大般涅槃經

Volume Six

CHAPTER ON THE FOUR RELIANCES

PART XIII

The Buddha further said to Kasyapa:

“Good man! In this subtle and wondrous Great Parinirvana Sutra, there are four kinds of persons who can protect and uphold the True Dharma, establish the True Dharma, and remain mindful of the True Dharma. They can bring abundant benefit to and have compassion for the world, serve as refuges for the world, and bring peace and happiness to humans and devas. What are these four? One who appears in the world endowed with the nature of afflictions—this is the first. A stream-enterer or once-returner—this is the second. A non-returner—this is the third. An arhat—this is the fourth. When these four kinds of persons appear in the world, they can bring abundant benefit to and have compassion for the world, serve as refuges for the world, and bring peace and happiness to the devas.

“What is meant by being endowed with the nature of afflictions? If a person can reverently uphold the precepts, be fully possessed of dignified conduct, establish the True Dharma, hear its meaning from the Buddha, and then discern and proclaim it to others—saying, for example, that few desires constitute the path, whereas many desires do not constitute the path, and extensively teaching in this manner the eight realizations of great beings—and if, when someone commits an offense, that person instructs them to disclose it, repent, and eradicate it, and is skilled in understanding the bodhisattvas’ expedient practices and secret teachings, that person is called an ordinary person, not an eighth person.

The eighth person (?) is not called an ordinary person but is called a bodhisattva; that person is not called a Buddha.

“The second kind of person is called a stream-enterer or once-returner. If such a person obtains the True Dharma, receives and upholds the True Dharma, hears the Dharma from the Buddha, and, in accordance with what was heard, records, receives, upholds, reads, and recites it, and then expounds it to others, this is the second kind of person. If, after hearing the Dharma, that person neither records nor receives and upholds nor expounds it, but says that the Buddha permitted the keeping of servants and slaves and other impure possessions, this is impossible. Such a person, though not yet having attained the second or third stage, is called a bodhisattva who has received a prediction.

“The third kind of person is called a non-returner. It is impossible for a non-returner to slander the True Dharma; to say that the keeping of servants, slaves, attendants, and other impure possessions is permitted; to receive and uphold the treatises and scriptures of non-Buddhist paths; to be obstructed by adventitious afflictions or covered by the karma of the afflictions; to conceal the true relics of the Tathagata; to be afflicted by external illness; or to be overcome by the four great poisonous snakes and by doctrines that speak of a self and the like.

But it is possible for that person to teach non-self. It is impossible for that person to speak with attachment to worldly dharmas. But it is possible for that person to proclaim the Mahayana continuously and without interruption.

It is impossible that, having taken birth in a body, that person should have eighty thousand species of worms within it. It is possible that this person has forever departed from sexual desire and does not discharge impurity even in dreams. It is impossible that fear should arise in this person’s mind on the day of death.

What is the meaning of ‘non-returner’? It means that this person does not return. The inherent faults and afflictions described above can never again defile this person.

Continuing to pass back and forth in cyclic existence, this person is called a bodhisattva who has received a prediction and who, before long, will attain unsurpassed perfect enlightenment. This is called the third kind of person.

“The fourth kind of person is called an arhat. An arhat has severed all afflictions, laid down the heavy burden, attained personal benefit, accomplished what had to be done, abides on the tenth bhumi, and has attained mastery of wisdom. In accordance with the preferences of beings, such a person manifests all kinds of forms and appearances, displaying them precisely according to their adornments.

Wishing to attain Buddhahood, that person can immediately attain it. One who has accomplished immeasurable virtues such as these is called an arhat. When these four kinds of persons appear in the world, they can bring abundant benefit to and have compassion for the world, serve as refuges for the world, and bring peace and happiness to humans and devas.

Among humans and devas, they are the most honored and supreme, just as the Tathagata is called the Victorious One Among Humans and is a refuge.”

Kasyapa said to the Buddha:

“World-Honored One! I shall not now rely upon these four kinds of persons. Why?

In the Kausila Sutra, the Buddha said to Kausika: ‘If the heavenly Mara or Brahma, wishing to cause destruction, assumes the Buddha’s form, complete with the thirty-two excellent marks and adorned with the eighty minor characteristics, with a circular aureole extending one fathom, a full face resembling the bright full moon, and the urna between the brows whiter than snow-white jade—if beings adorned in this manner approach you, you must examine and assess whether their appearance is false or genuine.

Once you have understood, you must subdue them.’ World-Honored One! Mara and the others can even assume the Buddha’s form; how much more could they assume the bodies of these four kinds of persons, such as arhats—lying or sitting in empty space, pouring water from the left side of the body, emitting fire from the right side, and sending forth smoke and flame from the entire body like a great conflagration? For this reason, under such circumstances, no faith would arise in my mind.

Whatever they might say, I could not accept or uphold it, nor would I conceive reverence and rely upon them!”

The Buddha said:

“Good man! If doubt still arises concerning my own words, you should not believe and accept them, much less the words of such beings. Therefore, you must carefully discern whether something is wholesome or unwholesome, whether it may be done or may not be done.

Having acted in this way, you will forever enjoy happiness. Good man! Suppose that a thieving dog enters someone’s home at night.

If the servants and workers of that household notice it, they should drive it away and scold it, saying, ‘Leave at once! If you do not leave, I shall kill you!’ Upon hearing this, the thieving dog immediately departs and does not return. From now on, you too should subdue Mara Papiyan in this way.

You should say, ‘Papiyan! You must not now assume such a form! If you deliberately do so, I shall bind you with the five bonds!’ Having heard this, Mara will immediately be compelled to withdraw and, like that thieving dog, will never return.”

Kasyapa said to the Buddha:

“World-Honored One! As the Buddha told the elder Kausila, if one can subdue Mara in this way, one can also draw near to the Great Parinirvana. Why then must the Tathagata declare these four kinds of persons to be refuges? Thus, the words of these four kinds of persons are not necessarily worthy of trust.”

