大般涅槃經

Fascicle Twenty-Seven

CHAPTER TWENTY-THREE: THE LION’S ROAR BODHISATTVA

Part III

The Lion’s Roar Bodhisattva said:

“World-Honored One! As the Buddha has said, all dharmas have two kinds of causes: the first is the direct cause, and the second is the conditioning cause. Because of these two causes, there is neither bondage nor liberation.

These five skandhas arise and cease from thought-moment to thought-moment. Given such arising and cessation, who is bound? Who is liberated?

World-Honored One! Because of these five skandhas, the subsequent five skandhas arise. These skandhas themselves cease and do not pass into those skandhas.

Although they do not pass into those skandhas, they are able to give rise to them. It is like a seed giving rise to a sprout: the seed does not pass into the sprout, yet although the seed does not pass into the sprout, it can give rise to the sprout. The same is true of sentient beings.

How, then, can this be called bondage or liberation?”

“Good man! Listen attentively! Listen attentively!

I shall distinguish and explain this for you. Good man! When a person is about to die and undergoes great suffering, his relatives surround him, wailing and lamenting in anguish.

That person is terrified and does not know in whom he may take refuge. Although he possesses the five faculties, he is no longer aware of anything. His limbs tremble, he cannot control himself, his body becomes empty and cold, his warmth is about to be exhausted, and he beholds in advance the signs of retribution for the good and evil deeds he has cultivated.

Good man! When the sun sets, the shadows of mountains, hills, mounds, and elevations appear to incline eastward, not westward. The karmic fruits of sentient beings are likewise: when these skandhas cease, the succeeding skandhas arise in continuity, just as when a lamp is lit, darkness ceases, and when the lamp is extinguished, darkness arises.

“Good man! It is like a beeswax seal impressed upon clay. The seal and the clay come together; when the seal is removed, the pattern appears.

Yet the wax seal does not disappear into the clay, nor is the pattern produced by the clay, nor does it come from somewhere else. Rather, through the causes and conditions of the wax seal, this pattern arises. When the present skandhas cease, the skandhas of the intermediate existence arise.

These present skandhas certainly do not transform into the five skandhas of the intermediate existence. Nor do the five skandhas of the intermediate existence arise by themselves or come from somewhere else. Rather, because of the present skandhas, the skandhas of the intermediate existence arise, just as when a wax seal is impressed upon clay, the seal is removed and the pattern is formed.

Although the designation does not differ, the times are entirely distinct. Therefore, I say that the five skandhas of the intermediate existence are not visible to the physical eye but are seen by the divine eye.

“In this intermediate existence there are three kinds of nourishment: first, the nourishment of volition; second, the nourishment of contact; and third, the nourishment of mind. There are two kinds of intermediate existence: first, the fruit of wholesome karma; and second, the fruit of unwholesome karma. Because of wholesome karma, wholesome thought and examination arise.

Because of unwholesome karma, unwholesome thought and examination arise. When the father and mother unite in intercourse, one proceeds toward the place of birth in accordance with the causes and conditions of karma. If one gives rise to affection for the mother, one gives rise to anger toward the father.

When the father’s semen is emitted, it is said that conception has occurred. Having seen this, one’s mind becomes glad and gives rise to joy. Because of these three causes and conditions of affliction, the skandhas of the intermediate existence perish and the subsequent five skandhas arise, just as when a seal is impressed upon clay, the seal is removed and the pattern appears.

“At birth, the faculties may be complete or incomplete. One whose faculties are complete sees forms and consequently gives rise to craving; when craving arises, this is called thirst. Delusion and confusion give rise to craving; this is called ignorance. Because of the two causes and conditions of craving and ignorance, one’s perception of objects is entirely inverted: one sees the impermanent as permanent, the non-self as self, what is devoid of happiness as happiness, and the impure as pure. Because of these four inversions, one performs wholesome and unwholesome volitional actions; afflictions produce karma, and karma produces afflictions. This is called bondage. For this reason, it is called the arising of the five skandhas.

“If this person is able to draw near to the Buddha, the Buddha’s disciples, and good spiritual friends, he will then hear and receive the twelve divisions of scripture. Because he hears the Dharma, he contemplates wholesome objects. Because he contemplates wholesome objects, he attains great wisdom.

One who possesses great wisdom is said to possess Right View. Having attained Right View, he gives rise to remorse regarding samsara. Because remorse arises, he no longer gives rise to delight.

Because he no longer gives rise to delight, he can destroy craving. Having destroyed craving, he cultivates the Noble Eightfold Path. Because he cultivates the Noble Eightfold Path, he attains freedom from birth and death; freedom from birth and death is called liberation.

Just as a fire that finds no firewood is said to be extinguished, the cessation of birth and death is called nirvana. For this reason, it is called the cessation of the five skandhas.”

The Lion’s Roar Bodhisattva said:

“There are no thorns in empty space, so how can one speak of pulling them out? If the skandhas do not bind, how can this be called bondage?”

The Buddha said:

“Good man! The five skandhas are bound by the fetters of the afflictions. Apart from the five skandhas, there are no separate afflictions; apart from the afflictions, there are no separate five skandhas. Good man! It is like a pillar supporting a house: apart from the house, there is no pillar, and apart from the pillar, there is no house. The five skandhas of sentient beings are likewise. When afflictions are present, this is called bondage; when afflictions are absent, this is called liberation.

“Good man! It is like making a fist, joining the palms, binding, and so forth. In each case, things come together and separate, arise and cease, and there is no separate dharma. The five skandhas of sentient beings are likewise. When afflictions are present, this is called bondage; when afflictions are absent, this is called liberation.

“Good man! It is said that name-and-form binds sentient beings. If name-and-form were separate, there would be no sentient being. Apart from name-and-form, there is no separate sentient being; apart from the sentient being, there is no separate name-and-form. Therefore, it is said both that name-and-form binds the sentient being and that the sentient being binds name-and-form.”

The Lion’s Roar Bodhisattva said:

“World-Honored One! Just as the eye does not see itself, a finger does not touch itself, a blade does not cut itself, and one who experiences does not experience himself, how can the Tathagata say that name-and-form binds name-and-form? Why is this? To speak of name-and-form is precisely to speak of the sentient being, and to speak of the sentient being is precisely to speak of name-and-form. If it is said that name-and-form binds the sentient being, this means that name-and-form binds name-and-form.”

The Buddha said:

“Good man! When two hands come together, no other dharma comes and joins them. Name and form are likewise. For this reason, I say that name-and-form binds the sentient being. Because liberation is attained upon separation from name-and-form, I say that the sentient being is liberated.”

