大般涅槃經

Fascicle 31

CHAPTER TWENTY-FOUR: BODHISATTVA KASYAPA

Part I

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! The Tathagata has compassion for all sentient beings. Those who are untamed he can tame; those who are impure he can purify; those who have no refuge he can cause to take refuge; and those who have not yet attained liberation he can cause to attain liberation.

He has entered the eight masteries, serves as the Great Physician, and is the Great King of Medicine. The bhiksu Sunaksatra was a disciple of the Buddha. When practicing as a bodhisattva, after leaving the household life, he upheld, read, recited, analyzed, expounded, and explained the twelve divisions of the scriptures, destroyed the fetters of the Realm of Desire, and attained the four dhyanas.

Why, then, did the Tathagata predict that Sunaksatra was an icchantika, a person of the lowest kind, destined to remain in hell throughout the kalpa, and one who could not be reformed? Why did the Tathagata not first expound the true Dharma to him and only afterward expound it to the bodhisattvas? If the Tathagata, the World-Honored One, was unable to save the bhiksu Sunaksatra, how could he be called one endowed with great loving-kindness and great skillful means?”

The Buddha said:

“Good man! Suppose that parents had only three sons. The first son was faithful and obedient, honored his parents, possessed keen faculties and wisdom, and could quickly comprehend worldly affairs. The second son did not honor his parents and lacked faith and obedience, yet possessed keen faculties and wisdom and could quickly comprehend worldly affairs. The third son did not honor his parents, lacked faith and obedience, had dull faculties, and possessed no wisdom. When the parents wished to instruct them, whom should they instruct first? To whom should they first show affection? Whom should they first teach to understand worldly affairs?”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! They should first instruct the son who is faithful and obedient, honors his parents, possesses keen faculties and wisdom, and understands worldly affairs. Next they should instruct the second son, and only afterward the third. Nevertheless, although the latter two sons lack faith, obedience, and reverence, the parents, out of loving concern, should subsequently instruct them as well!”

“Good man! The Tathagata is likewise! Of those three sons, the first is an analogy for bodhisattvas, the middle one is an analogy for sravakas, and the last is an analogy for icchantikas. The subtle meanings contained in the twelve divisions of the scriptures I first expound to the bodhisattvas. The more elementary meanings of the scriptures I expound to the sravakas. The worldly meanings I expound to icchantikas and those who have committed the five heinous offenses. Although they gain no benefit in the present life, out of compassion I cause wholesome seeds to arise in them for future lives.

“Good man! Suppose there were three kinds of fields. In the first, the irrigation channels flowed freely and easily, and there were no sand, saline soil, shards, stones, thorns, or other such things; sowing one measure there yielded a hundredfold harvest. In the second, although there were no sand, saline soil, shards, stones, or thorns, the irrigation channels were treacherous and difficult, and thus its yield was reduced by half. In the third, the irrigation channels were treacherous and difficult, and there was much sand, saline soil, shards, stones, and thorns; sowing one measure there yielded only a single measure of withered grass. Good man! In the spring month, which field should the farmer sow first?”

“World-Honored One! He should first sow the first field, next the second field, and only afterward the third kind of field.”

“The first field is an analogy for bodhisattvas, the next field is an analogy for sravakas, and the last field is an analogy for icchantikas. Good man! Suppose there were three vessels: one intact, the second leaking, and the third broken. If one wished to fill them with milk, cream, curds, or water, which should be used first?”

“World-Honored One! One should use the intact vessel first, then the leaking one, and only afterward the broken one!”

“The intact and clean vessel is an analogy for the Sangha of bodhisattvas, the leaking vessel is an analogy for the sravakas, and the broken vessel is an analogy for icchantikas. Good man! Suppose three sick people all went to a physician. One was easy to treat, the second was difficult to treat, and the third was untreatable. Good man! If the physician were to treat them, whom should he treat first?”

“World-Honored One! He should first treat the one who is easy to cure, next the second, and only afterward the third. Why is this? Because they are his kin.”

“The one who is easy to cure is an analogy for the Sangha of bodhisattvas. The one who is difficult to cure is an analogy for the Sangha of sravakas. The one who is untreatable is an analogy for icchantikas. Although such people gain no good result in the present life, out of compassion I sow wholesome seeds in them for future lives.

“Good man! Suppose a great king had three kinds of horses. The first was a tamed horse, young, vigorous, and full of strength. The second was untamed, young, vigorous, and very strong. The third was untamed, emaciated, old, and feeble. If the king wished to ride a horse, which should he ride first?”

“World-Honored One! He should ride the tamed horse that is young, vigorous, and strong. Next he should ride the second horse, and only afterward the third.”

“Good man! The tamed horse that is young, vigorous, and strong is an analogy for the Sangha of bodhisattvas. The second horse is an analogy for the Sangha of sravakas. The third horse is an analogy for icchantikas. Although such people gain no benefit in the present life, out of compassion I sow wholesome seeds in them for future lives.

“Good man! Suppose that, when a great act of giving was being performed, three people arrived. The first was of noble birth, intelligent, and observant of the precepts. The second was of middling family, dull-witted, and observant of the precepts. The third was of lowly family, dull-witted, and a violator of the precepts. Good man! To whom should the great donor first give alms?”

“World-Honored One! He should first give to the person of noble birth who possesses keen faculties and observes the precepts, next to the second person, and only afterward to the third.”

“The first person is an analogy for the Sangha of bodhisattvas, the second is an analogy for the Sangha of sravakas, and the third is an analogy for icchantikas. Good man! When a great lion kills a fragrant elephant, it uses all its strength; when it kills a rabbit, it does likewise, never giving rise to a thought of contempt. All Buddha-Tathagatas are likewise: when expounding the Dharma to bodhisattvas and icchantikas, they apply their merit equally, without distinction.”

“Good man! On one occasion, I was dwelling in the city of Rajagriha, and the bhikshu Sunakshatra was my attendant. During the first watch of the night, I expounded the essentials of the Dharma to Shakra, Lord of the Devas.

According to the proper conduct of a disciple, one should go to sleep only after one’s teacher. At that time, because I had remained seated for a long while, an evil thought arose in Sunakshatra’s mind. In those days, when the young boys and girls of Rajagriha cried and would not stop, their parents would often frighten them by saying: ‘If you do not stop crying, we shall hand you over to the demon Bakula!’ Sunakshatra then took up those words and said to me: ‘Quickly enter the meditation chamber!

The demon Bakula is coming!’ I said: ‘Foolish man! Have you never heard that the Tathagata, the World-Honored One, fears nothing?’

“At that time, Shakra said to me: ‘World-Honored One! Can people such as this also enter the Buddha-Dharma?’ I immediately replied: ‘Kaushika! Such a person can enter the Buddha-Dharma, also possesses Buddha-nature, and will attain unsurpassed, perfect enlightenment. Although I expound the Dharma to this Sunakshatra, he has no faith in it and does not accept it.’

“Good man! On one occasion, I was in the city of Shivapura in the kingdom of Kashi, and the bhikshu Sunakshatra was my attendant. When I was about to enter that city to seek alms, immeasurable sentient beings, their hearts yearning and thirsting with admiration, wished to see my footprints. The bhikshu Sunakshatra followed behind me and obliterated them. He was unable to erase them completely and merely caused unwholesome thoughts to arise in those sentient beings.

“After I entered the city, I saw at a tavern a hunchbacked Nirgrantha squatting on the ground and eating wine dregs. When the bhikshu Sunakshatra saw him, he said: ‘World-Honored One! If there is an arhat in the world, this man is the foremost. Why is this? Because he has declared that there is neither cause nor effect.’

“I said: ‘Foolish man! Have you not always heard that an arhat does not drink alcohol, harm others, deceive, steal, or engage in sexual misconduct? Yet this man has murdered his father and mother and devours wine dregs. How can you call him an arhat? After relinquishing his body, this man will certainly fall into the Avichi Hell, whereas an arhat has forever severed the three evil realms. How, then, can you call him an arhat?’

“Sunakshatra immediately said: ‘The nature of the four great elements may indeed be altered, but it is impossible that this man will certainly fall into the Avichi Hell.’

“I said: ‘Foolish man! Have you never heard that the truthful words of the Buddha-Tathagatas are never twofold?’ Although I expounded the Dharma to Sunakshatra, he had absolutely no faith in it and did not accept it.

“Good man! On one occasion, the bhikshu Sunakshatra and I were dwelling in the city of Rajagriha. At that time, there was a Nirgrantha in the city named Duhkhalabdha, who constantly said: ‘The afflictions of sentient beings have neither cause nor condition. The liberation of sentient beings likewise has neither cause nor condition.’

“The bhikshu Sunakshatra again said: ‘World-Honored One! If there is an arhat in the world, Duhkhalabdha is the highest among them.’

