大般涅槃經

Volume 33

CHAPTER TWENTY-FOUR: BODHISATTVA KASHYAPA

Part III:

...Good man! Incomplete wisdom commonly entails five matters. Having understood this, such a person seeks to draw near to a good spiritual friend.

Such a good spiritual friend should examine this person’s sensual desire, anger, delusion, thought, and understanding, and discern toward which of these the person is most inclined. If he knows that the person has much sensual desire, he should expound for him the contemplation of impurity. For one with much anger, he should expound loving-kindness and compassion.

One who engages in much thought and discursive understanding should be taught mindfulness of breathing through counting the breaths. For one who is deeply attached to the self, he should analyze the eighteen dhatus, and so forth. Having heard this teaching, that person wholeheartedly receives and upholds it.

Having wholeheartedly received and upheld it, he practices in accordance with the Dharma. Having practiced in accordance with the Dharma, he successively realizes the four foundations of mindfulness: contemplating the body as impure, feelings as suffering, the mind as impermanent, and dharmas as non-self. Having attained this contemplation, he then successively contemplates the twelve links of dependent origination.

Having contemplated in this manner, that person attains the Dharma of Warmth.

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! All sentient beings possess the Dharma of Warmth. Why is this? As the Buddha has said, the conjunction of three dharmas is called a sentient being: first, lifespan; second, warmth; and third, consciousness. According to this meaning, all sentient beings should already possess warmth. Why, then, does the Tathagata say that the Dharma of Warmth arises through a good spiritual friend?”

The Buddha said:

“Good man! Regarding the warmth about which you ask, all sentient beings, even icchantikas, possess it. But the Dharma of Warmth of which I speak today must be attained through skillful means, and only thereafter is it obtained; originally nonexistent, it now comes into being.

For this reason, it is not something that all sentient beings already possessed beforehand. Therefore, today you should not challenge me by saying that all sentient beings possess the Dharma of Warmth. Good man!

This Dharma of Warmth belongs to the Realm of Form and is not attainable in the Realm of Desire. If it were said that all sentient beings possess it, then all sentient beings in the Realm of Desire should also possess it. Yet it does not exist in the Realm of Desire; therefore, know that not all possess it.

Why is this? My disciples possess it, whereas non-Buddhist practitioners do not. For this reason, it is not certain that all sentient beings possess it.

Good man! All non-Buddhist practitioners contemplate only six practices, whereas my disciples fully possess the sixteen practices (?). It is not certain that all sentient beings possess these sixteen practices.”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! Concerning what is called the Dharma of Warmth, why is it called ‘Warmth’? Is it warm by its own nature, or is it warm because of something else?”

The Buddha said:

“Good man! Such is the intrinsic nature of the Dharma of Warmth; it is not warm because of something else!”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! The Tathagata previously said that the horse trainers Purna and Sufficient had no Dharma of Warmth. Why was this? Because they had no faith in the Three Jewels. Since they had no warmth, it should be known that faith itself is the Dharma of Warmth.”

“Good man! Faith is not the Dharma of Warmth. Why is this?

It is by relying upon faith that one subsequently attains Warmth. Good man! The Dharma of Warmth is wisdom itself.

Why is this? Because it contemplates the Four Truths. Therefore, it is called the sixteen practices, and these practices are wisdom.

Good man! As to your question about the causes and conditions by which it is called Warmth: good man, the Dharma of Warmth is the fiery sign of the Noble Eightfold Path. Therefore, it is called Warmth.

Good man! It is like drilling wood to make fire: first warmth arises, next fire is produced, and finally smoke rises. This undefiled Path is likewise so.

The warmth is the sixteen practices; the fire is the fruit of stream-entry; and the smoke is the path of cultivation, which severs the fetters.”

Bodhisattva Kashyapa again said to the Buddha:

“World-Honored One! Thus, the Dharma of Warmth is also a dharma of existence and is also conditioned! The karmic result of this dharma is the five skandhas of the Realm of Form; therefore, it is called existence. Because of these causes and conditions, it is also called conditioned. If it is conditioned, how can it be a sign of the undefiled Path?”

The Buddha said:

“Good man! So it is! So it is! It is exactly as you say! Good man! Although this Dharma of Warmth is conditioned and is a dharma of existence, it can in turn destroy conditioned dharmas and the dharmas of existence. Therefore, it can be a sign of the undefiled Path. Good man! It is like a person riding a horse: he cherishes the horse, yet also urges it onward. The mind of Warmth is likewise so: because it delights in existence, it undergoes rebirth; because it becomes disenchanted, it contemplates the practices. Therefore, although it is a dharma of existence and is conditioned, it can serve as a sign of that Right Path.

“There are seventy-three kinds of persons who attain the Dharma of Warmth. There are ten kinds in the Realm of Desire: one kind of person possesses all afflictions, and the others have severed from one part through nine parts. As in the Realm of Desire, so too is it from the first dhyana up to the Sphere of Nothingness.

These are called the seventy-three kinds. After such persons attain the Dharma of Warmth, they can no longer sever their roots of goodness, commit the five heinous offenses, or violate the four grave precepts. There are two kinds of such persons: the first encounters good spiritual friends, and the second encounters bad companions.

One who encounters bad companions temporarily emerges but sinks again. One who encounters good spiritual friends comprehensively contemplates the four directions. To contemplate the four directions is the Dharma of the Summit.

Although the nature of this dharma is also the five skandhas, it nevertheless takes the Four Truths as its objects. Therefore, it is called the comprehensive contemplation of the four directions.

“Having attained the Dharma of the Summit, one next attains the Dharma of Patience. This Patience is likewise so: its nature is also the five skandhas, and it also takes the Four Truths as its objects. This person next attains the Foremost Worldly Dharma. Although the nature of this dharma is also the five skandhas, it also takes the Four Truths as its objects. This person next attains the Dharma of Patience with regard to Suffering. The nature of this Patience is wisdom that takes one Truth as its object. Thus, after this Dharma of Patience has taken one Truth as its object, one proceeds until one sees and severs the afflictions and attains the fruit of stream-entry. This is called the fourth comprehensive contemplation of the four directions. The four directions are the Four Truths.”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! As the Buddha previously said, the afflictions severed by a stream-enterer are like a pool of water forty li in both length and breadth, while those remaining are like a single tiny drop of water. Within this tiny drop of water, how can it be said that the three fetters are severed? Regarding the one called a stream-enterer, these three are: first, the view of self; second, seeing a cause where there is no cause; and third, the net of doubt. World-Honored One! For what causes and conditions is a stream-enterer said to contemplate the four directions comprehensively? Again, for what causes and conditions is one called a stream-enterer? And again, for what causes and conditions is a stream-enterer compared to a Tích fish?”

The Buddha said:

“Good man! Although a stream-enterer is able to sever immeasurable afflictions, these three grave ones encompass the severing of all fetters by every stream-enterer. Good man!

It is like a great king setting forth on a tour of inspection: although he has the four divisions of the army with him, people merely say that the king comes or the king goes. Why is this? Because the world regards the king as paramount.

These three afflictions are likewise such. For what reason are they called grave? Because all sentient beings constantly give rise to them, yet their subtle arising is difficult to discern; hence they are called grave.

Because these three fetters are difficult to sever, they can become the causes of all afflictions. The adversaries that counteract these three fetters are moral discipline, concentration, and wisdom. Good man!

