like you.’ Three years later, Ananda asked me again: ‘Blessed One! When I went to the city of Kapilavastu, I once heard that the Tathagata cultivates the samadhi of emptiness.

Is this truly so?’ I replied: ‘Ananda! So it is, so it is! It is just as you say.’

“Sixth, from the time he began serving me until now, although he has not yet attained the knowledge of others’ minds [by which one understands the minds of others], he has always known the states of samadhi in which the Tathagata was abiding.”

“Seventh, from the time he first began attending and serving me until now, although he has not yet attained the knowledge born of vows, he has been able to know clearly concerning those sentient beings who come to the Tathagata: some attain the four fruits of the śramaṇa in this present life; some attain them only after passing from this life; others will obtain a human body [in a future life]; and still others will obtain the body of a deva.

“Eighth, from the time he first began attending and serving me until now, he has been able to understand clearly all the profound and hidden teachings of the Tathagata.

“Good man! Because bhikshu Ananda possesses these eight inconceivable qualities, I call him the Treasury of the Sutras.

“Good man! Bhikshu Ananda possesses eight dharmas by which he is able to receive and retain the Twelve Divisions of the Canon in their entirety. What are the eight? First, the root of his faith is firm; second, his heart is sincere and upright; third, his body is free from illness and suffering; fourth, he is always diligent and energetic; fifth, he possesses perfect memory; sixth, his mind is free from arrogance; seventh, he has accomplished a concentrated mind; eighth, he possesses the wisdom born from hearing and receiving [the Right Dharma].

“Manjushri! In the age of Vipashyin Buddha, his attendant disciple Ashuka also possessed these eight dharmas. In the age of Tathagata Shikhin, the attendant disciple was Shaimakala. In the age of Vishvabhu Buddha, the attendant disciple was Upashanda. In the age of Krakucchanda Buddha, the attendant disciple was Bhadrika. In the age of Kanakamuni Buddha, the attendant disciple was Sudhriti. In the age of Kashyapa Buddha, the attendant disciple was Yashomitra. All of them were attendants who possessed these eight dharmas. Now my attendant Ananda also possesses these eight dharmas. Therefore, I call bhikshu Ananda the Treasury of the Sutras.

“Good man! As you have said, within this great assembly there are immeasurable and boundless bodhisattvas, but all these bodhisattvas bear the heavy responsibility of [cultivating] great loving-kindness and great compassion. Because of the causes and conditions of such compassion, each of them urgently attends to the work of [teaching, transforming,] and subduing the retinues around them, while also [cultivating and] adorning themselves. For this reason, after I enter nirvana, these bodhisattvas will not be able to expound the Twelve Divisions of the Canon fluently and thoroughly; or if a bodhisattva should sometimes expound them, people will not believe or accept what he says.

“Manjushri! Bhikshu Ananda is my younger brother and has attended and served me for more than twenty years. Whatever teachings he has heard, he has received and preserved in their entirety, just as water is poured into a vessel. Therefore, when I now recollected him and asked where Ananda presently was, [my intention] was that he should receive and retain this Mahaparinirvana Sutra.

“Good man! After I enter nirvana, whatever bhikshu Ananda has not heard may be widely transmitted by Bodhisattva Hongguang, while whatever Ananda has heard he himself will be able to expound fluently and thoroughly.

“Manjushri! Bhikshu Ananda is now elsewhere, twelve yojanas from this great assembly, being tormented and disturbed by sixty-four thousand kotis of maras. You should go there and proclaim these words in a loud voice:

“‘All you maras! Listen carefully, listen carefully! The Tathagata is now [about to] proclaim a Great Dharani.

All devas, nagas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, spirits of mountains, spirits of trees, spirits of rivers, spirits of seas, spirits of dwellings, and others—upon hearing the name of this Dharani, all respectfully receive and retain it. Buddhas, Blessed Ones, as numerous as the sands of ten Ganges Rivers have together proclaimed this Dharani, [enabling those who receive and retain it] to transform a female body [into a male body] and to know for themselves the events of former lives.