“I said: ‘Foolish man! The Nirgrantha Duhkhalabdha is truly no arhat and cannot comprehend the path of the arhat!’

“Sunakshatra again said: ‘Why does one arhat become jealous of another arhat?’

“I said: ‘Foolish man! I feel no jealousy toward arhats; it is you yourself who have given rise to evil wrong views. If you say that Duhkhalabdha is an arhat, then seven days from now he will suffer from undigested food, die of abdominal pain, and after death be born among the vomit-eating ghosts. His fellow disciples will take his corpse and cast it into the charnel ground.’

“Sunakshatra then went to the Nirgrantha Duhkhalabdha and said: ‘Venerable sir! Do you know what has been said about you? The shramana Gautama has predicted that seven days from now you will suffer from undigested food and die of abdominal pain; after death, you will be born among the vomit-eating ghosts; and your fellow students and disciples of the same teacher will take your corpse and cast it into the charnel ground. Venerable sir! You should consider this carefully and devise every skillful means to cause Gautama to be found guilty of false speech!’

“After Duhkhalabdha heard these words, he immediately abstained from food from the first day through the sixth. When the full seven days had elapsed, he ate black molasses. After eating the black molasses, he drank cold water. Having drunk the cold water, he suffered abdominal pain and died. After his death, his fellow disciples carried his corpse to the charnel ground. Beside his own corpse, he immediately assumed the form of a hungry ghost that eats vomited food.

“When the bhikshu Sunakshatra heard of this, he went to the charnel ground and saw Duhkhalabdha beside his corpse, having assumed the form of a vomit-eating ghost, hunched over and squatting upon the ground. Sunakshatra said to him: ‘Venerable sir! Have you died?’

“Duhkhalabdha replied: ‘I have died!’

“He asked: ‘How did you die?’

“He replied: ‘I died because of abdominal pain!’

“He asked: ‘Who brought your corpse here?’

“He replied: ‘My fellow disciples brought it here!’

“He asked: ‘Where did they place it?’

“He replied: ‘Foolish man! Do you not recognize this charnel ground?’

“He asked: ‘What body have you obtained?’

“He replied: ‘I have obtained the body of a vomit-eating ghost! Sunakshatra! You have heard wholesome words, timely words, words of meaning, and words of Dharma.... Sunakshatra! The Tathagata’s mouth uttered such truthful words, yet why did you not believe them at that time? If any sentient being does not believe the Tathagata’s truthful words, that person will also assume a body like mine!’

“Sunakshatra then returned to me and said: ‘World-Honored One! After the Nirgrantha Duhkhalabdha died, he was born in the Heaven of the Thirty-Three.’

“I said: ‘Foolish man! An arhat has no further place of birth. How can you say that Duhkhalabdha was born in the Heaven of the Thirty-Three?’

“Sunakshatra said: ‘World-Honored One! It is indeed exactly as you said. The Nirgrantha Duhkhalabdha was not born in the Heaven of the Thirty-Three, but is now experiencing the body of a hungry ghost that eats vomited food!’

“I said: ‘Foolish man! The truthful words of the Buddha-Tathagatas are never twofold. It is impossible for the Tathagata to speak two contradictory words!’

“Sunakshatra then said: ‘Although the Tathagata spoke those words at that time, I still did not give rise to any faith in this matter.’

“Good man! I also constantly expounded the true Dharma to the bhikshu Sunakshatra, yet he had absolutely no faith in it and did not accept it.

“Good man! Although the bhikshu Sunakshatra recited the twelve divisions of the sutras and attained the four dhyanas, he did not understand the meaning of even a single verse, sentence, or word. Moreover, by associating with evil friends, he lost the four dhyanas. After losing the four dhyanas, he gave rise to evil wrong views and declared: ‘There is no Buddha, no Dharma, and no nirvana! The shramana Gautama is skilled in physiognomy and therefore is able to know the minds of others!’

“At that time, I told Sunakshatra: ‘The Dharma I proclaim is good in the beginning, good in the middle, and good in the end. Its expression is subtle and wondrous, and its words and meanings are correct. It is unmixed and perfectly fulfills the pure holy life!’

“The bhikshu Sunakshatra again said: ‘Although the Tathagata expounds the Dharma to me, I truly maintain that there is neither cause nor effect!’

“Good man!”

If you do not believe this matter, the bhikshu Sunaksatra is now near the Nairanjana River. You may come with me and question him!

At that time, the Tathagata immediately went together with Bodhisattva Kasyapa to where Sunaksatra was. From afar, the bhikshu Sunaksatra saw the Buddha approaching, and upon seeing him, an evil and perverse thought arose in his mind. Because of that evil thought, his living body sank into the Avici hell.

The Buddha continued:

“Good man! Although the bhikshu Sunaksatra entered the immeasurable treasury of jewels that is the Buddhadharma, he emerged empty-handed, gaining nothing whatsoever—not even the benefit of a single Dharma—because he was heedless and followed evil spiritual friends. It is like a person who enters the great ocean and sees its many kinds of jewels, yet obtains nothing because of heedlessness. It is also like people who enter the ocean and see a treasury of jewels, but then kill one another and die, or are slain by evil rakshasa demons. The bhikshu Sunaksatra was likewise: after entering the Buddhadharma, he was slain by the great rakshasa demon of evil spiritual friendship.

“Good man! Therefore, out of compassion, the Tathagata frequently spoke of Sunaksatra’s many acts of heedlessness. Good man!

If a person has always been poor, although one may feel compassion for him, that compassion is slight. But if a person was once exceedingly wealthy and afterward lost his wealth, the compassion felt for him is profound. The bhikshu Sunaksatra was likewise.

Although he upheld and recited the twelve divisions of the scriptures and attained the four dhyanas, he later regressed and lost them, which is most lamentable. Therefore, I frequently spoke of the heedlessness of the bhikshu Sunaksatra. Because of his great heedlessness, he severed all roots of goodness.

Among my disciples, none who saw or heard of this failed to feel deep compassion for him, just as one feels for a person who was formerly wealthy but later lost his fortune.

“For many years I constantly accompanied Sunaksatra, yet he himself gave rise to evil and perverse thoughts; because of this perversity, he would not relinquish his wrong views. Good man! If, from the beginning until now, I had seen in Sunaksatra even the slightest root of goodness, as fine as a hair, I certainly would not have predicted that he had severed his roots of goodness, was an icchantika, a person of the lowest class, and would remain in hell for an entire kalpa. Because he proclaimed that there is no cause, no effect, and no karma created through action, I therefore predicted that he had forever severed his roots of goodness, was an icchantika, a person of the lowest class, and would remain in hell for an entire kalpa.

“Good man! It is like a person submerged in a cesspit. A good spiritual friend reaches down with his hand to pull him up; if he can grasp the person’s hair, he immediately pulls him out. But after searching for a long time and finding nothing to grasp, he ceases his efforts. I am likewise. Had I found even the slightest root of goodness in Sunaksatra, I would immediately have sought to rescue him. Yet I searched throughout the entire day and could not find even the tiniest root of goodness, as fine as a hair. Therefore, he could not be rescued from that hell.”

Bodhisattva Kasyapa said:

“World-Honored One! Why did the Tathagata predict that he would fall into the Avici hell?”

“Good man! Many followers of the bhikshu Sunaksatra all claimed that Sunaksatra was an arhat who had attained the fruit of the Path. Wishing to destroy that evil and perverse belief, I predicted: ‘Because Sunaksatra was heedless, he has fallen into hell.’ Good man! You should now understand that the words of the Tathagata are true and never contradictory. Why is this? If the Buddha predicts that someone will fall into hell, it is impossible for that person not to fall there.

“The predictions of shravakas and pratyekabuddhas are of two kinds: they may be false or they may be true. For example, while in the kingdom of Magadha, Maudgalyayana announced to everyone that after seven days rain would pour down, yet when the appointed time arrived, no rain fell. He also predicted that a cow would give birth to a white calf, but when the cow gave birth, the calf was mottled. He predicted that a male child would be born, but later a female child was born!

“Good man! The bhikshu Sunaksatra constantly proclaimed to immeasurable numbers of sentient beings that good and evil deeds have no karmic results. At that time, he forever severed all his roots of goodness, leaving not even the slightest trace as fine as a hair. Good man! Long ago, I knew that this bhikshu Sunaksatra would sever his roots of goodness. For that reason, I remained with him for a full twenty years, supporting him and practicing together with him. Had I stayed far away and not remained close by his side, this man would have taught immeasurable numbers of sentient beings to create evil karma. This is called the Tathagata’s fifth power of understanding.”

“World-Honored One! For what causes and conditions do icchantikas possess no wholesome dharmas?”