When some sentient beings hear that a stream-enterer can sever immeasurable afflictions in this way, they become discouraged and say, ‘How can sentient beings possibly sever such immeasurable afflictions?’ Therefore, as an expedient means, the Tathagata speaks of three.

“As to your question concerning why a stream-enterer is compared to one who surveys the four directions: Good man! By contemplating the Four Truths, a stream-enterer acquires four qualities: first, abiding firmly upon the path; second, being able to survey all things; third, being able to see things as they truly are; and fourth, being able to destroy the great enemy. ‘Abiding firmly upon the path’ means that, because the stream-enterer possesses the five faculties, he cannot be shaken. Therefore, this is called abiding firmly upon the path. ‘Surveying all things’ means that the stream-enterer is able to rebuke both inward and outward afflictions. ‘Seeing things as they truly are’ means the wisdom of acceptance. ‘Destroying the great enemy’ means destroying the four inverted views.

“As to your question concerning why one is called a stream-enterer: Good man! ‘Srota’ means ‘unconditioned by outflows,’ and ‘āpanna’ means ‘cultivation.’ Because one cultivates that which is free from outflows, one is called a srotāpanna. Good man! Furthermore, ‘srota’ means ‘stream.’ There are two kinds of streams: first, following the stream; and second, going against the stream. Because one goes against the stream, one is called a srotāpanna.”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! If this is the meaning, for what reason are once-returners, non-returners, and arhats not called stream-enterers?”

“Good man! From the stream-enterer up to all Buddhas, all may also be called stream-enterers. If once-returners and all those up to the Buddhas did not enter against the stream, how could they be called once-returners, and so forth, up to Buddhas? The names of all sentient beings are of two kinds: first, former names; and second, provisional names. While one is still an ordinary being, one bears a worldly name. After attaining the path, one’s name changes, and one is called a stream-enterer. Because one first attains the path, one is named a stream-enterer; when one subsequently attains the next stage, one is called a once-returner. That person is called both a stream-enterer and a once-returner. This remains so up to Buddhahood.

“Good man! The stream is of two kinds: first, liberation; and second, nirvana. All noble ones possess these two and may therefore be called stream-enterers; they may also be called once-returners, and so forth, up to Buddhas. Good man! A stream-enterer is also called a bodhisattva. Why is this? A bodhisattva possesses the knowledge of exhaustion and the knowledge of non-arising, and a stream-enterer also seeks these two kinds of knowledge. Therefore, you should know that a stream-enterer is called a bodhisattva.

“A stream-enterer is also called an Awakened One. Why is this? Because right awakening consists in seeing the path and severing afflictions. On account of the causes and fruits of right awakening, right awakening is both shared with the path and not shared with the path. Once-returners, non-returners, and arhats are likewise so.

“Good man! Stream-enterers are always of two kinds: first, those of sharp faculties; and second, those of dull faculties. Those of dull faculties pass back and forth between the human and heavenly realms seven times. Among those of dull faculties, there are also five kinds: those who pass back and forth between the heavenly and human realms six times, five times, four times, three times, or twice. Those of sharp faculties attain, in this very life, the fruit of stream-entry and proceed to the fruit of arhatship.

“Good man! As to your question concerning why the tích fish is used as an analogy for a stream-enterer: Good man! The tích fish has four qualities: first, its bones are small, and so it is light; second, it has fins, and so it moves lightly; third, it delights in seeing light; and fourth, when it takes something into its mouth, it holds it firmly. A stream-enterer likewise has four qualities: small teeth and bones symbolize slight afflictions; having fins symbolizes shamatha and vipashyana; delighting in seeing light symbolizes seeing the path; and holding firmly whatever it takes into its mouth symbolizes hearing the Tathagata teach impermanence, suffering, non-self, and impurity, and then holding firmly to these teachings without relinquishing them.

“It is like when Mara assumed the appearance of the Buddha. When the elder Shura saw him, his heart was alarmed. Seeing that the elder’s mind had been shaken, Mara said to him, ‘What I formerly said about the Four Noble Truths was untrue! I shall now teach you anew that there are five truths, six skandhas, thirteen ayatanas, and nineteen dhatus!’ After hearing this, the elder contemplated the characteristics of the Dharma and saw that there was no such principle at all. Therefore, one must steadfastly maintain one’s resolve without being shaken.”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! This stream-enterer is called a stream-enterer because he has already attained the path, and he is called a stream-enterer because this is the first fruit. If he is called a stream-enterer because he has already attained the path, why, when he attains acceptance of the Dharma of suffering, is he not called a stream-enterer but instead called one proceeding toward the fruit? If he is called a stream-enterer because this is the first fruit, then when a non-Buddhist practitioner who has previously severed afflictions and reached the Sphere of Nothingness cultivates the uncontaminated path and attains the fruit of non-returning, why is he not called a stream-enterer?”

“Good man! He is called a stream-enterer because this is the first fruit! As to your question concerning why a non-Buddhist practitioner who has previously severed afflictions and reached the Sphere of Nothingness, and who then cultivates the uncontaminated path and attains the fruit of non-returning, is not called a stream-enterer: Good man! One is called a stream-enterer because this is the first fruit. At that time, this person fully possesses the eight knowledges and the sixteen practices!”

Kasyapa said:

“World-Honored One! One who attains non-returning is likewise so: he also possesses the eight knowledges and fully possesses the sixteen practices. Why, then, is he not called a stream-enterer?”

“Good man! The sixteen contaminated practices are of two kinds: first, shared; and second, unshared. The sixteen uncontaminated practices are also of two kinds: first, those pertaining to proceeding toward the fruit; and second, those pertaining to attaining the fruit. The eight knowledges are likewise of two kinds: first, those pertaining to proceeding toward the fruit; and second, those pertaining to attaining the fruit. A stream-enterer relinquishes the sixteen shared practices and acquires the sixteen unshared practices; he relinquishes the eight knowledges pertaining to proceeding toward the fruit and acquires the eight knowledges pertaining to attaining the fruit. A non-returner is not like this. Therefore, the first fruit is called stream-entry.

“Good man! A stream-enterer takes the Four Truths as objects, whereas a non-returner takes only one Truth as an object. Therefore, the first fruit is called stream-entry. For this reason, the tích fish is used as an analogy. One who, after surveying all directions, then sets forth is a once-returner, who wholeheartedly cultivates the path in order to sever craving, anger, delusion, and arrogance, just as that tích fish surveys the four directions and then sets forth in search of food.”

Going and then remaining is an analogy for an anagamin, who, having obtained sustenance, remains. An anagamin is generally of two kinds: First, one who attains the state of an anagamin in the present life, then advances in cultivation and immediately attains the fruit of arhatship. Second, one who is attached to the samadhi of quiescence in the Form Realm and the Formless Realm.

Because this person will not receive another body in the Desire Realm, he is called an anagamin. An anagamin is further of five kinds: First, one who attains parinirvana in the intermediate state; second, one who attains parinirvana after taking birth; third, one who attains parinirvana through practice; fourth, one who attains parinirvana without practice; and fifth, one who attains parinirvana by ascending to higher realms.

