大般涅槃經

Fascicle Eighteen

CHAPTER ON PURE CONDUCT (continued)

At that time, the Blessed One, dwelling in the region of the Twin Sal Trees, saw King Ajatashatru faint and fall to the ground. He then told the great assembly:

“For the sake of this king, I shall remain in the world for immeasurable kalpas and shall not enter nirvana!”

Bodhisattva Kashyapa said to the Buddha:

“O Blessed One! The Tathagata should refrain from entering nirvana for the sake of immeasurable sentient beings. Why, then, is it solely for the sake of King Ajatashatru?”

The Buddha said:

“Good man! In this great assembly, there is no one who believes that I shall definitely enter nirvana. Ajatashatru, however, firmly believes that I shall ultimately pass forever into extinction.

Therefore, he fainted and fell to the ground. Good man! When I say that, for the sake of King Ajatashatru, I shall not enter nirvana, you are not yet able to understand this hidden meaning.

Why is this? When I say ‘for the sake of,’ I mean for the sake of all ordinary beings such as Ajatashatru and all those everywhere who have committed the five heinous offenses. Furthermore, ‘for the sake of’ means for the sake of all conditioned sentient beings.

I certainly do not remain in the world for the sake of unconditioned sentient beings. Why? Because whatever is unconditioned is not a sentient being. ‘Ajatashatru’ refers to those fully possessed of afflictions and so forth.

Furthermore, ‘for the sake of’ refers to sentient beings who do not perceive Buddha-nature. If sentient beings perceive Buddha-nature, I certainly do not remain in the world for a long time for their sake. Why?

Because one who perceives Buddha-nature is not a sentient being. ‘Ajatashatru’ refers to all those who have not yet aroused the aspiration for unsurpassed, complete, perfect enlightenment. Furthermore, ‘for the sake of’ refers to the two assemblies of Ananda and Kashyapa. ‘Ajatashatru’ refers to the queens and consorts of King Ajatashatru’s inner palace and all the women of Rajagriha. Furthermore, ‘for the sake of’ is called Buddha-nature. ‘Ajata’ means unborn, and ‘shatru’ means enemy.

Because Buddha-nature is not brought forth, the enemy of the afflictions arises; and because the enemy of the afflictions arises, Buddha-nature is not perceived. Because the afflictions are not brought forth, Buddha-nature is perceived; and when Buddha-nature is perceived, one attains abiding in the Great Parinirvana. This is called ‘unborn.’ Therefore, it is called Ajatashatru.

Good man! ‘Ajata’ means unborn, and unborn means nirvana. What is called ‘shatru’ is a worldly dharma. ‘For the sake of’ means unstained. Because I am unstained by the eight worldly dharmas, I shall not enter nirvana for immeasurable, boundless asamkhya kalpas.

Therefore, I say that, for the sake of Ajatashatru, I shall not enter nirvana for immeasurable hundreds of millions of kalpas. Good man! The Tathagata’s secret words are inconceivable!

The Buddha, the Dharma, and the Sangha are also inconceivable! Great bodhisattvas are also inconceivable! The Great Nirvana Sutra is also inconceivable!”

At that time, the Blessed One, the Greatly Compassionate Guide, entered the Moon-Love Samadhi for the sake of King Ajatashatru. Having entered samadhi, he emitted a great light. When that cool and refreshing light reached and shone upon the king’s body, the sores on his body were immediately healed and their foul odor vanished. Realizing that his sores had healed and his body had become cool and refreshed, the king said to Jivaka:

“I once heard people say that when a kalpa is about to end, three moons appear simultaneously. At that time, the sufferings and afflictions of all sentient beings are completely removed. That time has not yet arrived, so whence comes this light that shines upon my body alone, curing the pain of my sores and bringing comfort and ease to my body?”

Jivaka replied:

“This is neither the ending of a kalpa, with three moons shining simultaneously, nor is it the light of fire, the sun, the stars, medicinal herbs, precious jewels, or heavenly beings.”

The king again asked:

“If this light is neither the light of three moons shining together nor the light of precious jewels, whose light is it?”

“Great King! You should know that this is light emitted by the God Among Gods! This light is limitless and without boundary. It is neither hot nor cold, neither permanent nor subject to cessation, neither form nor formless, neither characterized nor without characteristics, neither blue, yellow, red, nor white. Because he wishes to liberate sentient beings, he enables them to perceive it as possessing characteristics and to speak of it as limitless or bounded, hot or cold, blue, yellow, red, or white. Great King! Although this light appears thus, in truth it cannot be described or seen; it is not even blue, yellow, red, or white.”

The king said:

“Jivaka! For what cause and condition does that God Among Gods emit this light?”

Jivaka replied:

“Today, this auspicious sign has appeared for the sake of the Great King! Because the Great King previously said that there was no good physician in the world capable of healing body and mind, the Buddha emitted this light to heal the king’s body first and afterward to heal his mind!”

The king said:

“Jivaka! Does the Tathagata, the Blessed One, also perceive one’s thoughts?”

Jivaka replied:

“Suppose a man has seven children, and one of those seven becomes ill. The parents’ hearts are not unequal, yet they are especially concerned for the sick child. Great King!

The Tathagata is likewise. He is not unequal toward sentient beings, yet he is especially concerned for those who bear offenses. He compassionately remembers the heedless, while he relinquishes concern for the heedful.

Who are called heedful? They are bodhisattvas of the sixth stage! Great King!

In regarding sentient beings, all Buddhas, the Blessed Ones, do not consider lineage, old age, youth, middle age, wealth, poverty, season, sun, moon, stars, skilled occupation, lowly status, hired service, male servants, or female servants. They consider only whether sentient beings possess wholesome minds. If they possess wholesome minds, the Tathagata immediately remembers them with compassion.

Great King! You should know that this auspicious sign means that the Tathagata has entered the Moon-Love Samadhi and emitted this light.”

The king then asked:

“What is called the Moon-Love Samadhi?”