The Buddha said to Kasyapa:

“Good man, it is indeed as you have said; it is not otherwise! Good man, it was for the shravakas who possess the fleshly eye that I spoke of subduing Mara; I did not speak thus for those who study and practice the Mahayana. Although shravakas possess the divine eye, it is called the fleshly eye; although followers of the Mahayana possess the fleshly eye, it is called the Buddha-eye. Why is this? Because this Mahayana sutra is called the Buddha Vehicle, and this Buddha Vehicle is supreme and unsurpassed.

“Good man, suppose there is a valiant and mighty man upon whom a timid man constantly relies. The valiant man always instructs the timid man, saying: ‘You should hold the bow in this manner, grasp the arrows, and train in the use of paths and instructions, long hooks, binding cords, and so forth.’ He further tells him: ‘In battle, although there may be trampling and killing, you must not give rise to fear. You should regard humans and devas with disdain and arouse a courageous resolve within your own heart.

Perhaps someone lacking courage and valor may falsely pose as a mighty general, holding bows and arrows, swords and blades, adorning himself with all manner of weapons, and entering the battlefield while loudly shouting cries of encouragement. Even toward such a person, you should not become afraid.’ When such people see that you are unafraid, you should know that before long they will scatter and collapse like that thieving dog.

“Good man, the Tathagata is also thus. He tells the shravakas: ‘You should not fear Mara Papiyan! If Mara Papiyan transforms himself into the body of a Buddha and comes to where you are, you must be diligent and steadfast in your resolve, thereby causing that Mara to be subdued. Mara will then become sorrowful and unhappy and turn back along the road by which he came.’

“Good man, just as that valiant man does not follow others in training, so too are those who study the Mahayana. When they hear all manner of profound and secret scriptures, their hearts rejoice and they do not become afraid. Why is this? Such practitioners of the Mahayana have formerly made offerings to, revered, and bowed in homage before immeasurable hundreds of thousands of millions of Buddhas of the past. Even if immeasurable billions of thousands of Mara hosts wish to come and harm or disturb them, practitioners of the Mahayana will certainly feel no fear whatsoever.

“Good man, suppose a person obtains the medicine agada; he fears no venomous snake. Because snakes fear the power of that medicine, it can also neutralize every poison. This Mahayana sutra is likewise so. Like the power of that medicine, it fears no evil and venomous Mara and can also subdue them so that they never arise again.

“Furthermore, good man, suppose there is a dragon whose nature is exceedingly vicious. When it wishes to harm someone, it may glare at him with its eyes or breathe upon him. Therefore, all lions, tigers, leopards, jackals, savage dogs, and so forth become afraid. When those vicious beasts hear its voice, see its form, or come into contact with its body, none fails to lose its life. Yet a person skilled in mantras, through the power of his mantras, can cause dragons, vicious garuda birds, and evil beasts such as elephants, lions, tigers, leopards, jackals, and so forth to become gentle and well-disciplined, all submitting to his command. When such vicious beasts see the person skilled in mantras, they are immediately subdued.

“Shravakas and pratyekabuddhas are likewise so. When they see Mara Papiyan, they all become afraid, whereas Mara Papiyan feels no fear and continues to perform the deeds of Mara. Practitioners of the Mahayana are also thus. Seeing that shravakas fear the works of Mara and have no faith or delight in this Mahayana, they first employ skillful means to subdue the Maras, making them gentle, well-disciplined, and capable of bearing burdens. Then, on that basis, they extensively expound all manner of wondrous Dharma to them. When the shravakas and pratyekabuddhas see that Mara has been subdued, they no longer become afraid and begin to have faith and delight in this unsurpassed, true Dharma of the Mahayana. They say: ‘From this day onward, we must not create obstacles within this true Dharma.’

“Furthermore, good man, shravakas and pratyekabuddhas become afraid of the afflictions, whereas practitioners of the Mahayana are entirely fearless. The study of the Mahayana possesses such power. For this reason, as I explained before, my teaching was intended to enable those shravakas and pratyekabuddhas to subdue the Maras; it was not intended for the Mahayana.

This wondrous scripture of the Great Nirvana cannot be vanquished! How marvelous! How extraordinary!

If anyone hears it and, having heard it, faithfully accepts it, that person can believe that the Tathagata is the eternally abiding Dharma. Such a person is exceedingly rare, like the udumbara flower! After my nirvana, if anyone hears such a wondrous Mahayana scripture and gives rise to faith and reverence, know that throughout hundreds of thousands of millions of kalpas in the future, such people will not fall into the evil realms.”

At that time, the Buddha said to Bodhisattva Kashyapa:

“Good man, after my nirvana, hundreds of thousands of immeasurable beings will slander and disbelieve this wondrous Great Nirvana Sutra!”

Bodhisattva Kashyapa again addressed the Buddha, saying:

“World-Honored One, how long after the Buddha’s passing will these beings slander this Sutra? World-Honored One, what pure and virtuous beings will be able to rescue those who slander this Dharma?”

The Buddha said to Kashyapa:

“Good man, for forty years after my nirvana, this Sutra will circulate widely throughout Jambudvipa. Thereafter, it will disappear beneath the earth.

“Good man, consider sweet sugarcane, fine rice, crystallized sugar, the skin of curds, milk cream, and ghee. Wherever these are found, the people there all declare that they possess the finest flavor among all flavors. Some people, however, eat only coarse rice and millet, and they too say that their food is the very finest. Such people possess scant merit and are undergoing karmic retribution. Those endowed with merit will not even hear the names of coarse rice and millet; their food consists entirely of fine rice, sweet sugarcane, sugar, ghee, and so forth.

“This wondrous Great Nirvana Sutra is likewise so. Those of dull faculties and scant merit take no pleasure in listening to it, just as people of scant merit dislike fine rice, sugar, and so forth. Followers of the Two Vehicles are likewise so: they dislike the unsurpassed Great Nirvana Sutra. Yet there are beings whose hearts delight in hearing and accepting this Sutra; having heard it, they rejoice and do not slander it, just as people endowed with merit eat only fine rice.”