If anyone fully practices five things—first, preserving pure conduct; second, not eating flesh or fish; third, not drinking intoxicating liquor; fourth, not eating pungent foods; and fifth, always delighting in secluded and tranquil places—and then wholeheartedly believes in, accepts, reads, recites, and copies this Dharani, know that this person will transcend seventy-seven kotis of kalpas of bearing inferior and unwholesome bodies.’”

[At that very moment,] the Blessed One proclaimed the Dharani [consisting of sixteen parts] as follows:

“Amale. Vimale. Nirmale. Moggale. Hemarajagabbhe. Samantabhaddile. Savaratthasandhani. Paramatthasandhani. Manasi. Acchuti. Viraji. Ammaladdhi. Balamme. Salepurane. Purana. Manureti.”

At that time, Manjushri received the Dharani proclaimed by the Buddha and immediately went to where Ananda was. Standing amid the host of maras, he declared: “Retinues of Mara! Hear me recite the Dharani spell that I have received from the Buddha.”

When the mara kings heard that Dharani, they all aroused the mind of anuttara-samyak-sambodhi, abandoned the deeds of Mara, and immediately released Ananda.

Manjushri and Ananda returned together to where the Buddha was. Upon seeing the Buddha, Ananda wholeheartedly bowed in reverence and then withdrew to stand to one side.

The Buddha said to Ananda: “Outside this sala grove there is a brahmin named Subhadra, who is now one hundred and twenty years old. Although he has attained the five supernormal powers [of non-Buddhist practitioners], he has not yet eliminated his arrogant nature. He has attained the samadhi of neither perception nor non-perception and imagines that he has attained omniscience and realized nirvana. You should now go to him and say: ‘The appearance of a Tathagata in the world [is as rare] as an udumbara flower. Today, at midnight, he will relinquish all and enter nirvana. If there is something you need to do, do it in good time, lest you later give rise to regret.’

“Ananda! He will certainly believe and accept your words. Why is this? Because throughout five hundred former lives you were once Subhadra’s son. His loving affection [for you, accumulated over a long time,] has not yet been exhausted. Because of these causes and conditions, he will believe and accept your words.”

At that time, Ananda obeyed the Buddha’s instruction and went to where Subhadra was, saying to him: “Sir! You should know that the appearance of a Tathagata in the world [is as rare] as an udumbara flower. Today, at midnight, he will relinquish all and enter nirvana. If there is something you need to do, do it in good time, lest you later give rise to regret.”

Subhadra said: “Excellent, Ananda! Today I shall go to where the Tathagata is.”

Ananda then brought Subhadra back to where the Buddha was. Upon arriving, Subhadra respectfully inquired after the Buddha’s well-being and said: “Gautama! I now wish to ask a question. I beseech you to answer according to what I have in mind.”

The Buddha said: “Subhadra! Now is indeed the proper time. Ask whatever you wish, and I shall employ skillful means to answer according to your intention.”

Subhadra then said: “Gautama! There are śramaṇas and brahmins who say: ‘All sentient beings who experience the fruits of suffering or happiness do so entirely because of the causes and conditions rooted in their former karma. Therefore, if a person observes the precepts, diligently exerts himself, and endures suffering in body and mind, he can destroy the root of karma. When the root of karma has been extinguished, all suffering will cease. When all suffering has ceased, he will certainly attain nirvana.’ What is the meaning of this?”

The Buddha said: “Good man! If any śramaṇa or brahmin propounds such a doctrine, I take pity on him and often go to where he is and ask: ‘Sir! Is it true that you propound such a doctrine?’”

“If that person further replies: ‘I have indeed taught such a doctrine. Why is this? Gautama!

I see some beings who habitually commit evil deeds yet possess abundant wealth and precious things and live in freedom; I also see some who cultivate goodness yet are poor and destitute and lack freedom. I further see some who exert themselves laboriously yet do not attain what they seek, while others seek nothing yet attain things naturally. I also see some who possess loving-kindness and refrain from killing yet die prematurely, while those who delight in killing enjoy long lives.