Jivaka replied:

– Just as the moonlight can cause all utpala flowers to open and bloom radiantly, so too does the Moon-Love Samadhi cause the wholesome minds of sentient beings to unfold. Therefore it is called the Moon-Love Samadhi. Great King! Just as the moonlight can cause all travelers to feel joy in their hearts, so too does the Moon-Love Samadhi cause those who cultivate the path to nirvana to feel rejoicing in their hearts. Therefore it is called the Moon-Love Samadhi. Great King! Just as, from the first day of the lunar month until the fifteenth, the moon’s form and radiance gradually increase, so too does the Moon-Love Samadhi cause the wholesome roots of those who have newly aroused the aspiration to grow gradually... until they fully attain the Great Parinirvana. Therefore it is also called the Moon-Love Samadhi. Great King! Just as, from the sixteenth day until the thirtieth, the moon’s form and radiance gradually diminish, so too does the Moon-Love Samadhi cause all afflictions wherever its light shines to diminish gradually until they are exhausted. Therefore it is also called the Moon-Love Samadhi. Great King! Just as, in times of intense heat, all sentient beings constantly long for the moonlight, and when the moonlight shines upon them, the oppressive heat is immediately dispelled, so too does the Moon-Love Samadhi enable sentient beings to extinguish the burning torment of craving. Great King! Just as the full moon is king among all the stars and is an ambrosial essence beloved by all sentient beings, so too is the Moon-Love Samadhi king among all wholesome qualities and an ambrosial essence beloved by all sentient beings. Therefore it is also called the Moon-Love Samadhi.

The king said:

– Jivaka! I have heard that the Tathagata does not remain, sit, rise, speak, or converse together with evil people, just as the great ocean does not harbor a corpse; as mandarin ducks do not dwell in a latrine; as Shakra, Lord of the Devas, does not dwell together with ghosts; and as the cuckoo does not perch on a withered tree... The Tathagata is likewise. How, then, could I go to behold him face to face? Even if I were able to behold him, would my body not sink into hell? It seems to me that the Tathagata would sooner approach a drunken elephant, a lion, a tiger, a wolf, or a fiercely blazing fire than draw near to this person burdened with grave evil karma! Therefore, having reflected thus, with what state of mind should I go to behold the Tathagata?

Jivaka replied:

– Great King! Just as one who thirsts should hasten to a clear spring, one who hungers seeks food, one who is afraid seeks a rescuer, one who is ill seeks a skilled physician, one who is hot seeks cool shade, and one who is cold seeks fire... so too should the king now seek the Buddha. Great King! The Tathagata expounds the essential Dharma even for icchantikas and others; how much more, then, would the Great King, who is not an icchantika, receive his compassionate aid and deliverance?

The king said:

– Jivaka! I have previously heard that icchantikas do not believe, do not listen, cannot contemplate, and do not attain the meaning and principle. Why, then, does the Tathagata teach the Dharma to them?

Jivaka replied:

“Great King, suppose a person is afflicted with a grave illness. At night, he dreams that he ascends to a palace hall and becomes an important official; that he eats and drinks only cream, oil, and fat, and also anoints his body with them. He dreams of lying upon ashes and eating ashes.

He dreams of climbing a withered tree, or traveling, sitting, and lying down with apes. He dreams of sinking into water and being submerged in mud. He dreams of falling from palace towers, high mountains, trees, elephants, horses, oxen, goats, and so forth.

He dreams that he is dressed in blue, yellow, red, or black garments and is laughing, singing, and dancing joyfully. Or he dreams that he keeps company with crows, vultures, foxes, and the like. He dreams that his teeth and hair fall out, that his body is naked, that he rests his head upon a dog, and that he sleeps in filthy excrement.

He further dreams that he stands, sits, lies down, holds hands, eats, and drinks with people who have died. He dreams that venomous snakes fill the road and that he walks upon them. Or he dreams that he and a woman with disheveled hair embrace one another, that he wears tala leaves as clothing, mounts a broken-down donkey cart, and travels southward.

“After having such dreams, the man becomes distressed. Because of his distress, his illness grows worse. As his illness worsens, his relatives send someone to summon a physician. The person sent to summon the physician is physically deformed, short, deficient in his faculties, with his head smeared with dust, wearing tattered clothes, and riding in an old, broken-down cart. He says to the physician, ‘Quickly, quickly, get into the cart!’

“At that time, the skilled physician thinks, ‘Now that I have seen this messenger and his inauspicious appearance, I should know that the sick man will be difficult to cure.’ Yet he thinks further, ‘Although the messenger is inauspicious, I must also examine the day to see whether the patient can be cured. If it is the fourth, sixth, eighth, twelfth, or fourteenth day, or another such day, the illness will also be difficult to cure.’

“He thinks further, ‘Although the day is inauspicious, I must also examine the stars to see whether the patient can be cured. If it is the star of Mars, the star of Venus, the Mao star, the star of King Yama, the Shi star, the Man star, or another such star, the illness will also be difficult to cure.’

“He thinks further, ‘Although the stars are inauspicious, I must also examine the season. If it is autumn or winter, the day on which a season begins, the midnight at the middle of a season, or the month in which a season begins, I should know that the illness will also be difficult to cure.’

“He thinks further, ‘Although all these signs are inauspicious, whether the outcome is certain or uncertain, I must examine the sick man. If the sick man possesses merit and virtue, he can still be treated; but if he lacks merit and virtue, what benefit could even favorable signs bring?’ Having thought thus, he departs together with the messenger.

“While traveling on the road, he thinks further, ‘If that sick man bears the marks of longevity, he can be treated; but if he bears the marks of a short life, he cannot be cured.’ He then sees two children ahead on the road violently fighting. They seize each other’s heads, pull each other’s hair, and throw tiles and stones at one another or strike each other with knives and clubs. Or he sees a firekeeper whose fire suddenly goes out completely.

Or he sees someone cutting down trees. Or he sees a person walking along the road while pulling a piece of tanned leather in his hand. Or he sees something dropped upon the road.