The Lion’s Roar Bodhisattva said:

“World-Honored One! If the presence of name-and-form constitutes bondage, then arhats, who have not yet separated from name-and-form, should also be bound.”

“Good man! Liberation is of two kinds: first, severance of the seed; and second, severance of the fruit. ‘Severance of the seed’ means the severance of the afflictions. Arhats and others have already severed the afflictions, and all their fetters have disintegrated and been destroyed. Therefore, the underlying fetters that are the seeds can no longer bind them. Since they have not yet severed the fruit, this is called the bondage of the fruit. Arhats do not see Buddha-nature. Because they do not see it, they do not attain unsurpassed, complete, perfect enlightenment. For this reason, one may say that the fruit binds them, but one cannot say that name-and-form binds them.

“Good man! It is like lighting a lamp: as long as the oil is not exhausted, its light is not extinguished. But when the oil is exhausted, the light is extinguished without any doubt. Good man! The oil represents the afflictions, while the lamp represents the sentient being. Because of the oil of the afflictions, all sentient beings do not enter nirvana. If anyone is able to sever them, that person enters nirvana.”

The Lion’s Roar Bodhisattva said:

– World-Honored One! The lamp and the oil are two things of different natures, whereas sentient beings and afflictions are not so. Sentient beings are themselves afflictions, and afflictions are themselves sentient beings. Sentient beings are called the five skandhas, and the five skandhas are called sentient beings. The five skandhas are called afflictions, and afflictions are called the five skandhas. How, then, can the Tathagata compare them to a lamp?

The Buddha said:

– Good man! There are eight kinds of similes: first, a progressive simile; second, a reverse simile; third, a manifest simile; fourth, a non-simile; fifth, a preceding simile; sixth, a subsequent simile; seventh, a preceding-and-subsequent simile; and eighth, a universal simile (universal: all-pervading).

What is called a progressive simile? As stated in the sutra, when the heavens pour down heavy rain, the ravines and streams become full. Because the ravines and streams are full, the small pits become full; because the small pits are full, the large pits become full; because the large pits are full, the small brooks become full; because the small brooks are full, the great brooks become full; because the great brooks are full, the small ponds become full; because the small ponds are full, the great ponds become full; because the great ponds are full, the small rivers become full; because the small rivers are full, the great rivers become full; and because the great rivers are full, the great ocean becomes full.

The Dharma rain of the Tathagata is likewise. The precepts of sentient beings become complete; because the precepts are complete, freedom from remorse becomes complete; because freedom from remorse is complete, joy becomes complete; because joy is complete, detachment becomes complete; because detachment is complete, serenity becomes complete; because serenity is complete, samadhi becomes complete; because samadhi is complete, right knowledge and vision become complete; because right knowledge and vision are complete, disenchantment and dispassion become complete; because disenchantment and dispassion are complete, repudiation becomes complete; because repudiation is complete, liberation becomes complete; and because liberation is complete, nirvana becomes complete.

This is called a progressive simile.

What is called a reverse simile? The great ocean has the great rivers as its source; the great rivers have the small rivers as their source; the small rivers have the great ponds as their source; the great ponds have the small ponds as their source; the small ponds have the great brooks as their source; the great brooks have the small brooks as their source; the small brooks have the large pits as their source; the large pits have the small pits as their source; the small pits have the ravines and streams as their source; and the ravines and streams have the heavy rain as their source...

Nirvana has liberation as its source; liberation has repudiation as its source; repudiation has disenchantment and dispassion as its source; disenchantment and dispassion have right knowledge and vision as their source; right knowledge and vision have samadhi as their source; samadhi has serenity as its source; serenity has detachment as its source; detachment has a joyful mind as its source; a joyful mind has freedom from remorse as its source; freedom from remorse has observance of the precepts as its source; and observance of the precepts has the Dharma rain as its source.

This is called a reverse simile.

What is called a manifest simile? As stated in the sutra, the nature of the minds of sentient beings is like that of an ape. It is the nature of an ape to release one thing and seize another, never remaining still.

The nature of the minds of sentient beings is likewise: craving and grasping at forms, sounds, scents, tastes, tactile objects, and dharmas, they never rest even for a moment. This is called a manifest simile. What is called a non-simile?

Once, I said to King Prasenajit: “Great King! Suppose trusted men came from the four directions and all said: ‘Great King! Four great mountains are approaching from the four directions, intending to destroy the people.’ If the king heard this, what plan should he devise?” The king replied: “World-Honored One!

If such a thing were to occur, there would be nowhere to flee. One could only single-mindedly observe the precepts and practice giving!” I then praised him, saying: “Excellent! Great King!

The four mountains of which I speak are the birth, aging, sickness, and death of sentient beings. Birth, aging, sickness, and death constantly approach and oppress people. How, then, could the Great King fail to cultivate observance of the precepts and giving?” The king said: “World-Honored One!

What fruits are obtained through observance of the precepts and giving?” I replied: “Great King! Among humans and devas, one will enjoy abundant pleasures!” The king said: “World-Honored One! The nyagrodha tree neither observes the precepts nor practices giving, yet it too abides among humans and devas and enjoys ease and happiness.

Why is this?” I said: “Great King! The nyagrodha tree cannot observe the precepts or cultivate the practice of giving. If that tree were able to observe the precepts and practice giving, it would enjoy pleasures no different from those of humans and devas.” This is called a non-simile.

What is called a preceding simile? In the sutra I said: Suppose a person, attached to beautiful flowers, is swept away by the water while gathering them. Sentient beings are likewise: attached to the five desires, they are swept away and lost in the flood of birth, aging, and death. This is called a preceding simile.

What is called a subsequent simile? As stated in the Dhammapada:

Do not slight a minor evil,

Thinking it will bring no harm;

Though drops of water may be small,

They gradually fill a great vessel to overflowing.

This is called a subsequent simile.

What is called a preceding-and-subsequent simile? It is like a banana tree that dies upon bearing fruit. A foolish person who obtains gain and support is likewise; just as when a mule becomes pregnant, its life cannot long remain secure.

What is called a comprehensive analogy? As stated in the sutras, in the Heaven of the Thirty-three there is a pārijāta tree whose roots descend five yojanas deep into the earth, whose height reaches one hundred yojanas, and whose branches and leaves spread fifty yojanas in all four directions. When its leaves ripen, they turn yellow.

Upon seeing this, the devas rejoice in their hearts, knowing that before long these leaves will fall. When the leaves have fallen, the devas rejoice again. Before long, the branches of the tree change color, and when they have changed color, the devas again rejoice.