I further see some who cultivate pure brahmacarya and diligently uphold the precepts, yet among them some attain liberation while others do not. Therefore, I say: “Whatever painful or pleasant retribution all beings experience has as its causal basis the root of karma from former days.”’

“Subhadra! I shall then ask him: ‘Sir! Do you truly perceive past karma or not? If you do, is that karma great or small? How much of it can present austerities eliminate—much or little? Can you know whether that karma has been exhausted or not? If that karma has been exhausted, has all of it been completely exhausted?’

“If that person replies: ‘I truly do not know,’ I shall then set forth an analogy for him: ‘Suppose a person’s body is struck by a poisoned arrow. His family members immediately summon a physician to extract the arrow. Once the arrow has been removed, the person’s body becomes secure and at ease. Ten years later, that person still clearly remembers: “This physician removed the poisoned arrow for me and applied medicine, curing my illness and bringing me peace and well-being.” You are now unable to know clearly the root of past karma [as this person knew of the poisoned arrow]; how, then, can you know that present austerities can certainly eliminate past karma?’

“If that person further says: ‘Gautama! You too now possess the root of past karma. Why, then, do you criticize only our doctrine of past karma? Gautama! In the sutras [that you teach], it is also said: “If one sees a person enjoying wealth, nobility, and fulfillment of his wishes, one should know that in a previous life he delighted in practicing generosity.” Is this not also called past karma?’

“I shall reply: ‘Sir! Such understanding is obtained by inference and is not yet true and precise knowledge. In the Buddha-Dharma, one sometimes knows the result by relying on the cause, and sometimes knows the cause by relying on the result.

“In the Buddha-Dharma, there is past karma and there is present karma; your doctrine is different, for it recognizes only past karma and no present karma.

“Your doctrine does not eliminate karma through skillful means; the Buddha-Dharma is different, for it eliminates karma through skillful means.

“You maintain that when karma is completely exhausted, suffering also ends. The Buddha-Dharma does not teach this. It teaches that once the afflictions have ceased, both karma and suffering must cease. Therefore, I now criticize [your erroneous doctrine concerning] past karma.’

“If that person says: ‘Gautama! I truly do not know. I received this teaching from my teacher. It was merely my teacher who taught this doctrine; it is not truly my fault.’

“I shall ask: ‘Sir! Who is your teacher?’

“If that person replies that it is Purana, I shall further ask: ‘Why did you not previously question him clearly about each matter: “Great Teacher, do you truly know past karma clearly?” If your teacher said, “I do not know,” why did you accept his words? If he said, “I know,” you should then have asked further: “Through the causal conditions of a lesser degree of suffering, must one undergo a moderate or greater degree of suffering?

Through the causal conditions of a moderate degree of suffering, must one undergo a lesser or greater degree of suffering? Through the causal conditions of a greater degree of suffering, must one undergo a moderate or lesser degree of suffering?” If he answered, “One need not undergo them,” you should then have asked: “Why does the teacher say that experiencing painful or pleasant retribution is due solely to past karma and not to present karma?” You should further have asked: “Did this present suffering exist in the past or not?

If it existed in the past, then past karma has already been completely exhausted. If that karma has been completely exhausted, why does one still receive this body today? If suffering did not exist in the past and exists only in the present, why say that all the suffering and pleasure of beings are due to past karma?”’

“Sir! If you know that present austerities can eliminate past karma, by what can present austerities themselves be eliminated? If those austerities cannot be eliminated, then is suffering permanent? If suffering is permanent, why do you say that liberation from suffering can be attained? If there is some further practice that eliminates austerities [then suffering is impermanent]; but if the past has already ceased, how can suffering exist?

“Sir! Can those austerities cause karma that would bring pleasant results to yield painful results? Can they cause karma that would bring painful results to yield pleasant results? Can they cause karma that is neither painful nor pleasant to bear no result? Can they cause present-life retribution to become retribution in the next life? Can they cause retribution in the next life to become retribution in the present life? Can they cause these two kinds of retribution to become no retribution at all? Can they cause retribution that must certainly be experienced to become no retribution? Can they cause [a case of] no retribution to become retribution that must certainly be experienced?

