大般涅槃經

Volume Seven

CHAPTER NINE: THE FALSE AND THE TRUE

PART IX:

– At that time, Venerable Kasyapa said to the Buddha:

– World-Honored One! Should one rely upon the four kinds of persons described above?

The Buddha said:

– Indeed! Indeed! Good man! Just as I have said, one should rely upon them! Why is this? Because there are four kinds of mara. What are the four? Other sutras and vinayas that accord with the words of mara may be accepted and upheld.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! As the Buddha has said that there are four kinds of mara, how am I to distinguish the words of mara from the words of the Buddha? There are sentient beings who pursue the conduct of mara, and there are also sentient beings who follow the Buddha’s teachings. How can such people be recognized?

The Buddha said:

– Kasyapa! Seven hundred years after I enter nirvana, this Mara Papiyan will gradually corrupt and disturb my true Dharma. Just as a hunter clothes himself in Dharma robes, Mara Papiyan will likewise transform himself into the appearance of a bhiksu, the appearance of a bhiksuni, the appearance of an upasaka, or the appearance of an upasika. The Mara King will also transform himself into the body of a stream-enterer... and even into the body of an arhat or the physical form of the Buddha. Using these defiled forms, the Mara King will assume undefiled bodies and corrupt my true Dharma. When Mara Papiyan corrupts the true Dharma, he will say: “In the past, when the bodhisattva passed away from Tusita Heaven, he manifested in the palace of King Suddhodana in the city of Kapilavastu. Relying upon the union of his parents through amorous desire, he was born and raised this body. If it is said that someone born among human beings could receive the reverence of the great assemblies of devas and humans throughout the worlds, that is impossible.” Furthermore, mara will say: “In the past, the bodhisattva practiced all manner of austerities and gave away his head, eyes, brain, marrow, kingdom, cities, wife, and children; therefore, today he attained the Buddha Way. Because of these causes and conditions, he receives the reverence of devas, humans, gandharvas, asuras, garudas, kimnaras, and mahoragas.” If any sutra or vinaya contains such words, you should know that these are the words of mara.

Good man! If any sutra or vinaya says: “The Tathagata, the Perfectly Enlightened One, attained Buddhahood long ago. Now, as an expedient manifestation intended to liberate sentient beings, he appears to have parents and to be born through their union arising from amorous desire. In accordance with the ways of the world, he created this manifestation.” If a sutra or vinaya speaks in this manner, you should know that these truly are the words of the Tathagata. Anyone who follows the words of mara is a member of mara’s retinue. Anyone who can follow the words of the Buddha is a bodhisattva.

If anyone says that, when the Tathagata was born, he took seven steps in each of the ten directions, and that this cannot be believed, these are the words of mara. If someone instead says that, when the Tathagata was born, he took seven steps in each of the ten directions and that this was an expedient manifestation of the Tathagata, these are called the words of the Tathagata’s sutras and vinayas. Anyone who follows the words of mara is a member of mara’s retinue.

Anyone who can follow the words of the Buddha is a bodhisattva. If anyone says that, after the bodhisattva was born, his royal father ordered people to take him to a temple of the devas, and when the devas saw him, they all prostrated themselves in homage, and therefore he was called the Buddha; and if another person raises the objection: “The devas appeared first, and the Buddha came after them, so why did the devas pay homage to the Buddha?”—you should know that the one who raises this objection is speaking the words of Mara Papiyan.

If a sutra says that when the Buddha went to a temple of the devas, all the devas, Mahesvara, Great Brahma, Sakra Devendra, and the others joined their palms reverently and bowed at the Buddha’s feet, then a sutra or vinaya that speaks in this manner contains the words of the Buddha. Anyone who follows the words of mara is a member of mara’s retinue. Anyone who can follow the words of the Buddha is a bodhisattva. If any sutra or vinaya says that, when the bodhisattva was a crown prince, because of lustful desire he sought a wife in all four directions and remained in the inner palace, delighting in and enjoying sensual pleasures, such a sutra or vinaya contains the words of Mara Papiyan.

If it is said that the bodhisattva had long since abandoned lustful desire, wife, children, and family, and that he would not even enjoy the supremely exquisite five sensual pleasures of the Heaven of the Thirty-Three, casting them aside as one would spit out saliva, how much less would he crave human pleasures; and that he shaved off his hair and beard, renounced the household life, and cultivated the Way—then a sutra or vinaya that speaks in this manner contains the words of the Buddha. Anyone who follows the sutras and vinayas of mara is a member of mara’s retinue. Anyone who follows the sutras and vinayas of the Buddha is a bodhisattva.