Before long, swellings appear upon them, and when the devas see these, they again rejoice. Before long, pointed buds emerge from these swellings, and when the devas see them, they rejoice again. Before long, the pointed buds open into blossoms.

When they bloom, their fragrance pervades a radius of fifty yojanas, and their light shines as far as eighty yojanas. At that time, during the three months of summer, the devas dwell beneath this tree and enjoy bliss. Good man!

My disciples are also like this. The yellowing of the leaves is an analogy for the thought arising in my disciples that they wish to leave the household life. The falling of the leaves is an analogy for my disciples shaving off their hair and beards.

The change in color is an analogy for my disciples receiving full ordination through the fourfold sanghakarman. The newly arisen swellings are an analogy for my disciples first giving rise to the aspiration for unsurpassed, complete, and perfect enlightenment. The pointed buds are an analogy for bodhisattvas of the Ten Abodes seeing Buddha-nature.

The opening of the pointed buds is an analogy for bodhisattvas attaining unsurpassed, complete, and perfect enlightenment. The fragrance is an analogy for immeasurable sentient beings throughout the ten directions upholding the precepts. The light is an analogy for the name of the Tathagata pervading the ten directions without obstruction.

The three months of summer are an analogy for samadhi. The devas of the Heaven of the Thirty-three enjoying bliss are an analogy for all Buddhas in Great Nirvana attaining Permanence, Bliss, Self, and Purity. This is called a comprehensive analogy.

Good man! When an analogy is given, it is not necessarily applied in its entirety. Sometimes only a small part is applied, sometimes the greater part, and sometimes the whole.

When it is said that the Tathagata’s face is like the full moon, this is called applying a small part. Good man! Suppose there is a person who has never seen milk and asks another, “What kind of thing is milk?” The other replies, “It is like water, honey, and a conch shell!” Water represents its moist quality, honey its sweet quality, and the conch shell its color.

Although three analogies are given, they are still not milk itself. Good man! The analogy of the lamp that I gave for sentient beings is also like this.

Good man! Apart from water, there is no river. Sentient beings are likewise: apart from the five skandhas, there is no separate sentient being.

Good man! Just as apart from the carriage body, wheels, spokes, axle, and rims, there is no separate carriage, sentient beings are likewise. Good man!

If you wish to understand how the analogy of the lamp accords with this, listen carefully! Listen carefully! I shall now explain it for you.

The lamp’s wick is an analogy for the twenty-five realms of existence; its oil is an analogy for craving; its light is an analogy for wisdom; its dispelling of darkness is an analogy for destroying ignorance; and its warmth is an analogy for the Noble Path. Just as the light is extinguished when the lamp’s oil is exhausted, sentient beings see Buddha-nature when craving is exhausted. Although name-and-form remains, it can no longer bind them!

Although they still dwell within the twenty-five realms of existence, they are not defiled by any state of existence!

Bodhisattva Lion’s Roar addressed the Buddha:

“World-Honored One! Since the five skandhas of sentient beings are empty and possess nothing, who is it that receives the teaching and cultivates the Path?”

The Buddha said:

“Good man! All sentient beings possess a mind of mindfulness, a mind of wisdom, a mind that arouses aspiration, a mind of diligent effort, a mind of faith, and a mind of concentration.... Although such dharmas arise and cease from thought-moment to thought-moment, they remain similar to what preceded them, continuing in a corresponding succession without interruption; therefore, this is called cultivation of the Path.”

Bodhisattva Lion’s Roar addressed the Buddha:

“World-Honored One! Such dharmas all cease from thought-moment to thought-moment. If this moment-by-moment cessation merely continues in a similar succession, how can there be cultivation?”

The Buddha said:

“Good man! Although a lamp is extinguished from thought-moment to thought-moment, its light can dispel darkness. The dharmas that cease from thought-moment to thought-moment are also like this.

Good man! Although the food eaten by sentient beings ceases from thought-moment to thought-moment, it can still cause a hungry person to become full. Just as the finest medicine, though ceasing from thought-moment to thought-moment, can nevertheless cure illness, so too the light of the sun and moon, though ceasing from thought-moment to thought-moment, can still cause forests, trees, grasses, and plants to grow.

Good man! You say, ‘Since there is cessation from thought-moment to thought-moment, how can there be growth?’ Because the mind is not interrupted, it is called growth. Good man!

Consider a person reading a book. The letters and sentences are not read all at once; what comes before does not reach the middle, and what is in the middle does not reach what comes afterward. The reader, the letters, and all the mental perceptions cease from thought-moment to thought-moment, yet through long practice the reader becomes fluent and proficient.

Good man! Consider a goldsmith who practices from the time he first begins until his hair turns white. Although there is cessation from thought-moment to thought-moment, and what comes before does not reach what comes afterward, through accumulation his work becomes skillful and beautiful.

Therefore, he is acclaimed as a master goldsmith. Reading and reciting scriptures and books is also like this. Good man!

Consider a seed: the soil does not instruct it, saying, ‘You must sprout!’ Yet, by the nature of dharmas, the sprout arises of itself. Even when flowers appear, the soil does not instruct them, saying, ‘You must bear fruit!’ Yet, by the nature of dharmas, the fruit arises of itself. Sentient beings’ cultivation of the Path is also like this.

Good man! It is like arithmetic: one does not reach two, and two does not reach three.... Although there is cessation from thought-moment to thought-moment, the count nevertheless reaches thousands and tens of thousands.

Sentient beings’ cultivation of the Path is also like this. Good man! A lamp is extinguished from thought-moment to thought-moment.

The light that has just ceased does not tell the subsequent light, ‘I have ceased; when you arise, you must dispel all darkness!’ Good man! Consider a newborn calf that immediately seeks milk. No one has taught it the knowledge of seeking milk.

Although there is cessation from thought-moment to thought-moment, at first it is hungry and afterward it is full. Therefore, you should know that one should not say they are identical merely because they are similar. If they were identical, no difference should arise.

Sentient beings’ cultivation of the Path is also like this. Although at first it has not yet developed, through long practice it can destroy all afflictions.”

Bodhisattva Lion’s Roar said:

“World-Honored One! As the Buddha has said, after a stream-enterer has attained the fruit, even if born in an evil land, that person still firmly observes the precepts and does not kill, steal, engage in sexual misconduct, use divisive speech, or drink intoxicants. Yet the skandhas of the stream-enterer cease in this very place and do not reach the evil land. The cultivation of the Path is likewise and does not reach the evil land. If the succeeding skandhas are merely similar, why is that person not born in a pure and wondrous land? If the skandhas in the evil land are not the skandhas of the stream-enterer, how can that person refrain from committing evil karma?”