Good man! Suppose a king dwelt deep in a mountainous region, an evil and perilous place. Although he had sweet sugarcane, fine rice, and sugar, because these were difficult to obtain, he cherished and hoarded them, not daring to eat them.

Fearing that these provisions would be exhausted, the king ate only coarse rice and millet. Another king heard of this and, moved by compassion, had carts loaded with fine rice and sweet sugarcane and sent them to that king. Upon receiving them, the king immediately distributed them throughout the entire realm for all to share.

After the people had eaten, they all rejoiced and said, “Through the virtue of that king, we have been enabled to partake of this rare food.” Good man! These four kinds of persons are also like this; they are the generals of this unsurpassed Great Dharma. Among these four kinds of persons, suppose one sees innumerable bodhisattvas in a distant region who, although studying such Mahayana scriptures, either copy them themselves or cause others to copy them for the sake of gain, praise, investigating the teachings, finding a basis of reliance, or exchanging them for other scriptures, yet are unable to expound them widely to others.

Therefore, this person brings this subtle and wondrous scripture to that region and gives it to those bodhisattvas, causing them to arouse the aspiration for unsurpassed bodhi and abide upon the path of bodhi. Having obtained this scripture, those bodhisattvas then expound it widely to others, enabling innumerable sentient beings to receive the Dharma-flavor of the Mahayana. It is entirely through the power of this one bodhisattva that all who had not heard the Scripture are enabled to hear it, just as those people, through the power of the king, obtained rare food.

Furthermore, good man! Wherever this subtle and wondrous scripture of the Great Nirvana is circulated, you should know that the ground of that place is adamantine, and the people there are also like adamant. Whoever is able to hear such a Scripture will not retrogress from unsurpassed, perfect enlightenment, and whatever that person wishes for will be fulfilled.

Thus, today I am able to proclaim: “Bhiksus! You should skillfully accept and uphold it!” If any sentient being is unable to listen to such a scripture, you should know that this person is greatly deserving of compassion. Why is this?

Because that person is unable to accept and uphold the exceedingly profound meaning of such a Mahayana scripture!

Bodhisattva Kasyapa addressed the Buddha, saying:

– World-Honored One! After the Tathagata’s parinirvana, for forty years this Mahayana Scripture of the Great Nirvana will circulate widely throughout Jambudvipa. After that period has passed, the Scripture will sink into concealment beneath the earth. How long thereafter will this Scripture reappear?

The Buddha said:

– Good man! When approximately eighty years remain before my true Dharma comes to an end, during the first forty of those years this Scripture will once again rain down the great rain of Dharma upon Jambudvipa.

Bodhisattva Kasyapa again addressed the Buddha, saying:

– World-Honored One! At such a time, when the scriptures of the true Dharma perish, when the true precepts are destroyed, when what is contrary to the Dharma increases, and when there are no sentient beings who practice in accordance with the Dharma, who will be able to listen to and receive, reverently uphold, read, and recite this Scripture? Who will enable such people to understand it thoroughly, make offerings to it, honor it, copy it, and explain its meaning? I respectfully beseech the Tathagata, out of compassion for sentient beings, to distinguish and expound this matter extensively, so that after the bodhisattvas hear it, they will accept and uphold it, and having accepted and upheld it, will immediately attain non-retrogression from the aspiration for unsurpassed, perfect enlightenment.

At that time, the Buddha praised Kasyapa, saying:

– Excellent! Excellent! Good man! You are now well able to ask about such a meaning! Good man! Only if sentient beings have brought forth the aspiration for bodhi in the presence of as many Buddhas as there are grains of sand in the Hiraṇyavatī River can they, in this evil age, uphold such a scripture without giving rise to slander. Good man! Only if sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in one Ganges River can they, thereafter, refrain from slandering this Dharma in the evil age and delight in this scripture, though they will be unable to analyze it and expound it extensively for others. Good man! Only if sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in two Ganges Rivers can they, thereafter, refrain from slandering this Dharma in the evil age, correctly understand it, have faith in and delight in it, uphold it, read it, and recite it. Yet they will still be unable to expound it extensively for others. If sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in three Ganges Rivers, only then can they, thereafter, refrain from slandering this Dharma in the evil age, uphold it, read it, recite it, and copy it into scripture scrolls. Although they may expound it for others, they will not yet understand its profound meaning. If sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in four Ganges Rivers, only then can they, thereafter, refrain from slandering this Dharma in the evil age, uphold it, read it, recite it, copy it into scripture scrolls, and extensively expound for others one part of its meaning out of sixteen; although they may expound it, their exposition will still be incomplete. If sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in five Ganges Rivers, only then can they, thereafter, refrain from slandering this Dharma in the evil age, uphold it, read it, recite it, copy it into scripture scrolls, and extensively expound for others eight parts of its meaning out of sixteen. If sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in six Ganges Rivers, only then can they, thereafter, refrain from slandering this Dharma in the evil age, uphold it, read it, recite it, copy it into scripture scrolls, and extensively expound for others twelve parts of its meaning out of sixteen. If sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in seven Ganges Rivers, only then can they, thereafter, refrain from slandering this Dharma in the evil age, uphold it, read it, recite it, copy it into scripture scrolls, and expound for others fourteen parts of its meaning out of sixteen. If sentient beings have brought forth the aspiration for bodhi in the presence of as many Tathagatas as there are grains of sand in eight Ganges Rivers, only then can they, thereafter, refrain from slandering this Dharma in the evil age, uphold it, read it, recite it, and copy it into scripture scrolls. They can also encourage others to have it copied; they themselves can listen to and receive it and then encourage others to listen to and receive it, read and recite it until thoroughly fluent, firmly protect and uphold it, have compassion for the sentient beings of the world, make offerings to this scripture, and encourage others to make offerings to it. The same applies to revering, honoring, reading, reciting, and bowing in homage to it. They can fully comprehend all the meanings and purport of this scripture, such as the Tathagata's eternal abiding, immutability, and ultimate peace and bliss; its extensive teaching that all sentient beings possess Buddha-nature; and its thorough knowledge of the entire treasury of Dharma possessed by the Tathagata. Having thus made offerings to the Buddhas, they establish, uphold, and protect this unsurpassed Right Dharma. If anyone has newly brought forth the aspiration for unsurpassed, perfect enlightenment, know that in a future life this person will certainly be able to establish, uphold, and protect this Right Dharma. Therefore, you should now recognize such a person as a protector of the Dharma in a future age. Why is this? Because one who brings forth this aspiration will certainly be able to protect and uphold the unsurpassed Right Dharma in a future life. Good man! There will be evil bhikshus who, on hearing that I have entered nirvana, will not give rise to sorrow but will instead think: ‘Today the Tathagata enters parinirvana—how delightful! While the Tathagata was in the world, he obstructed our gains and offerings. Now that he has entered nirvana, who will still restrain us and deprive us of them? If no one restrains us, we shall once again obtain gains and offerings as before. While the Tathagata was in the world, the precepts were strict. Now that he has entered nirvana, they will all be cast aside. Receiving the kasaya was originally a rite established by the Buddha, but now it will fall into ruin, like a banner hanging from the top of a pole.’ Such people will slander and oppose this Mahayana scripture. Good man! You must now remember and retain this well. Only sentient beings who have fully accomplished immeasurable merit and virtue can have faith in this Mahayana scripture and, having faith in it, uphold it. Among all other sentient beings, if there are those who delight in the Dharma, one should extensively expound this scripture for them. After such people hear it, all the evil karma they created throughout immeasurable asamkhya kalpas in past lives will be entirely extinguished. If anyone does not believe in this scripture, in the present life that person's body will be afflicted by immeasurable illnesses and sufferings, and the person will be subjected to much humiliation, abuse, and reviling before the eyes of others. After death, that person will be despised by others, ugly in appearance, lowly, and base; life will be difficult, and provisions will constantly be insufficient. Although that person may obtain a little coarse, unpalatable, and inferior food, life after life the person will always be born into poor and lowly families, will slander the Right Dharma, and will hold wrong views. At the time of death, that person may encounter turmoil, warfare, and armed conflict, or be oppressed and coerced by tyrannical rulers or hostile enemies. Although the person may have good friends, the person will not meet them; the necessities of life, though sought, will not be obtained. Even if the person gains some small benefit, the person will frequently encounter the calamity of hunger and thirst. Such a person will possess only ordinary understanding, and neither kings nor great ministers will select that person for service. Even supposing others hear what that person proclaims, although it may accord with reason, certainly no one will believe or accept it. Such a person will not reach a wholesome destination. Just as a bird with broken wings cannot fly away, so too will this person, in a future life, be unable to reach a wholesome destination among humans or devas. If, however, someone is able to believe in such a Mahayana scripture, then although that person may previously have received a coarse and unattractive form, through the merit and virtue of this scripture the person will immediately become handsome and dignified, and day by day will increasingly gain majestic bearing, good complexion, and strength. Such a person will always be pleasing to humans and devas and will receive their reverence, affection, and unwavering devotion. Kings, great ministers, family members, and relatives who hear this person's words will all respectfully believe and accept them. If any among my shravaka disciples wish to accomplish the foremost rare deed, they should extensively proclaim such a Mahayana scripture throughout the world.

Good man! It is like mist which, although it wishes to remain, cannot endure beyond the rising of the sun. Once the sun has risen, the mist immediately vanishes without remainder. Good man! All the evil karma of these sentient beings is likewise: its power and duration cannot endure when the sun of Great Nirvana is seen. Once this sun appears, it can extinguish all evil karma.

Furthermore, good man! Suppose a man leaves the household life and shaves off his beard and hair. Although he wears the kasaya robe, he has not yet received the ten precepts of a novice monk.

If an elder householder comes to invite the Sangha, this person who has not yet received the precepts joins the great assembly in accepting the invitation. Although he has not received the precepts, he is already counted among the Sangha. Good man!

The same is true of any sentient being who arouses the aspiration to begin studying the scriptures of the Great Vehicle’s Great Nirvana and copies, upholds, reads, and recites them. Although such people have not yet fully attained the stages of the Ten Abodes, they are already counted among those of the Ten Abodes. Whether a sentient being is a disciple of the Buddha or not, if, out of avarice or for the sake of gain and support, that being listens to and receives this sutra—even as little as a single verse—and, after hearing it, does not disparage it, you should know that this person has already drawn near to unsurpassed, complete, perfect enlightenment.

Good man! It is impossible that these four kinds of people, of whom the Buddha has spoken, were not spoken of by the Buddha. Therefore, I say that these four kinds of people are refuges for the world.

Good man! You should make offerings to these four kinds of people.

“World-Honored One! How shall I recognize such people so that I may make offerings to them?”

The Buddha told Kasyapa:

“If there are those who establish and protect the true Dharma, you should follow and invite such people, and you must relinquish even your body and life to make offerings to them. As I have said concerning this Great Vehicle scripture:

If someone knows the Dharma,

Whether young or old,

One should make offerings to them,

Revere them and bow in homage,

As a brahmin

Attends upon the sacred fire.

If someone knows the Dharma,

Whether young or old,

One should make offerings to them,

Revere them and bow in homage,

Just as the devas

Attend upon Sakra.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! According to the Buddha’s words, offerings to teachers and elders should indeed be made in this way. Yet I now have a doubt, and I pray that the World-Honored One will explain it fully!

If a senior monk who upholds the prohibitory precepts inquires of and receives teachings from a younger monk concerning what he himself has not heard, how could that elder be required to bow respectfully to him? If he must bow, then he could no longer be called an observer of the precepts. If a younger monk who upholds the prohibitory precepts inquires of and receives teachings from an elderly precept-breaker concerning what he himself has not heard, should he bow in homage to him?