Or he sees someone holding an empty vessel. Or he sees a solitary sramana walking without a companion. Or again, he sees tigers, wolves, crows, vultures, wild foxes, and the like.

“After seeing these things, he thinks further, ‘The appearance of the person who was sent, together with all the signs seen along the road, is entirely inauspicious. I should know that the sick man will surely be very difficult to cure.’ He thinks further, ‘If I do not go, I am not a skilled physician; yet if I go there, I shall be unable to save him.’ He thinks further, ‘Although all these signs are inauspicious, I shall put them all aside and proceed to the sick man’s dwelling.’

“Having thought thus, he goes on and hears voices ahead on the road saying: ‘Loss, death, funeral, collapse, destruction, cutting, stripping, removing, falling away, burning—do not go; he cannot be treated; he cannot be saved.’ He also hears the cries of birds and beasts from the south, such as the cries of crows, vultures, sarika birds, or the sounds of dogs, rats, wild foxes, pigs, rabbits, and the like. After hearing these sounds, he thinks further, ‘I should know that this sick man will be difficult to cure.’

“At that time, he enters the sick man’s house and sees that the patient is alternately hot and cold, suffers burning pain in his bones, has red and tearful eyes, cannot hear sounds, has a constricted and painful throat, and has a lacerated tongue. His complexion is dark and withered; he cannot control his head; his body is emaciated and produces no sweat; and both urination and defecation are obstructed and cannot pass. His body suddenly becomes swollen and abnormally red. His voice is uneven, sometimes loud and sometimes faint. His entire body is mottled with differing colors of blue and yellow. His abdomen is distended and full, and his speech is unclear.

“Having seen this, the physician examines the illness and asks, ‘What has this patient’s disposition been like from the past until now?’

“They reply, ‘Great Master, in the past he revered and had faith in the Three Jewels and the devas, but now he has changed and has severed all reverence and faith. Formerly he delighted in giving, but now he is miserly. Formerly he ate little, but now he eats excessively. Formerly his disposition was gentle and wholesome, but now it is vile and evil. Formerly he was compassionate, filial, and respectful toward his parents, but now his heart holds no respect for them.’

“After hearing this, the physician smells the patient and detects the fragrance of utpala flowers, mixed aloeswood fragrance, sikkada fragrance, tagara fragrance, tamalapatra fragrance, turmeric fragrance, sandalwood fragrance, the smell of roasted meat, the smell of grape wine, the smell of burning sinews and bones, the smell of fish, and the smell of excrement.

“Having discerned these odors, the physician then touches the patient’s body and finds it soft and smooth like silk or kapas cotton, or hard like stone, or cold like ice, or hot like fire, or rough like sand.

“At that time, after the skilled physician has observed all these various signs, he knows with certainty and without any doubt that the patient must die. Yet the physician does not state definitively that the man will die. Instead, he says to the person attending the patient, ‘I now have an urgent matter to attend to. I shall return tomorrow. Whatever the patient desires, allow him to have it and do not restrain him.’ He then returns home.

“Early the next morning, when the messenger arrives, the physician again says to the one who sent him, ‘My affairs are not yet finished, and furthermore, I have not yet compounded the medicine.’ A wise person should know that such a patient will certainly die, beyond any doubt.

“Great King, the Blessed One is likewise. Regarding the icchantikas, he thoroughly knows their capacities and dispositions, yet still teaches the Dharma to them. Why is this? If he did not teach them, all ordinary beings would say that the Tathagata lacks great compassion. One who possesses compassion is called the Omniscient One. If he lacked compassion, how could he be called the Omniscient One? Therefore, the Tathagata expounds the Dharma for the icchantikas.

“Great King, when the Tathagata, the Blessed One, sees sick people, he constantly bestows the medicine of the Dharma upon them. If they do not take it, that is not the fault of the Tathagata.

“Great King, icchantikas are distinguished into two classes: first, those who acquire wholesome roots in the present life; and second, those who acquire wholesome roots in a future life. The Tathagata thoroughly knows the icchantikas. For those who can acquire wholesome roots in the present, he teaches the Dharma; and for those who will acquire them in a future life, he likewise teaches the Dharma. Although it brings them no benefit today, it creates the causes and conditions for a future life. Therefore, the Tathagata expounds the essentials of the Dharma for the icchantikas.

“Icchantikas are further of two kinds: first, those of keen faculties; and second, those of middling faculties. Those of keen faculties can acquire wholesome roots in the present life. Those of middling faculties will acquire them in a future life. The Buddhas, the Blessed Ones, never teach the Dharma in vain. Great King!”

Suppose a clean person falls into a cesspit. A good spiritual friend, seeing this, takes pity and immediately grasps him by the hair and pulls him out. The Buddhas, the World-Honored Ones, are likewise: seeing sentient beings fall into the three evil paths, they employ skillful means to rescue them and enable them to escape. Therefore, the Tathagata expounds the Dharma for icchantikas.

The king said to Jivaka:

– If the Tathagata has indeed considered the matter in this way, then I should carefully choose an auspicious day and favorable stars, and only afterward go to him!

Jivaka addressed the king:

– Great King! In the Dharma of the Tathagata, there is no choosing of auspicious days or favorable stars. Great King! A person gravely ill does not consider whether the day and season are auspicious or inauspicious, but seeks only a skilled physician. Today, the king is gravely ill and seeks the Buddha, the skilled physician; you should not choose an auspicious season or a favorable day. Great King! Fire from sandalwood and fire from the eranda plant both have the same characteristic of burning, without any difference. Auspicious and inauspicious days are likewise: if one goes to the Buddha, one’s offenses will all be extinguished. I beseech the Great King to go there quickly this very day!

At that time, the king immediately commanded a minister named Auspicious, saying:

– Great Minister! You should know that I now wish to go to the Buddha, the World-Honored One! Quickly prepare all the necessary offerings!