If anyone says that, while the Buddha was at Jetavana Monastery in the kingdom of Sravasti, he permitted bhiksus to keep male and female slaves, servants, cattle, goats, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, gold, silver, vaidurya, pearls, crystal, mother-of-pearl, agate, coral, amber, conch shell, jade, copper and iron cauldrons and steamers, large and small copper trays, and other necessary articles; to plow fields, sow crops, engage in trade and exchange, and store grain and rice; and that, out of compassion and pity for sentient beings, the Buddha permitted all such things to be amassed and kept—then any sutra or vinaya that speaks in this manner is entirely the speech of mara.

If someone says that the Buddha was dwelling at the abode of the yaksha Nālirū in Jetavana Monastery in the kingdom of Śrāvastī, and that at that time the Tathagata, on account of the brahmin named Cổ Đê Đức and King Prasenajit, said: “Bhikshus! You should not accept, keep, or accumulate gold, silver, lapis lazuli, crystal, pearls, giant clamshell, agate, coral, amber, conch shell, jade, male or female slaves, servants, boys or girls, cattle, sheep, elephants, horses, donkeys, mules, pigs, chickens, cats, dogs, and so forth; pots and steamers made of copper or iron; large or small copper trays; beds of various colors and kinds; bedding, outer requisites, and articles needed for daily life.

Nor should you engage in such things as owning houses, plowing fields, sowing crops, commerce, trading, preparing food with your own hands, grinding or polishing things yourself, pounding things yourself, using incantations and techniques to heal the body, methods of training falcons, observing the stars and constellations for divination, predicting waxing and waning fortunes, physiognomizing men and women, interpreting dreams as auspicious or inauspicious, determining whether one is male, female, neither male nor female, the sixty-four arts, the eighteen kinds of spells that delude people, or any variety of skilled craft.

Nor should you discuss countless worldly affairs, scatter powdered incense, apply scented paste, burn incense, wear various garlands or hair ornaments, practice methods of dressing the hair, act deceitfully, flatter or behave crookedly, greedily seek profit without satisfaction, delight in commotion, indulge in frivolous talk and laughter, crave meat and fish, compound poisons, perform rites of subjugation with fragrant oils, carry jeweled parasols or leather shoes, manufacture fans, cabinets, or chests, make various kinds of paintings, store rice, grain, beans, wheat of various sizes, or fruits, associate closely with kings, royal princes, ministers, or women, laugh loudly or remain deliberately silent, give rise to many doubts concerning the various teachings,

or utter many false statements about what is long or short, beautiful or ugly, wholesome or unwholesome; nor should you delight in wearing fine garments or engage in any such impure conduct.

In the presence of donors, you should not praise yourselves, nor frequent impure places such as taverns, houses of prostitution, or gambling halls. I do not now permit people such as these to remain among the bhikshus. They must cease cultivating the Way and return to serving in worldly affairs.

They are like barnyard grass and millet blossoms, all of which are eradicated until none remain. You should know that these prohibitions established in the sutras and Vinaya are all truly the words of the Tathagata. Whoever follows the words of Māra belongs to Māra’s retinue.

Whoever follows the words of the Buddha is a bodhisattva.”

If someone says: “A bodhisattva, wishing to make offerings to heavenly deities, should enter temples of the gods, such as shrines of Brahmā, Maheśvara, Skanda, Kātyāyana, and others. The reason he enters them is that he wishes to subdue the devas,” and that, unless this is stated, no such thing is possible; or if someone says: “A bodhisattva cannot enter among heterodox doctrines, understand their deportment, literature, and arts, reconcile disputing servants, or receive the reverence of men, women, kings, and ministers.

Moreover, he does not know how to compound medicinal herbs, and it is precisely because he does not know these things that he is called the Tathagata. Those who know such things belong to the company of those holding wrong views. Furthermore, the Tathagata’s mind is always impartial toward enemies and loved ones alike.

Whether someone cuts his body with a knife or anoints it with fragrant paste, he gives rise to neither increased affection nor diminished regard toward either person. He simply abides in the middle, and therefore is called the Tathagata”—if sutras and Vinaya speak in this way, you should know that these are the words of Māra.