If a monastic inquires of and receives teachings from a layperson concerning what the monastic has not heard, must the monastic bow in homage? Yet a monastic should not reverently bow to a layperson. Moreover, within the Buddha-Dharma, the young should respectfully honor senior elders.

Since such senior elders received the complete precepts before them and have perfected dignified conduct, they should be honored and revered with offerings. As the Buddha has said, a precept-breaker is not to be admitted, just as a fertile field may contain many weeds and barnyard grasses. Furthermore, the Buddha said that anyone who knows the Dharma, whether old or young, should be honored with offerings as Sakra is attended.

What, then, is the meaning of these two statements? Has the Tathagata not spoken falsely? The Buddha has also said that even a bhiksu who upholds the precepts may commit transgressions.

Why did the Tathagata say this? World-Honored One! In other sutras it is also said that precept-breakers may be disciplined and corrected.

I do not yet clearly understand the meaning of these statements!”

The Buddha told Kasyapa:

“Good man! I spoke these verses for bodhisattvas and for those who will study the Great Vehicle in the future, not for disciples of the Sravaka Vehicle! Good man!

As I said before, when the true Dharma is coming to an end, when the true precepts are corrupted, when the breaking of precepts increases and what is contrary to the Dharma flourishes, when all noble beings remain hidden and do not appear, and when practitioners keep servants and accept impure possessions, then one person from among these four kinds will appear in the world, shave off his beard and hair, leave the household life, and cultivate the Way.

This person will see that bhiksus everywhere keep servants and attendants and accept impure possessions, while knowing nothing of what is pure and impure and likewise being unable to distinguish what accords with the Vinaya from what does not. Wishing to discipline such bhiksus, this person will mingle harmoniously with them while remaining undefiled by them (mingling one’s light with the dust: a practice of engaging with the world).

He will be well able to distinguish his own conduct from the conduct taught by the Buddha. Although he sees people committing parajika offenses, he will remain silent and not denounce their transgressions. Why?

Because he has appeared in the world wishing to establish and protect the true Dharma. Therefore, he remains silent and does not criticize, correct, or discipline them. Good man!

Such a person is a protector of the Dharma. Although he may commit transgressions, he is not called a precept-breaker.

“Good man! Suppose a king falls gravely ill and dies, while the succeeding king is still a young child without sufficient strength to assume the throne. There is a wealthy Candala whose riches and possessions are immeasurable and whose retinue is large.

Taking advantage of the kingdom’s weakness, he uses force to usurp the throne. Before he has ruled for long, the people of the realm—householders, brahmins, and others—rebel, flee far away, and go to other countries to make their living. Although some remain, they do not even wish to look upon that king.

If certain elders, brahmins, and others do not leave their own country, they are like trees that die in the very place where they grew. When the Candala king learns that the people of his realm have fled and rebelled, he wishes them all to return, and therefore stations Candalas to guard the roads. Then, for seven days, he has drums beaten and an edict proclaimed: ‘If any brahmin will perform the consecration ceremony for me, I shall reward him with half the kingdom!’ Although the brahmins hear these words, none of them comes.

They all say, ‘How could any brahmin do such a thing?’ The Candala king then proclaims: ‘If among the brahmins there is not even one person willing to serve as my teacher, I shall compel the brahmins to live together with the Candalas, sharing the same food, dwellings, and occupations. If anyone comes and performs the consecration ceremony for me, I shall grant him half the kingdom; these words are not false. Spells and magical arts, the means of reaching the Heaven of the Thirty-three, and the supremely wondrous ambrosial medicine of immortality—I shall also share all these with him for our common use.’

At that time, there was a young son of a brahmin, still of the age when one wears a soft cap. He cultivated pure conduct, wore his hair long, and was highly skilled in spells and occult arts. He went to the king and said, “Great King, I am able to carry out every command you issue!” The king was delighted and appointed this youth as his consecrating master. When the brahmins heard of this, they all became angry and reproached the youth, saying, “Brahmin! Why have you agreed to become the teacher of a chandala?” The king then divided half of the kingdom and gave it to the youth, and together they governed the country for a long time.

The youth later said to the king, “I abandoned the customs of my family to become your teacher, and I have taught Your Majesty all the secret spells and arts, yet even now you do not treat me as one close to you.”

The king replied, “How is it that I do not treat you as one close to me?”

The youth answered, “You have not yet shared with me the medicine of immortality that you formerly possessed.”

The king said, “Excellent! Excellent, great master! I truly did not know. If you require it, I shall have it brought at once.”

When the youth heard the king’s words, he took the medicine home and invited the great ministers to partake of it together. After consuming it, the ministers jointly reported to the king, “How delightful! The great master possesses this ambrosial medicine of immortality!”

When the king learned of this, he said to the master, “Why did you partake of the ambrosia privately with the great ministers without sharing any with me?”

The youth then gave the king the remaining medicine, which had been mixed with poison, and told him to drink it. After the king drank it, the medicine quickly took effect, rendering him delirious. He fell to the ground, entirely unconscious, like a dead man.

The youth then restored the former crown prince as king and said, “The lion’s Dharma throne should not be occupied by a chandala! From ancient times until now, I have never heard of one from the chandala caste becoming king. That a chandala should govern a country and rule its people is impossible. Great King, you should now resume the succession of the former king and govern the country according to the true Dharma.”

After the youth had settled this matter, he gave the chandala an antidote and caused him to regain consciousness. Once he had awakened, he was expelled from the kingdom. Although the youth had done this, he had not transgressed the brahminical law. When the other householders, brahmins, and others heard what he had done, they marveled at this unprecedented deed and praised him, saying, “Excellent! Excellent! You have ably driven out the chandala king.”

Good man, the bodhisattvas who protect the true Dharma after my nirvana act in the same way. Through the power of skillful means, a bodhisattva may join those false monks who violate the precepts in keeping all those impure possessions and may share in their activities. At such a time, if the bodhisattva sees a person who, though having violated many precepts, is able to correct evil bhikshus who transgress the prohibitions, he approaches that transgressor, pays him reverence and homage, and makes the four kinds of offerings to him, presenting him with scriptures and various necessities.