An anagamin is also of six kinds: the five kinds stated above, with the sixth being one who attains parinirvana in the present life. There are also seven kinds: the six kinds above, with the seventh being one who attains parinirvana in the Formless Realm. Attaining parinirvana through practice is further of two kinds: one may receive two bodies or four bodies.

One who receives two bodies is said to possess sharp faculties. One who receives four bodies is said to possess dull faculties. There are again two kinds: first, one who is diligent but lacks mastery of concentration; second, one who is indolent but possesses mastery of concentration.

There are again two kinds: first, one who possesses complete diligence and concentration; second, one who does not possess them completely. Good man! Beings in the Form Realm have two kinds of karma: first, active karma; second, karma that brings about rebirth.

One who attains nirvana in the intermediate state has only active karma and no karma that brings about rebirth. Therefore, he attains parinirvana in the intermediate state after relinquishing his body in the Desire Realm but before reaching the Form Realm. Because his faculties are sharp, he attains nirvana in the intermediate state.

This anagamin who attains nirvana in the intermediate state has four kinds of mind: first, neither that of one in training nor that of one beyond training; second, that of one in training; third, that of one beyond training; and fourth, neither that of one in training nor that of one beyond training. Since he enters nirvana, why is this called attaining parinirvana in the intermediate state? Good man!

Among these four kinds of mind of an anagamin, there are two: first, nirvana; and second, non-nirvana. Therefore, it is called attaining parinirvana in the intermediate state. Attaining nirvana after taking birth involves two kinds of karma: first, active karma; second, karma that brings about birth.

A person relinquishes his body in the Desire Realm, receives a body in the Form Realm, diligently cultivates the path, and, when that lifespan ends, enters nirvana.

Bodhisattva Kasyapa said:

– World-Honored One! If it is said that one enters nirvana when one's lifespan ends, how can it be called attaining nirvana after taking birth?

The Buddha said:

– Good man! This person first receives a body and only afterward eradicates the afflictions of the three realms; therefore, it is called attaining nirvana after taking birth. Good man! One who attains parinirvana through practice constantly cultivates the path. Through the power of conditioned samadhi, he is able to eradicate the afflictions and enter nirvana. This is called attaining parinirvana through practice. One who attains nirvana without practice has resolvedly known that he will attain nirvana and therefore becomes indolent. Nevertheless, through the power of conditioned samadhi, when his lifespan ends, he is able to enter nirvana. This is called attaining parinirvana without practice. Attaining parinirvana by ascending to higher realms means that if a person has attained the Fourth Dhyana but gives rise to attachment toward the First Dhyana, then, because of this cause and condition, he regresses and is reborn in the First Dhyana. Such a person has two currents: first, the current of afflictions; second, the current of the path. Through the current of the path, when this person's lifespan ends, he develops fondness for the Second Dhyana. Because of this cause and condition, he is reborn in the Second Dhyana... and so forth up to the Fourth Dhyana, where it is likewise. Within these four dhyanas there are again two kinds: first, one who enters the Formless Realm; second, one who enters the Five Pure Abodes. Of these two persons, one delights in samadhi and the other delights in wisdom. The one who delights in wisdom enters the Five Pure Abodes, while the one who delights in samadhi enters the Formless Realm. Of these two persons, one cultivates the Fourth Dhyana, which has five distinct grades, and the other does not cultivate it. What are the five grades? They are lower, middling, higher, upper-middling, and highest. One who cultivates the highest grade abides in the Akanistha Heaven. One who cultivates the upper-middling grade abides in the Sudarsana Heaven. One who cultivates the higher grade abides in the Sudrisa Heaven. One who cultivates the middling grade abides in the Atapa Heaven. One who cultivates the lower grade abides in the Avrha Heaven. Of these two persons, one delights in doctrinal discussion and the other delights in quiescence. The one who delights in quiescence enters the Formless Realm. The one who delights in doctrinal discussion abides in the Five Pure Abodes. There are again two kinds of persons: one who cultivates the perfumed dhyanas and one who does not cultivate the perfumed dhyanas. The one who cultivates the perfumed dhyanas enters the Five Pure Abodes. The one who does not cultivate the perfumed dhyanas is born in the Formless Realm. When his lifespan ends, that person attains parinirvana; therefore, this is called attaining parinirvana by ascending to higher realms. If one wishes to enter the Formless Realm, one cannot cultivate the five distinctions of the Four Dhyanas. If one cultivates the five distinctions, one can discern the faults of the concentrations of the Formless Realm.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! One who attains nirvana in the intermediate state possesses sharp faculties. If he possesses sharp faculties, why does he not enter nirvana in the present life? Why is there attainment of nirvana in the intermediate state for the Desire Realm, but none for the Form Realm?

The Buddha said:

“Good man! At present, that person’s four great elements are weak and emaciated, so he is unable to cultivate the Path. Although there may be a bhikshu whose four great elements are strong and healthy, he may lack a dwelling, food and drink, clothing, bedding, medicines for illness, and so forth; all the necessary conditions are incomplete. Therefore, he cannot attain Present Nirvana.

“Good man! Once in the past, when I was staying at Anathapindika’s monastery in the kingdom of Shravasti, a bhikshu came to me and said: ‘World-Honored One! I constantly cultivate the Path, yet I am unable to attain the fruit of stream-entry, much less the fruit of arhatship!’ I immediately told Ananda: ‘You must now provide this bhikshu with all that he requires.’ Ananda then took this bhikshu to Jeta Grove and provided him with a fine dwelling. The bhikshu said to Ananda: ‘Venerable sir! I pray that you adorn the dwelling for me, put it in clean and orderly condition, embellish it magnificently with the seven treasures, and hang jeweled canopies, banners, and streamers of five-colored silk.’

“Ananda said: ‘In this world, it is the poor who are called shramanas. How could I possibly arrange such things?’

“The bhikshu said: ‘Venerable sir! It would be good if you could do this for me. If you cannot, I shall return to the World-Honored One.’

“Ananda then went to the Buddha and said: ‘World-Honored One! The bhikshu who was just with me is asking for all kinds of adornments of the seven treasures, banners, canopies, and so forth. What should be done about this matter?’

“At that time, I again told Ananda: ‘Return now and comply with the bhikshu’s wishes. Arrange and provide in full all the articles that he requires.’ Ananda then returned to the dwelling and arranged everything fully, item by item, for that bhikshu. When the bhikshu had obtained what he wished, he devoted himself wholeheartedly to cultivating the Path. Before long, he attained the fruit of stream-entry and then the fruit of arhatship.

“Good man! Immeasurable numbers of beings are fit to enter nirvana, but because they lack necessities, their minds become disturbed and they are unable to attain it. Good man! There are also beings who take great delight in teaching and transforming others, so their minds become bustling and agitated and they are unable to attain concentration. Therefore, they cannot attain Present Nirvana.

“Good man! As to your question, ‘For what reason is there Intermediate Nirvana when one relinquishes the body of the Desire Realm, but none in the Form Realm?’ Good man! Such a person observes that in the Desire Realm the causes and conditions of afflictions are of two kinds: the first is internal and the second is external, whereas in the Form Realm there are no external causes and conditions.

The Desire Realm also has two kinds of craving: the first is craving for sensual desire, and the second is craving for food. Observing these two cravings, one wholeheartedly rebukes them; after rebuking them, one is able to enter nirvana. In this Desire Realm, one can rebuke coarse afflictions such as avarice, greed, jealousy, shamelessness, lack of moral dread, and so forth.