If someone says: “The bodhisattva manifests in this manner: he enters the teachings of non-Buddhist schools and temples of the gods, leaves home to cultivate the Way, and demonstrates knowledge of their deportment and ceremonial observances. He can comprehend all their literature and arts, manifests in libraries and places devoted to crafts, and is skilled at reconciling disputing servants. Among great assemblies of boys and girls, queens and consorts of the inner palace, common people, elders, brahmins, kings, ministers, the poor, and others, he is the most honored and supreme.

He also receives their reverence. He is able to manifest such deeds. Although he dwells among the various views, he does not give rise to attachment, just as a lotus flower is not stained by dust or defilement.

In order to liberate all sentient beings, he skillfully employs all such expedient means in conformity with worldly ways”—if sutras and Vinaya speak in this way, you should know that these are the words of the Tathagata. Whoever follows the words of Māra belongs to Māra’s retinue. Whoever follows the words of the Buddha is a great bodhisattva.

If someone says: “The Tathagata explained the sutras and Vinaya for us. If grave and minor offenses among evil dharmas, as well as sthūlātyaya offenses, are all deemed grave in nature, then this is certainly not so in our Vinaya. I have long received and upheld teachings such as these.

Since you do not believe them, why should I abandon my own Vinaya and follow yours? Your original Vinaya consists of the words of Māra, whereas our sutras and Vinaya were established by the Buddha. Previously, the Tathagata taught the Dharma seals of the nine divisions.

These nine seals authenticate our sutras and Vinaya, yet from the beginning we have never heard a single word or sentence from the Vaipulya scriptures. The Tathagata taught immeasurable sutras and Vinaya texts, but where did he ever mention the Vaipulya sutras? Likewise, in the Vaipulya scriptures we have never heard the names of the ten divisions of scripture.

If such things are found therein, you should know that they were certainly fabricated by Devadatta. The wicked Devadatta created the Vaipulya sutras because he wished to destroy the wholesome Dharma; we do not believe them. Thus, the Vaipulya sutras are the words of Māra.

Why? Because they destroy the Buddhadharma and provoke disputes over right and wrong, with people saying: ‘This exists in your sutra but not in mine.’ In our sutras and Vinaya, the Tathagata said: ‘After I enter nirvana, in an evil age there will appear false sutras and Vinaya texts, such as the Mahayana Vaipulya scriptures. In the future age there will be evil bhikshus such as these.’ I also say that beyond the nine divisions of scripture there are the Vaipulya scriptures.

If someone can clearly understand the meaning of those scriptures, you should know that this person correctly understands the sutras and Vinaya, has abandoned all impure things, and is pure and wondrous like the full moon. If someone says: ‘Although the Tathagata expounded meanings and flavors as numerous as the sands of the Ganges for every division of the sutras and Vinaya, if something is not found in our Vinaya, you should know that it does not exist.

If it did exist, why did the Tathagata not explain it in our Vinaya? Therefore, I cannot now believe or accept it,’ you should know that this person incurs an offense. This person further says: ‘I should accept and uphold such sutras and Vinaya.

Why? Because these scriptures will produce within me the wholesome causes of contentment, few desires, the elimination of afflictions, wisdom, and nirvana.’ A person who speaks in this way is not my disciple.”

If someone says that the Tathagata taught the Vaipulya sutras because he wished to liberate sentient beings, you should know that this person is truly my disciple. If someone does not accept the Vaipulya sutras, you should know that this person is not my disciple, did not leave home for the sake of the Buddhadharma, and is instead a disciple of non-Buddhist teachers who hold wrong views. Sutras and Vinaya that speak in this way are the words of the Buddha; if they do not speak in this way, they are the words of Māra. Whoever follows the words of Māra belongs to Māra’s retinue. Whoever follows the words of the Buddha is a bodhisattva.

Furthermore, good man, if anyone says that the Tathagata has not attained the fulfillment of immeasurable virtues, that he is impermanent and subject to change, and that because he realized the emptiness of phenomena he proclaimed non-self, contrary to the ways of the world, then scriptures and disciplinary texts of this kind are called the words of Mara.

If anyone says that the Tathagata, the Perfectly Enlightened One, is inconceivable and has also attained the fulfillment of immeasurable asamkhya virtues, and that therefore the Tathagata eternally abides and undergoes no change, then scriptures and disciplinary texts that speak thus are indeed the words of the Buddha. Those who follow the words of Mara are members of Mara’s retinue. Those who follow the words of the Buddha are bodhisattvas.