The minister replied:

– Great King! Excellent! Excellent! All the necessary offerings are ready!

King Ajatashatru and his consort prepared a stately procession of twelve thousand carriages and fifty thousand mighty elephants. Upon each elephant rode three persons, carrying banners, canopies, flowers, incense, musical instruments, and every kind of offering, with nothing lacking. The cavalry leading the way numbered as many as one hundred eighty thousand. The people of Magadha who accompanied the king numbered fully five hundred eighty thousand. At that time, the great assembly already gathered in the city of Kushinagara filled an area of twelve yojanas, and all saw from afar King Ajatashatru and his retinue approaching along the road. The Buddha then told the great assembly:

– Of all the conditions that bring sentient beings near to unsurpassed perfect enlightenment, none surpasses having a good friend as the foremost condition. Why is this? If King Ajatashatru had not followed Jivaka’s counsel, he would certainly have died on the seventh day of the coming month and fallen into the Avici hell. Therefore, of all proximate conditions, none surpasses a good friend!

While King Ajatashatru was still on the road, he heard that King Virudhaka of Shravasti had boarded a ship, entered the sea, and perished in a fire; that the bhikshu Kokalika had sunk bodily into the earth while still alive and reached the Avici hell; and that Sunakshatra, though he had committed every kind of evil, went to the Buddha and had all his offenses extinguished.... After hearing these accounts, the king said to Jivaka:

– Although I have now heard these two kinds of accounts, I am still uncertain. Jivaka! Come here! I wish to ride upon the same elephant with you. If I should enter the Avici hell, rely upon me to grasp hold of you and not let me fall. Why is this? Because I once heard that one who has attained the Way does not enter hell.

At that time, the Buddha told the great assembly:

– King Ajatashatru still harbors doubt. I shall now establish certainty in his mind!

At that time, among the assembly was a bodhisattva named Upholder of All, who addressed the Buddha:

– World-Honored One! As the Buddha previously declared, all dharmas lack fixed characteristics: form has no fixed characteristic... and even nirvana has no fixed characteristic. Why, then, does the Tathagata now say that he will establish certainty in King Ajatashatru’s mind?

The Buddha said:

– Excellent! Excellent! Good man! I shall now assuredly establish certainty in King Ajatashatru’s mind. Why is this? If the king’s doubt can be destroyed, you should know that all dharmas lack fixed characteristics. Therefore, I establish a mind of certainty in King Ajatashatru. You should know that this mind itself is not fixed. Good man! If the king’s mind were fixed, how could the grave offense he committed be destroyed? Because it lacks a fixed characteristic, that offense can be destroyed. Therefore, I establish a mind of certainty in King Ajatashatru.

At that time, the great king arrived at the Twin Sala Trees and came before the Buddha. He beheld the Tathagata, endowed with the thirty-two excellent marks and eighty beautiful characteristics, like a wondrous mountain of pure gold. The World-Honored One then spoke in eight kinds of voice, saying:

– Great King!

Ajatashatru looked to his left and right and thought, “Who in this great assembly is the great king? I have committed a grave offense and possess no merit or virtue; the Tathagata should not address me as Great King.” The Tathagata then called out again:

– Great King Ajatashatru!

When the king heard this, his heart rejoiced greatly, and he immediately thought, “Today, the Tathagata has condescended to address me with loving words. I know with certainty that the Tathagata truly regards all sentient beings with great compassion and pity, equally and without distinction.” The king then addressed the Buddha:

– World-Honored One! Today, the doubt in my heart has vanished forever. I know with certainty that the Tathagata is truly the unsurpassed great teacher of sentient beings.

At that time, Bodhisattva Kashyapa said to Bodhisattva Upholder of All:

– The Tathagata has established certainty in King Ajatashatru’s mind.

King Ajatashatru then addressed the Buddha:

– World-Honored One! Even if today I were able to sit, stand, eat, and drink together with Brahma and Shakra Devendra, I would not rejoice as much as I do upon seeing the Tathagata and receiving a single gracious word of regard from him.

King Ajatashatru then presented the banners, canopies, incense, flowers, and music he had brought as offerings. He first bowed at the Buddha’s feet and circumambulated him three times to the right. Having paid homage, he withdrew and sat to one side.

At that time, the Buddha said to King Ajatashatru:

– Great King! Today I shall explain to you the essentials of the true Dharma. You should listen single-mindedly! Listen well! An ordinary person should constantly bind his mind to contemplating twenty matters concerning the body.

First, this body of mine is empty and without outflows.

Second, it possesses no roots of goodness.

Third, my birth and death have not yet been brought under control.

Fourth, I have fallen into a deep pit, and there is nowhere that is free from fear.

Fifth, by what means may I behold Buddha-nature?

Sixth, how should I cultivate samadhi so as to behold Buddha-nature?

Seventh, birth and death are permanence, suffering, impermanence, self, and purity.

Eighth, it is difficult to escape the adversities of the eight difficulties.

Ninth, I am constantly pursued by hostile enemies.

Tenth, there is not a single dharma capable of stopping the various forms of existence.

Eleventh, I have not yet been liberated from the three evil paths.

Twelfth, I fully possess every kind of evil and wrong view.

Thirteenth, I have not yet established a ford by which to cross beyond the five heinous offenses.

Fourteenth, birth and death are boundless, and I have not yet reached their farther shore.

Fifteenth, if one does not create karma, one does not receive its recompense.

Sixteenth, there is no self that causes another to receive the result.

Seventeenth, if one does not create the causes and conditions for happiness, there will certainly be no happy result.

Eighteenth, if karma has been created, its result will certainly not be lost.

Nineteenth, because one is born through ignorance, through that same cause one also dies.

The twentieth is that in the past, future, and present, one has constantly acted heedlessly. Great King! An ordinary person should constantly undertake these twenty contemplations with regard to this body.

