大般涅槃經

Fascicle 36

CHAPTER TWENTY-FIVE: KAUNDINYA

Part II:

There was also a brahmin named Thanh Tịnh Phù, who said:

“Venerable Gautama! What dharma is it that sentient beings do not know, causing them to hold that the world is permanent, impermanent, both permanent and impermanent, neither permanent nor impermanent... and so forth, up to neither departing in such a manner nor not departing in such a manner?”

The Buddha said:

“Good man! Because sentient beings do not know form... and so forth, up to not knowing consciousness, they hold that the world is permanent... and so forth, up to neither departing in such a manner nor not departing in such a manner.”

The brahmin said:

“Venerable Gautama! What dharma do sentient beings know, so that they do not hold that the world is permanent... and so forth, up to neither departing in such a manner nor not departing in such a manner?”

The Buddha said:

“Good man! Because sentient beings know form, up to knowing consciousness, they do not hold that the world is permanent... and so forth, up to neither departing in such a manner nor not departing in such a manner.”

The brahmin said:

“World-Honored One! I beseech you to distinguish and explain for me whether the world is permanent or impermanent!”

The Buddha taught:

“Good man! If a person abandons old karma and creates no new karma, that person can know permanence and impermanence.”

The brahmin said:

“World-Honored One! I have now seen and understood!”

The Buddha taught:

“Good man! What have you seen? What have you understood?”

“World-Honored One! Old karma refers to ignorance together with craving. New karma refers to grasping and becoming. If a person leaves behind that ignorance and craving and does not produce grasping and becoming, that person truly knows permanence and impermanence. I have now attained the pure Dharma eye. I take refuge in the Three Jewels and beseech the Tathagata to permit me to renounce the household life!”

The Buddha instructed Kaundinya to admit this brahmin into the monastic life and confer the precepts upon him. Having received the Buddha’s command, Kaundinya brought him into the Sangha and performed the karman procedure for him, enabling him to renounce the household life. Fifteen days later, he permanently exhausted the outflows and attained the fruit of arhatship.

The brahmin Vatsiputra then said:

“Venerable Gautama! I now wish to ask a question. May I have permission?”

The Tathagata remained silent. He asked a second and a third time, but the Tathagata again remained silent. Vatsiputra then said:

“Venerable Gautama! You and I have long been close friends. There has been no division in the affection and friendship between us. I wish to ask you a question. Why do you remain silent?”

At that time, the World-Honored One thought, “This brahmin is gentle in nature, pure and virtuous, honest and straightforward. He always comes to ask questions for the sake of understanding, not because he wishes to cause trouble. If he asks, I shall answer according to his intention.” The Buddha said:

“Vatsiputra! Excellent! Excellent! Ask whatever you have doubts about, and I shall explain it for you!”

Vatsiputra said:

“Venerable Gautama! Is there good in the world? Such is the brahmin’s question! Is there what is not good in the world? Such is the brahmin’s question! Venerable Gautama! I beseech you to explain the wholesome and unwholesome dharmas so that I may understand them.”

The Buddha taught:

“Good man! I could distinguish and explain this meaning extensively. Yet I shall now explain this matter briefly for you.

Good man! Desire is called unwholesome. Liberation from desire is called wholesome.

The same applies to anger and delusion. Killing is called unwholesome; refraining from killing is called wholesome... and so forth, up to wrong view, to which the same applies. Good man!

I have now explained to you the three kinds of wholesome and unwholesome dharmas, as well as the ten kinds of wholesome and unwholesome dharmas. If my disciple can make such distinctions concerning the three kinds of wholesome and unwholesome dharmas, up to the ten kinds of wholesome and unwholesome dharmas, you should know that this person can bring desire, anger, delusion, and all outflows to an end, and sever every mode of becoming.”

The brahmin said:

“Venerable Gautama! Within this Buddha Dharma, is there even one bhiksu who can thus bring desire, anger, delusion, all outflows, and every mode of becoming to an end?”

The Buddha said:

“Good man! Within this Buddha Dharma, there are not merely one, two, three, or even five hundred; there are immeasurable bhiksus and others who can thus bring desire, anger, delusion, all outflows, and every mode of becoming to an end.”

“Venerable Gautama! Apart from a bhiksu, is there even one bhiksuni within this Buddha Dharma who can thus bring desire, anger, delusion, all outflows, and every mode of becoming to an end?”

The Buddha said:

“Good man! Within this Buddha Dharma, there are not merely one, two, three... or even five hundred; there are immeasurable bhiksunis who can thus eliminate desire, anger, delusion, all outflows, and every mode of becoming.”

Vatsiputra said:

“Venerable Gautama! Apart from a bhiksu or a bhiksuni, is there even one upasaka within this Buddha Dharma who diligently observes the precepts, practices pure conduct, has crossed to the farther shore of doubt, and has severed the net of doubt?”

The Buddha said:

“Good man! Within my Buddha Dharma, there are not merely one, two, three... or even five hundred; there are immeasurable upasakas who diligently observe the precepts, practice pure conduct, eliminate the five lower fetters, attain the fruit of the non-returner, cross to the farther shore of doubt, and sever the net of doubt.”

Vatsiputra said:

“Venerable Gautama! Apart from a bhiksu, a bhiksuni, or an upasaka, is there even one upasika within this Buddha Dharma who diligently observes the precepts, practices pure conduct, has crossed to the farther shore of doubt, and has severed the net of doubt?”

The Buddha replied:

“Good man! Within my Buddha Dharma, there are not merely one, two, three... or even five hundred; there are immeasurable upasikas who diligently observe the precepts, practice pure conduct, eliminate the five lower fetters, attain the fruit of the non-returner, cross to the farther shore of doubt, and sever the net of doubt.”

Vatsiputra said:

“Venerable Gautama! Apart from a bhiksu and a bhiksuni who have exhausted all outflows, or an upasaka and an upasika who diligently observe the precepts, practice pure conduct, and sever the net of doubt, is there within this Buddha Dharma even one upasaka who enjoys the pleasures of the five desires yet whose mind is free from the net of doubt?”

The Buddha replied:

“Good man! Within this Buddha Dharma, there are not merely one, two, three, or even five hundred; there are immeasurable upasakas who have eliminated the three fetters and attained the fruit of stream-entry, and who, having little desire, anger, and delusion, have attained the fruit of once-returning. As it is with the upasakas, so it is also with the upasikas.”

“World-Honored One! Today I would like to offer an analogy!”

The Buddha taught:

“Excellent! Excellent! If you wish to speak, then speak!”

“World-Honored One! It is just as the dragon kings Nanda, Upananda, and others pour down a great rain. The Tathagata’s rain of Dharma is also like this, raining down equally upon upasakas and upasikas. World-Honored One! If followers of other paths wish to come and renounce the household life, I do not know how many months the Tathagata requires them to undergo probation?”

The Buddha taught:

“Good man! They all undergo four months of probation, but this is not invariably the same in every case.”

“World-Honored One! If it is not invariably the same, I beseech the One of Great Compassion to permit me to renounce the household life!”