“Good man! Icchantikas have severed their roots of goodness. Sentient beings possess the five faculties beginning with faith, but icchantikas have forever extinguished and severed them. For this reason, killing even an ant incurs the offense of taking life, whereas killing an icchantika incurs no offense of taking life.”

“World-Honored One! Is it because an icchantika definitely possesses no wholesome dharmas that such a person is called an icchantika?”

The Buddha said:

“Indeed! Indeed!”

“World-Honored One! All sentient beings possess three kinds of goodness: goodness of the past, goodness of the future, and goodness of the present. Icchantikas cannot sever the wholesome dharmas of the future, so how can it be said that those who sever all wholesome dharmas are called icchantikas?”

“Good man! Severance is of two kinds. The first is extinction in the present. The second is obstruction in the present that extends into the future. Icchantikas possess both kinds of severance. Therefore, I say that they have severed all roots of goodness.

“Good man! It is like a person submerged in a cesspit, with only the tip of a single hair not yet submerged. Although the tip of that single hair has not yet sunk beneath the surface, by that single hair one cannot see the body. Icchantikas are likewise. Although they will possess roots of goodness in a future life, these cannot rescue them from the suffering of hell. Although they may be rescued in the future, this is impossible in the present life. Therefore, they are said to be beyond rescue. Because of the cause and condition of Buddha-nature, they can eventually be saved.

“Buddha-nature is neither past, nor future, nor present. Therefore, Buddha-nature cannot be severed. Just as a rotten seed cannot produce a sprout, so too is an icchantika.”

“World-Honored One! Icchantikas do not sever Buddha-nature, and Buddha-nature is also good. How, then, can it be said that they have severed all wholesome dharmas?”

“Good man! If sentient beings possessed Buddha-nature in the present life, they could not be called icchantikas. Like the nature of self attributed to sentient beings in the world, Buddha-nature is eternal and is not encompassed by the three times. If it were encompassed by the three times, it would be called impermanent. Buddha-nature is spoken of as future because it will be seen in the future; therefore, it is said that all sentient beings possess Buddha-nature. For this reason, only bodhisattvas of the Ten Abodes who are fully adorned can perceive a small portion of it.”

Bodhisattva Kasyapa said:

“World-Honored One! Buddha-nature is eternal, like empty space. Why, then, does the Tathagata speak of it as future? If the Tathagata says that icchantikas possess no wholesome dharmas, would icchantikas not feel loving affection for their fellow students, those who share the same teacher, their parents, relatives, wives, and children? If they give rise to such feelings, are these not wholesome?”

The Buddha said:

– Excellent! Excellent! Good man! You have asked this question very well! Buddha-nature is like empty space: it is neither past, nor future, nor present. All sentient beings have three kinds of body: the body of the past, the body of the future, and the body of the present. When the future body of a sentient being is fully adorned and purified, that being sees Buddha-nature. Therefore, I speak of future Buddha-nature. Good man! For the sake of sentient beings, I sometimes speak of the cause as the result, and sometimes speak of the result as the cause. Therefore, the sutras say that life is food and that seeing form is contact. Because the future body will be pure, I speak of Buddha-nature.

– World-Honored One! If the meaning is as the Buddha has said, why is it said that all sentient beings possess Buddha-nature?

– Good man! Although the Buddha-nature of sentient beings is presently empty, it cannot be said to be nonexistent. Just as the nature of empty space, though not presently manifest, cannot be said to be nonexistent. Although all sentient beings are impermanent, this Buddha-nature abides eternally and does not change. Therefore, in this sutra I say that the Buddha-nature of sentient beings is neither within nor without, just as empty space is neither within nor without. If empty space were within and without, empty space could not be called one or eternal, nor could it be said to exist everywhere. Although empty space is neither within nor without, all sentient beings possess it. The Buddha-nature of sentient beings is likewise. As for your statement that icchantikas possess wholesome dharmas, this is not correct. Why? Because if icchantikas perform bodily karma, verbal karma, mental karma, the karma of taking, the karma of seeking, the karma of giving, the karma of understanding, and so forth, all such karma is wrong karma. Why? Because they do not seek to understand cause and effect. Good man! Just as the fruit, roots, trunk, branches, leaves, and flowers of the haritaki tree are all bitter, so too is the karma of an icchantika.

– Good man! The Tathagata fully knows the faculties and their powers. Therefore, the Tathagata can skillfully distinguish sentient beings of superior, middling, and inferior faculties. The Tathagata knows that this person will transform inferior faculties into middling faculties; that this person will transform middling faculties into superior faculties; that this person will transform superior faculties into middling faculties; and that this person will transform middling faculties into inferior faculties. Therefore, you should know that the faculties and dispositions of sentient beings are not fixed. Because they are not fixed, one may sever the roots of goodness, yet after severing them, they may arise again. If the faculties and dispositions of sentient beings were fixed, they certainly could not first sever them and then, after severing them, produce them again. Nor should it be said that icchantikas fall into hell and live there for an entire kalpa. Good man! Therefore, the Tathagata says that no dharma has a fixed characteristic!

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! Since the Tathagata fully knows the faculties and their powers, he certainly knew that Sunaksatra would sever his roots of goodness. For what reason, then, did you permit him to renounce the household life?

The Buddha said:

– Good man! In the past, when I first renounced the household life, my younger brother Nanda, my cousin Ananda, Devadatta, my son Rahula, and others such as these all followed me in renouncing the household life and cultivating the path. Had I not permitted Sunaksatra to renounce the household life, he would in due course have succeeded to the royal throne. With power and freedom at his command, he would have destroyed the Buddha-Dharma. For this reason, I permitted him to renounce the household life and cultivate the path. Good man! Even if Bhiksu Sunaksatra had not renounced the household life, he would still have severed his roots of goodness and, for immeasurable ages, would have gained no benefit. Now that he has renounced the household life, although he has severed his roots of goodness, he is nevertheless able to receive and uphold the precepts, make offerings to and respectfully honor venerable elders and virtuous persons, and cultivate the First Dhyana through the Fourth Dhyana. These are called wholesome causes. Such wholesome causes can give rise to wholesome dharmas. Once wholesome dharmas have arisen, he can cultivate the path. Having cultivated the path, he will attain unsurpassed, complete, perfect enlightenment. Therefore, I permitted Sunaksatra to renounce the household life. Good man! Had I not permitted Bhiksu Sunaksatra to renounce the household life and receive the precepts, I could not have been called the Tathagata who fully possesses the ten powers. Good man! The Buddha observes that sentient beings possess both wholesome and unwholesome dharmas. Although this person possesses both kinds of dharma, before long he may sever all roots of goodness and become fully possessed of unwholesome roots. Why? Because such a sentient being does not associate with good spiritual friends, does not hear the true Dharma, does not reflect skillfully, and does not practice in accordance with the Dharma. For these reasons, that person can sever the roots of goodness and become fully possessed of unwholesome roots. Good man! The Tathagata also knows that, either in the present life or in a future life, whether in childhood, adulthood, or old age, this person will associate with good spiritual friends and listen to and receive the true Dharma—the truths of suffering, its origin, its cessation, and the path. At that time, that person will be able to produce roots of goodness once again. Good man! Suppose there is a spring not far from a village. The water of that spring is sweet and possesses the eight excellent qualities. A person suffering from heat and thirst wishes to go to the spring. A wise person standing nearby observes that thirsty person and knows with certainty, beyond any doubt, that the person will reach the water. Why? Because there is no other road. The Tathagata, the World-Honored One, observes sentient beings in the same way. Therefore, the Tathagata is said to fully know the powers of the faculties.

At that time, the World-Honored One took a small amount of earth from the ground, placed it upon his fingernail, and said to Bodhisattva Kasyapa:

– Is this earth more abundant, or is the earth throughout the worlds of the ten directions more abundant?

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! The earth upon your fingernail cannot be compared with all the earth throughout the ten directions.

– Good man! Those who relinquish one body and again obtain a human body; who relinquish a body in the three evil realms and receive a human body; whose faculties are complete and unimpaired; who are born in a central land; who possess right faith and are able to cultivate the path; who, having cultivated the path, attain liberation; and who, having attained liberation, are able to enter nirvana—such beings are as few as the earth upon my fingernail. But those sentient beings who relinquish a human body and obtain a body in one of the three evil realms; who relinquish a body in the three evil realms and again obtain a body in the three evil realms; whose faculties are incomplete; who are born in border regions; who hold wrong beliefs and inverted views; who cultivate wrong paths; and who do not attain liberation or the eternal bliss of nirvana—such beings are as numerous as all the earth throughout the worlds of the ten directions. Good man! Those who guard the prohibitive precepts, diligently exert themselves without indolence, do not violate the four grave prohibitions, do not commit the five heinous offenses, do not misuse the property of the Sangha, do not become icchantikas, do not sever their roots of goodness, and have faith in the Nirvana Sutra and other scriptures—such persons are as few as the earth upon my fingernail. Those who destroy the precepts, are indolent, violate the four grave prohibitions, commit the five heinous offenses, misuse the property of the Sangha, become icchantikas, sever their roots of goodness, and do not believe in this Great Nirvana Sutra, and so forth—such persons are as numerous as all the earth throughout the worlds of the ten directions. Good man! In this way, the Tathagata skillfully knows sentient beings of superior, middling, and inferior faculties. Therefore, the Buddha is said to fully know the powers of the faculties.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Because the Tathagata fully possesses the power of knowing faculties, he is able to know the distinctions among all sentient beings—whether dull or keen, of inferior, middling, or superior faculties. He knows the faculties of sentient beings in the present life and also those of sentient beings in future lives.