Having undertaken these contemplations, one does not delight in samsara; and because one does not delight in samsara, one attains calm abiding and insight. One then contemplates in sequence the arising, abiding, and cessation of the mind. Having contemplated in sequence the arising, abiding, and cessation of the mind, one does the same with concentration, wisdom, vigor, and morality.

Having contemplated their arising, abiding, and cessation, and having understood the characteristics of the mind, up to and including the characteristics of morality, one will certainly commit no evil and will have no fear of death or of the three evil destinies. If a practitioner does not bind the mind to the contemplation of these twenty matters, the mind becomes heedless, and there is no evil it will not commit.

King Ajatashatru said:

“According to my understanding of the meaning of the Buddha’s words, from the past until now I have never contemplated these twenty matters, and therefore I have created every kind of evil karma. Because I have created every kind of evil karma, I fear death and the three evil destinies. World-Honored One! I brought this calamity upon myself and committed this grave offense. My royal father was guiltless, yet I perversely inflicted upon him the harm of patricide. If one fails to undertake these twenty contemplations, one will certainly fall into the Avici Hell.”

The Buddha said:

“Great King! Since the nature and characteristics of all dharmas are impermanent and indeterminate, why do you say that you will certainly fall into the Avici Hell?”

King Ajatashatru said to the Buddha:

“World-Honored One! If all dharmas have no fixed characteristics, then my offense of killing my father should likewise be indeterminate. If the offense of killing is fixed, then not all dharmas are indeterminate.”

The Buddha said:

“Great King! Excellent! Excellent!

The Buddhas, the World-Honored Ones, teach that all dharmas have no fixed characteristics, and you are also able to understand that killing is indeterminate. Therefore, you should know that killing has no fixed characteristics. Great King!

As you have said, ‘My royal father was guiltless, yet I perversely inflicted upon him the harm of patricide.’ But who is the father? It is only with regard to the five skandhas, provisionally designated as a sentient being, that one delusively gives rise to the notion of a father. Among the twelve ayatanas and the eighteen dhatus, which one is the father?

If form is the father, then the other four skandhas should not be. If the other four skandhas are the father, then form should not be. If form and what is not form combine to constitute the father, this is impossible.

Why? Because by their nature, form and what is not form do not combine.

“Great King! Ordinary beings delusively give rise to the notion of a father with regard to this form skandha. Yet the form skandha cannot be harmed. Why? Form is of ten kinds, and among these ten, only one kind of form can be seen, grasped, named, measured, controlled, or bound. Although it can be seen, up to and including being bound, the nature of that form does not abide. Because its nature does not abide, it cannot be seen, grasped, named or measured, controlled, or bound. Since the characteristics of form are thus, how can it be killed? If form is the father, can be killed and harmed, and consequently incurs karmic retribution, then the other nine kinds of form should not be the father. If the other nine are not the father, there should be no offense.

“Great King! Form is of three kinds: past form, future form, and present form. Past and present form cannot be harmed. Why? The past has already passed away, while the present ceases thought after thought. To prevent the future from arising is called killing. Thus, one and the same form may be killable or may not be killable. Since there is both killing and non-killing, form is indeterminate. If form is indeterminate, killing is likewise indeterminate. Since killing is indeterminate, its retribution is also indeterminate. Why, then, do you say that you will certainly enter hell?

“Great King! The offenses of all sentient beings are always of two kinds: the first is light, and the second is grave. If an act is performed by mind and speech, it is called light.

If it is performed together by body, speech, and mind, it is called grave. Great King! If one thinks with the mind and speaks with the mouth but does not act with the body, one receives light retribution.

Great King! In the past, you did not verbally order that he be killed; you merely said that punishment would suffice. Great King!

Even if you had ordered your attendants to erect a platform upon which the king was to be beheaded, and had him beheaded only while you sat watching, you still would not have incurred the offense. How much less, when you did not issue the order, can it be said that you incurred the offense?

“If you incurred the offense, then the Buddhas, the World-Honored Ones, should also have incurred an offense. Why? Your father, the former King Bimbisara, had planted roots of goodness in the presence of the Buddhas, and therefore attained the royal throne in his present life. Had the Buddhas not accepted his offerings, he would not have become king. Had he not become king, you would not have given rise to the intention to kill him out of your desire to obtain the kingdom. Therefore, if you must incur an offense for killing your father, then we Buddhas should also incur an offense. If the Buddhas, the World-Honored Ones, are without offense, how could you alone be guilty?

“Great King! In a former time, King Bimbisara harbored an evil intention while traveling in Mount Vipula to hunt deer. He roamed throughout the wilderness without catching anything and saw only a seer endowed with the five supernormal powers.

Upon seeing him, the king immediately gave rise to an evil and wrathful thought: ‘The reason I have caught nothing on today’s hunt is precisely this man. He must be driven away from here.’ He then ordered his attendants to kill the man. As the man was dying, an evil and wrathful thought arose in him, causing him to lose all his supernormal powers, and he vowed: ‘I am truly innocent, yet through your intention and speech you have perversely harmed and killed me!

In a future life, I too shall return and, through intention and speech, inflict such harm upon you.’ When the king heard this, remorse arose in him, and he made offerings to the corpse. Even that king received only a light offense and did not fall into hell. How much less, when you did not act in that way, should you fall into hell and undergo retribution?

“The former king himself created the cause and then himself received its consequence. How, then, could this cause you to incur the offense of killing? As you have said, ‘My royal father was guiltless.’ But how can he be called guiltless? Great King! In general, one who is guilty receives the retribution of guilt, while one who has committed no evil karma receives no such retribution. If your father, the former king, was guiltless, why did he undergo this retribution? In his present life, King Bimbisara received both good and evil fruits. Therefore, the former king was likewise indeterminate. Because he was indeterminate, the killing was also indeterminate. Since the killing was indeterminate, how can it be said that you will certainly enter hell?”

O great king! The delusion of ordinary beings is of four kinds: first, madness caused by craving; second, madness caused by medicine; third, madness caused by spells; and fourth, madness caused by conditions arising from past karma. O great king!