At that time, the Blessed One instructed Kaundinya to permit Vatsiputra to leave the household life and receive ordination. Having received the Buddha’s command, Kaundinya stood before the Sangha and performed the karman rite admitting him into the monastic order. After fifteen days, Vatsiputra attained the fruit of stream-entry. Having attained that fruit, he thought: “If one who possesses wisdom is able to undertake the training, then I have now fulfilled the conditions for seeing the Buddha.” He immediately went to where the Buddha was, bowed with his head and face at the Buddha’s feet, and, after paying homage, withdrew to one side and said to the Buddha:

“World-Honored One! I have now attained what can be attained by those who possess wisdom and undertake the training. I pray that the Buddha will once again analyze and explain the teaching for me, enabling me to realize the wisdom beyond training!”

The Buddha said:

“Good man! You should diligently and energetically cultivate two dharmas: the first is shamatha, or tranquility, and the second is vipashyana, or insight. Good man!

If a bhikshu wishes to attain the fruit of stream-entry, he must likewise diligently cultivate these two dharmas. If he wishes to attain the fruit of once-returning, non-returning, or arhatship, he must likewise cultivate these two dharmas. Good man!

If a bhikshu wishes to attain the four dhyanas, the four immeasurable states of mind, the six superknowledges, the eight liberations, the eight spheres of mastery, uncontested wisdom, summit wisdom, ultimate wisdom, the four unobstructed knowledges, the Vajra Samadhi, the knowledge of exhaustion, the knowledge of non-arising, and so forth, he must likewise cultivate these two dharmas. Good man! If a bhikshu wishes to attain the grounds of the Ten Abodes, the patience regarding the non-arising of dharmas, the patience regarding the signless, the patience regarding the inconceivable, the holy conduct, the pure conduct, the heavenly conduct, the bodhisattva conduct, the Space Samadhi, the Wisdom-Seal Samadhi, the Samadhi of Emptiness, Signlessness, and Wishlessness, the Earth Samadhi,

the Non-Retrogression Samadhi, the Shurangama Samadhi, the Vajra Samadhi, and the Buddha-conduct of unsurpassed perfect enlightenment, he must likewise cultivate these two dharmas.”

After hearing this, Vatsiputra bowed to the Buddha and departed. Dwelling in the sal grove, he cultivated these two dharmas and, before long, attained the fruit of arhatship. At that time, immeasurable bhikshus were about to go to where the Buddha was. Seeing them, Vatsiputra asked:

“Venerable Ones! Where do you intend to go?”

The bhikshus replied:

“We intend to go to where the Buddha is.”

Vatsiputra then said:

“Venerable Ones! If you go to where the Buddha is, I pray that you will convey this message to him on my behalf: ‘The brahmacarin Vatsiputra has cultivated the two dharmas and attained the wisdom beyond training. Now, to repay the Buddha’s kindness, he asks to enter parinirvana!’”

When the bhikshus arrived where the Buddha was, they said to him:

“World-Honored One! The bhikshu Vatsiputra entrusted us with this message: ‘World-Honored One! The brahmacarin Vatsiputra has cultivated the two dharmas and attained the wisdom beyond training. Now, to repay the Buddha’s kindness, he asks to enter nirvana!’”

The Buddha said:

“Good men! The brahmacarin Vatsiputra has attained the fruit of arhatship. You may go there and make offerings to his body.”

Having received the Buddha’s instruction, the bhikshus returned to where his body lay and conducted a great offering ceremony.

The brahmacarin Nạp Y then said:

“According to what Gautama has said, if one performs good or evil deeds throughout immeasurable lives, one will again receive a good or evil body in a future life. This doctrine is incorrect! Why?

According to Gautama’s teaching, this body is obtained because of the afflictions. If this body is obtained because of the afflictions, did the body exist first, or did the afflictions exist first? By whom were they made?

Where do they abide? If the body existed first, how can it be said that it was obtained because of the afflictions? Therefore, to say that the afflictions existed first is impossible.

To say that the body existed first is also impossible. To say that they existed simultaneously is likewise impossible. Whether before, after, or simultaneously, the doctrine is untenable in every case.

Therefore, I say that all dharmas possess their own intrinsic nature and do not arise from causes and conditions.

“Furthermore, Gautama! Hardness is the nature of earth, moisture is the nature of water, heat is the nature of fire, movement is the nature of wind, and unobstructedness is the nature of space. These are the natures of the five great elements and do not exist because of causes and conditions. If there is even one dharma in the world whose nature does not exist because of causes and conditions, then the natures of all dharmas should likewise exist independently of causes and conditions. If there is one dharma that exists because of causes and conditions, then why does the nature of the five great elements not arise from causes and conditions?

“Gautama! That sentient beings receive good bodies or evil bodies and that they attain liberation are all matters of intrinsic nature and do not arise from causes and conditions. Therefore, I say that all dharmas inherently possess their own intrinsic nature and are not born from causes and conditions.

“Furthermore, Gautama! The things of the world have their fixed uses. For example, a skilled carpenter determines that one kind of wood is to be used for a carriage axle, while another kind is to be used for doors, beds, chairs, and so forth.

It is also like the craftsmanship of a skilled goldsmith: what is placed upon the forehead is called a hair ornament; what is worn below the neck is called a necklace; what is worn on the arm is called a bracelet; and what is worn on a finger is called a ring. Because the use of each thing is fixed, this is called a fixed nature. Gautama!

All sentient beings are likewise so. Because they possess the natures of the five destinies, there are hell beings, hungry ghosts, animals, humans, and gods. If this is so, how can it be said that these are obtained from causes and conditions?

Furthermore, Gautama! The natures of all sentient beings are different. Therefore, all of these are called intrinsic natures.

Gautama! A turtle lives on land yet can enter the water by itself. A newborn calf can drink milk by itself.

A fish that sees bait on a hook naturally snaps at and eats it. A venomous snake, once born, naturally eats earth (?). Who teaches them to do such things?

When a thorn tree grows, its tips are naturally sharp. The feathers of flying birds naturally possess their distinct colors. Sentient beings in the world are likewise so: some are intelligent and some dull; some are rich and some poor; some are beautiful and some ugly; some attain liberation, while others attain lower existence (?).

Therefore, one should know that all dharmas possess their own intrinsic nature.

“Furthermore, Gautama has said that desire, anger, and delusion arise from causes and conditions, and that the five sense objects are the causes and conditions for these three poisons. This doctrine is incorrect! Why?

When sentient beings sleep, they are separated from the five sense objects, yet desire, anger, and delusion still arise. The same is true while they are in the womb. When an infant has just been born, it is not yet able to distinguish whether the five sense objects are good or bad, yet desire, anger, and delusion still arise.

Immortals, saints, and sages dwell in quiet and secluded places where the five sense objects are absent, yet desire, anger, and delusion can still arise in them. Conversely, there are also people who, encountering the five sense objects, give rise neither to desire, nor anger, nor delusion. Thus, it is not certain that all dharmas arise from causes and conditions; rather, they arise from intrinsic nature.

“Furthermore, Gautama! I see people in the world whose five faculties are incomplete, yet who possess abundant treasures and enjoy great freedom, while others whose faculties are complete are poor and lowly, possess no freedom, and serve as the slaves of others. If causes and conditions exist, why is this so? Therefore, all dharmas possess their own intrinsic nature and do not arise from causes and conditions.