If that person himself has nothing, the bodhisattva should employ skillful means to seek what is needed from donors and give it to him. To accomplish this, it is necessary to maintain the eight kinds of impure possessions. Why is this?

Because that person corrects the evil bhikshus just as the youth drove out the chandala.

Although the bodhisattva reveres and pays homage to one who maintains the eight kinds of impure possessions, he incurs no offense whatsoever. Why is this? Because this bodhisattva wishes to expel and correct the evil bhikshus, enable the pure Sangha to dwell in peace and security, propagate the Vaipulya Mahayana scriptures, and bring benefit to all devas and humans.

Good man, for this reason I spoke those two verses in the sutra, so that all bodhisattvas might together praise the protector of the Dharma, just as those householders and brahmins praised the youth, saying, “Excellent! Excellent!” A bodhisattva who protects the Dharma should indeed act in this way. If someone sees a protector of the Dharma sharing activities with a violator of the precepts and declares that the protector has committed an offense, you should know that the speaker himself incurs the resulting calamity, while the protector of the Dharma is in truth without offense.

Good man, if a bhikshu violates the prohibitions and, out of arrogance, conceals his offense and does not repent, you should know that such a person is called a true violator of the precepts. A great bodhisattva, acting to protect the Dharma, may commit a transgression, yet is not called a violator of the precepts. Why is this? Because, being free from arrogance, he repents of it. Good man, therefore, in the sutra I spoke this verse in a veiled manner:

If there is one who knows the Dharma,

Whether young or old,

One should make offerings to that person,

Reverently paying homage,

As a brahmin

Attends upon the fire god,

And as those of the second heaven

Attend upon Shakra.

For this reason, I did not speak this verse for students of the Shravaka Vehicle, but solely for bodhisattvas.

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! Is such a great bodhisattva strict or lenient regarding the precepts, and do the precepts he originally received remain fully intact?”

The Buddha said:

“Good man, you should not speak in this way. Why? Because the precepts originally received have never been lost. If a transgression should occur, one ought immediately to repent; after repentance, one is pure. Good man, consider a dike that breaks because it has a hole through which water seeps and leaks. Why does this happen? Because no one repairs it. If someone repairs it, the water will not flow out.

“A bodhisattva is likewise. Although he may perform the poshadha, receive the precepts, conduct the pravarana, and participate in the affairs of the Sangha together with violators of the precepts, the precepts he possesses are not like a breached dike through which water seeps and leaks. Why is this? If there is no one who purely observes the precepts, the community of the Sangha will diminish, while haste, laxity, and indolence will increase day by day. But if there is one who purely observes the precepts, the Sangha can remain complete and the fundamental precepts will not be lost.

“Good man, one who is lenient regarding the Vehicle is properly called lenient, but one who is lenient regarding the precepts is not thereby called lenient. A great bodhisattva is neither indolent nor arrogant in heart regarding this Mahayana. This is the observance of the precepts, for, in order to protect the true Dharma, he bathes himself in the waters of the Mahayana. Therefore, although a bodhisattva may appear to violate the precepts, he is not called lenient.”

Kashyapa said to the Buddha:

“In the Buddha’s Sangha there are four kinds of persons who, like unripe and ripe amra fruits, are difficult to distinguish. How can one discern those who violate the precepts from those who observe them?”

The Buddha said:

“Good man! Through the subtle and wondrous Great Nirvana Sutra, this can easily be known. Why is it said that it can be known through this Great Nirvana Sutra? Suppose a farmer plants excellent rice and weeds out all the barnyard grass and millet. When observed with ordinary eyes, it is called a clean field. Yet in that field, the rice plants and weeds truly have different leaves. Likewise, if the eight practices that can increase defilement are eliminated, purity can be discerned by the fleshly eye. But when no evil deed is being committed, it is difficult for the fleshly eye to distinguish one who observes the precepts from one who breaks them. If the evil is plainly manifest, it can easily be recognized, just as barnyard grass and millet can easily be distinguished.

“So it is within the Sangha. If it can remain far removed from the eight impure practices, it is called the pure field of merit of the assembly of noble ones. It is therefore worthy of offerings from humans and devas, and its pure fruits cannot be discerned by the fleshly eye.

“Furthermore, good man, suppose there is a forest of kalaka trees containing a great many such trees. Within this forest there is only one tree called tinduka. The fruits of the kalaka and tinduka trees resemble one another and cannot be distinguished.

When the fruits ripen, a woman gathers them, but there is only one part tinduka fruit to ten parts kalaka fruit. Not knowing this, the woman takes them to the market and displays them for sale. Foolish children are likewise unable to distinguish them, so they buy and eat the kalaka fruits and then die.

When a group of wise people hear of this, they immediately ask the woman, ‘Where did you gather these fruits and bring them here from?’ The woman then points out the place where she gathered them. Everyone says, ‘That place contains innumerable kalaka trees and only one tinduka tree.’ Having understood this, they laugh and depart.

“Good man! The eight impure practices within the great assembly are likewise. In such an assembly, many people make use of these eight practices, while only one person purely observes the precepts and does not make use of these eight impure practices. That person clearly knows that the others accept and retain things contrary to the Dharma, yet continues to associate with them and does not leave them, just as there is only one tinduka tree in that forest.

“When an upasaka sees that these people engage in many acts contrary to the Dharma, he should neither revere them nor make offerings to them. If he wishes to make an offering, he should first ask, ‘Venerable ones, may these eight things contrary to the Dharma be accepted and retained? Did the Buddha permit this? If you say that the Buddha permitted it, may such persons perform posadha, karman, and pravarana together?’

“After the upasaka asks this, the assembly replies, ‘Out of compassion, the Tathagata permitted all eight of these things to be retained.’ The upasaka then says, ‘At the Jetavana Monastery, some bhiksus said that the Buddha had permitted the accumulation of gold and silver, while others said that he had not permitted it. Those who said it was permitted and those who said it was not permitted did not live together, recite the precepts together, or perform pravarana together.