After the Buddha’s passing into extinction, such sentient beings will say: ‘The Tathagata enters ultimate nirvana,’ or ‘He does not enter ultimate nirvana’; ‘There is a self,’ or ‘There is no self’; ‘There is an intermediate existence,’ or ‘There is no intermediate existence’; ‘There is regression,’ or ‘There is no regression’; ‘The Tathagata’s body is conditioned,’ or ‘The Tathagata’s body is unconditioned’; ‘The twelve links of dependent origination are conditioned dharmas,’ or ‘The twelve links of dependent origination are unconditioned dharmas’; ‘The mind is permanent,’ or ‘The mind is impermanent’; ‘Enjoyment of the pleasures of the five desires can obstruct the path,’ or ‘It does not obstruct the path’;

‘The foremost worldly dharma belongs only to the Desire Realm,’ or ‘It belongs to the Three Realms’; ‘Giving is solely an action of the mind,’ or ‘It pertains to the five skandhas.’ Some say that there are three unconditioned dharmas.

Others say that there are no three unconditioned dharmas. Again, some say that there is produced form. Others say that there is no produced form.

Some say that there is nonmanifest form. Others say that there is no nonmanifest form. Some say that there are mental concomitant dharmas.

Others say that there are no mental concomitant dharmas. Some say that there are five kinds of existence. Others say that there are six kinds of existence.

Some say that the dharma of the eight precepts may be received by an upasaka who fully observes the precepts. Others say that one who does not fully observe them may receive it. Some say that after a bhiksu violates the four grave prohibitions, his bhiksu precepts still remain; others say that they do not remain.

Some say that stream-enterers, once-returners, non-returners, and arhats all attain the Buddha path; others say that they do not. Some say that Buddha-nature is precisely the existence of sentient beings; others say that Buddha-nature is separate from the existence of sentient beings. Some say that those who violate the four grave prohibitions, commit the five heinous offenses, or are icchantikas and so forth all possess Buddha-nature; others say that they do not.

Some say that Buddhas exist throughout the ten directions. Others say that no Buddhas exist throughout the ten directions.... Since the Tathagata has fully perfected this power of knowing faculties, why does he not speak decisively today?”

The Buddha said to Bodhisattva Kasyapa:

“Good man! Such a meaning is not known by eye-consciousness... nor even by mind-consciousness. It is known by wisdom.

To one who possesses wisdom, I certainly do not speak in two ways. This is also called my not speaking in two ways. To those without wisdom, I speak in an indeterminate manner, and those without wisdom accordingly believe that I speak indeterminately.

Good man! All the actions and practices of the Tathagata are for the sake of taming sentient beings. It is like all the medicines possessed by a king of physicians, which are for curing every painful illness.

Good man! For the sake of the land, the season, the speech of others, the person, and the various faculties, the Tathagata, the World-Honored One, gives two kinds of teaching concerning a single dharma; for one dharma he gives innumerable names; for one meaning he gives innumerable names; and for innumerable meanings he gives innumerable names. What is meant by giving innumerable names to one name?

Nirvana, for example, is called Nirvana; it is also called Non-arising, Non-emergence, Non-action, the Unconditioned, Refuge, Cave-Dwelling, Liberation, Radiance, Lamp-Light, the Other Shore, Fearlessness, Non-retrogression, the Place of Peace, Tranquility, Signlessness, Nonduality, the Single Practice, Coolness, Freedom from Darkness, Non-obstruction, Non-contention, Freedom from Defilement, Vastness, Ambrosia, and Auspiciousness....

This is called giving innumerable names to one name.

“What is meant by giving innumerable names to one meaning? Sakra, for example, is called Sakra; he is also called Kausika, Vasava, Purandara, Maghavan, Indra, Thousand-Eyed One, Husband of Saci, Vajra, Jeweled Crown, and Jeweled Banner.... This is giving innumerable names to one meaning.

“What is meant by giving innumerable names to innumerable meanings? The Buddha, the Tathagata, is called Tathagata, with a distinct meaning and a distinct name. He is also called Arhat, with a distinct meaning and a distinct name; Samyaksambuddha, with a distinct meaning and a distinct name;

the Boatman, the Guide, the Perfectly Awakened One, One Perfect in Knowledge and Conduct, the Great Lion King, Sramana, Brahmin, Tranquil One, Lord of Giving, One Who Has Reached the Other Shore, Great King of Physicians, Great Elephant King, Great Naga King, Giver of Eyes, Great Champion, Great Fearless One, Treasury of Jewels, Leader of Merchants, One Who Has Attained Liberation, Great Man, Teacher of Gods and Humans, Great Pundarika, the Solitary One without Peer or Companion, Great Field of Merit, Great Ocean of Wisdom, Signless One, and One Fully Endowed with the Eight Knowledges....

Thus, all these meanings are distinct and all these names are distinct. Good man! This is called giving innumerable names to innumerable meanings.

“Again, one meaning is given innumerable names. The skandhas, for example, are called the skandhas; they are also called inversion, truth, the Four Foundations of Mindfulness, the Four Nutriments, the Four Abodes of Consciousness, existence, the path, time, sentient beings, the world, the ultimate meaning, the three cultivations called body, morality, and mind, cause and effect, afflictions, liberation, the twelve links of dependent origination, sravakas and pratyekabuddhas, hell-beings, hungry ghosts, animals, humans and gods, and past, present, and future....

This is called giving innumerable names to one meaning. Good man! For the sake of sentient beings, the Tathagata, the World-Honored One, speaks briefly within what is extensive and extensively within what is brief.

He speaks of the Truth of Ultimate Meaning as conventional truth, and speaks of the dharmas of conventional truth as the Truth of Ultimate Meaning.

“What is meant by speaking briefly within what is extensive? It is as when he tells the bhiksus: ‘I shall now expound the twelve links of dependent origination. What are the twelve links of dependent origination? They are cause and effect.’

“What is meant by speaking extensively within what is brief? It is as when he tells the bhiksus: ‘I shall now expound suffering, its origination, its cessation, and the path. Suffering means immeasurable sufferings; origination means immeasurable afflictions; cessation means immeasurable liberations; and the path means immeasurable skillful means.’”

What is meant by speaking of the Ultimate Truth as conventional truth? It is as when one says to a bhikshu: “This body of mine today is subject to aging, sickness, and death.” What is meant by speaking of conventional truth as the Ultimate Truth? It is as when I said to Kaundinya: “Because you have attained the Dharma, you are called Ajnata Kaundinya.” Therefore, expressions are used according to the person, the intention, and the occasion; hence the Tathagata is said to know the powers of beings’ faculties.

Good man! If, regarding such meanings, I were to formulate statements as fixed and definitive, I could not be called the Tathagata who fully knows the powers of beings’ faculties. Good man! A wise person should know that the burden borne by the calf of a fragrant elephant is beyond the strength of a donkey. The courses of conduct of all sentient beings are immeasurable; therefore, the Tathagata teaches them immeasurably diverse Dharmas. Why is this? Because sentient beings possess many kinds of afflictions. If the Tathagata were to teach only a single practice, he could not be called the Tathagata who has perfectly accomplished knowledge of the powers of beings’ faculties.

Therefore, in another sutra I said that, for five kinds of sentient beings, one should not repeatedly teach five kinds of Dharma: to those without faith, one should not praise right faith; to those who violate the precepts, one should not praise observance of the precepts; to the miserly and covetous, one should not praise giving; to the indolent, one should not praise extensive learning; and to the ignorant, one should not praise wisdom.

Why is this? If a wise person were to teach these five matters to these five kinds of people, you should know that the speaker would not possess complete knowledge of the powers of beings’ faculties, nor could he be called one who has compassion for sentient beings. Why is this?

Because when these five kinds of people hear those five matters, they give rise to disbelief, malice, and anger. Through these causes and conditions, those sentient beings undergo painful retribution for immeasurable lifetimes. Therefore, the one who teaches such Dharma cannot be called a compassionate one who fully knows the powers of beings’ faculties.