Among my disciples are those who suffer from these four kinds of madness. Although they commit many evil deeds, they are certainly not recorded as persons who have transgressed the precepts. Their deeds do not lead them to the three evil realms.

If they regain their sanity, it is still not said that they have transgressed. The king, because of his craving for the kingdom, treacherously harmed his royal father. Since this was done under the madness of craving, how could it incur guilt?

O great king! It is like a drunken man who treacherously harms his father; when he sobers up, remorse arises in his heart. You should know that such an act likewise does not bring karmic retribution.

Today the king was intoxicated by craving; the deed was not done from his original mind. If it did not arise from his original mind, how can it be said that he incurred guilt? O great king!

Suppose an illusionist at a crossroads conjures all manner of men, women, elephants, horses, jeweled necklaces, garments, and so forth. Fools take them to be real, while the wise know that they have no true existence. Killing is also thus: ordinary beings take it to be real, but all Buddhas, the World-Honored Ones, know that it is not real.

O great king! It is like an echo in the mountains: the ignorant take it to be a real voice, while the wise know that the sound is not real. Killing is also thus: ordinary beings take it to be real, but all Buddhas, the World-Honored Ones, know that it is not real.

O great king! It is like an enemy who deceitfully draws near to someone: the ignorant take him to be a true friend, while the wise and discerning know that he is false. Killing is also thus: ordinary beings take it to be real, but all Buddhas, the World-Honored Ones, know that it is not real.

O great king! It is like a person who holds up a mirror and sees the appearance of his own face: the ignorant take it to be his real face, while the wise and discerning know that the face is not real. Killing is also thus: ordinary beings take it to be real, but all Buddhas, the World-Honored Ones, know that it is not real.

O great king! It is like a fire when it burns: the ignorant take it to be water, while the wise and discerning know that the fire is not water. Killing is also thus: ordinary beings take it to be real, but all Buddhas, the World-Honored Ones, know that it is not real.

O great king! It is like a city of the gandharvas: fools take it to be real, while the wise and discerning know that the city is not real. Killing is also thus: ordinary beings take it to be real, but all Buddhas, the World-Honored Ones, know that it is not real.

O great king! It is like a person in a dream enjoying the pleasures of the five desires: the ignorant take them to be real, while the wise and discerning know that they are not real. Killing is also thus: ordinary beings take it to be real, but all Buddhas, the World-Honored Ones, know that it is not real.

O great king! The dharma of killing, the karma of killing, the killer, the karmic retribution of killing, and even liberation—I clearly know that in all of these there is no guilt. Although the king knows of killing, how can it be said that he is guilty?

O great king! It is like a person well acquainted with wine. If that person does not drink, he does not become intoxicated; although he knows fire, he is not burned.

The king is likewise: although he knows of killing, how can it be said that he is guilty? O great king! There are beings who commit all manner of offenses when the sun rises and who steal and plunder when the moon rises; if the sun and moon did not rise, they would not commit those offenses.

Although the sun and moon serve as conditions that enable them to commit offenses, the sun and moon themselves truly incur no guilt. Killing is also thus: although it occurred with the king as a condition, the king himself is truly without guilt. O great king!

In the royal palace, orders are regularly given to slaughter sheep, and from the beginning your heart felt no fear. Why, then, did fear arise specifically in regard to your father? Although humans and animals differ in rank and status, their desire to live and fear of death are no different.

Why, then, was your heart unconcerned and unafraid regarding the sheep, yet gave rise to such heavy sorrow and anguish regarding your royal father? O great king! People in the world are servants of craving and have no freedom.

Because craving commands them, they commit evil and harmful deeds. Even if there is karmic retribution, the guilt belongs to craving. Since the king had no freedom, what guilt could he bear?

O great king! Nirvana is neither existent nor nonexistent, yet it is also existent. Killing is likewise: although it is neither existent nor nonexistent, it is also existent.

For one who possesses shame and moral dread, it is precisely not existent; for one without shame or moral dread, it is precisely not nonexistent. For one who undergoes karmic retribution, it is called existent. For one who sees emptiness, it is not existent; for one who sees existence, it is not nonexistent.

Because some see it as existent, it is also called existent. Why is this? Because one who sees it as existent receives karmic retribution, while one who does not see it as existent receives no retribution.

For one who holds the view of permanence, it is not nonexistent. For one who does not hold the view of permanence, it is not existent. One who habitually holds the view of permanence cannot regard it as nonexistent.

Why is this? Because one who habitually holds the view of permanence experiences the evil fruits of karma. Therefore, for one who habitually holds the view of permanence, it cannot be nonexistent.

For this reason, although it is neither existent nor nonexistent, it is also existent. O great king! In speaking of a sentient being, it is said to be the inhalation and exhalation of breath; cutting off inhalation and exhalation is therefore called killing.

Following worldly convention, all Buddhas, the World-Honored Ones, also speak of killing. O great king! Form is impermanent, and the causes and conditions of form are also impermanent.

Since form arises from impermanent causes and conditions, how can it be called permanent? ... and so forth, up to consciousness: consciousness is impermanent, and the causes and conditions of consciousness are also impermanent. Since consciousness arises from impermanent causes and conditions, how can it be called permanent? Because it is impermanent, it is suffering; because it is suffering, it is empty; because it is empty, it is non-self.

If it is impermanent, suffering, empty, and non-self, what is there to kill? By killing impermanence, one attains the permanence of Nirvana; by killing suffering, one attains bliss; by killing emptiness, one attains the real; by killing non-self, one attains the true Self. O great king!

If killing impermanence, suffering, emptiness, and non-self is the same as killing the self, then I too kill impermanence, suffering, emptiness, and non-self, yet I do not enter hell. Why, then, do you say that you will enter it?

At that time, King Ajatashatru, in accordance with the Buddha’s words, contemplated form ... and so forth, up to contemplating consciousness. Having undertaken this contemplation, he addressed the Buddha, saying:

“World-Honored One! Only today have I come to know that form is impermanent... and likewise, that consciousness is impermanent. Had I previously been able to know this, I would not have committed that offense.