“Furthermore, Gautama! Children in the world are not yet able to distinguish the five sense objects, yet sometimes they laugh and sometimes they cry. When they laugh, they know joy; when they cry, they know sorrow. Therefore, one should know that all dharmas possess their own intrinsic nature.”

Furthermore, O Gautama! Worldly dharmas are of two kinds: first, existent; second, nonexistent. The existent is space; the nonexistent is a hare’s horn. Of these two dharmas, the first, being existent, does not arise from causes and conditions; the second, being nonexistent, likewise does not arise from causes and conditions. Therefore, all dharmas possess their own inherent nature and do not arise from causes and conditions.

The Buddha said:

– Good man! What you say—that just as the nature of the five great elements is such, so too should all dharmas be—is not correct. Why is this? Good man! In your doctrine, the five great elements are held to be permanent; for what cause and condition, then, are all dharmas not permanent? If worldly things are impermanent, for what cause and condition is the nature of these five great elements not impermanent? If the five great elements are permanent, worldly things should also be permanent. Therefore, your assertion that the five great elements possess their own inherent nature and do not arise from causes and conditions, and that all dharmas are the same as the five great elements, cannot be established!

Good man! Your assertion that things possess their own inherent nature because their uses are fixed is not correct. Why is this? Because they all receive their names from causes and conditions. If they receive their names from causes and conditions, they also acquire their meanings from causes and conditions. What does it mean to receive a name from causes and conditions? For example, an ornament placed above the forehead is called a diadem; when placed around the neck, it is called a necklace; when placed on the arm, it is called a bracelet; when a ring is fitted to a cart, it is called a wheel; and fire among grass and wood is called grass-and-wood fire...

Good man! When wood first grows, it does not possess the nature of an arrow or a spear. Yet, through causes and conditions, a craftsman fashions it into an arrow, and through causes and conditions, a craftsman fashions it into a spear. Therefore, one should not say that all dharmas possess their own inherent nature.

Good man! You say that it is the nature of a land-dwelling turtle to enter the water, and that once a calf is born, it naturally knows how to drink milk. This assertion is not correct. Why is this? If its entering the water does not depend upon causes and conditions, and all such behavior is without causes and conditions, why does it not enter fire? If a newborn calf’s ability to suck milk does not arise from causes and conditions, and all such behavior is without causes and conditions, why does it not suck a horn?

Good man! If it is said that all dharmas possess their own inherent nature, require no instruction or practice, and undergo no growth, this assertion is not correct. Why is this? Because we now see that instruction exists and that, through instruction, there is growth. Therefore, one should know that there is no inherent nature.

Good man! If all dharmas possessed their own inherent nature, Brahmins should not kill goats and offer them in sacrifice to purify their bodies. If they perform sacrifices for the sake of their bodies, one should know that there is no inherent nature.

Good man! In speaking of dharmas, the world commonly uses three expressions: first, intending to act; second, acting; and third, having acted. If all dharmas possessed their own inherent nature, why would these three expressions exist in the world? Because these three expressions exist, one should know that no dharma possesses its own inherent nature.

Good man! If it is said that dharmas possess their own inherent nature, one should understand that all dharmas must then possess a fixed nature. Sugarcane is a single thing. If it possessed a fixed nature, through what conditions could it be made into a drink, molasses, crystallized sugar, wine, bitter wine, and so forth? If it possessed a single nature, through what conditions could it produce such different flavors? Since one thing can produce many such things, one should know that dharmas cannot definitively be said to possess a single nature.

Good man! If all dharmas possessed a fixed nature, why would noble ones drink sugarcane juice, eat crystallized sugar and black molasses, yet refrain from drinking wine? Why, afterward, when it has become bitter medicinal wine, are they again permitted to drink it? Therefore, one should know that there is no fixed nature. If there is no fixed nature, how could things come into being without depending upon causes and conditions?

Good man! You say that all dharmas possess their own inherent nature; how, then, can analogies be given? If analogies can be given, one should know that dharmas possess no inherent nature. If they possessed inherent nature, one should know that there could be no analogies. The wise of the world all employ analogies; therefore, one should know that dharmas possess no inherent nature and no single nature.

Good man! Your question as to whether the body existed first or the afflictions existed first is not correct! Why is this? If I were to say that the body existed first, you could challenge me, saying: “You are no different from me! If the body did not exist first, for what cause and condition do you raise this difficulty?”

Good man! The bodies and afflictions of all sentient beings have neither before nor after; they come into being simultaneously. Although they arise at the same time, the body must arise dependent upon the afflictions; the afflictions certainly do not arise dependent upon the body.

Suppose you think that this is like a person’s two eyes, which come into being simultaneously without depending upon each other—the left eye does not depend upon the right eye, and the right eye does not depend upon the left eye—and that the afflictions and the body are likewise. This assertion is not correct! Why is this?

Good man! Just as worldly eyes see that a lampwick and its light exist simultaneously, yet the light must depend upon the lampwick, whereas the lampwick certainly does not depend upon the light to exist.

Good man! If you think that because the body did not exist previously, it must be without causes and conditions, this assertion is not correct! Why is this? If, because the body previously had no causes and conditions, it is therefore called nonexistent, you should not say that all dharmas have causes and conditions. If you say that you do not speak of what you do not see, we now see that a jar and so forth arise from causes and conditions. Why, then, do you not say that, just as with the jar, the prior causes and conditions of the body are likewise?

Good man! Whether seen or unseen, all dharmas arise from causes and conditions and possess no inherent nature. Good man! If you say that all dharmas possess their own inherent nature and have no causes and conditions, for what cause and condition do you speak of the five great elements? The nature of these five great elements is itself a cause and condition.

Good man! Although the causes and conditions of the five great elements are thus, one still should not say that all dharmas are the same as the causes and conditions of the five great elements. It would be like worldly people saying that all renunciants diligently uphold the precepts, and that chandalas and others must therefore likewise diligently uphold the precepts.

Good man! You say that the five great elements possess a fixed and solid nature, but I observe that their nature changes and therefore is not fixed.

Good man! Cream, wax, paste, glue, and so forth are classified as earth in your doctrine. Yet this earth is not fixed: at times it resembles water, and at times it resembles earth. Therefore, it cannot be said to possess an inherently solid nature.

Good man! White pewter, lead, tin, copper, iron, gold, silver, and so forth are classified as fire in your doctrine. Yet these exhibit four natures: when molten, they possess the nature of water; when moving, the nature of wind; when hot, the nature of fire; and when hard, the nature of earth. How, then, can they definitively be called the nature of fire?

Good man! The nature of water is said to be flowing. If, when water freezes, it is not called earth but is still called water, then for what cause and condition are moving waves not called wind? If movement is not called wind, then frozen water should likewise not be called water. If these two meanings depend upon causes and conditions, why do you say that all dharmas do not arise from causes and conditions?

Good man! If it is said that the nature of the five faculties is capable of seeing, hearing, perceiving, knowing, and touching, and thus each possesses an intrinsic nature not arising from causes and conditions, this assertion is incorrect. Why is this? Good man! The nature of intrinsic nature is immutable. If it is said that the nature of the eye is seeing, then it should always be able to see; there should not be times when it sees and times when it does not see. Therefore, one should know that seeing occurs through causes and conditions; one cannot see without causes and conditions.