They would not even drink water from the same river, and they did not share offerings or material benefits with one another. How, then, can you say that the Buddha permitted this? Even if the Buddha, the Deva among Devas, had accepted these things, you members of the Sangha still should not accumulate them.

If anyone accepts them, you should not even recite the precepts or perform pravarana, karman, or other Sangha affairs together with that person. If you recite the precepts or perform pravarana, karman, or other Sangha affairs together with such persons, then after death you will immediately fall into hell, just as those who ate the kalaka fruits immediately died.’

“Furthermore, good man, suppose that in a city there is a seller of medicines whose store is filled with subtle and wondrous amrta medicine gathered from the Snow Mountains. He also sells many other mixed medicines with similarly sweet flavors. People who wish to buy the medicine but do not know how to distinguish it come to the seller and ask, ‘Do you have medicine gathered from the Snow Mountains?’ The medicine seller immediately replies, ‘Yes!’ Deceitfully, he takes another mixed medicine and tells the buyers, ‘This is indeed the wondrous, sweet medicine of the Snow Mountains.’ Because the buyers use only their fleshly eyes, they cannot distinguish it correctly. They purchase it, take it home, and think, ‘I have now obtained the sweet medicine of the Snow Mountains!’

“Kasyapa! Within the Sangha of sravakas, there may be a nominal Sangha, a true Sangha, or a harmonious Sangha; some may observe the precepts and others may break them. One should make offerings, show reverence, and pay homage impartially within that assembly. Because the upasaka uses only the fleshly eye, he cannot distinguish among them, just as that person could not distinguish the sweet medicine of the Snow Mountains. Only one possessing the divine eye can distinguish who observes the precepts, who breaks them, who belongs to the true Sangha, and who belongs to a false Sangha.

“Kasyapa! If an upasaka knows, ‘This person is a bhiksu, but he breaks the precepts,’ he should not provide gifts to him, pay homage to him, or make offerings to him. If he knows that someone accumulates the eight things, he likewise should not provide that person with necessities, pay homage to him, or make offerings to him. If there is a precept-breaker within the Sangha, one should not revere or pay homage to him merely because he wears the kasaya robe.”

Bodhisattva Kasyapa again addressed the Buddha:

“O World-Honored One! Excellent! Excellent! The Tathagata’s words are true and not false. I shall reverently listen to and accept them as though they were rare and precious diamonds. As the Buddha has said, bhiksus must rely upon four principles. What are the four? They are: rely upon the Dharma, not upon persons; rely upon the meaning, not upon words; rely upon wisdom, not upon consciousness; and rely upon sutras of definitive meaning, not upon sutras of provisional meaning. These four principles must be realized and known; one must not rely upon the four kinds of persons.”

The Buddha said:

“Good man! To rely upon the Dharma means to rely upon the Tathagata’s Great Parinirvana. All the Buddha-Dharma is the Dharma-nature, and this Dharma-nature is the Tathagata. Therefore, the Tathagata is eternal, abiding, and unchanging. If anyone says that the Tathagata is impermanent, that person neither knows nor sees the Dharma-nature. One who does not know and see this Dharma-nature should not be relied upon.

“As stated above, the four kinds of persons who appear in the world to protect and uphold the Dharma must be recognized and relied upon. Why? Because they are skilled in understanding the profound and hidden treasury of the Tathagata and are able to know that the Tathagata is eternal, abiding, and unchanging. It is impossible that they would say that the Tathagata is impermanent and subject to change. These four kinds of persons are called Tathagatas. Why? Because they can understand the Tathagata’s hidden words and expound them.

“If anyone can clearly understand the Tathagata’s exceedingly profound hidden treasury and knows that the Tathagata is eternal, abiding, and unchanging, it is impossible that such a person would, for the sake of material gain, say that the Tathagata is impermanent and subject to change. Such a person may indeed be relied upon; how much more, then, should one rely upon those four kinds of persons?

“To rely upon the Dharma means to rely upon the Dharma-nature; not to rely upon persons means not to rely upon sravakas. The Dharma-nature is the Tathagata, while sravakas are conditioned. The Tathagata is eternal and abiding, while the conditioned is impermanent.

“Good man! If a precept-breaker says for the sake of material gain that the Tathagata is impermanent and subject to change, such a person should not be relied upon. Good man! This is called the definitive meaning.”

To rely on the meaning and not on the words means that the meaning is called awakening and understanding. Awakening to and understanding the meaning is called not being feeble. Not being feeble is called completeness.

The meaning of completeness is called the Tathagata’s eternal abiding and immutability. The meaning of the Tathagata’s eternal abiding and immutability is precisely the eternal Dharma. The meaning of the eternal Dharma is precisely the meaning of the eternal Sangha.

This is called relying on the meaning and not on the words. What words should not be relied upon? They are the ornate literary expressions of various treatises.

In countless sutras, the Buddha spoke of insatiable craving, deceit, flattery, feigned intimacy, displaying signs to seek gain, managing the affairs of lay households, and performing tasks for them.... Furthermore, some proclaim that the Buddha permitted bhiksus to keep male and female servants, impure possessions, gold, silver, precious treasures, grain, storehouses, cattle, sheep, elephants, and horses, and to engage in trade for profit....

During times of famine, out of compassion for his disciples, he further permitted bhiksus to accumulate and store provisions, prepare food with their own hands, and eat food that had not been formally received.... Such words should not be relied upon.

To rely on wisdom and not on consciousness: what is called wisdom is the Tathagata. If sravakas are unable to understand well the virtues of the Tathagata, such consciousness should not be relied upon. If one knows that the Tathagata is the Dharma-body, this is true wisdom and should be relied upon.

If one sees the Tathagata’s expedient body and says that it consists merely of the skandhas, dhatus, and ayatanas and is nourished and sustained by consuming food and drink, this too should not be relied upon. Therefore, consciousness should not be relied upon. If someone speaks such words, or if scriptures record such words, they likewise should not be relied upon.