World-Honored One! I once heard that the Buddhas, the World-Honored Ones, always act as fathers and mothers to sentient beings. Although I heard these words, I had not yet ascertained their truth; today I know it with certainty.

World-Honored One! I also once heard that Mount Sumeru, King of Mountains, is composed of four kinds of precious substances: gold, silver, vaidurya, and crystal. When many birds gather there, they take on the same color as that mountain.

Although I heard this statement, I had not ascertained its truth. Today, having come to the Buddha’s Mount Sumeru, I have taken on the same color; and by taking on the same color, I have come to know that all dharmas are impermanent, suffering, empty, and without self. World-Honored One!

In the world I have seen an eranda tree grow from an eranda seed, but I have never seen a sandalwood tree grow from an eranda seed. Today, for the first time, I have seen a sandalwood tree grow from an eranda seed. The eranda seed is my own body!

The sandalwood tree is precisely the mind of faith arising from what had no root. ‘Having no root’ means that at first I did not know to revere the Tathagata and did not believe in the Dharma and the Sangha. This is called having no root. World-Honored One!

Had I not encountered the Tathagata, the World-Honored One, I would have had to remain in the great hells for immeasurable asamkhya kalpas, undergoing immeasurable suffering. Today I have been fortunate enough to behold the Buddha. Through the merit of beholding the Buddha, may all the evil minds and inherent afflictions of sentient beings be destroyed!”

The Buddha said:

“Great King! Excellent, excellent! I now know that you will certainly be able to destroy the evil minds of sentient beings.”

“World-Honored One! If I truly can destroy the evil minds of sentient beings, then let me remain forever in the Avici Hell throughout immeasurable kalpas, undergoing great suffering and anguish on behalf of sentient beings without regarding it as suffering.”

At that time, immeasurable numbers of people in the kingdom of Magadha all aroused the aspiration for unsurpassed, complete, perfect enlightenment. Because those immeasurable people aroused such a great aspiration, and so forth, the grave offenses previously committed by King Ajatashatru immediately became lighter and diminished. The king, his queen, the ladies of the inner palace, and the palace maidens all likewise aroused the aspiration for unsurpassed, complete, perfect enlightenment. At that time, King Ajatashatru said to Jivaka:

“Although I have not yet died, I have already obtained a celestial body. I have relinquished a short life and obtained a long life; I have relinquished an impermanent body and obtained an eternally abiding body. To cause sentient beings to arouse the aspiration for unsurpassed, complete, perfect enlightenment is itself a celestial body, a long life, and an eternally abiding body; it is to become a disciple of all Buddhas.”

Having spoken these words, he used all kinds of jeweled standards, jeweled banners, jeweled canopies, incense, flowers, necklaces, and wondrous music to make offerings to the Buddha. He further praised him in verse:

Words of truth are wondrous indeed,

Their phrases and meanings skillfully sublime;

The profoundly deep and secret treasury

Is revealed and displayed for the assembly.

Teachings that are vast and extensive

Are briefly proclaimed for the assembly;

Words fully endowed in such a way

Skillfully heal all sentient beings.

If there are sentient beings

Who, having heard these words,

Whether believing or disbelieving,

Know them as the World-Honored One’s words.

The Buddha’s words are always gentle,

Yet for beings he also speaks more harshly;

Both harsh words and gentle words

Honor the ultimate meaning.

Therefore today I vow

To take refuge in the World-Honored One.

The Tathagata’s words have a single flavor,

Like the vast and boundless ocean;

This is called the ultimate meaning,

Never words of hollow import.

Today the Buddha’s words

Teach immeasurable kinds of Dharma;

All men and women who hear them

Share alike in the ultimate meaning.

There is neither cause nor effect,

Neither cessation nor arising;

This is called great nirvana,

And those who hear it shatter their bonds.

For the sake of all beings, the Tathagata

Always acts as a benevolent father and mother;

Know that all sentient beings

Are children of the World-Honored One.

The Tathagata, in his great compassion,

Undertakes ascetic practices for beings,

Like one bewildered by a possessing spirit,

Whose many deeds appear mad and disordered.

Today I have been able to behold the Buddha

And obtain purity of the three kinds of karma;

This merit I now vow

To dedicate to the unsurpassed path.

The offerings I now present

To the Buddha, the Dharma, and the Sangha—

Through this merit I now vow

That the Three Jewels may ever remain in the world.

Today I shall obtain

All kinds of wholesome merit;

I vow to use it to destroy

The four maras of sentient beings.

Through encountering evil spiritual friends,

I created offenses throughout the three times;

I now repent before the Buddha

And vow never to commit them again.

May all sentient beings

Arouse the bodhi mind,

And with minds gathered, constantly contemplate

All Buddhas of the ten directions.

I further vow that all sentient beings

May forever shatter their afflictions,

Clearly behold Buddha-nature,

Like Manjushri and the others.

At that time, the World-Honored One praised King Ajatashatru, saying:

“Excellent, excellent! If anyone is able to arouse the bodhi mind, know that this person adorns the great assemblies of the Buddhas. Great King! Long ago, in the presence of Vipashyin Buddha, you first aroused the aspiration for unsurpassed, complete, perfect enlightenment. From then onward until my appearance in the world, throughout the interval between, you never fell into hell or underwent suffering. Great King, you should know that the bodhi mind indeed bears such immeasurable fruits. Great King! From this day forward, you should always diligently cultivate the bodhi mind. Why? Because through this cause and condition, immeasurable evil karma will be extinguished.”

At that time, King Ajatashatru and all the people of the kingdom of Magadha rose, circumambulated the Buddha, took their leave, and returned to the palace. The chapter on celestial conduct is as explained in the Avatamsaka Sutra.