Because of these causes and conditions, one can attain nirvana.

“Furthermore, the Path in the Desire Realm is vigorous and strong by nature. Why is this? Because the four fruits can be attained there. Therefore, there is Intermediate Nirvana in the Desire Realm, but none in the Form Realm.

“Good man! Intermediate Nirvana is generally of three kinds: superior, intermediate, and inferior. The superior kind is to attain nirvana immediately upon relinquishing the body, before departing from the Desire Realm. The intermediate kind is to attain nirvana after beginning to depart from the Desire Realm but before reaching the Form Realm. The inferior kind is to attain nirvana only after departing from the Desire Realm and reaching the boundary of the Form Realm. The analogy is of the fish called Tích, which departs after obtaining food; this person is likewise.

“What is called ‘Abiding’? It is receiving a body in the Form Realm or the Formless Realm. Therefore, it is called Abiding. One does not receive a body as a human, a deva, a hell-being, an animal, or a hungry ghost in the Desire Realm. Therefore, it is called Abiding. One has already severed immeasurable fetters of affliction, with only a few remaining. Therefore, it is called Abiding.

“Furthermore, for what reason is it called Abiding? Because one is definitely resolved never again to engage in the activities of ordinary beings. Therefore, it is called Abiding. One fears nothing oneself and does not cause others to fear. Therefore, it is called Abiding. One has departed far from the two cravings, avarice and greed, and anger. Therefore, it is called Abiding.

“Good man! One who reaches the other shore is an analogy for arhats, pratyekabuddhas, bodhisattvas, and Buddhas, just as the divine tortoise can travel both in water and on land. For what reason are they compared to a tortoise? Because of the five well-concealed faculties. These arhats, up to and including all Buddhas, are likewise: because they skillfully conceal the five faculties, they are compared to a tortoise. As for water and land, water is an analogy for the mundane, while land is an analogy for the supramundane. These noble ones are likewise: because they can contemplate all evil afflictions, they reach the other shore. Therefore, they are likened to one who can travel both beneath the water and upon the land.

“Good man! The seven kinds of beings in the Ganges River, though called fish and tortoises, never depart from the water. Likewise, within the wondrous Great Nirvana, from the icchantika up to all Buddhas, although they bear different names, they never depart from the water of Buddha-nature. Good man! The wholesome dharmas or unwholesome dharmas, the path of skillful means or the path of liberation, the sequential path, the causes or the fruits of these seven kinds of beings—all are Buddha-nature. This is called the Tathagata’s discourse that accords with his own intent!”

Bodhisattva Kashyapa said:

“World-Honored One! If there is a cause, there is a fruit; if there is no cause, there is no fruit. Nirvana is called an eternal fruit and therefore has no cause. If it has no cause, how can it be called a fruit? Yet this nirvana is also called shramana and is called the fruit of shramana. What, then, is a shramana? And what is the fruit of shramana?”

“Good man! Throughout the world there are seven kinds of fruit: first, the fruit of expedient means; second, the fruit of repaying kindness; third, the fruit of close association; fourth, the residual fruit; fifth, the fruit of equality; sixth, the fruit of karmic retribution; and seventh, the fruit of liberation.

“The fruit of expedient means is like people in the world who, in autumn, harvest abundant grain and all say to one another that they have obtained the fruit of expedient means. The fruit of expedient means is also called the fruit of karmic action. Such a fruit has two kinds of causes: first, the proximate cause; and second, the remote cause. The proximate cause is the seed. The remote causes are water, fertilizer, and human labor. This is called the fruit of expedient means.

“The fruit of repaying kindness is like people in the world who make offerings to their parents, whereupon their parents say, ‘We have now obtained the fruit of the repayment of the kindness of nurturing.’ When a child is able to repay the kindness of the parents, this is called a fruit. Such a fruit also has two kinds of causes: first, the proximate cause; and second, the remote cause. The proximate cause is the parents’ purely wholesome karma from past lives. The remote cause is that the parents have given birth to a filial child. This is called the fruit of repaying kindness.

“The fruit of close association is like a person who associates closely with a good spiritual friend and thereby attains any fruit from stream-entry up to arhatship. That person proclaims, ‘I have now obtained the fruit of close association!’ Such a fruit has two kinds of causes: first, the proximate cause; and second, the remote cause. The proximate cause is faith, and the remote cause is a good spiritual friend. This is called the fruit of close association.

“The residual fruit is like one who, by virtue of not killing, obtains a third body and an extended lifespan. This is called the residual fruit. Such a fruit has two kinds of causes: first, the proximate cause; and second, the remote cause. The proximate cause is purity of body, speech, and mind. The remote cause is the extension of one’s lifespan. This is called the residual fruit.

“The fruit of equality refers to the container world. Such a fruit also has two kinds of causes: first, the proximate cause; and second, the remote cause. The proximate cause is that sentient beings cultivate the ten wholesome karmic deeds. The remote cause is the three calamities. This is called the fruit of equality.

“The fruit of karmic retribution is like a person who, after attaining a pure body, cultivates the pure karma of body, speech, and mind. That person then says, ‘I have obtained the fruit of karmic retribution.’ Such a fruit has two kinds of causes: first, the proximate cause; and second, the remote cause. The proximate cause is the present purity of body, speech, and mind. The remote cause is the past purity of body, speech, and mind. This is called the fruit of karmic retribution.

“The fruit of liberation is nirvana, which is free from all suffering and affliction. All wholesome karma is a cause of nirvana. It likewise has two kinds of causes: first, the proximate cause; and second, the remote cause. The proximate cause is the three gates of liberation. The remote cause is the cultivation of wholesome dharmas throughout immeasurable lives.

“Good man! Among worldly dharmas, one speaks either of a generative cause or of a revealing cause. Supramundane dharmas are likewise so: one speaks both of a generative cause and of a revealing cause. Good man! The three gates of liberation and the thirty-seven factors conducive to awakening can serve as generative causes preventing all afflictions from arising, and they can also serve as revealing causes of nirvana. Good man! By becoming free from the afflictions, one clearly sees nirvana. Therefore, nirvana has only a revealing cause and no generative cause.

“Good man! As to your question, ‘What is śramaṇa? What is the fruit of śramaṇa?’ Good man! Śramaṇa is the Noble Eightfold Path. The fruit of śramaṇa is the ultimate path through which all greed, hatred, delusion, and so forth are forever extinguished. This is called śramaṇa and the fruit of śramaṇa.”

Bodhisattva Kasyapa said to the Buddha:

“O World-Honored One! For what reason is the Noble Eightfold Path called śramaṇa?”

“Good man! In worldly speech, ‘śrama’ means ‘lacking,’ and ‘ṇa’ means ‘the path.’ Thus, this path cuts off every deficiency and every other path. For this reason, the Noble Eightfold Path is called śramaṇa. Because its fruit is realized through this path, it is called the fruit of the śramaṇa.

“Good man! Furthermore, śramaṇa is like what people in the world call the joy of tranquility. This path is likewise able to enable practitioners to free themselves from the evils of body, speech, and mind, from wrong livelihood, and so forth, and to attain the joy of tranquil quiescence. Therefore, it is called śramaṇa.