Thus, previously, in another sutra, I told Shariputra: “Take care not to expound the Dharma extensively to those of sharp faculties while teaching it only briefly to those of dull faculties!” Shariputra said: “World-Honored One! I teach solely out of compassion, not because I possess complete knowledge of the powers of beings’ faculties!” Good man! Whether the Dharma should be taught extensively or briefly belongs to the sphere of a Buddha; it is not known by shravakas or pratyekabuddhas.

Good man! As you have said, after the Buddha enters nirvana, if the disciples and others all give differing teachings, such people do so because of inverted causes and conditions and have not attained right view. Therefore, they can benefit neither themselves nor others. Good man! Those sentient beings do not have only one disposition, one mode of conduct, one faculty, one kind of country, or one spiritual friend. Therefore, for those diverse people, the Tathagata proclaims the essentials of the Dharma. For this reason, the Buddhas and Tathagatas of the three times throughout the ten directions reveal and expound the twelve divisions of scripture for sentient beings.

Good man! The Tathagata teaches these twelve divisions of scripture not for his own benefit, but solely for the benefit of others. Therefore, the Tathagata’s fifth power is called the Power of Understanding. Through these two powers, the Tathagata knows profoundly: this person can sever his roots of goodness in the present; this person can sever his roots of goodness in a future life; this person can attain liberation in the present; this person can attain liberation in a future life.... Therefore, the Tathagata is called the unsurpassed Mighty One.

Good man! If someone says that the Tathagata’s nirvana is ultimate, or that it is not ultimate, that person does not understand the Tathagata’s intention and therefore speaks in this way. Good man! In this Mount Gandhamadana there are fifty-three thousand rishis. In the past, in the presence of the Buddha Kashyapa, they cultivated various merits, but they did not attain the right path or draw near to the Buddhas to listen to and receive the true Dharma. Wishing to act for the sake of these people, the Tathagata told Ananda: “After three months, I shall enter nirvana!”

When the devas heard this, the words were passed from one to another and echoed as far as Mount Gandhamadana. When the rishis heard them, they immediately felt remorse and said: “How could we have been born among humankind and yet not have drawn near to the Buddha! The appearance of the Buddhas and Tathagatas in the world is exceedingly rare, like an udumbara flower! We must now go to the World-Honored One to listen to and receive the true Dharma.”

Good man! At that time, the fifty-three thousand rishis immediately came to me. I then taught the Dharma in accordance with their needs: “Great beings! Form is impermanent. Why is this? Because the causes and conditions of form are impermanent. Since impermanent causes give rise to form, how could it be called permanent? Up to and including consciousness, I teach likewise.” At that time, upon hearing this Dharma, the rishis immediately attained the fruit of arhatship.

Good man! In the city of Kushinagara there were as many as three hundred thousand wrestlers, yet they were unrestrained. Self-important and arrogant, they indulged their physical strength, lives, and wealth, their minds disordered and intoxicated.

Good man! In order to subdue these wrestlers, I said to Maudgalyayana: “You must subdue wrestlers such as these!” Maudgalyayana reverently obeyed my instruction and, over the course of five years, employed every means to teach and transform them, yet he could not induce even a single wrestler to submit and accept the Dharma. Therefore, for the sake of those wrestlers, I then said to Ananda: “After three months, I shall enter nirvana!” Good man!

When the wrestlers heard these words, they assembled together and repaired the main road, making it level. After three months had passed, I departed from the country of Vaishali and journeyed toward the city of Kushinagara. On the way, I saw from afar a group of wrestlers.

I then transformed myself into the appearance of a shramana, approached the wrestlers, and said: “Young men, what are you doing?” When the wrestlers heard this, they all became angry and said: “Shramana! How can you call us young men?” I said: “There are as many as three hundred thousand of you, and although you exert all your bodily strength, you cannot move this tiny stone. How, then, could you not be called young men?” The wrestlers said: “If you call us young men, then you must be a great man.” Good man!

At that time, I dug out this stone with two of my toes. When the wrestlers saw this, they formed a lowly estimation of their own bodies and said: “Shramana! Can you now move this stone away from the road?” I said: “Young men!

For what reason are you repairing this road?” The wrestlers said: “Shramana! Do you not know? Shakyamuni Tathagata will travel along this road to the Sala Grove to enter nirvana.

For this reason, we are repairing it.” I praised them, saying: “Excellent! Young men! Since you have brought forth such a wholesome resolve, I shall remove this stone for you.” With my hand, I lifted the stone high and hurled it upward as far as the Akanishtha Heaven.

When the wrestlers saw the stone suspended in space, they all became frightened and wished to scatter and flee. I then said: “Wrestlers! You should not now become afraid and attempt to disperse.” The wrestlers said: “Shramana!

If you can protect us, we shall remain here in peace.” I then caught the stone again with my hand and placed it in my palm. When the wrestlers saw this, their hearts became joyful, and they said: “Shramana! Is this stone permanent or impermanent?” At that time, I blew upon the stone with my mouth, and it immediately disintegrated into particles like fine dust.

After seeing this, the wrestlers said: “Shramana! This stone is impermanent!” They then felt ashamed and reproached themselves, saying: “How could we rely upon our freely wielded physical strength, our lives, and our wealth, and thereby become arrogant?” Knowing their thoughts, I relinquished the transformed body, resumed my original appearance, and taught them the Dharma. When the wrestlers saw me, they all brought forth the aspiration for bodhi.

Good man! In the city of Kushinagara there was a skilled artisan named Chunda. In a former life, in the presence of Kashyapa Buddha, this man made a great vow: “When Shakyamuni Tathagata enters nirvana, I shall respectfully offer him his final meal!” Therefore, while I was in the country of Vaishali, I instructed the bhikshu Upamana: “Good man! After three months, I shall enter parinirvana in the Twin Sala Tree Grove at the city of Kushinagara. Go and inform Chunda.”

Good man! In the city of Rajagriha there was a one-hundred-and-twenty-year-old seer named Subhadra who possessed the five superknowledges and constantly proclaimed himself to be omniscient, thereby giving rise to great arrogance. In the presence of immeasurable Buddhas in past lives, he had planted roots of goodness. Because I also wished to subdue him, I said to Ananda: “After three months, I shall enter nirvana. When Subhadra hears this, he will come to me and give rise to faith and reverence. I shall expound various teachings to him in full. After hearing them, he will bring the outflows to an end.”

Good man! The king of the kingdom of Rajagriha was Bimbisara. His crown prince was named Good Vision.

Because of karmic causes and conditions, he conceived a rebellious and evil intention to harm his father, but found no suitable opportunity. At that time, the evil Devadatta, likewise because of karmic causes and conditions from the past, also conceived an unwholesome intention toward me and wished to harm me. He then cultivated the five supernormal powers and before long attained them.

He became a close and intimate friend of Crown Prince Good Vision and, for the prince’s sake, manifested all manner of supernormal feats: he would leave without passing through a doorway and then enter through the doorway; he would enter through the doorway and then leave without passing through it; or at times he would manifest the body of an elephant, a horse, an ox, a goat, a man, a woman, and so forth. When Crown Prince Good Vision saw these things, he immediately developed affection, joy, reverence, and faith.

Because of these deeds, the crown prince prepared all kinds of offerings and presented them to him.

Furthermore, the crown prince said, “Holy great master! I now wish to see mandara flowers!” Devadatta immediately went to the Heaven of the Thirty-Three and sought flowers from the heavenly beings there. But because his merit was exhausted, no one would give him any.

Having failed to obtain the flowers, he thought, “The mandara tree has neither self nor what belongs to a self. If I take the flowers myself, what offense could there be?” As soon as the intention to take the flowers arose in him, he lost all his supernormal powers and found himself back in the city of Rajagriha. Shame and remorse arose in his heart, and he could not bring himself to meet Crown Prince Good Vision again.

He then thought, “I should now go to the Tathagata and ask for the great assembly. If the Buddha permits it, I shall freely instruct, summon, and command Sariputra and the others.”

At that time, Devadatta came to me and said, “I beseech the Blessed One to entrust this great assembly to me! I shall teach them all kinds of Dharma and train them so that they become disciplined.” I said, “Foolish man! Sariputra and the others are intelligent and possessed of great wisdom, and the world has faith in and submits to them, yet I do not even entrust the great assembly to them.

How much less would I entrust it to you, a fool who eats others’ spittle?” Devadatta’s evil intent toward me then increased manyfold, and he said, “Gautama! Although you have now subdued the great assembly, before long your power will be extinguished!” As soon as he had spoken these words, the great earth shook six times, and Devadatta fell sprawling to the ground. Beside his body a fierce wind arose, blowing up dust and filth that covered him.