Good man! You say that the arising of craving and liberation does not depend upon the five sense objects, but this assertion is incorrect. Why is this? Good man! Although the arising of craving and liberation does not depend upon the five sense objects as its causes and conditions, unwholesome examination and reflection give rise to sensual craving, while wholesome examination and reflection lead to liberation.

Good man! Through internal causes and conditions, craving and liberation arise; external causes and conditions enable them to increase. Therefore, your assertion that all dharmas possess an intrinsic nature and that craving and liberation arise without depending upon the five sense objects is untenable.

Good man! You say that a person whose faculties are complete may lack wealth and possess no independence, while a person whose faculties are impaired may be rich, possess many treasures, and enjoy great independence. You use this matter as proof that intrinsic nature exists and does not arise from causes and conditions, but this assertion is incorrect!

Why is this? Good man! Sentient beings receive karmic retribution according to their karma.

Such retribution is of three kinds: first, retribution in the present life; second, retribution in the next life; and third, retribution in subsequent lives. Poverty and immense wealth, and whether the faculties are complete or incomplete, result from differing karma. If intrinsic nature existed, those with complete faculties should possess abundant wealth, and those possessing abundant wealth should have complete faculties; yet this is not so.

Therefore, one should know with certainty that there is no intrinsic nature and that all things arise from causes and conditions.

Good man! As you have said, infants in the world, though not yet able to distinguish the causes and conditions of the five sense objects, nevertheless both cry and laugh. From this you conclude that all things possess an intrinsic nature, but this assertion is incorrect! Why is this? If intrinsic nature existed, one who laughs should always laugh, and one who cries should always cry. If there are times of laughter and times of crying, one should know that all such things arise from causes and conditions. Therefore, one should not say that all dharmas possess an intrinsic nature and do not arise from causes and conditions.

The brahmin said:

“World-Honored One! If all dharmas exist through causes and conditions, then from what causes and conditions does this body arise?”

The Buddha said:

“Good man! The causes and conditions of this body are the afflictions together with karma.”

The brahmin said:

“World-Honored One! If this body arises from karma and the afflictions, can this karma and these afflictions be cut off?”

The Buddha said:

“Yes! Yes!”

The brahmin again said:

“World-Honored One! I pray that you will distinguish and explain this for me, so that after hearing it, without leaving this very place, I may cut them all off completely.”

The Buddha said:

“Good man! If one knows the unobstructed middle between the two extremes, that person can cut off the afflictions and karma.”

“World-Honored One! I have understood and attained the Dharma-eye of right understanding!”

The Buddha said:

“How have you understood?”

“World-Honored One! The two extremes are form and liberation from form. The middle is the Noble Eightfold Path. Feeling, perception, formations, and consciousness are likewise.”

The Buddha said:

“Excellent! Excellent! Good man! You understand well the two extremes and have cut off karma and the afflictions.”

“World-Honored One! I pray that you permit me to leave the household life and receive the precepts!”

The Buddha said:

“Come, bhikkhu!”

At that very moment, he cut off the afflictions of the three realms and attained the fruit of arhatship.

At that time, there was another brahmin named Hongguang, who said:

“Gautama! Do you know what I am thinking today?”

The Buddha said:

“Good man! Nirvana is permanent; conditioned phenomena are impermanent. What is crooked is wrong view; what is straight is the Noble Path!”

The brahmin said:

“Gautama! For what causes and conditions do you say this?”

“Good man! You think that going for alms is permanent and that accepting a private invitation is impermanent; that what is crooked is a door bolt and what is straight is an imperial banner! Therefore, I say that nirvana is permanent and conditioned phenomena are impermanent. What is crooked is called wrong view, and what is straight is called the Eightfold Right Path; it is not as you first thought.”

The brahmin said:

“Gautama! You truly know my mind! Does this Noble Eightfold Path cause sentient beings to attain complete cessation?”

At that time, the World-Honored One remained silent and did not answer. The brahmin said:

“Gautama! You have known my mind, so why do you remain silent and give no answer to the question I ask today?”

Kaundinya then said:

“Great brahmin! If someone asks whether the world is finite or infinite, the Tathagata always remains silent in this way and gives no answer. The Noble Eightfold Path is straight, and nirvana is permanent.

If one cultivates the Noble Eightfold Path, one attains complete cessation; if one does not cultivate it, one cannot attain it. Great brahmin! Suppose there were a great city whose four walls had no opening and which had only a single gate.

The gatekeeper of that city was intelligent and wise, and could skillfully distinguish whom to admit and whom to bar. Although he could not know whether those entering and leaving were many or few, he would certainly know that everyone who entered or left did so through this gate. Good man!

The Tathagata is likewise. The city symbolizes nirvana, the gate symbolizes the Noble Eightfold Path, and the gatekeeper symbolizes the Tathagata. Good man!

Although the Tathagata has not now answered whether there is an end or no end, those who attain the end must cultivate the Noble Eightfold Path.”

The brahmin said:

“Excellent! Excellent! Venerable Kaundinya! The Tathagata is well able to expound the subtle and wondrous Dharma! I now truly wish to know the city—nirvana—to know the path—the Eightfold Right Path—and myself to become the gatekeeper.”

Kaundinya said:

“Excellent! Excellent! Brahmin! You are able to arouse the vast aspiration for unsurpassed enlightenment!”

The Buddha said:

“Stop! Stop, Kaundinya! This brahmin did not first arouse the aspiration only today!

In the distant past, immeasurable kalpas ago, there was a Buddha, a World-Honored One, named Universal Radiant Light Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One. In the presence of that Buddha, this man had already aroused the aspiration for unsurpassed, perfect enlightenment.

During this Auspicious Kalpa, he will attain Buddhahood. Long ago, he penetrated and clearly understood the characteristics of dharmas; for the sake of sentient beings, he now appears among the adherents of other paths, feigning ignorance! For this reason, Kaundinya, you should not praise him, saying, ‘Excellent!

Excellent! You are now able to arouse such a vast aspiration!’”

At that time, having understood this, the World-Honored One said to Kaundinya:

“Where is the bhikkhu Ananda now?”

Kaundinya replied:

“O Blessed One! The bhikkhu Ananda is outside the sala grove, twelve yojanas from this great assembly, and is being assailed by sixty-four thousand kotis of maras. All those hosts of maras have transformed themselves into the likeness of the Tathagata.

Some maras proclaim that all dharmas arise from causes and conditions. Some say that no dharmas arise from causes and conditions. Some say that all causes and conditions are permanent dharmas, while whatever arises from causes and conditions is impermanent.

Some say that the five skandhas are real, while others say they are illusory; they say the same concerning the ayatanas and dhatus. Some maras say that there are twelve conditions. Some say that there are precisely four conditions, while others say that dharmas are like illusions and conjurations, like heat and flames.

Some maras say that the Dharma is attained through hearing. Some say that the Dharma is attained through reflection. Some say that the Dharma is attained through cultivation.

Some maras also teach the contemplation of impurity. Some teach mindfulness of inhalation and exhalation. Some teach contemplation of the four foundations of mindfulness.