“Good man! Just as a person of lowly station in the world may become a superior person and is then called a śramaṇa, so too can this path enable a person of lowly station to become a superior person. Therefore, it is called śramaṇa.

“Good man! An arhat who cultivates this path attains the fruit of the śramaṇa. Therefore, he is said to have reached the other shore. The fruit of arhatship is precisely the fivefold Dharma body of one beyond training: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. Through these five factors, one reaches the other shore. Therefore, one is said to have reached the other shore.

“Having reached the other shore, one declares: ‘For me, birth is ended, the holy life has been established, what had to be done has been accomplished, and I shall assume no further existence.’

“Good man! This arhat has forever severed the causes and conditions of birth throughout the three times. Therefore, he declares, ‘For me, birth is ended.’ He has also severed the body of the five skandhas throughout the three realms.

Therefore, he again declares, ‘For me, birth is ended.’ His cultivation of the holy life has reached completion. Therefore, he proclaims, ‘The holy life has been established.’ Furthermore, relinquishing the path of training is also called ‘established.’ What he formerly sought has now been attained. Therefore, he proclaims, ‘What had to be done has been accomplished.’ Cultivating the path and attaining its fruit is also described as ‘accomplished.’ Because he has realized the knowledge of exhaustion and the knowledge of non-arising, he proclaims, ‘For me, birth is ended,’ and all bonds of existence have been completely extinguished.

For these reasons, an arhat is said to have reached the other shore.

“As it is with an arhat, so too is it with a pratyekabuddha. Bodhisattvas and Buddhas are said to have reached the other shore because they have fully perfected the six paramitas. When these Buddhas and bodhisattvas attain unsurpassed, complete, perfect enlightenment, they are said to have perfected the six paramitas. Why is this? Because they have attained the fruit of the six paramitas. Since they have attained the fruit, they are said to have perfected them.

“Good man! These seven kinds of beings do not cultivate the body, morality, mind, or wisdom. Being unable to cultivate these four matters, they may commit the grave offenses of the five heinous acts, sever their roots of goodness, violate the four grave prohibitions, and slander the Buddha, Dharma, and Sangha. Therefore, they are said to be perpetually submerged.

“Good man! If, among these seven kinds of persons, any one draws near to a good spiritual friend, wholeheartedly listens to and accepts the Tathagata’s true Dharma, skillfully reflects upon it inwardly, abides in accordance with the Dharma, and diligently cultivates the body, morality, mind, and wisdom, that person is said to have crossed the river of birth and death and reached the other shore.

“If anyone says that an icchantika attains unsurpassed, complete, perfect enlightenment, this is called attachment; but if anyone says that an icchantika does not attain it, this is called falsehood.

“Good man! Of these seven kinds of persons, there may be one person who possesses all seven characteristics, or there may be seven persons, each possessing one.

“Good man! If a person whose mind and speech differ and whose thought differs says that an icchantika attains unsurpassed, complete, perfect enlightenment, you should know that this person slanders the Buddha, Dharma, and Sangha. If a person whose mind and speech differ and whose thought differs says that an icchantika does not attain unsurpassed, complete, perfect enlightenment, that person is also said to slander the Buddha, Dharma, and Sangha.

“Good man! If anyone says that the factors of the Noble Eightfold Path can be attained by ordinary beings, that person is also said to slander the Buddha, Dharma, and Sangha. If anyone says that the factors of the Noble Eightfold Path cannot be attained by ordinary beings, that person is also said to slander the Buddha, Dharma, and Sangha.

“Good man! If anyone says that all sentient beings definitely possess Buddha-nature, or that they definitely do not possess Buddha-nature, that person is also said to slander the Buddha, Dharma, and Sangha.

“Good man! Therefore, in the sutras I have spoken of two kinds of persons who slander the Buddha, Dharma, and Sangha: first, those who do not believe and harbor anger; second, those who believe but do not understand the meaning.

“Good man! If a person has faith but lacks wisdom, that person may cause ignorance to increase. If a person has wisdom but lacks faith, that person may cause wrong views to increase.

“Good man! A person who does not believe and harbors anger says that there is no Jewel of the Buddha, no Jewel of the Dharma, and no Jewel of the Sangha. A person who believes but lacks wisdom interprets the meaning perversely, causing those who hear the Dharma to slander the Buddha, Dharma, and Sangha.

“Good man! Therefore, I say that those who do not believe and harbor anger, and those who have faith but lack wisdom, are persons capable of slandering the Jewel of the Buddha, the Jewel of the Dharma, and the Jewel of the Sangha.

“Good man! If anyone says that icchantikas and the like attain unsurpassed, complete, perfect enlightenment before giving rise to wholesome dharmas, that person is also said to slander the Buddha, Dharma, and Sangha. If anyone further says that an icchantika abandons the state of an icchantika and attains unsurpassed, complete, perfect enlightenment in another body, that person is also said to slander the Buddha, Dharma, and Sangha.

“If, however, someone says that an icchantika can give rise to roots of goodness, and that after giving rise to roots of goodness and sustaining them continuously without interruption, the icchantika attains unsurpassed, complete, perfect enlightenment—and it is in this sense that one says an icchantika attains unsurpassed, complete, perfect enlightenment—you should know that this person does not slander the Three Jewels.

“Good man! If anyone says that all sentient beings definitely possess Buddha-nature—which is permanence, bliss, self, and purity, unconditioned and unborn—but fail to perceive it because of the causes and conditions of afflictions, you should know that this person slanders the Buddha, Dharma, and Sangha.

“If anyone says that all sentient beings lack Buddha-nature, just as a hare lacks horns; that it arises through skillful means, having originally not existed but now coming into existence; and that after coming into existence it again ceases to exist, you should know that this person slanders the Buddha, Dharma, and Sangha.

“If anyone says that the Buddha-nature of sentient beings is not existent like empty space, nor nonexistent like a hare’s horns—why is this? Because empty space is permanent, whereas a hare’s horns do not exist—and therefore it may be said to be both existent and nonexistent; if it were existent, one should refute the analogy of a hare’s horns, and if it were nonexistent, one should refute the analogy of empty space—one who speaks in this way does not slander the Three Jewels.

“Good man! As for Buddha-nature, it is not called one dharma, nor ten dharmas, nor a hundred dharmas, nor a thousand dharmas, nor ten thousand dharmas. When, before the attainment of unsurpassed, complete, perfect enlightenment, all wholesome, unwholesome, and indeterminate dharmas have come to an end, that is called Buddha-nature.

“The Tathagata sometimes speaks of the fruit while referring to the cause, and sometimes speaks of the cause while referring to the fruit. This is called the Tathagata’s speech in accordance with his own intention. Because of speech in accordance with his own intention, he is called the Tathagata; because of speech in accordance with his own intention, he is called Arhat; because of speech in accordance with his own intention, he is called Samyaksaṃbuddha!”

Bodhisattva Kasyapa addressed the Buddha, saying:

“O Blessed One! As the Buddha has said, the Buddha-nature of sentient beings is like empty space. Then what is meant by empty space?”

– Good man! The nature of space is neither past, nor future, nor present. Buddha-nature is likewise. Good man! Space is not past. Why is this? Because it is not present. If a dharma were present, it could be said to be past. But because it is not present, it is not past; nor is it present. Why is this? Because it is not future. If a dharma were future, it could be said to be present. But because it is not future, it is not present; nor is it future. Why is this? Because it is neither present nor past. If there were a present and a past, there would be a future; but because there is neither present nor past, there is no future. For this reason, the nature of space is not encompassed by the three times.