When Devadatta saw this evil portent, he said, “If in this present life my body is certain to enter the Avici Hell, then I must avenge this great grievance!”

Devadatta then rose and went to Crown Prince Good Vision. When Crown Prince Good Vision saw him, he asked, “Holy one! Why is your countenance so haggard and troubled?” Devadatta said, “I have always been like this.

Do you not know?” Good Vision replied, “I beg you to tell me what is on your mind! What are the causes and conditions?” Devadatta said, “You and I have now become exceedingly close and affectionate. Outsiders revile you most unjustly, and when I hear this, how could I not be distressed?” Crown Prince Good Vision then said, “How do the people of the kingdom insult me?” Devadatta said, “The people of the kingdom revile you as ‘Unborn Enemy’!” Good Vision then said, “Why do they call me ‘Unborn Enemy’?

Who gave me this name?” Devadatta said, “Before you were born, all the physiognomists declared, ‘After this child is born, he will kill his father!’ Therefore, all your maternal relatives called you Unborn Enemy. All your paternal relatives wholeheartedly protected and supported you, and so they called you Good Vision. When Lady Vaidehi heard these words, after giving birth to you she dropped you from a high tower onto the ground, injuring one of your fingers.

Because of this cause and condition, people also called you Poluozhizhi. When I heard these things, sorrow arose in my heart, yet I could not bring myself to tell you.”

In this way, Devadatta employed all manner of evil means to instruct him to kill his father, saying that if his father died, he too would be able to kill the sramana Gautama. Crown Prince Good Vision asked a great minister named Varshakara, “Why did the great king name me Unborn Enemy?” The great minister then related the entire matter to the crown prince from beginning to end, exactly as Devadatta had said, without any difference.

After Crown Prince Good Vision heard this, he joined with the minister in seizing and imprisoning his royal father. Outside the city, he stationed the four divisions of the army to stand guard. When Lady Vaidehi heard of this, she went to the king, but the guards watching over him stopped her and would not allow her to enter.

At that time, anger arose in the lady’s heart, and she rebuked them. The guards then reported to the crown prince, “Great King! The lady of your royal father wishes to see him.

We do not know whether we should permit it.” When Good Vision heard this, he became even more enraged. He went to his mother, dragged her forward by the hair, raised his sword, and was about to strike her down.

At that time, Jivaka said, “Great King! Since kingdoms first came into existence, although many exceedingly grave offenses have been committed, none has equaled the killing of a woman, much less the killing of one’s own mother!” After Crown Prince Good Vision heard these words, he released her for Jivaka’s sake. He ordered that his royal father be deprived of clothing, bedding, food, drink, and medicine. After seven days, the king’s life ended. Only after Crown Prince Good Vision saw that his father was dead did remorse arise in his heart. The great minister Varshakara again expounded all kinds of false and evil doctrines to the king, saying, “Great King! Since all karmic actions are without offense, why should remorse arise in your heart today?”

Jivaka, however, said, “Great King! You should know that this deed comprises two offenses: first, killing your royal father; and second, killing a stream-enterer. Apart from the Buddha, no one can eradicate such offenses!” King Good Vision said, “The Tathagata is pure and free of defilement. How could a sinful person such as I be permitted to see him?”

Good man! Knowing of this matter, I said to Ananda, “After three months, I shall enter nirvana!” When King Good Vision heard this, he came to me. I taught him the Dharma, causing his grave offense to become light, and he attained rootless faith. Good man! After my disciples heard these words, they did not understand my intent and therefore said that the Tathagata had definitively taught ultimate nirvana.

Good man! There are two kinds of bodhisattvas: first, those who are bodhisattvas in true meaning; and second, those who are bodhisattvas in name only. When bodhisattvas in name only heard me say that I would enter nirvana after three months, they all gave rise to a mind of retreat and said, “If even the Tathagata is impermanent and does not abide, what can we possibly accomplish?

Because of this, throughout immeasurable lifetimes we shall undergo great suffering and affliction. The Tathagata, the Blessed One, has fully perfected immeasurable merits and virtues, yet even he cannot destroy the demon of death. How, then, could people such as us ever destroy it?” Good man!

Therefore, for the sake of such bodhisattvas, I declared that the Tathagata abides eternally and undergoes no change. Good man! After my disciples heard these words, they did not understand my intent and therefore definitively declared that the Tathagata would certainly not ultimately enter nirvana.

Good man! There are beings who hold the view of annihilation and say: “After the bodies of all beings perish, there is no one who receives the fruits of good and evil karma.” For the sake of such people, I say: “There truly is one who receives the recompense of good and evil!” How do we know that there is? Good man!

In the past, in the city of Kushinagara, there was a king named Good Vision. He spent eighty-four thousand years as a boy, eighty-four thousand years as a crown prince, and another eighty-four thousand years after ascending the throne. While sitting alone in a secluded place, he reflected: “Beings possess little merit and short lifespans.

They are continually pursued by the four enemies, yet they do not realize it and still remain heedless! Therefore, I should renounce the household life, cultivate the Way, and put an end to the four enemies of birth, aging, sickness, and death.” He immediately ordered the responsible officials to construct seven jeweled halls outside that city. When their construction was complete, the king told his ministers, all the officials, his consorts, queen, children, and relatives in the inner palace: “You should know that I wish to renounce the household life!

Will you permit me to do so?” At that time, the king’s ministers and relatives all said: “Excellent, Great King! Today is indeed the time!” King Good Vision took one attendant with him and ascended the upper hall alone. The king then spent another eighty-four thousand years cultivating loving-kindness.

Through the causes and conditions of that loving-kindness, he subsequently became a Wheel-Turning Sage King for eighty-four thousand successive lifetimes, became Shakra, Lord of the Devas, for thirty lifetimes, and became a lesser king for immeasurable lifetimes. Good man! Was King Good Vision at that time someone else?

Do not entertain such a view, for he was none other than I myself! Good man! After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata definitively teaches that there is a self and that there are possessions of the self.” At another time, for the sake of beings, I said: “The self is nature.

Internal and external causes and conditions, the twelve links of dependent origination, beings, the five skandhas, mind, the dhatus, the world, merit, karmic actions, Ishvara, the ages, and so forth are called the self.” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata definitively teaches that there is a self.”

Good man! At another time, a bhikshu came to me and said: “World-Honored One! What is called the self?

Who is the self? By what is the self conditioned?” I then said to that bhikshu: “Bhikshu! There is neither self nor possessions of the self!

The eye originally did not exist and now exists; having come into existence, it again returns to nonexistence. When that eye arises, there is no place from which it comes; when it ceases, there is likewise no place to which it goes. Although there are karmic fruits, there is no agent.

There is no one who relinquishes the skandhas and no one who receives the skandhas. As for your question, ‘What is called the self?’ the self is merely a conventional designation. ‘Who is the self?’ It is karma. ‘By what is the self conditioned?’ It is craving. Bhikshu!

It is like two hands clapping together, from which a sound emerges! The self is likewise. Because of the three causes and conditions of beings, karma, and craving, it is called the self.

Bhikshu! The form of all beings is not the self; there is no form within the self, and there is no self within form.... The same applies through consciousness.

Bhikshu! Although non-Buddhist practitioners claim that there is a self, it certainly does not exist apart from the skandhas. If they say that a self exists separately from the skandhas, there can be no such thing.

The activities of all beings are like illusions and magical transformations, like a mirage in the heat. Bhikshu! The five skandhas are all impermanent, without happiness, without self, and without purity.

Good man! At that time, immeasurable bhikshus contemplated these five skandhas as being devoid of self and possessions of the self, and attained the fruit of arhatship. Good man! After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata definitively teaches that there is no self.”

Good man! In the sutras, I also said: “When three things come together, this body is received. The first is the father, the second is the mother, and the third is the intermediate existence.

Through the conjunction of these three things, this body is received.” At another time, I said: “An anagamin may attain parinirvana in the present existence, or may enter parinirvana during the intermediate existence.” I also said: “The faculties of the body in the intermediate existence are complete and clearly manifest, all resulting from karma in a previous life, like pure clarified butter.” Good man! At another time, I said: “Evil beings receive an intermediate existence like coarse, rough cloth in the world, while wholly good beings receive an intermediate existence like the fine white cloth produced in the city of Varanasi.” After hearing those words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that there is an intermediate existence.”

Good man! For the sake of those beings who commit heinous offenses, I also said: “One who commits the five heinous offenses proceeds directly into the Avici Hell upon relinquishing the body.” I also said: “Upon relinquishing his body, the bhikshu Dharma-ruci proceeded directly into the Avici Hell, with no place in between where he stopped or lodged.” I also said to the Vatsa brahmin: “Brahmin! If there were an intermediate existence, there would be six modes of existence!” I also said: “Beings in the formless realm have no intermediate existence!” Good man! After hearing those words, my disciples failed to understand my meaning and proclaimed: “The Buddha definitively teaches that there is no intermediate existence.”