Some teach the seven kinds of skillful means pertaining to the meaning of the three contemplations. Some also teach the dharma of warmth, the dharma of the summit, the dharma of patience, the foremost worldly dharma, the stages of learning and beyond learning, and the bodhisattva’s First Abode through the Tenth Abode. Some maras teach ‘emptiness,’ signlessness, and wishlessness.

Some also teach: Sutra, Geya, Vyakarana, Gatha, Udana, Nidana, Avadana, Itivrittaka, Jataka, Vaipulya, Adbhuta-dharma, and Upadesha—the twelve divisions of scripture. Some maras teach the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Some maras teach internal emptiness, external emptiness, internal-and-external emptiness, the emptiness of the conditioned, the emptiness of the unconditioned, beginningless emptiness, the emptiness of nature, the emptiness of detachment, the emptiness of dispersion, the emptiness of intrinsic characteristics, the emptiness of signlessness, the emptiness of the skandhas, the emptiness of the ayatanas,

the emptiness of the dhatus, the emptiness of the wholesome, the emptiness of the unwholesome, the emptiness of the indeterminate, the emptiness of bodhi, the emptiness of the path, the emptiness of nirvana, the emptiness of formations, the emptiness of attainment, the emptiness of ultimate meaning, the emptiness of emptiness, and great emptiness.

Some maras display supernatural transformations, causing water and fire to issue from their bodies. Some pour forth water from the upper part of the body and emit fire from the lower part; or pour forth water from the lower part and emit fire from the upper part. They incline the left side of the body downward while water pours from the right side, or incline the right side downward while water pours from the left side.

From one side thunder resounds, while from the other rain pours forth. Some maras display the worlds of the Buddhas. Some also display the scene of a bodhisattva at birth taking seven steps; the scene of his dwelling in the inner palace and enjoying the five sensual pleasures; the scene of his first renouncing household life and practicing austerities; the scene of his arriving beneath the tree, entering samadhi, and defeating the armies of Mara; the scene of his turning the Dharma wheel; and the scene of his displaying great supernatural powers and entering nirvana.

O Blessed One! After seeing these things, the bhikkhu Ananda conceived this thought: ‘Such supernatural transformations have never before been seen. Whose deeds are these?

Could they not be the deeds of the Blessed One Shakyamuni?’ He wishes to rise and wishes to speak, but cannot act as he intends. Having fallen into Mara’s bonds, the bhikkhu Ananda then thinks: ‘The words spoken by these Buddhas differ from one another. Whose words should I now accept?’ O Blessed One!

Today Ananda is undergoing exceedingly great suffering! Although he calls the Tathagata to mind, no one is able to rescue him. For this reason, he has not come into this great assembly.”

At that time, the great bodhisattva Manjushri addressed the Buddha, saying:

“O Blessed One! Within this great assembly are bodhisattvas who first generated the aspiration for unsurpassed, complete, perfect awakening one lifetime ago, as well as those who generated the aspiration for bodhi immeasurable lifetimes ago. They have been able to make offerings to innumerable Buddhas.

Their minds are steadfast, and they have fully cultivated dana-paramita through prajnaparamita. They have perfected merit and virtue, long attended upon innumerable Buddhas, purely cultivated the holy life, attained the irreversible mind of bodhi, attained irreversible patience and irreversible retention, and attained the patience conforming to the Dharma, the Shurangama, and innumerable other samadhis. When such beings hear the Mahayana sutras, they certainly do not give rise to doubt.

They can skillfully discern and proclaim that the Three Jewels share a single nature and characteristic, abiding eternally without change. When they hear of the inconceivable, they do not become frightened or astonished. When they hear the various kinds of emptiness, their minds are without fear.

They clearly comprehend the nature of all dharmas. They can retain all twelve divisions of scripture, extensively understand their meanings, and can also receive and retain the twelve divisions of scripture taught by innumerable Buddhas. Why should there be any concern that they cannot receive and retain a scripture such as this Great Nirvana Sutra?

For what reason does the Buddha ask Kaundinya about Ananda’s whereabouts?”

The Blessed One then said to Manjushri:

“Listen well! Listen well, good man! Twenty years after I attained Buddhahood, while dwelling in the city of Rajagriha, I said to the bhiksus: ‘Bhiksus, who among this assembly today can uphold for me the twelve divisions of the Tathagata’s scriptures, attend to my needs on every side, and yet not neglect his own beneficial practice?’ At that time, Kaundinya came forward from the assembly and said to me: ‘I can uphold the twelve divisions of the scriptures, attend to your needs on every side, and not neglect my own beneficial practice.’ I said: ‘Kaundinya, you are already advanced in years and ought to have someone attending upon you.

How, then, could you wish to serve as my attendant?’ Sariputra then said: ‘I can uphold all the Buddha’s teachings, attend to his needs, and not neglect my own beneficial practice.’ I said: ‘Sariputra, you are already advanced in years and ought to have someone at your service. How, then, could you wish to be my attendant?’ And so it was with each of the five hundred arhats; I accepted none of them. At that time, Maudgalyayana thought within the great assembly: ‘Today the Tathagata has not accepted any of the five hundred bhiksus as his attendant.

Whom, then, does the Buddha intend to appoint?’ Having reflected thus, he entered samadhi and perceived that the Tathagata’s mind was set upon Ananda, just as the newly risen sun casts its light upon the western wall. Having seen this, he emerged from samadhi and said to Kaundinya: ‘Venerable sir, I perceive that the Tathagata wishes to have Ananda attend upon him!’ Kaundinya and the five hundred arhats then went to Ananda and said: ‘Venerable Ananda, you should now serve as the Tathagata’s attendant.

We respectfully ask you to accept this duty!’ Ananda said: ‘Venerable ones, I truly do not possess the strength to serve as the Tathagata’s attendant. Why is this? The Tathagata is an honored and majestic being, like a lion king, a naga, or a blazing fire.

I am impure and weak; how could I possibly bear such a responsibility?’ The bhiksus said: ‘Venerable Ananda, please heed our words and serve as the Tathagata’s attendant. You will gain great benefit!’ They repeated this a second and a third time. Ananda said: ‘Venerable ones, neither do I seek great benefit, nor do I truly possess the strength to undertake the duty of attending upon the Tathagata!’ Maudgalyayana then said: ‘Venerable Ananda, you do not yet understand!’ Ananda said: ‘Venerable sir, please explain it to me!’ Maudgalyayana said: ‘The other day, the Tathagata sought an attendant from among the Sangha.

All five hundred arhats asked to serve, but the Tathagata did not permit them. I then entered samadhi and saw that the Tathagata intended to appoint you. How, then, can you now refuse to accept?’ Upon hearing this, Ananda joined his palms, knelt upright, and said: ‘Venerable ones, if this is indeed so, then I ask the Tathagata to grant me three requests.

I shall then obey the Sangha’s command and serve as his attendant!’

Maudgalyayana said: ‘What are these three requests?’

Ananda said:

– First, if the Tathagata should give me his old robes, may I be permitted not to accept them.

– Second, if the Tathagata should accept a private invitation from a donor, may I be permitted not to accompany him.

– Third, may I be permitted to enter and leave his presence at any time. If the Buddha grants these three things, I shall obey the Sangha’s command.’