Good man! Because space is empty, it has no three times. It is not because it exists that it has no three times. Just as a flower in the sky has no three times because it does not exist, so too does space have no three times because it does not exist.

Good man! The absence of anything whatsoever is space; Buddha-nature is likewise.

Good man! Because space is empty, it is not encompassed by the three times. Because Buddha-nature is eternal, it is not encompassed by the three times.

Good man! Because the Tathagata has attained unsurpassed, complete, perfect enlightenment, the Buddha-nature he possesses and all the Buddha-Dharmas eternally abide without change. For this reason, they have no three times, just like space.

Good man! Because space is empty, it is neither within nor without. Because Buddha-nature is eternal, it is neither within nor without. Therefore, it is said that Buddha-nature is like space.

Good man! In the world, that which is unobstructed is called space. After the Tathagata attained unsurpassed, complete, perfect enlightenment, he was unobstructed with respect to all dharmas. Therefore, it is said that Buddha-nature is like space. For this reason, I say that Buddha-nature is like space.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! The Tathagata, Buddha-nature, and nirvana are not encompassed by the three times, yet they are called existent. Space likewise is not encompassed by the three times, so why can it not be called existent?

The Buddha said:

– Good man! Because it is not nirvana, it is called nirvana. Because it is not the Tathagata, it is called the Tathagata. Because it is not Buddha-nature, it is called Buddha-nature. What is meant by “not nirvana”? It refers to all conditioned dharmas and afflictions. Because such conditioned afflictions are destroyed, it is called nirvana. “Not the Tathagata” refers to beings ranging from icchantikas to pratyekabuddhas. Because the states ranging from that of an icchantika to that of a pratyekabuddha are destroyed, it is called the Tathagata. “Not Buddha-nature” refers to all insentient things, such as walls, partitions, tiles, stones, and so forth. Apart from such insentient things, there is what is called Buddha-nature. Good man! With respect to space, nothing in the entire world is not space.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! With respect to the four great elements, nothing in the world is not one of the four great elements, yet the four great elements may still be called existent. Since, with respect to space, nothing is not space, why can it not be called existent?

The Buddha said:

– Good man! If one says that nirvana is not encompassed by the three times and that space is likewise, this proposition is incorrect. Why is this? Nirvana can be seen and realized; it is form endowed with marks and scriptural phrases; it is existent, a characteristic, a condition, a refuge, the light of quiescence, and the secure farther shore. Therefore, it is said not to be encompassed by the three times. The nature of space, however, possesses none of these dharmas. Therefore, it is called nonexistent. If, apart from these dharmas, there were some other dharma, it should be encompassed by the three times. If space were the same as this existent dharma, it could not fail to be encompassed by the three times.

Good man! People in the world say that space has no form, offers no resistance, and cannot be seen. If it has no form, offers no resistance, and cannot be seen, then it would be a dharma belonging to the mental factors. If space were the same as the dharmas belonging to the mental factors, it could not fail to be encompassed by the three times. If it were encompassed by the three times, it would be one of the four skandhas. Therefore, apart from the four skandhas, there is no space.

Furthermore, good man! The non-Buddhist teachers say that, according to their treatises, space is light. If space were light, it would be a material dharma. If space were a material dharma, it would be impermanent. Being impermanent, it would be encompassed by the three times; how, then, could the non-Buddhist teachers say that it is not encompassed by the three times? If it were encompassed by the three times, it would not be space; nor could it be said that space is eternal.

Good man! Again, some say that space is a dwelling place. If space had a dwelling place, it would be a material dharma, and all places are impermanent and encompassed by the three times. Yet space is eternal and is not encompassed by the three times. If one says that it has a place, one should know that space does not exist. Again, some say that space is succession. If it were succession, it would be a numerical dharma. If it could be counted, it would be encompassed by the three times. If it were encompassed by the three times, how could it be said to be eternal?

Good man! If it is further said that, in discussing space, it is not apart from three dharmas: first, emptiness; second, reality; and third, empty reality. If it is correct to say that it is empty, then one should know that space is an impermanent dharma.

Why is this? Because where there is reality, there is no emptiness. If it is correct to say that it is real, then one should know that space is also impermanent.

Why is this? Because where there is emptiness, there is no reality. If empty reality is correct, then one should know that space is also impermanent.

Why is this? Because both places are nonexistent. Therefore, space is called empty.

Good man! It is said that space is a conditioned dharma. For example, trees are removed and houses are removed to create space; space is leveled, something is placed as a covering over space, drawings are made in space, and the color of space is said to be like the waters of the great ocean.

Therefore, space is a conditioned dharma. All conditioned dharmas are impermanent. Just as a clay vessel is impermanent, if space is like this, it too should be impermanent.

Good man! People in the world say that the unobstructed place among all dharmas is called space. Is this unobstructed place wholly present in every place, or is it present there only in parts?

If it is wholly present, one should know that there is no space in any remaining place. If it is present in parts, then there and here it is a dharma that can be enumerated. If it can be enumerated, one should know that it is impermanent.

Good man! Some say that space and the absence of obstruction coexist and are conjoined. Others say that space abides within things, as fruit lies within a container.

Both assertions are incorrect. Why is this? If it is said that they are conjoined, there are three kinds of conjunction: first, the conjunction of differing activities, as birds in flight gather upon a tree; second, conjunction through shared activity, as two goats come into contact with one another; third, conjunction of what has already been conjoined, as two pairs of fingers are joined together in one place.

If it is said that differing activities are conjoined while remaining different, then there are two: first, the activity of the object; second, the activity of space. If the ‘activity of space’ conjoins with an object so that it becomes empty, it is impermanent. If the activity of the object conjoins with space so that it becomes an object, it is unchanging.

Yet such unchangingness is also impermanent. But if it is said that space is permanent, that the nature of space does not move, and that it conjoins with moving objects, this principle is incorrect! Why is this?

If space is permanent, objects should also be permanent. If objects are impermanent, space is also impermanent. It is impossible to say that space is both permanent and impermanent.

If they are conjoined through shared activity, this principle is incorrect! Why is this? Because space is said to pervade everywhere; therefore, if it conjoins through shared activity, that activity should also pervade everywhere.

If this activity pervades everywhere, all things should pervade everywhere. If all things pervade everywhere, all things should be conjoined, and one should not say that some are conjoined while others are not. If it is said that what has already been conjoined is conjoined again, as two pairs of fingers are joined, this principle is incorrect!

Why is this? Because previously there was no conjunction, and only afterward did conjunction arise. What did not exist before but exists afterward is an impermanent dharma.

Therefore, one cannot say that space is conjoined as something already conjoined. Worldly dharmas that did not exist before but exist afterward are impermanent things. If space were like this, it too should be impermanent.

If it is said that space abides within things as fruit lies within a container, this principle is incorrect! Why is this? Before there was any container, where did space abide?

If space had places in which it abided, there would be many spaces. If there were many spaces, how could one say that space is permanent, that it is one, or that it pervades everywhere? If space could abide somewhere apart from emptiness, then existent objects should likewise be able to abide apart from space.