“If that person further says: ‘Gautama! They cannot,’ I shall continue to ask: ‘Worthy sir! If they cannot, for what reason do you undergo those austerities?

“Sir! You should know that there is certainly past karma and there are present causal conditions. Therefore, I say: “Afflictions give rise to karma, and because of karma one must undergo retribution.”

“Sir! You should know that all beings have past karma and present causes. Although beings possess lifespans resulting from past karma, those lifespans must be sustained through the present causal conditions of food and drink.

“Sir! If you say, “The suffering or pleasure experienced by beings is necessarily caused by the root of karma in the past,” this is incorrect.

“Why is this? Sir! Suppose a person eliminates an enemy of the king. Through this causal condition, he receives abundant wealth and precious things and enjoys pleasure in the present. Such a person creates the cause of pleasure in this very life and experiences pleasant retribution. Suppose another person kills a prince dearly beloved by the king. Through this causal condition, he is condemned to death. Such a person creates the cause of suffering in this very life and must experience painful retribution.

“Sir! All beings presently experience suffering and pleasure due to the four great elements, environmental conditions, land, people, and so forth. Therefore, I say: “All beings do not experience suffering or attain pleasure solely because of the root of karma from past lives.”

“Sir! If liberation were attained by relying on the power of causal conditions to eliminate [past] karma, then none of the noble ones could attain liberation. Why is this? Because the root of the past karma of all beings has neither beginning nor end. Therefore, I say: Through cultivating the Noble Path, one can obstruct karma that is beginningless and endless.’

“Sir! If the practice of austerities could lead to attainment of the Way, then all animals should also attain the Way, [for they all endure suffering]! Therefore, one must first tame the mind, not merely the body. For this reason, I said in a sutra: ‘Cut down the forest; do not merely cut down the tree. Why is this? It is the forest that gives rise to fear, not the tree.’ Those who wish to tame the body must first tame the mind. The mind is likened to the forest, and the body to the tree.”

Subhadra said: “Blessed One! I have already tamed my mind first.”

The Buddha asked: “Good man! How were you able to tame your mind first?”

Subhadra replied: “Blessed One! First, I contemplated: Desire is impermanent, devoid of bliss, and impure. I then contemplated form as permanent, blissful, self, and pure. Having contemplated in this way, the afflictions binding me to the Realm of Desire were completely severed, and [my consciousness] reached the Realm of Form. Therefore, I say that I had already tamed my mind first.

“Next, I again contemplated form, [perceiving that] form is impermanent, like a tumor, a sore, poison, or a [harmful] arrow. I regarded the formless as permanent, pure, quiescent, and peaceful. Having contemplated in this way, the afflictions binding me to the Realm of Form were immediately severed, and [my consciousness] reached the Formless Realm. Therefore, I say that I had already tamed my mind first.

“After that, I contemplated perception, [perceiving that] perception is impermanent, like a tumor, a sore, poison, or a [harmful] arrow. Having contemplated in this way, [my consciousness] reached the sphere of neither perception nor non-perception. That sphere of neither perception nor non-perception is omniscience; it is quiescent, peaceful, pure, free from falling [into lower realms], permanent, and unchanging. Therefore, I have already been able to tame my mind.”

The Buddha asked: “Good man! Can you [truly] tame your mind in this way? What you have presently attained is the meditative concentration of neither perception nor non-perception, which is still called perception. Nirvana is without perception; how can you say that you have attained Nirvana?

“Good man! Previously, you denounced coarse perception; why are you now attached to and delighting in subtle perception? Because you do not know to denounce the sphere of neither perception nor non-perception, it is still called perception and [remains] like a tumor, a sore, poison, or a [harmful] arrow.

“Good man! Your teacher, Udraka Ramaputra, was keen-witted and intelligent, yet even he could not eliminate that sphere of neither perception nor non-perception and [ultimately] had to assume an unfortunate body. How much more so would this be true of others?”