Kaundinya and the five hundred bhiksus returned to me and said: ‘We have urged the bhiksu Ananda to accept, but he asks only that the Blessed One grant him three requests. If the Buddha permits them, he will obey the Sangha’s command!’

Manjusri, at that time I praised Ananda, saying: ‘Excellent! Excellent! The bhiksu Ananda possesses complete wisdom and has foreseen that false suspicions might arise.

Why is this? Because some may say that he attends upon the Tathagata for the sake of food and clothing. Therefore, he first asks not to accept my old robes and not to accompany me to private invitations.

Kaundinya, the bhiksu Ananda possesses complete wisdom. If there were fixed times for him to enter and leave my presence, he would be unable to benefit the fourfold assembly extensively. Therefore, he asks to be allowed to enter and leave at any time.

Kaundinya, for Ananda’s sake, I grant these three things in accordance with his wishes.’ Maudgalyayana returned to Ananda and said to him: ‘I have presented your request for these three things, and in his great compassion the Tathagata has granted them all!’ Ananda said: ‘Venerable sir, if the Buddha has granted them, I shall go and serve as his attendant!’

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

– First, throughout the more than twenty years in which he served me, he never accompanied me when I accepted a private invitation to a meal.

– Second, from the time he began serving me, he never accepted my old robes.

– Third, from the time he began serving me, he never came into my presence at an improper time.

– Fourth, from the time he began serving me, although he was still possessed of afflictions, whenever he accompanied me to and from the residences of kings, ksatriyas, and wealthy members of great clans, and saw women and maidens among humans, devas, nagas, and others, he never gave rise to lustful thoughts.

– Fifth, from the time he began serving me, he retained the words of my twelve divisions of scripture. Once a sutra had entered his ears, he never had to ask about it again, just as water poured from one vessel into another is entirely received. There was only one occasion on which he asked again. Good man, when Prince Virudhaka slaughtered the Sakya clan and destroyed the city of Kapilavastu, Ananda was overwhelmed with sorrow. Weeping and wailing loudly, he came to me and said: ‘The Tathagata and I were both born in this city and belong to the same Sakya clan. Why does the Tathagata’s radiant countenance remain as it always was, while I am haggard with grief?’ At that time, I replied: ‘Ananda, I cultivate the samadhi of emptiness; therefore, I am not like you!’ Three years later, he returned and asked me: ‘Blessed One, previously, in the city of Kapilavastu, I heard the Tathagata say that he cultivated the samadhi of emptiness. Was this false or true?’ I said: ‘Ananda, so it is! So it is! It is exactly as you have said!’

– Sixth, from the time he began serving me, although he had not yet attained the knowledge of others’ minds, he always knew when the Tathagata entered the various samadhis.

– Seventh, from the time he began serving me, although he had not yet attained the knowledge born of vows, he could clearly discern that among the beings who came into the Tathagata’s presence, some could presently attain the four fruits of the sramana, some would attain them later, some would obtain a human body, and some would obtain the body of a deva.

– Eighth, from the time he began serving me, he was able to understand all the Tathagata’s confidential words. Good man, because the bhiksu Ananda possessed these eight inconceivable qualities, I praised him as the Treasury of Great Learning.

Good man, the bhiksu Ananda possessed eight qualities by which he could fully retain the twelve divisions of scripture. What are these eight?

– First, his faculty of faith was steadfast.

– Second, his mind was upright and sincere.

– Third, his body was free from illness and suffering.

– Fourth, he was always diligent and energetic.

– Fifth, he possessed complete mindfulness.

– Sixth, his mind was free from arrogance.

– Seventh, he had perfected samadhi and wisdom.

– Eighth, he fully possessed the wisdom born of hearing.

O Manjusri! The attendant disciple of Vipasyin Buddha, named Asoka, was likewise endowed with these eight qualities. The attendant disciple of Sikhin Buddha was named Ksemakara; the attendant disciple of Visvabhu Buddha was named Upasanta; the attendant disciple of Krakucchanda Buddha was named Bhadra; the attendant disciple of Kanakamuni Buddha was named Suci; and the attendant disciple of Kasyapa Buddha was named Revata.

They too were all endowed with these eight qualities. My Ananda today is likewise endowed with these eight qualities. Therefore, I praise Bhiksu Ananda as the Treasury of Great Learning.

Good man! It is just as you have said: although this great assembly contains immeasurable and boundless numbers of bodhisattvas, those bodhisattvas all bear weighty responsibilities, such as exercising great loving-kindness and great compassion. Because of the causes and conditions of such loving-kindness and compassion, each of them devotes himself to guiding and subduing his retinue and adorning his own person.

For this reason, after my nirvana, they will be unable to proclaim and disseminate the twelve divisions of the scriptures; and even if a bodhisattva is sometimes able to expound them, people will not accept them with faith. O Manjusri! Bhiksu Ananda is my younger cousin and has attended upon me for more than twenty years.

He has fully retained the Dharma he has heard, just as water poured from one vessel into another is wholly received. Therefore, today I have especially asked where Ananda is, for I wish him to retain this Nirvana Sutra. Good man!

After my nirvana, whatever Bhiksu Ananda has not heard, Bodhisattva Hongguang will be able to propagate; while that which Ananda himself has heard, he will be able to proclaim and disseminate.

O Manjusri! Bhiksu Ananda is now at another place, twelve yojanas from this assembly, where he is being harassed by sixty-four thousand kotis of maras. You may go there and proclaim loudly to all the maras: “Listen well!

Listen well! The Tathagata now expounds the Great Dharani. Among all devas, nagas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, mountain spirits, tree spirits, river spirits, ocean spirits, household spirits, and so forth, none who hear the name of this dharani will fail to reverently accept and retain it.

This dharani has been jointly proclaimed by Buddhas, Blessed Ones, as numerous as ten times the sands of the Ganges. This dharani can transform a female body and enable one to know one’s past lives, provided that the person who retains it observes five practices: first, pure conduct; second, abstaining from meat; third, abstaining from alcohol; fourth, abstaining from pungent plants; and fifth, delighting in dwelling in seclusion and tranquility.

After observing these five practices, if that person sincerely reads, recites, and transcribes this dharani, you should know that the person will immediately transcend seven billion seven hundred million wretched and evil bodies!”

At that time, the Tathagata immediately spoke the mantra:

A ma lê - A ma lệ - Niết ma lệ - Măng dà lệ - Ế ma la - Nhã kiệt tỳ - Tam mạn na bạt đề - Ta bà tha ta đan ni - Ta la ma tha ta đàn ni - Ma na tư - A quật đề - Tỳ la kỳ - Am la lại đê - Bà lam di - Bà lam - Ma tá lệ - Phú nê phú na ma nô lại đề.

Thereupon, Bodhisattva Manjusri received this dharani from the Buddha and went to Ananda. Standing amid the host of maras, he proclaimed: “O maras and your retinues, listen as I recite the dharani mantra that I received from the Buddha.”

After hearing this dharani, the mara kings all aroused the aspiration for unsurpassed, complete, perfect enlightenment, abandoned the deeds of mara, and immediately released Ananda. Manjusri and Ananda then went together to the Buddha. Upon seeing the Buddha, Ananda paid homage with utmost reverence, then withdrew and stood to one side.