The Buddha said:

– Good man! Although a stream-enterer may be born in an evil land, he certainly does not lose the designation “stream-enterer.” Since the skandhas are not identical, I cited the calf as an analogy. Although a stream-enterer may be born in an evil land, through the power of the Path he does not create evil karma. Good man! It is just as there is a lion king on Mount Gandhamadana. Therefore, all birds and beasts vanish from that mountain and dare not approach it. Sometimes this lion king goes to the Snow Mountains, and then none of the birds or beasts remain there either. A stream-enterer is also like this: although he does not cultivate the Path, through the power of the Path he commits no evil. Good man! It is as when someone consumes amrita. Although the amrita itself is exhausted, through its potency it causes that person to be neither born nor to die. Good man! On Mount Sumeru there is a most wondrous medicine called Langali. When someone takes it, although it perishes thought after thought, through the medicine’s power that person encounters no suffering or affliction. Good man! It is like the seat of a wheel-turning king: although the king is not there, no one dares approach it. Why is this? Because of the king’s majestic power. A stream-enterer is also like this: although born in an evil land and not cultivating the Path, through the power of the Path he commits no evil karma. Good man! When the skandhas of a stream-enterer here cease, although other skandhas arise, they still do not lose the character of the stream-enterer’s skandhas. Good man! It is as when beings, desiring fruit, perform much labor upon a seed, such as applying fertilizer and watering it. Before the fruit is obtained, the seed itself perishes, yet it is still said that the fruit was obtained from the seed as its cause. The skandhas of a stream-enterer are also like this. Good man! It is as when a very wealthy man has only one son, who dies before him. That son has a son of his own, but the grandson lives in another country. The wealthy man then suddenly dies. When the grandson hears the news, he returns and takes possession of the estate. Although it is known that the wealth was not produced by him, he takes possession of it and no one prevents him. Why is this? Because they belong to the same lineage. The skandhas of a stream-enterer are also like this.

Bodhisattva Lion’s Roar said:

– As the Buddha has declared in verse:

If a bhiksu cultivates

The three gates of precepts, samadhi, and wisdom,

Know that he will not regress

And draws near to Great Nirvana.

World-Honored One! What is meant by cultivating the precepts? What is meant by cultivating samadhi? What is meant by cultivating wisdom?

The Buddha said:

– Good man! Suppose someone observes the prohibitory precepts solely for his own benefit, so that he may be born among humans or devas and enjoy happiness; not in order to liberate all beings; not in order to protect and uphold the unsurpassed true Dharma; but only for gain and support; out of fear of the three evil paths; for bodily beauty and strength, longevity, peace, and unhindered eloquence; out of fear of royal law, an ill name, or a sullied reputation; or for worldly occupations and undertakings.... Upholding the precepts in this way cannot be called cultivating the precepts. Good man! What is called the true cultivation of the precepts? When one observes the precepts for the sake of liberating all beings, protecting the true Dharma, ferrying across those not yet ferried across, liberating those not yet liberated, bringing refuge to those who have not yet found refuge, and causing those who have not yet entered nirvana to enter it.... When cultivating in this way, one does not perceive the precepts, does not perceive the characteristics of the precepts, does not perceive one who upholds the precepts, does not perceive karmic recompense, and does not scrutinize those who violate the precepts. Good man! If one can act in this way, this is called cultivating the precepts.

What is meant by cultivating samadhi? Suppose one cultivates samadhi in order to liberate oneself, for the sake of gain and support, not for the sake of beings and not to protect the Dharma; or because one sees the faults of lust, the impurity of food and drink, the male and female faculties, the impurity of the nine bodily apertures, fighting, contention, striking, stabbing, and mutual slaughter.... If one cultivates samadhi for such reasons, this is not called cultivating samadhi.

Good man! What is called the true cultivation of samadhi? It is to cultivate samadhi for the sake of beings; to maintain a mind of equality toward all beings; to enable beings to attain the Dharma of non-retrogression; to enable beings to attain the mind of the noble ones; to enable beings to attain the Mahayana; to protect and uphold the unsurpassed Dharma; to prevent beings from regressing from the mind of bodhi; to enable beings to attain the Surangama Samadhi; to enable beings to attain the Vajra Samadhi; to enable beings to attain dharani; to enable beings to attain the four unhindered eloquences; and to enable beings to see Buddha-nature....

While practicing in this way, the practitioner does not perceive samadhi, does not perceive the characteristics of samadhi, does not perceive one who cultivates it, and does not perceive karmic recompense. Good man! If one can act in this way, this is called cultivating samadhi.

What is meant by cultivating wisdom? Suppose someone who cultivates thinks: “If I cultivate wisdom in this way, I shall attain liberation and pass beyond the three evil paths. The appearance of a Buddha in the world is as rare as the udumbara flower.

I can now sever the fetters and afflictions and shall certainly attain liberation. Therefore, I must diligently cultivate wisdom, quickly sever the afflictions, and soon attain deliverance.” One who cultivates in this way cannot be called one who cultivates wisdom. Who is called one who truly cultivates wisdom?

It is one who contemplates the sufferings of birth, aging, and death, and sees that all beings are shrouded by ignorance and do not know how to cultivate the true unsurpassed Path, and who then makes this vow: “I vow to take upon this body the great sufferings and afflictions of all beings! I vow to gather into my own body all the poverty of mind, lowliness, violations of the precepts, and karma of greed, anger, and delusion possessed by beings!

May all beings be free from grasping and acquisition and not be bound by name-and-form! May all beings quickly cross beyond birth and death, even if I alone must remain therein without weariness! May all attain unsurpassed perfect enlightenment.” While cultivating in this way, the practitioner does not perceive wisdom, does not perceive the characteristics of wisdom, does not perceive one who cultivates it, and does not perceive karmic recompense.

This is called cultivating wisdom.

Good man! One who cultivates precepts, samadhi, and wisdom in this way is called a bodhisattva. One who cannot cultivate precepts, samadhi, and wisdom in this way is called a sravaka.

Furthermore, good man! What else is called cultivating the precepts? It is when a person is able to abolish the sixteen evil occupations practiced among all beings.

What are these sixteen? First, raising young sheep for profit, fattening them, and then selling them. Second, buying them for profit and slaughtering them.

Third, raising pigs for profit, fattening them, and then selling them. Fourth, buying them for profit and slaughtering them. Fifth, raising calves for profit, fattening them, and then selling them.