Therefore, one should know that space does not exist! Good man! If someone says that the place occupied by a finger is called space, one should know that space is an impermanent dharma.

Why is this? A finger has four directions. If it has four directions, one should know that space also has four directions.

Yet all permanent dharmas have neither direction nor location. Therefore, because space has directions and location, it is impermanent. If it is impermanent, it is not apart from the five skandhas; yet what must be apart from the five skandhas has no existence.

Good man! If a dharma abides in dependence upon causes and conditions, one should know that this dharma is called impermanent. Good man!

For example, all sentient beings and trees abide in dependence upon the earth. Because the earth is impermanent, the things that depend upon the earth are, in due order, also impermanent. Good man!

Just as the earth depends upon water, and because water is impermanent the earth is also impermanent; just as water depends upon wind, and because wind is impermanent water is also impermanent; and wind depends upon space, and because space is impermanent wind is also impermanent. If space is impermanent, how can it be said that space is permanent and pervades every place? Space should not be said to be beyond the inclusion of past, future, and present, just as a rabbit’s horn, being nonexistent, is neither past, future, nor present.

Therefore, I say that because Buddha-nature is permanent, it is not encompassed by the three times. Space should not be said to be beyond the inclusion of the three times. Good man!

I certainly do not dispute with the world. Why is this? Whatever worldly wisdom says exists, I too say exists; whatever worldly wisdom says does not exist, I too say does not exist!

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! How many dharmas must a great bodhisattva possess so as not to dispute with the world and not to be defiled by worldly dharmas?”

The Buddha said:

“Good man! If a great bodhisattva possesses ten dharmas, he does not dispute with the world and is not defiled by worldly dharmas. What are these ten? First, a mind of faith; second, observance of the precepts; third, drawing near to good spiritual friends; fourth, skillful inward contemplation; fifth, perfection of diligence; sixth, perfection of right mindfulness; seventh, perfection of wisdom; eighth, perfection of right speech; ninth, delight in the true Dharma; and tenth, compassion for sentient beings. Good man! A bodhisattva who possesses these ten dharmas does not dispute with the world and is not defiled by worldly dharmas, just like an utpala flower.”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! As the Buddha has said, ‘Whatever worldly wisdom says exists, I too say exists; whatever worldly wisdom says does not exist, I too say does not exist.’ What, then, are the existence and nonexistence spoken of by worldly wisdom?”

The Buddha said:

“Good man! If worldly wisdom says that form is impermanent, suffering, empty, and without self, and that the same applies through to consciousness, then, good man, this is called that which worldly wisdom says exists and which I too say exists. Good man! If worldly wisdom says that form has no Permanence, Bliss, Self, or Purity, and that feeling, perception, formations, and consciousness are likewise, then, good man, this is called that which worldly wisdom says does not exist and which I too say does not exist.”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! Worldly wisdom is the wisdom of the Buddha, bodhisattvas, and all noble ones. If the form of the noble ones is impermanent, suffering, empty, and without self, how can the Tathagata say that the Buddha’s physical body is everlasting and unchanging?

How can the Tathagata say that a dharma which worldly wisdom declares nonexistent does exist? The Tathagata, the World-Honored One, has spoken in this way; how, then, can he also say that he does not dispute with the world and is not defiled by worldly dharmas? The Tathagata has departed from the three kinds of inversion—the inversion of perception, the inversion of mind, and the inversion of view.

If he previously said that the Buddha’s physical body is truly impermanent but now says that it is permanent, how can this be called freedom from inversions and not disputing with the world?”

The Buddha said:

– Good man! The form of ordinary beings arises from afflictions. Therefore, the wise say that form is impermanent, suffering, empty, and non-self. The form of the Tathagata is far removed from afflictions. Therefore, it is said to be eternal and unchanging.

Bodhisattva Kasyapa said:

– World-Honored One! What is meant by form arising from afflictions?

– Good man! There are three kinds of outflows: the outflow of sensual desire, the outflow of existence, and the outflow of ignorance. The wise should contemplate the faults inherent in these three outflows. Why is this? Because once their faults are known, one can distance oneself from them. It is like a physician who first examines the patient’s pulse and determines where the illness lies, and only then administers medicine. Good man! Suppose someone led a blind person into a thorny forest, abandoned him there, and returned. It would later be extremely difficult for the blind person to escape; and even if he managed to escape, his entire body would be torn and lacerated. Ordinary beings in the world are likewise: because they are unable to see and know the faults of the three outflows, they pursue them. One who perceives their faults can distance himself from them. Having understood their faults, although he may still undergo retribution, that retribution will be slight. Good man! There are four kinds of people: first, one whose karma is grave when created but whose retribution is light when received; second, one whose karma is light when created but whose retribution is grave when received; third, one whose karma is grave when created and whose retribution is also grave when received; and fourth, one whose karma is light when created and whose retribution is also light when received. Good man! If a person can contemplate the faults of the afflictions, both the karma he creates and the retribution he receives will be light. Good man! A wise person thinks: “I should distance myself from such outflows! Moreover, I should not commit such base and ignoble deeds. Why? Because I have not yet been liberated from retribution among hell beings, hungry ghosts, animals, humans, and devas. If I cultivate the Path, through its power I shall destroy these sufferings.” After this person has contemplated thus, his craving, anger, and delusion gradually weaken. Seeing that his craving, anger, and delusion have diminished, his heart rejoices, and he gives rise to this thought: “My present state is entirely due to the power of the causes and conditions of cultivating the Path, which has enabled me to leave unwholesome dharmas and draw near to wholesome dharmas. Therefore, now that I have perceived the Right Path, I must cultivate it with even greater diligence.” Through the power of diligently cultivating the Path, this person distances himself from innumerable evil afflictions and escapes retribution among hell beings, animals, hungry ghosts, humans, and devas. Therefore, in the sutras I have said that one must contemplate all afflicted outflows and the causes of those outflows. Why? If a wise person contemplates only the outflows but does not contemplate their causes, he cannot cut off the afflictions. Why? The wise person contemplates: “The outflows arise from these causes. If I now cut off the causes, the outflows will not arise!” Good man! Just as that physician first eliminates the cause of an illness so that the illness does not arise, the wise person likewise first cuts off the causes of the afflictions. A wise person must first contemplate the causes and then contemplate the resulting retributions, knowing that wholesome causes produce wholesome results and that evil causes produce evil results. Having contemplated the resulting retributions, he distances himself from evil causes. Having contemplated the resulting retributions, he must next contemplate the gravity and lightness of the afflictions. Having discerned what is grave and what is light, he first frees himself from the grave afflictions. Once he has freed himself from the grave afflictions, the lighter afflictions disappear of themselves. Good man! If a wise person understands the afflictions, their causes, their results, and their relative gravity and lightness, then at that time he diligently cultivates the Path without stopping or regretting, draws near to good spiritual friends, and listens wholeheartedly to the Dharma in order to extinguish such afflictions. Good man! It is like a sick person who knows that his illness is mild and can certainly be cured; although he is given bitter medicine, he takes it without regret. A wise person is likewise: he diligently cultivates the Noble Path with joy, without sorrow, without stopping, and without regret. Good man! If a person can understand the afflictions, their causes, their resulting retributions, and their relative gravity and lightness, and diligently cultivates the Noble Path in order to eliminate them, then this person does not produce form from afflictions; the same is true of feeling, perception, formations, and consciousness. If a person cannot understand the afflictions, their causes, their resulting retributions, and their relative gravity and lightness, and therefore does not diligently cultivate the Noble Path, then that person produces form from afflictions; the same is true of feeling, perception, formations, and consciousness. Good man! One who understands the afflictions, their causes, their resulting retributions, and their relative gravity and lightness, and then cultivates the Noble Path in order to cut them off, is the Tathagata. For this reason, the Tathagata’s form is eternal... and so on through consciousness, which is eternal. Good man! One who does not understand the afflictions, their causes, their resulting retributions, or their relative gravity and lightness, and who does not cultivate the Path, is an ordinary being. Therefore, the form of an ordinary being is impermanent, and feeling, perception, formations, and consciousness are all impermanent. Good man! These are the two meanings taught by the wise of the world, all noble ones, bodhisattvas, and Buddhas. I likewise teach these two meanings. Therefore, I say that I do not dispute with the wise of the world and am not tainted by worldly dharmas. Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! As the Buddha has said, there are three kinds of outflows. What are the outflow of sensual desire, the outflow of existence, and the outflow of ignorance?