The Buddha said to Ananda:

“Outside this sala grove is a brahmin ascetic named Subhadra, who is one hundred and twenty years old. Although he has attained the five superknowledges, he has not yet relinquished arrogance. Having attained the concentration of neither perception nor non-perception, he has conceived the notion that he possesses omniscience and has formed the notion that he has attained nirvana. You may go and say to Subhadra: ‘The appearance of the Tathagata in the world is as rare as the blossoming of the udumbara flower. At midnight tonight, he will enter parinirvana! If there is anything you need to do, do it promptly now. Do not allow regret to arise tomorrow!’

“O Ananda! He will certainly accept your words with faith. Why? Because throughout five hundred lives in the past, you were once Subhadra’s son. His habitual affection for you has not yet been exhausted. For this reason, he will accept your words with faith!”

At that time, having received the Buddha’s instruction, Ananda went to Subhadra and said: “Venerable sir! You should know that the appearance of the Tathagata in the world is as rare as the blossoming of the udumbara flower! At midnight tonight, he will enter parinirvana! If there is anything you need to do, do it promptly now! Do not allow regret to arise tomorrow!” Subhadra said: “Excellent! Excellent, Venerable Ananda! Today I shall go to the Tathagata!” At that time, Ananda and Subhadra returned together to the Buddha. After arriving, Subhadra addressed the Buddha:

“Venerable Gautama! I now wish to ask a question. Please answer as you see fit!”

The Buddha said:

“O Subhadra! Now is indeed the time! Ask your question, and I shall answer you skillfully according to your intent!”

“Venerable Gautama! There are sramanas, brahmins, and others who say: ‘All sentient beings experience the fruits of suffering and happiness entirely because of the causes and conditions of karma from former times. Therefore, if someone who observes the precepts and strives diligently undergoes physical and mental suffering, that person can destroy former karma. When former karma has been exhausted, all suffering is utterly extinguished. The utter extinction of all suffering is the attainment of nirvana!’ What is the meaning of this statement?”

The Buddha said:

“Good man! If any sramanas or brahmins make such a statement, then out of compassion for them I frequently visit their dwelling places. Having gone to them, I ask: ‘Do you truly say this?’ If they reply: ‘We do say this!

Why? Venerable Gautama, it is because we see sentient beings who habitually commit evil deeds yet acquire much wealth and enjoy personal freedom. We also see those who cultivate goodness yet are poor and destitute, suffer many privations, and lack freedom.

We further see people who exert themselves in many endeavors to seek wealth but fail to obtain it. We also see people who do not seek it, yet obtain it naturally. We see people who are loving and refrain from killing, yet instead die prematurely midway through life.

We also see those who delight in killing yet live out their full lifespan. We see people who purely cultivate celibate conduct and diligently observe the precepts, of whom some attain liberation while others do not. Therefore, we say that all sentient beings experience the fruits of suffering and happiness entirely because of the causes and conditions of karma from former times!’”

“Subhadra, I shall further ask them: ‘Gentlemen, do you truly perceive past karma? If you do perceive it, is this karma great or small? How much of it can present ascetic practice destroy—much or little?

Can you know whether that karma has been exhausted or not? If that karma has been exhausted, has all karma been exhausted?’ If those people answer, ‘We truly do not know,’ I shall offer them this analogy: ‘Suppose a man was wounded in the body by a poisoned arrow, and his family and relatives summoned a physician to extract it. After the arrow had been removed, his body became peaceful and secure.

Ten years later, the man still remembered the event with perfect clarity: “That physician extracted the poisoned arrow for me and applied medicine to the wound, enabling me to recover, dwell in peace, and enjoy happiness.” Since you do not know your former karma from the past, how can you know with certainty that present ascetic practice can destroy past karma?’

“If those people then say, ‘Venerable Gautama, you too have former karma from the past. Why, then, do you criticize only our doctrine of past karma? In your scriptures, Gautama, it is also said that if one sees a person who is wealthy, honored, and independent, one should know that this person practiced excellent giving in a former life. Is this not also called past karma?’

“I shall answer: ‘Gentlemen, knowledge of this kind is called inferential knowledge; it is not called true knowledge. In my Buddha-Dharma, one may know the result from the cause, or know the cause from the result. In my Buddha-Dharma, there is past karma and there is present karma. Your doctrine, however, is not so, for it recognizes only past karma and no present karma. Your teaching does not eliminate karma through skillful means, whereas my teaching eliminates karma through skillful means. According to you, when karma is exhausted, suffering ends. According to me, however, when the afflictions are exhausted, karma and suffering end. Therefore, I now criticize your doctrine of past karma!’

“If that person says, ‘Venerable Gautama, I truly do not know. I heard and accepted this teaching from my teacher. Since my teacher taught it thus, I am truly without fault!’ I shall say, ‘Sir, who is your teacher?’ If that person answers, ‘Purana,’ I shall further say: ‘Why did you not formerly question your great teacher about each point, asking whether he truly knew past karma?

If your teacher said, “I do not know,” why did you accept the words of such a teacher? If your teacher said that he knew, you should further have asked: “Can a cause and condition for lesser suffering result in medium or greater suffering? Can a cause and condition for medium suffering result in lesser or greater suffering?

Can a cause and condition for greater suffering result in medium or lesser suffering?” If your teacher said no, you should have asked: “Why, then, do you say that the painful and pleasant fruits of retribution arise only from past karma and not from present karma?”

“‘You should further have asked: “Did this present suffering exist in the past? If it existed in the past, then past karma should already have been entirely exhausted; and if it has been entirely exhausted, why does one still receive the present body? If it did not exist in the past but exists only in the present, why say that all the suffering and happiness of sentient beings arise from past karma?”

“‘Sir, if you know that present ascetic practice can destroy past karma, then by what is present ascetic practice itself destroyed? If such ascetic practice is not destroyed, then suffering is permanent. If suffering is permanent, how can you say that liberation from suffering is attained? If there is yet another practice that destroys ascetic suffering, then, since the past has already been exhausted, how can suffering still exist?

“‘Sir, can such ascetic practice cause pleasant karma to yield a painful result? Can it cause painful karma to yield a pleasant result? Can it cause karma that is neither painful nor pleasant to be performed without its result being experienced? Can it cause karma to be performed that would bring retribution in the present life but instead bring retribution in a future life? Can it cause karma to be performed that would bring retribution in a future life but instead bring retribution in the present life? Can it cause these two kinds of retribution to become karma yielding no retribution? Can it cause karma with a fixed retribution to become karma yielding no retribution? Can it cause karma yielding no retribution to become karma with a fixed retribution?’

“If that person then says, ‘Venerable Gautama, it cannot,’ I shall further say: ‘Sir, since such ascetic practice cannot do these things, for what cause and condition do you undertake it and endure its suffering? You should know that there certainly are both past karma and present causes and conditions. Therefore, I say that afflictions are the cause from which karma arises, and karma is the cause through which retribution is experienced! You should know that all sentient beings have past karma and present causes. Although sentient beings possess past karma conducive to longevity, in the present they must still rely upon the causes and conditions of food and drink.