Sixth, buying them for profit and slaughtering them. Seventh, raising chickens for profit, fattening them, and then selling them. Eighth, buying them for profit and slaughtering them.

Ninth, fishing. Tenth, hunting. Eleventh, robbery.

Twelfth, acting as a broker in the trade of meat products. Thirteenth, spreading nets to catch birds. Fourteenth, engaging in divisive speech.

Fifteenth, serving as a prison guard. Sixteenth, uttering spells to curse dragons. If a practitioner is able, for the sake of beings, to eradicate forever these sixteen evil forms of karma, this is called cultivating the precepts.

What is meant by cultivating concentration? It means being able to cut off all worldly samadhis, such as the samadhi of bodilessness, which can cause beings to give rise to the deluded notion that it is nirvana. There are also the samadhi of the boundless mind, the samadhi of the pure aggregate, the samadhi of the limit of the world, the samadhi of the cessation of the world, the samadhi of the nature of the world, the samadhi of the person of the world, and the samadhi of neither perception nor non-perception.... Concentrations such as these can cause beings to give rise to the deluded notion that they are nirvana. If one can permanently eliminate such samadhis, this is called cultivating samadhi.

What is meant by cultivating wisdom? It means being able to destroy all the evil views possessed by the world. All beings have evil views, such as saying that form is the self and is also that which belongs to the self; that within form there is a self, or within the self there is form... and so forth up to consciousness, which is treated in the same way; that form is the self, yet when form ceases the self remains; or that form is the self, and when form ceases the self also ceases.

Some further say that the agent is called the self and the recipient is called form. Others say that the agent is called form and the recipient is called the self. Others say that there is neither agent nor recipient, but that things arise and cease by themselves, entirely without causes and conditions.

Others say that there is neither action nor reception, but that everything is created by Ishvara. Others say that there is no agent and no recipient, but that everything is created by time and the seasons. Others say that neither agent nor recipient exists, and that the five great elements—earth, water, fire, wind, and space—are what is called a being.

Good man! If one can destroy all such evil views of beings, this is called cultivating wisdom.

Good man! The cultivation of moral discipline is for the purification of the body. The cultivation of samadhi is for the purification of the mind. The cultivation of wisdom is for destroying the mind of doubt. Destroying the mind of doubt is for cultivating the path. Cultivating the path is for seeing Buddha-nature. Seeing Buddha-nature is for attaining unsurpassed complete and perfect enlightenment. Attaining unsurpassed complete and perfect enlightenment is for attaining unsurpassed great nirvana. Attaining great nirvana is for eliminating all birth and death, all afflictions, all modes of existence, all realms, and all truths of beings. To eliminate birth and death... up to eliminating all truths is to attain the Dharma of permanence, bliss, self, and purity.

Bodhisattva Lion’s Roar addressed the Buddha, saying:

“World-Honored One! As the Buddha has said, that which neither arises nor ceases is called great nirvana. Birth is likewise neither arising nor ceasing, so why is it not called nirvana?”

“Good man! So it is! So it is! It is exactly as you say! Although this birth neither arises nor ceases, it has a beginning and an end.”

“World-Honored One! This dharma of birth and death also has neither beginning nor end. If it has neither beginning nor end, it is called permanent, and permanence is nirvana. Why, then, is birth and death not called nirvana?”

“Good man! This dharma of birth and death has causes and effects. Because it has causes and effects, it cannot be called nirvana. Why is this? Because the essence of nirvana has neither cause nor effect.”

Bodhisattva Lion’s Roar addressed the Buddha, saying:

“World-Honored One! Speaking of nirvana, it too has causes and effects, as the Buddha has said:

From causes one is born in heaven;

From causes one leaves the evil paths;

From causes comes nirvana;

Therefore, all have causes!

“Formerly, the Buddha told the bhiksus: ‘I shall now teach the path and fruit of the sramana!’ A sramana is one who can fully cultivate moral discipline, concentration, and wisdom. The path refers to the Noble Eightfold Path. The fruit of the sramana refers to nirvana. World-Honored One! Is not nirvana in this sense a fruit? Why does the Buddha say that the essence of nirvana has neither cause nor effect?”

The Buddha said:

“Good man! What I proclaim as the cause of nirvana is called Buddha-nature. Yet the nature of Buddha-nature does not produce nirvana; therefore, I say that nirvana has no cause. Because it can destroy the afflictions, it is called the great fruit; because it is not produced by the path, it is said to have no effect. Therefore, nirvana has neither cause nor effect.”

Bodhisattva Lion’s Roar said:

“World-Honored One! Is the Buddha-nature of beings held in common by all, or does each being possess a separate one? If it is held in common, then when one person attains unsurpassed complete and perfect enlightenment, all beings should likewise attain it together.

World-Honored One! Suppose twenty people share the same enemy. If one person can eliminate him, the remaining nineteen are likewise all freed from him.

If Buddha-nature is like this, then when one person attains it, all the others should also attain it. If each possesses a separate Buddha-nature, then it is impermanent. Why is this?

Because it can be enumerated. Yet the Buddha has said that the Buddha-nature of beings is neither one nor two. If each possessed a separate Buddha-nature, it should not be said that all Buddhas are equal!

Nor should it be said that Buddha-nature is like empty space!”

The Buddha said:

“Good man! The Buddha-nature of beings is neither one nor two. All Buddhas are equal, like empty space, and all beings share this Buddha-nature in common. If anyone can cultivate the Noble Eightfold Path, you should know that this person has attained clear vision. Good man! In the Snow Mountains there is a kind of grass called Forbearance. If a cow eats it, the milk it produces becomes ghee. The Buddha-nature of beings is likewise so.”

Bodhisattva Lion’s Roar addressed the Buddha, saying:

“As the Buddha has said, is the grass called Forbearance one or many? If there is only one such grass, the cow will eat it all. If there are many such grasses, how can it be said that the Buddha-nature of beings is likewise? As the Buddha has said, if anyone cultivates the Noble Eightfold Path, that person sees Buddha-nature. This principle cannot be so! Why is this? If the path is one, then, like the grass called Forbearance, it can be exhausted. If that path is conscious and one person has already cultivated it, the others will have no share in it. If there are many paths, how can it be said that one cultivates it completely? Nor could it be called sarvajna wisdom, the wisdom of all-knowing knowledge.”

The Buddha said:

“Good man! It is like a level road. All beings may travel upon it without obstruction.