Good man! In the sutras, I also taught that there is regression. Why is this?

Because, owing to immeasurable forms of indolence, lazy bhikshus and others do not cultivate the Way. There are five kinds of what is called “regression”: first, delighting in many affairs; second, delighting in discussing worldly matters; third, delighting in sleep and rest; fourth, delighting in associating with householders; and fifth, delighting in traveling extensively. Because of these causes and conditions, bhikshus are made to regress.

The causes and conditions of regression are of two kinds: internal and external. Although an arhat has become free from internal causes, he has not become free from external causes. Because of external causes and conditions, afflictions arise; when afflictions arise, he consequently regresses and loses his attainment.

There was also a bhikshu named Godhika who regressed as many as six times. After each regression, he felt ashamed and resumed diligent cultivation. On the seventh occasion, he attained realization.

Having attained it, he feared losing it again, and so he used a knife to take his own life. At other times, I taught that some were temporarily liberated, or that there were six kinds of arhats, and so forth. After hearing those words, my disciples failed to understand my meaning and proclaimed: “The Tathagata definitively teaches that there is regression.”

Good man! The sutras also say that just as burned charcoal cannot return to its former state, and just as a shattered vessel can no longer serve as a vessel, so too are the afflictions: once an arhat has severed them, they do not arise again. The sutras also say that there are generally three causes and conditions through which beings give rise to afflictions: first, they have not severed the afflictions; second, they have not severed their causes and conditions; and third, they do not reflect properly. An arhat, however, is without two of these causes and conditions, for he has severed the afflictions and reflects properly. Good man! After hearing those words, my disciples failed to understand my meaning and proclaimed: “The Tathagata definitively teaches that there is no regression.”

Good man! In the sutras, I have said that the body of the Tathagata is of two kinds: first, the birth body; second, the Dharma body. The birth body refers to the responsive transformation body manifested through skillful means. Such a body may be said to undergo birth, aging, illness, and death; to be tall or short, dark or fair; to be here or there; and to be one who is still in training or one beyond training.... After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has definitively said that the Buddha’s body is a conditioned dharma.”

The Dharma body is Permanence, Bliss, Self, and Purity. It is forever free from all birth, aging, illness, and death. It is neither fair nor dark, neither tall nor short, neither here nor there, neither in training nor beyond training.... Whether a Buddha appears in the world or does not appear in the world, it eternally abides, unmoving and without change. Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has definitively said that the Buddha’s body is an unconditioned dharma.”

Good man! In my sutras, I have said: “What are the twelve links of dependent origination? From ignorance arise formations; from formations arises consciousness; from consciousness arise name-and-form; from name-and-form arise the six ayatanas; from the six ayatanas arises contact; from contact arises feeling; from feeling arises craving; from craving arises grasping; from grasping arises becoming; from becoming arises birth; and from birth arise aging, death, sorrow, and suffering.” Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that the twelve links of dependent origination are definitively conditioned.”

At another time, I told the bhiksu Yu: “Whether a Buddha appears or does not appear, the nature and characteristics of the twelve links of dependent origination eternally abide. Good man! There are the twelve links that do not arise from conditions.

There are things that arise from conditions but are not the twelve links. There are things that arise from conditions and are also the twelve links. There are things that neither arise from conditions nor are the twelve links.

The twelve links that do not arise from conditions refer to the twelve links of a future life. What arises from conditions but is not the twelve links refers to the five skandhas possessed by an arhat. What arises from conditions and is also the twelve links refers to the five skandhas and twelve links of dependent origination possessed by an ordinary person.

What neither arises from conditions nor is the twelve links refers to space and nirvana.” Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that the twelve links of dependent origination are definitively unconditioned.”

Good man! In my sutras, I have said: “All sentient beings create good and evil karma. When they relinquish the body, the four great elements of that body immediately disintegrate. For those whose karma is wholly good, the mind then ascends. For those whose karma is wholly evil, the mind descends.” Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that the mind is definitively permanent.”

Good man! On one occasion, I said to King Bimbisara: “Great King! You should know that form is impermanent. Why is this? Because it arises from impermanent causes. If form arises from impermanent causes, how could a wise person say that it is permanent? If form were permanent, it should not decay and perish, thereby giving rise to many sufferings. You now see this form disintegrating and perishing! Therefore, you should know that form is impermanent...” and so on, through consciousness, which is likewise. Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that the mind is definitively annihilated.”

Good man! In my sutras, I have said that my disciples may accept perfumes, flowers, gold, silver, precious objects, wives, children, male and female servants, and hundreds of kinds of impure possessions, yet still attain the Right Path; and even after attaining the Right Path, they do not relinquish them. After hearing these words, my disciples failed to understand my intent and definitively declared: “The Tathagata has said that enjoying the five sensual pleasures does not hinder the Noble Path.”

At another time, I also said: “It is impossible for a householder to attain the Right Path.” Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that those who enjoy the five sensual pleasures are definitively obstructed from the True Path.”

Good man! In my sutras, I have said that one who is separated from afflictions but has not yet attained liberation is like one who cultivates the foremost worldly dharma in the Desire Realm. Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that the foremost worldly dharma belongs only to the Desire Realm.”

Furthermore, I have said that the dharma of warmth, the dharma of the summit, the dharma of patience, and the foremost worldly dharma are present from the first dhyana through the fourth dhyana. After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that such dharmas belong to the Form Realm.”

Furthermore, I have said that non-Buddhist practitioners and others who have previously severed the afflictions of the four dhyanas, cultivate the dharma of warmth, the dharma of the summit, the dharma of patience, and the foremost worldly dharma, and contemplate the Four Noble Truths, attain the fruit of an anagamin. After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that the foremost worldly dharma belongs to the Formless Realm.”

Good man! In my sutras, I have said that among four kinds of giving, three are pure: First, the donor believes in cause, believes in effect, and believes in giving, but the recipient does not believe. Second, the recipient believes in cause, effect, and giving, but the donor does not believe. Third, both the donor and the recipient believe. Fourth, neither the donor nor the recipient believes. These are the four kinds of giving, of which the first three are pure. After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that giving is solely volition.”

Good man! At another time, I said that when a donor gives, five things are given. What are the five? First, the gift of form; second, the gift of strength; third, the gift of ease; fourth, the gift of life; fifth, the gift of eloquence. Because of these causes and conditions, the donor in turn receives five corresponding fruits. After hearing these words, my disciples failed to understand my intent and proclaimed: “The Buddha has said that giving is the five skandhas.”

Good man! At another time, I declared that nirvana is separation from the afflictions, their eternal extinction without any remainder. Just as, when a lamp is extinguished, no further dharma arises, so too is nirvana. I said that space is the absence of anything whatsoever. Just as the absence of anything in the world is called space, so extinction not brought about through discerning wisdom is the absence of anything whatsoever. If that space existed, it should have causes and conditions. Since it had causes and conditions, it should undergo extinction. Because that space does not exist, it does not undergo extinction. After hearing these words, my disciples failed to understand my intent and proclaimed: “The Buddha has said that the three unconditioned dharmas do not exist.”

Good man! On one occasion, I said to Maudgalyayana: “Maudgalyayana! Nirvana is the words and passages; it is the footprints; it is the ultimate destination; it is fearlessness; it is the Great Teacher; it is the Great Fruit; it is ultimate wisdom; it is the Great Patience Unobstructed Samadhi; it is the Great Dharma Realm; it is the taste of amrta; it is difficult to behold. Maudgalyayana! If one says that nirvana does not exist, how could someone who gives rise to such slander fall into hell?” Good man! After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata has said that nirvana exists.”

Again, on another occasion, I said to Maudgalyayana: “Maudgalyayana! The eye is not firm and enduring; and so on, even the body is likewise: none of them is firm and enduring. Because they are not firm and enduring, they are called empty space. The place where food descends, turns, and is digested, as well as all sounds, are all called empty space.” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata has definitively taught that there exists the unconditioned empty space.”

Again, on another occasion, I said to Maudgalyayana: “Maudgalyayana! When a person who has not yet attained the fruit of stream-entry abides in the dharma of patience, that person eliminates the immeasurable consequences of the three evil destinies. You should know that this cessation does not occur through wisdom as its condition!” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata has definitively taught that there exists a cessation that does not have wisdom as its condition.”

Good man! On another occasion, I said to the bhiksu Bappa: “If a bhiksu contemplates form—whether past, future, or present; near or far; large or small, and so forth—such forms are neither self nor what belongs to the self. If a bhiksu contemplates in this way, he can sever craving for form.” Bappa then asked: “What is called form?” I replied: “The four great elements are called form, and the other four skandhas are called name!” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata has definitively taught that form is precisely the four great elements.”