Furthermore, someone may say that a bhiksu has not actually violated a parajika offense, although everyone believes that he has committed a parajika and is like a felled tala tree. Yet this bhiksu has in fact committed no offense whatsoever. Why is this?

Because I have always said that if one commits any one of the four parajika offenses, it is like splitting a rock, which can never be joined together again. If someone personally claims to have attained a superhuman Dharma, this is called committing a parajika. Why is this?

Because, although he has actually attained nothing, he deceitfully displays the appearance of attainment. Such a person has fallen away from the Dharma of human beings. This is called parajika.

Suppose, for example, there is a bhiksu who has few desires, is content, observes the precepts purely, and dwells in a secluded place. If a king or minister sees this bhiksu and conceives the thought that he has attained arhatship, he then praises him in his presence, reveres him, and bows before him. They further say, “When this great master relinquishes this body, he will attain unsurpassed, perfect enlightenment.” Having heard this, the bhiksu says to the king, “I have truly not yet attained the fruit of the sramana path.

Your Majesty should not say that I have attained the fruit of the path. I beg Your Majesty not to speak of me as one who lacks contentment. A person who lacks contentment will silently accept even being regarded as one who has attained unsurpassed, perfect enlightenment.

If I were now to accept this in silence, I would be reproached by all the Buddhas. All the Buddhas praise the practice of contentment. Therefore, throughout my life I wish joyfully to cultivate contentment.

Moreover, through contentment I certainly know for myself that I have not attained the fruit of the path. Your Majesty says that I have attained it, but I do not accept this; therefore, this is called contentment.” The king replies, “The great master has truly attained the fruit of arhatship and is no different from the Buddha.” The king then proclaims throughout the realm, both within and without, to the people and to the consorts in the palace, causing them all to know that this bhiksu has attained the fruit of the wondrous gate.

Thus, all who hear of him give rise to faith and reverence, make offerings, and honor him. This bhiksu is truly one who purely cultivates the holy life. Through these causes and conditions, he enables people everywhere to obtain great merit, yet this bhiksu has not violated a parajika offense.

Why is this? Because the people themselves first gave rise to joy and then praised him and made offerings. What offense, then, could this bhiksu have committed?

If anyone says that he has incurred an offense, know that such a scripture is the word of Mara.

There is also a bhiksu who expounds the profound scriptures of the Buddha’s secret treasury, declaring that all sentient beings possess Buddha-nature. Because of this nature, they can sever immeasurable hundreds of millions of fetters of affliction and thereby attain unsurpassed, perfect enlightenment, except for the icchantika. If a king or minister says, “Bhiksu!

Will you become a Buddha or will you not? Do you possess Buddha-nature?” the bhiksu replies, “Within this present body, I certainly possess Buddha-nature! But whether or not I shall attain Buddhahood cannot yet be determined.” The king says, “Venerable sir!

If one does not become an icchantika, one will certainly attain it, without doubt, will one not?” The bhiksu says, “It is indeed as Your Majesty says.” Although this person says that he certainly possesses Buddha-nature, he does not thereby commit a parajika offense. There is also a bhiksu who, immediately upon leaving the household life, thinks, “I shall certainly attain unsurpassed, perfect enlightenment.” Although such a person has not yet attained the fruit of the unsurpassed path, he has already generated immeasurable and boundless merit beyond reckoning.

If someone were to say that this person has committed a parajika, then there would be no bhiksu who had not committed one. Why is this? Because for eight billion kalpas in the past, I always kept apart from all impure things, had few desires, was content, perfected dignified conduct, skillfully cultivated the Tathagata’s unsurpassed Dharma treasury, and also knew with certainty that I myself possessed Buddha-nature.

Therefore, I have now attained unsurpassed, perfect enlightenment and am called the Buddha, possessed of Great Loving-Kindness and Compassion. Scriptures and disciplinary texts such as these are the words of the Buddha. Those who cannot follow them are members of Mara’s retinue.

Those who can follow them are great bodhisattvas.

There are also those who say that there are no four parajikas, thirteen sanghadisesas, two undetermined rules, thirty rules entailing forfeiture and expiation, ninety-one rules entailing expiation, four rules requiring confession, the various rules to be learned, seven rules for settling disputes, sthulatyaya offenses, five heinous offenses, icchantikas, and so forth. If bhiksus who violate such rules fall into hell, then followers of other paths should all be reborn in heaven.