Beside the road stands a tree whose shade offers cool shelter. Travelers on the road halt their carts and horses and rest beneath the tree’s shade. Yet that shade remains constant and does not move; neither does it perish, nor does it detain the travelers.

The road represents the Noble Path, and the tree represents Buddha-nature. Good man! It is like a great city with a single gate.

Although many people pass through it, entering and leaving, no one can obstruct it, nor can anyone destroy it and carry it away. Good man! It is like a bridge by means of which travelers cross.

No one can block or obstruct it, destroy it, or take it away. Good man! It is like a skilled physician who treats every kind of illness.

No one can prevent this skilled physician from treating one person or cause him to abandon another. The Noble Path and Buddha-nature are likewise so.”

Bodhisattva Lion’s Roar addressed the Buddha, saying:

“World-Honored One! The meaning of the examples that have been given is not so. Why is this? If a person ahead is on the road, the person behind is impeded. How, then, can it be said that there is no obstruction? All the remaining examples are likewise so! If the Noble Path and Buddha-nature are like this, then when one person cultivates, that person obstructs all the others.”

The Buddha said:

“Good man! As for what you have said, the meaning is not applicable. My analogy concerning the path is only a partial analogy, not one that applies in every respect.

Good man! The paths of the world have obstructions; they differ here and there and are not equal. The untainted path is not so.

It can enable sentient beings to be without obstruction; it is equal and nondual, without differences of place or location, here or there. Such a Right Path can serve as the revealing cause of the Buddha-nature of all sentient beings, but not as its producing cause, just as the light of a lamp clearly illuminates objects. Good man!

For all sentient beings alike, ignorance conditions volitional formations. Therefore, one cannot say that once ignorance in one person has conditioned volitional formations, the others should no longer have them. For all sentient beings, ignorance conditions volitional formations.

Therefore, it is said that the twelve links of dependent origination are equal for all. The cultivation of the untainted Right Path by sentient beings is likewise: it equally eradicates the afflictions, the four modes of birth, the various realms of existence, and the conditioned paths of sentient beings. For this reason, it is called equality.

Among them, there are those who realize, see, and know this, without obstruction here or there. Therefore, they are called those who possess omniscience.”

Bodhisattva Lion’s Roar said:

“The bodies of all sentient beings are not of a single kind. Some have the bodies of gods, some human bodies, animal bodies, hungry ghost bodies, or hell-being bodies. Thus, there are many different bodies rather than only one. How, then, can it be said that Buddha-nature is one?”

The Buddha said:

“Good man! Suppose someone were to put poison into milk. The poison would remain even in the clarified butter. Milk is not called curds, nor are curds called milk... and so it is even with clarified butter. Although the names change, the nature of the poison is not lost but pervades all five flavors alike. If one were to drink that clarified butter, it could also kill, even though no poison had actually been put into the clarified butter itself. The Buddha-nature of sentient beings is likewise. Although sentient beings in the five destinies receive different bodies, this Buddha-nature is always one and does not change.”

Bodhisattva Lion’s Roar addressed the Buddha, saying:

“World-Honored One! Among the sixteen great kingdoms, there are six great cities: the city of Shravasti, the city of Saketa, the city of Champa, the city of Vaishali, the city of Varanasi, and the city of Rajagriha. These six cities are exceedingly great in the world. Why has the Tathagata abandoned them all and chosen to enter parinirvana here, in the small city of Kushinagara, a very confined place in this remote and wretched borderland?”

“Good man, you should not say that the city of Kushinagara is a vile, remote place, exceedingly small and confined. Rather, you should say that this city is adorned with wondrous virtues. Why is this?

Because it is a place where Buddhas and bodhisattvas have practiced. Good man, suppose a king were to lodge in the house of a lowly person. One should then praise it, saying, ‘This house must be magnificent and endowed with merit to have caused the great king to turn his carriage and favor it with his presence!’ Good man, suppose a gravely ill person took some filthy, wretched medicine and, after taking it, recovered from his illness.

He would immediately rejoice and praise it, saying, ‘This is the supreme and most wondrous medicine, for it was able to cure my illness.’ Good man, suppose a person were sailing upon the great ocean when his boat suddenly broke apart. Having nothing upon which to rely, he used a corpse to reach the farther shore. After reaching the farther shore, he rejoiced and praised that corpse, saying, ‘Because I encountered this corpse, I was able to reach safety.’ The city of Kushinagara is likewise.

Since this very place is where Buddhas and bodhisattvas have practiced, how can it be said to be a small, vile, remote, and confined city?

“Good man, I recall that in the distant past, as many kalpas ago as there are sands in the Ganges, there was a kalpa called Good Awakening. There was then a holy king of the Kaushika clan, endowed with the seven treasures and having a full thousand sons. That king was the first to establish this city. It measured twelve yojanas across in every direction; its land was adorned with the seven treasures, and it had many rivers whose waters were pure, sweet, and gentle. These were the Nairanjana River, the Airavati River, the Hiranyavati River, the Ishumati River, the Vipashyana River, and others. There were as many as five hundred such rivers. Their banks were thickly wooded, and their flowers and fruits were fresh and pure.

“At that time, the life spans of the people were immeasurable. After that wheel-turning holy king had passed his hundredth year, he proclaimed, ‘As the Buddha has said, all phenomena are impermanent. Whoever can cultivate the ten wholesome actions can eliminate the great suffering of such impermanence.’ Having heard this, all the people together reverently practiced the ten wholesome actions.

At that time, when I heard the name of the Buddha, I received and upheld the ten wholesome actions, contemplated and cultivated them, and first aroused the aspiration for unsurpassed, complete, perfect enlightenment. After arousing this aspiration, I in turn taught this Dharma to immeasurable and boundless sentient beings, saying that all phenomena are impermanent and subject to change and decay. Therefore, today, once again in this place, I also teach that phenomena are impermanent and subject to change and decay, while declaring only the Buddha’s body to be an eternally abiding Dharma.

Remembering the causes and conditions I created in the distant past, I have come here today to enter nirvana and also to repay the former kindness of this land. For this reason, I said in the sutra that my kin, having received kindness, are able to repay it.

“Furthermore, good man, in ancient times, when sentient beings had immeasurable life spans, this city was called Kushavati. It measured fifty yojanas across in every direction. The inhabitants of Jambudvipa lived so close to one another that a cock could fly from one settlement to the next.

There was then a wheel-turning king named Sudarshana, endowed with the seven treasures and having a full thousand sons, who ruled the four continents. His first crown prince contemplated the true Dharma and attained pratyekabuddhahood. The wheel-turning king saw that crown prince become a pratyekabuddha, possessed of serene and dignified deportment and rare supernormal powers.