Good man! I also said: “Just as an image appears by virtue of a mirror, so too is form produced by virtue of the four great elements. These are: large, small, rough, smooth, blue, yellow, red, white, long, short, square, round, oblique, angular, light, heavy, cold, hot, hunger, thirst, smoke, clouds, dust, and mist. These are called derived forms, like echoes and images.” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that where the four great elements exist, derived form exists; consequently, where the four great elements do not exist, derived form does not exist.”

Good man! Long ago, Prince Bodhi said: “If a bhiksu who safeguards the precepts gives rise to an evil mind, one should know that at that moment he has lost the bhiksu precepts.” I then said: “Prince Bodhi! There are seven kinds of precepts, arising from the body and mouth as nonmanifest form. By virtue of this nonmanifest form, although his mind may be in an evil or morally indeterminate state, he is not said to have lost the precepts but is still called one who upholds the precepts. Why is it called nonmanifest form? Without another form as its cause, it does not produce another form as its result.” Good man! After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Buddha teaches that nonmanifest form exists.”

Good man! In another sutra, I said: “The precepts are the restraint and subjugation of evil dharmas. If one does no evil, this is called upholding the precepts.” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata has definitively declared that nonmanifest form does not exist.”

Good man! In a sutra, I said: “The skandha of form through the skandha of consciousness of noble beings all arise from ignorance as their condition. The same is also true of all ordinary beings.

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

Feeling arises from existence; one should know that this feeling is itself volitional formations and existence. From feeling as a condition arise name-and-form, ignorance, craving, grasping, existence, volitional formations, feeling, contact, consciousness, the six ayatanas, and so forth. Therefore, feeling is itself the twelve links.” Good man!

After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that mental factors do not exist.”

Good man! In a sutra, I said: “From the eye and form, together with the illumination of the four dharmas of evil desire, eye-consciousness arises. ‘Evil desire’ means ignorance. When desire seeks an object, it is called craving. Craving conditions grasping. Grasping is called karma. Karma conditions consciousness. Consciousness conditions name-and-form. Name-and-form conditions the six ayatanas. The six ayatanas condition contact. Contact conditions perception, feeling, craving, faith, diligence, concentration, wisdom, and so forth. Such dharmas arise by virtue of contact, yet they are not contact.” Good man! After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Buddha teaches that mental factors exist.”

Good man! Sometimes I said that there is only one realm of existence. At other times I said that there are two, three, four, five, six, seven, eight, or nine, up to twenty-five realms of existence. After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that there are five realms of existence,” or: “He teaches that there are six realms of existence.”

Good man! Once in the past, when I was dwelling in the Nigrodha Grove at Kapilavastu, the Sakyan Mahanama came to me and asked: “What is called an upasaka?” I answered him: “If a good man or good woman, with all faculties intact, receives the Three Refuges, that person is called an upasaka.” The Sakyan Mahanama asked: “World-Honored One! What is called a partial upasaka?” I replied: “If one receives the Three Refuges and undertakes one precept, one is called a partial upasaka!” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that the upasaka precepts need not be received in full.” Good man!

On one occasion, I was dwelling beside the Ganges River. At that time, Katyayana came to me and said: “World-Honored One! I instruct sentient beings to undertake the fasting observance—the Eight Precepts—whether for one day, one night, one hour, or one thought-moment.

Does such a person accomplish the fasting precepts?” I replied: “Bhiksu! This person gains goodness, but it cannot be said that he has accomplished the fasting observance!” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that one must undertake all eight fasting precepts in full to accomplish them.”

Good man! In a sutra, I said: “If a bhiksu violates the four grave prohibitions, he is no longer called a bhiksu but is called a broken bhiksu, a fallen bhiksu. He can no longer produce the seeds and sprouts of goodness. It is like a scorched seed that cannot yield fruit, or like the crown of a tala tree that, once cut off and destroyed, can no longer bear fruit. A bhiksu who violates the grave prohibitions is likewise.” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that bhiksus who violate the grave prohibitions lose the bhiksu precepts.”

Good man! In a sutra, I taught Cunda about four kinds of bhiksus: first, one who ultimately reaches the Path; second, one who reveals the Path; third, one who receives the Path; and fourth, one who defiles the Path. One who violates the four grave prohibitions is one who defiles the Path. After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that bhiksus who violate the four grave prohibitions do not lose the precepts.”

Good man! In a sutra, I told the bhiksus: “One vehicle, one Path, one practice, and one condition. Thus, the one vehicle, through the one condition, can bring about Great Tranquility for sentient beings, forever severing the suffering of all bonds and sorrows, together with the causes of suffering, and enabling all sentient beings to reach the one existence.” After hearing these words, my disciples failed to understand my meaning and proclaimed: “The Tathagata teaches that stream-enterers through arhats all attain the Buddha Path.”

Good man! In the sutras I said: “A stream-enterer ascends to heaven and descends to the human realm, passing back and forth seven times, and then attains parinirvana. A once-returner, after taking birth once more among humans or devas, attains parinirvana.

A non-returner is generally of five kinds: one may attain parinirvana in the intermediate state... up to one who attains parinirvana after progressing to the highest realm. Arhats are generally of two kinds: those of the present and those of the future. Those of the present sever the afflictions and the five skandhas, and those of the future also sever the afflictions and the five skandhas.” After hearing these words, my disciples failed to understand my intent and proclaimed: “The Tathagata says that stream-enterers, up to and including arhats, cannot attain Buddhahood.”

Good man! In this sutra I said: “Buddha-nature possesses six qualities: first, permanence; second, reality; third, truth; fourth, goodness; fifth, purity; and sixth, perceptibility.” After hearing these words, my disciples failed to understand my intent and proclaimed: “The Buddha says that the Buddha-nature of sentient beings exists apart from sentient beings.”

Good man! I also said: “The Buddha-nature of sentient beings is like empty space. Empty space is neither past, future, nor present; neither internal nor external; and it is neither form, sound, fragrance, taste, nor tangible object. Buddha-nature is likewise.” After hearing these words, my disciples failed to understand my intent and proclaimed: “The Buddha says that the Buddha-nature of sentient beings exists apart from sentient beings.”

Good man! I further said: “The Buddha-nature of sentient beings is like the precious treasure hidden in the house of a poor woman, like the precious vajra jewel upon the forehead of a strongman, and like the stream of amrita belonging to a Wheel-Turning Sage King.” After hearing these words, my disciples failed to understand my intent and proclaimed: “The Buddha says that the Buddha-nature of sentient beings exists apart from sentient beings.”

Good man! I also said: “Those who violate the four grave precepts, icchantikas, those who disparage the Vaipulya sutras, and those who commit the five heinous offenses all possess Buddha-nature. Such sentient beings are devoid of wholesome dharmas, yet Buddha-nature itself is wholesome.” After hearing these words, my disciples failed to understand my intent and proclaimed: “The Buddha says that the Buddha-nature of sentient beings exists apart from sentient beings.”

Good man! I also said: “Sentient beings themselves are Buddha-nature. Why is this?

Because apart from sentient beings, unsurpassed, complete, perfect enlightenment cannot be attained. Therefore, I related to King Prasenajit the parable of the elephant. Although the blind men, in speaking of the elephant, did not apprehend the elephant, what they described was not apart from the elephant.

When sentient beings say that form, up to and including consciousness, is Buddha-nature, it is likewise: although these are not Buddha-nature, neither are they not Buddha-nature. It is also like the parable of the konghou harp that I related to the king. Buddha-nature is likewise.” Good man!

After hearing these words, my disciples failed to understand my intent and formulated all manner of assertions, just as when a blind man inquires about milk; Buddha-nature is likewise. For this reason, some say that those who violate the four grave precepts, disparage the Vaipulya sutras, commit the five heinous offenses, icchantikas, and so forth all possess Buddha-nature, while others say that they do not. Good man!

Throughout the sutras, I said: “When one person appears in the world, many people benefit. That two Wheel-Turning Kings should exist in a single land, or two Buddhas appear in a single world—such a thing is impossible. That one world of four continents should have eight Kings of the Four Heavens... or even two groups of devas in the Heaven of Freely Enjoying Others’ Emanations—such a thing is also impossible.” Yet what I spoke of extended only from the Avici Hell of Jambudvipa upward to the Akanistha Heaven.

After hearing these words, my disciples failed to understand my intent and proclaimed: “The Buddha says that there are no Buddhas in the ten directions.” Yet in the Mahayana sutras, I also say that there are Buddhas in the ten directions.

THE MAHAPARINIRVANA SUTRA

— End of Fascicle Thirty-One —