CHAPTER ON THE CONDUCT OF AN INFANT

Part XXI

“Good man, what is called infant-like conduct? Good man, one who cannot rise, walk about, or speak is called an infant. The Tathagata is likewise. That he cannot rise means that the Tathagata decidedly does not give rise to the characteristics of dharmas. That he cannot stand means that the Tathagata does not cling to any dharma. That he cannot move about means that the Tathagata’s body proceeds without movement. That he cannot walk means that the Tathagata has already gone to Great Parinirvana. That he cannot speak means that although the Tathagata expounds all dharmas for all sentient beings, in truth there is nothing spoken. Why is this? Whatever can be spoken is called a conditioned dharma, but the Tathagata, the World-Honored One, is not conditioned; therefore, he does not speak.

“Furthermore, to be without speech is like an infant whose speech is not yet clear. Although the infant speaks, in truth there are no intelligible words. The Tathagata is likewise. Speech that is not clear refers to the secret words of the Buddhas. Although the Buddhas utter words, sentient beings cannot understand them; therefore, this is called being without speech.

“Furthermore, an infant calls things by incorrect names, not yet knowing their proper designations. Although the infant calls things by incorrect names and does not know their proper designations, this does not mean that things cannot be recognized through those words. The Tathagata is likewise. The regions and kinds of all sentient beings differ, and their languages are not the same. Through skillful means, the Tathagata speaks in accordance with each of them, enabling them all thereby to understand.

“Furthermore, an infant can pronounce great syllables. The Tathagata is likewise, speaking great syllables such as ‘Va’ and ‘Ha.’ ‘Ha’ signifies the conditioned, while ‘Va’ signifies the unconditioned. This is called the infant. ‘Ha’ is called impermanent, while ‘Va’ is called permanent. When the Tathagata speaks of ‘permanence,’ sentient beings, having heard it, sever themselves from impermanent dharmas for the sake of the permanent Dharma. This is called infant-like conduct.

“Furthermore, an infant does not know suffering or happiness, day or night, father or mother, and so forth. A great bodhisattva is likewise. For the sake of sentient beings, the bodhisattva does not perceive suffering or happiness and has no conception of day or night. Because the bodhisattva’s mind is impartial toward all sentient beings, there are no distinctions of father or mother, intimate or distant, and so forth.

“Furthermore, an infant cannot undertake matters great or small. A great bodhisattva is likewise and no longer creates the karma of birth and death. This is called not undertaking great matters. Great matters are the five heinous offenses. A great bodhisattva will decidedly never commit the grave offenses of the five heinous acts. Small matters refer to the mind of the Two Vehicles. A bodhisattva will decidedly never retreat from the mind of bodhi to pursue the vehicles of the shravaka or pratyekabuddha.

“Furthermore, infant-like conduct is like this: when an infant cries, its parents immediately take a yellow willow leaf and coax it, saying, ‘Do not cry! Do not cry! I will give you gold!’ When the infant sees it, the thought that it is genuine gold arises, and the infant immediately stops crying. Yet that willow leaf is truly not gold. When the infant sees wooden oxen, wooden horses, wooden boys, wooden girls, and so forth, it likewise forms the notion that they are boys and girls and immediately stops crying. Yet they are truly not boys or girls. Because the infant forms such notions of boys and girls, it is called an infant.

“The Tathagata is likewise. If sentient beings wish to commit various evil deeds, the Tathagata teaches them that the Heaven of the Thirty-Three is permanent, blissful, endowed with self, and pure; that its inhabitants are handsome and free, dwell in beautiful palaces, enjoy the pleasures of the five desires, and encounter nothing through the six faculties that is not delightful. Hearing of such happiness, sentient beings conceive a desire for it, cease committing evil, and diligently cultivate the wholesome karma leading to the Heaven of the Thirty-Three. In truth, that realm belongs to birth and death and is impermanent, without bliss, without self, and impure. Yet, to liberate sentient beings, the Tathagata skillfully describes it as permanent, blissful, endowed with self, and pure.

“Furthermore, in regard to an infant: when sentient beings become weary of birth and death, the Tathagata teaches them the Two Vehicles, although in truth there are no genuine Two Vehicles. Through the Two Vehicles, they recognize the faults and afflictions of birth and death and perceive the bliss of nirvana. Through this perception, they can themselves know what is severed and what is not severed, what is true and what is not true, what is cultivated and what is not cultivated, what is attained and what is not attained, and so forth.

“Good man, just as that infant forms the notion of gold regarding what is not gold, the Tathagata likewise speaks of purity within what is impure. Since the Tathagata has realized the ultimate truth, there is no falsehood in this. Just as that infant forms notions of oxen and horses regarding what are not oxen or horses, so, if sentient beings form the notion of the True Path regarding what is not the path, the Tathagata also calls what is not the path ‘the path.’ Within what is not the path, there is truly no path; yet because it can give rise to some causes and conditions for the path, the Tathagata calls what is not the path ‘the path.’

“Just as that infant forms notions of boys and girls regarding wooden boys and girls, the Tathagata is likewise: knowing that there are no sentient beings, he nevertheless speaks of the characteristics of sentient beings, although in truth there are no characteristics of sentient beings. If the Buddha-Tathagata were to say that there are no sentient beings, all sentient beings would fall into wrong views. Therefore, the Tathagata says that sentient beings exist.

One who creates the notion of sentient beings among sentient beings cannot destroy the notion of sentient beings. If, while among sentient beings, one destroys the notion of sentient beings, that person can attain Great Parinirvana. Because one attains Great Parinirvana in this way, one ceases crying.

This is called infant-like conduct.

“Good man, if any man or woman receives and upholds, reads and recites, copies, explains, and teaches these five practices, you should know that this person will assuredly attain these five practices.”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One, if I understand the meaning of the Buddha’s words correctly, then I too will assuredly attain these five practices!”

The Buddha said:

“Good man, you are not the only one who will attain these five practices. Today, in this assembly, nine hundred and thirty thousand people will attain these five practices together with you.”

THE SUTRA OF THE GREAT PARINIRVANA

— End of Fascicle Eighteen —