Having seen this, he abandoned the royal throne as though casting away spittle, renounced the household life, and dwelt here in this grove of twin sala trees. He cultivated loving-kindness for eighty thousand years; he likewise cultivated compassion, sympathetic joy, and equanimity, each for eighty thousand years.

“Good man, do you wish to know who the holy King Sudarshana was at that time? He was none other than I myself. Therefore, even now I constantly delight in practicing these four qualities. These four qualities are called samadhi. For this reason, the Tathagata’s body is eternal, blissful, the Self, and pure. Good man, because of these causes and conditions, I have come today to this grove of twin sala trees in the city of Kushinagara and entered the proper attainment of samadhi.

“Good man, I recall that immeasurable kalpas ago, this city was then called Kapilavastu. In that city was a king named Shuddhodana. His queen was named Maya.

The king had a son named Siddhartha. At that time, without having been taught by a master, the prince naturally contemplated and attained unsurpassed, complete, perfect enlightenment. He had two disciples: the first was named Shariputra and the second Maudgalyayana; his attendant disciple was named Ananda.

At that time, the Blessed One dwelt in the grove of twin trees and expounded this Mahaparinirvana Sutra. I was then present in that Dharma assembly and took part in it, hearing it taught that all sentient beings possess Buddha-nature. Having heard this, I immediately attained non-retrogression with respect to bodhi and made this vow: ‘In a future age, when I attain Buddhahood, may my parents, country, clan name, disciples, attendant, exposition of the Dharma, teaching and transformation of beings, and all else be exactly like those of the Blessed One today, without any difference.’ Because of these causes and conditions, I have come here today to proclaim and expound the Mahaparinirvana Sutra!

“Good man, when I first renounced the household life and had not yet attained unsurpassed, complete, perfect enlightenment, King Bimbisara sent a messenger to say, ‘Prince Siddhartha, if you become a holy king, I shall be your subject. If you do not delight in kingship, but renounce the household life and attain unsurpassed, complete, perfect enlightenment, I beseech you to come first to this city of Rajagriha to preach the Dharma and deliver beings, and to accept my offerings!’ I silently accepted that king’s invitation.”

O good man! When I first attained unsurpassed, perfect enlightenment, I set out for the land of Magadha. At that time, by the Nairanjana River, there was a brahmin of the Kasyapa clan who lived beside that river with five hundred disciples, seeking the unsurpassed Way. For his sake, I went there to expound the Dharma.

Kasyapa said: “O Gautama! I am now more than one hundred and twenty years old. The people of Magadha and King Bimbisara of that land all believe that I have attained arhatship. If I were now to listen to and receive the Dharma before you, all the people might give rise to confused thoughts and say, ‘Is not the venerable Kasyapa an arhat?’ I beseech you, Gautama, to go quickly elsewhere! If the people here come to know with certainty that your virtues, Gautama, surpass mine, we shall no longer receive their offerings!”

I replied: “Kasyapa! If you will not give rise to intense and grave anger toward me, allow me to stay for one night; tomorrow morning I shall leave early.”

Kasyapa said: “Gautama! It is not that my heart is excessively attached to or esteems others; it is only that in my dwelling there is a venomous naga whose temperament is fierce and violent, and I fear that it may harm you!”

I said: “Kasyapa! No poison of a venomous naga surpasses the three poisons. Since I have now cut them off, I fear no poison in the world!”

Kasyapa again said: “If you are indeed unafraid, excellent! I invite you to stay!”

O good man! At that time, expressly for Kasyapa’s sake, I manifested eighteen miraculous transformations, as related in the Sutra. Then Kasyapa and his five hundred followers, having seen and heard these things, attained arhatship.

Kasyapa also had two younger brothers: one was named Gaya Kasyapa, and the other Nadi Kasyapa. Together with their teachers, disciples, and followers, there were another five hundred people, all of whom also attained the fruit of arhatship.

When the followers of the six heretical teachers in Rajagriha heard of this, they immediately gave rise to great malice toward me. When I accepted that king’s invitation to Rajagriha, before I had reached the midpoint of the journey, the king, together with an immeasurable assembly of hundreds of thousands, came forth to welcome me. I expounded the Dharma for them. After hearing the Dharma, eighty-six thousand devas of the Desire Realm aroused the aspiration for unsurpassed, perfect enlightenment. The one hundred and twenty thousand people accompanying King Bimbisara all attained the fruit of stream-entry. Immeasurable sentient beings perfected the mind of patient acceptance.

After entering the city, I delivered Sariputra, Mahamaudgalyayana, and their two hundred and fifty followers, causing them to abandon their former convictions, leave the household life, and cultivate the Way. I then remained in that city and received the king’s offerings. The six heretical teachers gathered together and went to the city of Sravasti.

In that city there was a wealthy householder named Sudatta. Because he had gone to seek a wife for his son, he came to the city of Rajagriha. After arriving there, he lodged at the home of the wealthy householder Sandana.

At midnight, this householder arose and told his attendants: “All of you, arise! Quickly adorn and sweep the house together, and set out every kind of delicious food!” Hearing this, Sudatta thought to himself: “Could they be preparing to invite the king of Magadha? Or is there to be a joyous wedding celebration?” Having thought this, he asked: “Great sir!

Do you intend to invite Bimbisara, king of Magadha? Or is there to be a joyous wedding celebration? What matter is so urgent that you cannot rest?” The householder replied: “It is neither of those, householder!

Tomorrow I am inviting the Buddha, the unsurpassed Dharma King!”

When the wealthy householder Sudatta first heard the name “Buddha,” all the hairs on his body stood on end. He immediately asked: “What is meant by ‘Buddha’?”

The householder replied: “Have you not heard? In the city of Kapilavastu there was a son of the Sakya clan named Siddhartha, of the Gautama lineage, whose father was named Suddhodana. Not long after he was born, a physiognomist examined his marks and declared with certainty that he would become a Wheel-Turning Holy King, as surely as though an amalaka fruit were already in the palm of his hand.

If, because his aspiration did not incline toward that life, he renounced it and went forth from the household life, then without instruction from any teacher he would himself awaken to unsurpassed perfect enlightenment. He would utterly extinguish greed, anger, and delusion; abide eternally without change; be neither born nor destroyed; and be free from fear. His mind would be impartial toward all beings, just as parents regard their only child impartially.

In body, mind, and all his qualities, he would be supreme among all people. Although surpassing everyone, he would be without arrogance. Whether benefiting or harming, his mind would remain without duality.