To rely on sutras of definitive meaning and not on sutras of non-definitive meaning: sutras of non-definitive meaning are called the Sravaka Vehicle. When sravakas hear the profound and secret treasury of the Buddha Tathagata, they all give rise to doubt and bewilderment, not knowing that this treasury issues from the ocean of great wisdom, just as children lack discriminating understanding. This is called non-definitive meaning.

Definitive meaning is called the true wisdom of bodhisattvas. Within the bodhisattva’s own mind is concealed the unobstructed Great Wisdom, like a great person who knows all things. This is called definitive meaning.

Furthermore, the Sravaka Vehicle is called non-definitive meaning, whereas the unsurpassed Great Vehicle alone is called definitive meaning. To say that the Tathagata is impermanent and subject to change is called non-definitive meaning. To say that the Tathagata eternally abides and does not change is called definitive meaning.

Accepting as authoritative the words of the sravakas is called non-definitive meaning. Accepting as authoritative the words of the bodhisattvas is called definitive meaning. To say that food nourished and sustained the Tathagata is non-definitive meaning.

To say that he eternally abides and does not change is called definitive meaning. To say that when the Tathagata enters nirvana, it is like a fire going out when the fuel is exhausted, is called non-definitive meaning. To say that the Tathagata enters the Dharma-nature is called definitive meaning.

The Dharma of the Sravaka Vehicle should not be relied upon. Why is this? Because, wishing to deliver sentient beings, the Tathagata used the power of skillful means to teach the Sravaka Vehicle, just as a wealthy elder taught his child the “half-letter.” Good man!

The Sravaka Vehicle is like land that has just been plowed but has not yet borne fruit. This is called non-definitive meaning. Therefore, one should not rely upon the Sravaka Vehicle, but should rely upon the Dharma of the Great Vehicle.

Why is this? Because, wishing to deliver sentient beings, the Tathagata used the power of skillful means to teach the Great Vehicle. Therefore, that upon which one should rely is called definitive meaning.

These Four Reliances must be clearly understood.

Furthermore, as for relying on the meaning, meaning is called straightforwardness. Straightforwardness is called radiance. Radiance is called not being feeble. Not being feeble is called the Tathagata. Furthermore, radiance is called wisdom, and straightforwardness is called eternal abiding.

The Tathagata’s eternal abiding is called reliance on the Dharma. The Dharma is called eternally abiding; it is also called boundless, inconceivable, incapable of being grasped, and incapable of being bound, yet it can also be seen. If someone says that it cannot be seen, such a person should not be relied upon.

Therefore, rely on the Dharma and not on the person. If someone uses subtle and wondrous words to proclaim impermanence, such words should not be relied upon. Therefore, rely on the meaning and not on the words.

To rely on wisdom means that the Sangha eternally abides, is unconditioned and immutable, and does not keep the eight kinds of impure possessions. Therefore, rely on wisdom and not on consciousness. If someone says that consciousness produces discriminating awareness and experiences, and therefore there is no harmonious Sangha, why is this?

Because whatever is harmonious is said to have no inherent possession; and if it has no inherent possession, how can it be called eternally abiding? Therefore, such consciousness cannot be relied upon.

To rely on definitive meaning: definitive meaning is called knowing contentment, never deceitfully displaying pure and dignified conduct, being arrogant or conceited, or craving offerings and gain, and also not giving rise to attachment to the Tathagata’s expedient teachings of the Dharma, spoken according to what is appropriate. This is called definitive meaning. If someone can abide in the Tathagata’s teaching of the Dharma in this way, know that this person has come to abide in the ultimate meaning. Therefore, it is said: rely on sutras of definitive meaning and not on sutras of non-definitive meaning.

Non-definitive meaning is exemplified by the sutras that say: all is burning, all is impermanent, all is suffering, all is empty, and all is without self. This is called non-definitive meaning. Why is this?

Because, being unable to comprehend such meanings, sentient beings are caused to fall into the Avici Hell. Why is this so? Because, through grasping and attachment, they fail to understand the meaning clearly.

“All is burning” would mean that the Tathagata taught that nirvana is also burning. “All is impermanent” would mean that nirvana is also impermanent. The same would apply to suffering, emptiness, and non-self.

Therefore, these are called sutras of non-definitive meaning and should not be relied upon. Good man! Suppose someone says: “The Tathagata has compassion for all sentient beings and skillfully knows what is appropriate at any given time.

Because he knows what is appropriate at any given time, he speaks of a light offense as grave and of a grave offense as light. The Tathagata observes and knows that some of his disciples have danapatis who provide their necessities, ensuring that they lack nothing. The Buddha permits such persons to keep male and female servants, gold, silver, valuables, and other impure possessions, and to engage in trade and exchange....

If some disciples have no danapatis to provide their necessities, and food and drink are difficult to obtain during times of famine, then, wishing to establish and protect the true Dharma, I permit those disciples to keep male and female servants, gold, silver, vehicles, fields, houses, grain, and the necessities obtained through trade. Although I permit them to keep such things, these must be pure gifts from sincere and faithful danapatis.” These Four Reliances are what should be relied upon.

If any Vinaya, Abhidharma, or Sutra does not contradict these four principles, it too should be relied upon. If someone says: “Whether the time is appropriate or inappropriate, and whether or not it serves to protect the Dharma, the Tathagata universally permits all bhiksus to keep such impure possessions,” such words should not be relied upon. If anything in the Vinaya, Abhidharma, or Sutra accords with such a statement, those three divisions likewise should not be relied upon.

I teach these Four Reliances for sentient beings who possess only the fleshly eye, certainly not for those who possess the wisdom-eye. Therefore, I now teach these Four Reliances. Dharma means the Dharma-nature.

Meaning means that the Tathagata eternally abides and is immutable. Wisdom means knowing that all sentient beings possess Buddha-nature. Definitive meaning means fully comprehending all the scriptures of the Great Vehicle.

THE SUTRA OF THE GREAT PARINIRVANA

– End of the Sixth Fascicle -