Subhadra asked: “Blessed One! What, then, must be done to eliminate all realms of existence?”

The Buddha said: “Good man! Whoever is able to contemplate the true characteristic can eliminate all realms of existence.”

Subhadra said: “Blessed One! What is called the true characteristic?”

The Buddha said: “Good man! The characteristic of non-characteristic is called the true characteristic.”

He asked again: “Blessed One! What is called the characteristic of non-characteristic?”

The Buddha said: “Good man! All dharmas [inherently] have no characteristic of their own, no external characteristic, and no characteristic that is both their own and external; no characteristic arising without a cause, no characteristic of being created, and no characteristic of receiving; no characteristic of an agent who creates and no characteristic of a recipient who receives; no characteristic of Dharma or non-Dharma; no characteristic of male or female; no characteristic of consciousness; no characteristic of minute particles and no characteristic of time or season; they are neither their own characteristic, nor the characteristic of another dharma, [nor] the characteristic of both themselves and another dharma;

there is no characteristic of existence and no characteristic of nonexistence; no characteristic of arising and no characteristic of an agent that gives rise; no characteristic of a cause and no characteristic of the cause of a cause; no characteristic of a result and no characteristic of the result of a result; no characteristic of day or night and no characteristic of light or darkness; no characteristic of seeing and no characteristic of one who sees; no characteristic of hearing and no characteristic of one who hears; no characteristic of knowing and no characteristic of one who knows; no characteristic of bodhi and no characteristic of one who realizes bodhi; no characteristic of karma and no characteristic of an agent of karma;

no characteristic of afflictions and no characteristic of one who possesses afflictions.

“Good man! The cessation of [all] such characteristics is called the true characteristic.

“Good man! All dharmas are false and deceptive; their cessation is called truth, the true characteristic, the realm of Dharma, ultimate wisdom, the supreme ultimate truth, and the supreme meaning of emptiness.

“Good man! As for this true characteristic, realm of Dharma, ultimate wisdom, supreme ultimate truth, and supreme meaning of emptiness: if one knows how to contemplate them, those of inferior wisdom will attain the bodhi-fruit of a sravaka; those of middling wisdom will attain the bodhi-fruit of a pratyekabuddha; and those of superior wisdom will attain unsurpassed bodhi.”

[After hearing] the Buddha expound the Dharma in this way, ten thousand bodhisattvas attained the true characteristic within a single lifetime; fifteen thousand bodhisattvas attained the realm of Dharma within two lifetimes; twenty-five thousand bodhisattvas attained ultimate wisdom;

and thirty-five thousand bodhisattvas realized the supreme ultimate truth, also called the supreme meaning of emptiness and the Shurangama Samadhi. [Moreover,] forty-five thousand bodhisattvas attained the Samadhi of Space, also called the Vast Samadhi and the Samadhi of the Seal of Wisdom. [Moreover,] fifty-five thousand bodhisattvas attained non-retrogressive patience, also called patience in accord with the Dharma and patience in accord with the realm of Dharma. [Moreover,] sixty-five thousand bodhisattvas attained dharani, also called the great power of mindfulness and unobstructed wisdom. [Moreover,] seventy-five thousand bodhisattvas attained the Lion’s Roar Samadhi,

also called the Vajra Samadhi and the Samadhi of the Five Wisdom Seals. [Moreover,] eighty-five thousand bodhisattvas attained the Samadhi of Equality, also called Great Loving-Kindness and Great Compassion. [Moreover,] immeasurable beings, as numerous as the sands of the Ganges, aroused the aspiration for Anuttara-samyak-sambodhi; immeasurable beings, as numerous as the sands of the Ganges, aroused the aspiration for pratyekabuddhahood; and immeasurable beings, as numerous as the sands of the Ganges, aroused the aspiration for sravakahood. [Moreover,] two trillion beings of the heavenly and human realms were transformed in that very life from female bodies into male bodies.

At that moment, Subhadra attained the fruit of arhatship.