His wisdom would penetrate the Dharma without obstruction. He would be endowed with the ten powers, the four fearlessnesses, the five wisdom samadhis, great loving-kindness and great compassion, and the three foundations of mindfulness.... Therefore, he is called the Buddha.

Tomorrow morning he has accepted my invitation to come here. That is why I have been rushing about and have had no leisure to exchange greetings with you.”

Sudatta said: “Excellent, great sir! Where is the one called the Buddha, whose merit is unsurpassed, now dwelling?”

The householder replied: “He is now here in the great city of Rajagriha! He is dwelling at the Karanda Bamboo Grove Monastery!”

Sudatta single-mindedly contemplated all the Buddha’s virtues: the ten powers, the four fearlessnesses, the five wisdom samadhis, great loving-kindness and great compassion, and the three foundations of mindfulness. As he formed this thought, he suddenly saw a great light. That light shone brilliantly like the midday sun. He followed the light and reached the city gate. Through the Buddha’s spiritual power, the gate opened by itself. After passing through the gate, he came upon a shrine to a deity beside the road. When Sudatta passed it and bowed reverently, everything immediately became dark again. Fear arose in his heart, and he wished to return to his lodging.

At that city gate, a celestial spirit said to Sudatta: “If you go to the Tathagata, you will obtain great wholesome benefit!”

Sudatta asked: “What is meant by wholesome benefit?”

The deity replied: “Householder! Suppose someone were to give to one person one hundred jeweled ornamental trappings, one hundred fine horses, one hundred fragrant elephants, one hundred precious carriages, one hundred human figures cast in gold, one hundred beautiful women adorned with jeweled necklaces, every empty space filled with treasures, the finest palaces and halls, houses with carved and ornamented eaves, one hundred golden basins filled with silver rice, and one hundred silver basins filled with golden rice. Suppose, in this manner, that such gifts were successively bestowed throughout the whole of Jambudvipa. The merit thereby obtained would not equal that of a person who forms the intention to take a single step toward the Tathagata!”

Sudatta said: “Good man! Who are you?”

The deity replied: “Householder! I am the son of the brahmin Victorious Marks, and I was formerly your good spiritual friend. In the past, I encountered Sariputra and Mahamaudgalyayana, and joy arose in my heart. Therefore, after relinquishing that body, I became a son of the heavenly king Vaisravana and was specially charged with guarding this city of Rajagriha. Merely because joy arose in my heart when I bowed to Sariputra and the others, I obtained such a wondrous and excellent body. How much more so if one should behold the great teacher, the Tathagata, and bow to and make offerings to him!”

After hearing this, the wealthy householder Sudatta turned back to the road and came to where I was. Upon arriving, he reverently bowed his head and face at my feet, and I then taught him the Dharma. After hearing it, the householder attained the fruit of stream-entry. Having attained that realization, he again invited me, saying: “The Tathagata is greatly compassionate! I beseech you to look with kindness upon the city of Sravasti and accept my meager offering!”

I then asked: “Does your city of Sravasti have a monastery capable of accommodating us?”

Sudatta replied: “If the Buddha compassionately resolves to honor us with his presence, I shall personally devote all my strength to constructing one.”

At that time, I silently accepted the invitation. Having received my assent, the wealthy householder Sudatta said to me: “I have never before undertaken such a task! I beseech the Tathagata to send Sariputra to instruct me and explain the proper rites and procedures!”

I then entrusted the matter to Sariputra and instructed him to go and assist with the construction. Sariputra and Sudatta rode together in a single carriage toward the city of Sravasti. Through my spiritual power, they arrived after one day and one night. Sudatta said to Sariputra: “Venerable sir! Outside this city, where might there be a tract of land that is neither too near nor too far away, with many streams and ponds, beautiful groves, luxuriant flowers and fruits, pure, tranquil, secluded, and spacious, where I may establish a monastery for the Buddha, the Blessed One, and the Bhiksu Sangha?”

Sariputra said: “Prince Jeta’s grove is neither too near nor too far away. It is pure and secluded, with many streams, trees, flowers, and fruits appearing according to their seasons. This is the finest place in which to establish a monastery!”

After hearing these words, Sudatta immediately went to Prince Jeta and said to him: “I now wish to establish a monastic dwelling for the unsurpassed Dharma King, and only the land of your grove is suitable for its construction. I now wish to buy it. Will you permit me to do so?”

Jeta replied: “Even if you covered that ground entirely with gold, I still would not give it to you!”

Sudatta said: “Excellent, Jeta! The grove land shall belong to me, and you shall take the gold.”

Jeta replied: “I am not selling my grove, so how could I accept the gold?”

Sudatta said: “If your meaning is unclear, let us go together to an arbiter!”

The two men then went together, and the arbiter said: “The grove belongs to Sudatta, and Jeta is to receive the gold!”

The wealthy householder Sudatta immediately ordered his servants to transport the gold by carts and horses, carry it in, gather it together, and spread it over the ground. In a single day, only five hundred paces remained uncovered by gold.

Jeta said: “Householder! If you regret this, you may stop whenever you wish!”

Sudatta said: “I do not regret it! I am only considering from which treasury I should bring enough gold to complete the covering.”

Jeta thought: “The Tathagata, the true Dharma King, is indeed unsurpassed!”

“His wondrous exposition of the Dharma is pure and undefiled, and so it has caused that man to regard precious wealth so lightly!” He then said to Sudatta: “As for the places not yet covered, you need lay down no more gold. Please accept the land! I myself shall build a gatehouse for the Buddha, so that the Tathagata may always pass through that gate when entering and leaving.” Prince Jeta himself built the gatehouse.

Within seven days, the elder Sudatta completed a great complex of three hundred rooms, sixty-three meditation chambers and secluded places, separate winter lodgings and summer halls, kitchens, bathhouses, places for washing the feet, and latrines for relieving oneself; nothing was lacking. When the construction was complete, he took up a censer, faced toward the city of Rajagriha, and spoke from afar: “The construction is now complete.

I beseech the Tathagata, out of loving-kindness and compassion for all sentient beings, to accept this dwelling place!”

Mystically knowing the elder’s thoughts, I immediately departed from Rajagriha together with the great assembly. In the brief time it takes a strong man to bend and extend his arm, we arrived at Sudatta’s monastery in Prince Jeta’s Grove in the city of Shravasti. After I arrived, the elder Sudatta offered the entire completed establishment to me. Having accepted it, I then took up residence in that monastery.

THE MAHAPARINIRVANA SUTRA

– End of Fascicle Twenty-Seven -