The Buddha said:

– Good man! The outflow of sensual desire arises when evil inner discursive thought combines with external conditions. Therefore, in the past, when I was in the city of Rajagriha, I said to Ananda: “Ananda! You should now accept the verse spoken by this young woman! This verse is precisely what the Buddhas of the past proclaimed. Therefore, all evil inner discursive thoughts and all external causes and conditions are called sensual desire.” This is called the outflow of sensual desire. The outflow of existence consists of the inner evil dharmas and external causes and conditions of the Form Realm and the Formless Realm, excluding the external causes and conditions and inner discursive thoughts of the Desire Realm. This is called the outflow of existence. The outflow of ignorance means being unable to understand the self and what belongs to the self, and being unable to distinguish the internal from the external. This is called the outflow of ignorance. Good man! Ignorance is the root of all outflows. Why? Because, through ignorance, all sentient beings take the skandhas, ayatanas, and dhatus as their conditions, recall and conceive of their characteristics, and call them sentient beings. This is called inversion of characteristics, inversion of mind, and inversion of views. From these causes and conditions, all outflows arise. Therefore, in the twelve divisions of the scriptures, I have said that ignorance is the cause of craving, the cause of anger, and the cause of delusion.

Bodhisattva Kasyapa said:

– World-Honored One! In the past, the Tathagata said in the twelve divisions of the scriptures: “Unwise reflection on causes and conditions gives rise to craving, anger, and delusion.” For what reason do you now say that ignorance is their cause?

– Good man! These two dharmas mutually assist one another, causing both cause and effect to increase: unwholesome reflection gives rise to ignorance, and through the causes and conditions of ignorance, unwholesome reflection arises. Good man! Because these can cause the afflictions to grow, they are all called causes and conditions of the afflictions. The proximate causes and conditions of affliction are called ignorance and unwholesome reflection. Just as a seed produces a sprout, with the seed as the proximate cause and the four great elements as remote causes, so it is with the afflictions.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! As the Buddha has said, ignorance itself is an outflow; why, then, is it also said that outflows arise because of ignorance?

The Buddha taught:

– Good man! When I speak of the outflow of ignorance, this refers to internal ignorance. When it is said that outflows arise because of ignorance, this refers to both internal and external causes. To speak of the outflow of ignorance is to refer to the inversions within, whereby one fails to recognize impermanence, suffering, emptiness, and non-self. To speak of it as the cause and condition of all afflictions is to refer to not knowing the external self and what belongs to the self. To speak of the outflow of ignorance is to say that it is without beginning or end, and that from ignorance arise the skandhas, ayatanas, dhatus, and so forth.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! As the Buddha has said, the wise know the causes of the outflows. What does it mean to know the causes of the outflows?

– Good man! A wise person should contemplate: Through what causes and conditions has this affliction arisen? What action was performed that caused this affliction to arise? At what time did this affliction arise? In whose company did this affliction arise? While dwelling where did this affliction arise? What was contemplated that caused the affliction to arise? By accepting whose lodging, bedding, food and drink, clothing, or medicines did this affliction arise? Through what causes and conditions did it progress from lower to middle, from middle to higher, from lower karma to middle karma, and from middle karma to higher karma? When a great bodhisattva undertakes this contemplation, he becomes free from the causes and conditions that give rise to outflows. Through such contemplation, afflictions that have not yet arisen are restrained and prevented from arising, while afflictions that have already arisen are immediately eliminated. Therefore, in the sutras, I say that the wise should contemplate the causes that give rise to afflictions.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! Since sentient beings have a single body, how can they give rise to all kinds of afflictions?

The Buddha taught:

– Good man! It is like a single vessel containing all kinds of seeds: once they encounter rainwater, each sprouts according to its own nature. Sentient beings are likewise. Although the vessel is one, through the causes and conditions of craving, all kinds of afflictions can grow within it.

Bodhisattva Kasyapa said:

– World-Honored One! How does the wise person contemplate karmic results?

– Good man! A wise person should contemplate: The causes and conditions of the outflows can bring about rebirth in the hells, as hungry ghosts, or as animals. Through these causes and conditions of the outflows, one may obtain the body of a human or a deva, yet it is impermanent, suffering, empty, and without self. Within this vessel-body are the three kinds of suffering and the three kinds of impermanence. These causes and conditions of the outflows can cause sentient beings to commit the five heinous offenses and undergo evil retributions; they can sever their roots of goodness, violate the four grave precepts, and slander the Three Jewels. A wise person should contemplate: Having received such a body, I should not give rise to such afflictions and thereby undergo evil results!

Bodhisattva Kasyapa said:

– World-Honored One! There is an untainted fruit, yet you say that the wise eliminate all karmic results. Is the untainted fruit included among those to be eliminated? Those who attain the Path possess the untainted fruit, just as that wise person seeks the untainted fruit. Why, then, does the Buddha say that all wise persons should eliminate karmic results? If they eliminate it, how could there be noble ones today?

– Good man! The Tathagata sometimes speaks of the result in terms of the cause, and sometimes speaks of the cause in terms of the result. People in the world say that clay is a jar and silk is clothing. This is called speaking of the result in terms of the cause. Speaking of the cause in terms of the result is like saying that an ox is water and grass, or that a person is food. I also speak in this way, referring to the result in terms of the cause. Earlier in the Sutra, it was said: “Through the mind-body, I reached the boundary of the Brahma heaven.” This is called speaking of the result in terms of the cause (?). Speaking of the cause in terms of the result is like calling these six ayatanas past karma. This is called speaking of the cause in terms of the result. Good man! In truth, none of the noble ones has an untainted karmic result. Yet the results of cultivating the Path attained by all noble ones do not give rise to further outflows. Therefore, they are called untainted results. Good man! When a wise person contemplates in this way, the karmic results of affliction are forever extinguished. Good man! Having contemplated, the wise person cultivates the Noble Path in order to eliminate such karmic results of affliction. The Noble Path is emptiness, signlessness, and wishlessness. Having cultivated this Path, one can extinguish the karmic results of all afflictions.

THE MAHAPARINIRVANA SUTRA

– End of Fascicle Thirty-Three -