“‘Sir, if you say that sentient beings’ experiences of suffering and happiness are definitely caused by former karma from the past, this is incorrect! Why is this? Sir, suppose a man eliminates an enemy on behalf of a king. Because of this cause and condition, he receives abundant treasure. By means of this treasure, he enjoys happiness in the present. Thus, this man creates the cause and condition for happiness in the present and experiences the pleasant fruit of retribution in the present. Suppose another man kills the king’s beloved son. Because of this cause and condition, he loses his life. Thus, this man creates the cause and condition for suffering in the present and undergoes the painful fruit of retribution in the present.

“‘Sir, all sentient beings presently experience suffering or happiness because of the four great elements, the seasons, the land, and other people. Therefore, I say that the suffering or happiness experienced by all sentient beings is not necessarily caused entirely by former karma from the past.

“‘Sir, if liberation were attained by eliminating karma through the power of causes and conditions, then none of the noble ones could attain liberation. Why? Because the former karma of all sentient beings has neither beginning nor end. Therefore, I say that when one cultivates the Noble Path, this Path can arrest beginningless and endless karma.

“‘Sir, if the Path could be attained merely by undergoing ascetic suffering, then all animals should attain the Path. Therefore, one must first tame the mind, not the body. For this reason, I say in the scripture: “Cut down this forest, but do not cut down the trees!” Why? Because fear arises from the forest, not from the trees. If one wishes to tame the body, one must first tame the mind. The mind is likened to the forest, and the body to the trees!’”

Subhadra said to the Buddha:

“World-Honored One! I have already tamed my mind first!”

The Buddha said:

“Good man! How have you been able to tame your mind first?”

Subhadra said:

“World-Honored One! I first contemplated desire as impermanent, devoid of happiness, and impure, while regarding form as permanent, blissful, and pure. Having undertaken this contemplation, I severed the fetters of the Desire Realm and attained the sphere of form. Therefore, this is called taming the mind first.

“Furthermore, I contemplated form: form is impermanent, like a tumor, a sore, poison, and an arrow. I then perceived the formless as permanent, pure, tranquil, and quiescent. Having contemplated in this way, I exhausted the fetters of the Form Realm and attained the Formless Sphere. Therefore, this is called taming the mind first.

“Next, I further contemplated perception itself as impermanent, a tumor, a sore, poison, and an arrow. Having contemplated in this way, I attained the sphere of neither-perception-nor-non-perception. Neither-perception-nor-non-perception is Omniscience, tranquil and pure, free from decline, eternally abiding and unchanging. Therefore, I have been able to tame my mind.”

The Buddha said:

– Good man! How can you claim to have subdued your mind? You have now attained the concentration of neither perception nor non-perception, which is still called perception, whereas nirvana is free from perception. How, then, can you say that you have realized nirvana? Good man! Previously, you were able to denounce coarse perceptions; why, then, do you now cling to subtle perceptions and fail to denounce the sphere of neither perception nor non-perception? Thus, perception is like a tumor, a sore, poison, or an arrow. Good man! Your teacher, Udraka Ramaputra, possessed keen faculties and great intelligence, yet even he could not eliminate the sphere of neither perception nor non-perception and consequently had to undergo an unfortunate rebirth. How much more so all others!

– World-Honored One! How can all forms of existence be eliminated?

The Buddha said:

– Good man! If one contemplates true reality, one can eliminate all forms of existence!

Subhadra addressed the Buddha, saying:

– World-Honored One! What is called true reality?

– Good man! The characteristic of non-characteristic is called true reality.

– World-Honored One! What is called the characteristic of non-characteristic?

– Good man! All dharmas have no characteristic of self, no characteristic of other, and no characteristic of both self and other; no characteristic of being without a cause; no characteristic of action; no characteristic of experiencing; no characteristic of an agent; no characteristic of one who experiences; no characteristic of Dharma or non-Dharma; no characteristic of male or female; no characteristic of a person; no characteristic of a mote of dust; no characteristic of time or season; no characteristic of being for oneself; no characteristic of being for another; no characteristic of being for both oneself and another; no characteristic of existence; no characteristic of nonexistence; no characteristic of arising; no characteristic of one who gives rise; no characteristic of a cause; no characteristic of the cause of a cause; no characteristic of a result; no characteristic of the result of a result; no characteristic of day or night; no characteristic of light or darkness; no characteristic of seeing; no characteristic of one who sees; no characteristic of hearing; no characteristic of one who hears; no characteristic of awareness and knowing; no characteristic of one who is aware and knows; no characteristic of bodhi; no characteristic of one who attains bodhi; no characteristic of karma; no characteristic of the master of karma; no characteristic of afflictions; and no characteristic of the master of afflictions. Good man! When such characteristics are extinguished wherever they occur, this is called the characteristic of true reality. Good man! All dharmas are false and illusory; when they are extinguished wherever they occur, that is called truth. This is called true reality. It is called the dharma-dhatu, ultimate wisdom, the truth of the ultimate meaning, and the emptiness of the ultimate meaning. Good man! If one of lesser wisdom contemplates this characteristic of the dharma-dhatu, ultimate wisdom, the truth of the ultimate meaning, and the emptiness of the ultimate meaning, that person attains the bodhi of a sravaka. If one of middling wisdom contemplates it, that person attains the bodhi of a pratyekabuddha. If one of superior wisdom contemplates it, that person attains unsurpassed bodhi.

When this Dharma was spoken, ten thousand bodhisattvas attained the True Reality of One More Birth; fifteen thousand bodhisattvas attained the Dharma-Dhatu of Two More Births; twenty-five thousand bodhisattvas attained ultimate wisdom; and thirty-five thousand bodhisattvas awakened to the truth of the ultimate meaning. This truth of the ultimate meaning is also called the emptiness of the ultimate meaning and the Surangama Samadhi.

Forty-five thousand bodhisattvas attained the Space Samadhi, also called the Vast Samadhi and the Wisdom-Seal Samadhi. Fifty-five thousand bodhisattvas attained the Patience of Non-Retrogression. This Patience of Non-Retrogression is also called Patience in Accordance with Dharma and Accordance with the Dharma-Dhatu.

Sixty-five thousand bodhisattvas attained dharani. This dharani is also called the Great Mind of Mindfulness and Unobstructed Wisdom. Seventy-five thousand bodhisattvas attained the Lion’s Roar Samadhi.

This Lion’s Roar Samadhi is also called the Vajra Samadhi and the Samadhi of the Five Wisdom Seals. Eighty-five thousand bodhisattvas attained the Samadhi of Equality. This Samadhi of Equality is also called Great Loving-Kindness and Great Compassion.

Living beings as numerous as the sands of immeasurable Ganges Rivers aroused the aspiration for unsurpassed, complete, perfect enlightenment. Living beings as numerous as the sands of immeasurable Ganges Rivers aroused the aspiration for pratyekabuddha awakening. Living beings as numerous as the sands of immeasurable Ganges Rivers aroused the aspiration for sravaka awakening.

Two billion human and heavenly women immediately transformed their female bodies and attained male bodies. Subhadra attained the fruit of arhatship.

THE MAHAPARINIRVANA SUTRA

– End of Fascicle Thirty-Six -