Why is this? Because followers of other paths have no precepts to violate. The Tathagata established these precepts merely as a manifestation intended to frighten people.

If someone says that the Buddha taught, “If my bhiksus wish to engage in sexual intercourse, they should remove their Dharma robes, put on lay clothing, and only then engage in sexual intercourse. They should also conceive the thought that the causes and conditions of sexual desire are not their fault.” Even while the Tathagata was in the world, there were bhiksus accustomed to engaging in sexual intercourse who nevertheless attained Right Liberation, or who, after death, were reborn in a heavenly realm.

From ancient times until now, others have done such things; I am not the only one to do them. Some violated the four grave prohibitions, some violated the five precepts, and some committed every kind of impure conduct contrary to the Vinaya. Yet through this they attained complete Right Liberation.

Although the Tathagata said that one who commits a duskrta offense will fall into hell for eight million years, reckoned according to the years and months of the Trayastrimsa Heaven, this too was merely a manifestation by the Tathagata intended to frighten people. To say that offenses from parajika down to duskrta differ in gravity is merely a false assertion fabricated by Vinaya masters. If it is said that these were indeed established by the Buddha, know with certainty that this is not the word of the Buddha.

Such words are the scriptures and disciplinary texts of Mara. If, on the other hand, it is said that among the precepts, whoever violates even a minor precept, down to the most subtle one, must undergo painful retribution without limit, and, knowing this, guards his own body as a tortoise conceals its six limbs—if a Vinaya master further says that those who violate the precepts incur no karmic retribution, such a person should not be approached.

As the Buddha said:

If one transgresses in one thing,

That is false speech;

Seeing no future life,

There is no evil one will not commit.

Therefore, one should not associate closely with such a person. In my Buddha-Dharma, the matter is so pure and clear; how much more so when someone commits a Sthulatyaya offense, a Sanghavasesa offense, or a Parajika offense—how could these not be offenses? Therefore, one must guard oneself most vigilantly against such things.

If one does not uphold this protection, on what basis can it be called the precepts? In the sutras, I have also said that one who violates any of the four Parajikas, down to even such minor offenses as Duskrta and the like, must be severely disciplined. If sentient beings do not uphold and protect the precepts, how can they come to see Buddha-nature?

Although all sentient beings possess Buddha-nature, they must first uphold the precepts, and only thereafter can they see it. Through seeing Buddha-nature, they attain unsurpassed, complete, perfect enlightenment. The Vaipulya sutras are not included among the nine divisions of scripture.

Therefore, those divisions do not state that Buddha-nature exists. Although those sutras do not state it, one should know that it truly exists. If anyone speaks these words, one should know that person is truly my disciple.

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! As stated above, all sentient beings possess Buddha-nature, yet this has never been taught in the nine divisions of scripture. Why, then, does one who makes such a statement not commit a Parajika offense?”

The Buddha said:

“Good man! It is just as you say! Such a person indeed does not commit a Parajika offense.

Good man! Suppose someone says that the great ocean contains only the seven treasures and not an eighth kind; that speaker commits no offense. Likewise, if someone says that Buddha-nature is not taught in the nine divisions of scripture, that person also commits no offense.

Why is this? Because it is in the great ocean of Mahayana wisdom that I teach the existence of Buddha-nature. Those of the Two Vehicles do not see or know Buddha-nature; therefore, if they say it does not exist, they commit no offense.

Such a realm is known and understood by the Buddhas; it cannot be known by sravakas or pratyekabuddhas. Good man! If one has not heard the profound and hidden treasury of the Tathagata, how could one know that Buddha-nature exists?

What is called the hidden treasury? It is the Mahayana Vaipulya scriptures. Good man!

Some adherents of non-Buddhist paths say that the self exists eternally, while others say that the self is annihilated. The Tathagata is not like this: he teaches both that there is a self and that there is no self. This is called the Middle Way.

If someone says, ‘The Buddha teaches the Middle Way. All sentient beings possess Buddha-nature, but because they are covered by afflictions, they neither know nor see it. Therefore, they must diligently cultivate skillful means to sever and destroy the afflictions,’ one should know that a person capable of speaking such words does not violate the four grave prohibitions.

If someone does not speak in this way, that is called committing a Parajika offense. If someone says, ‘I have already attained unsurpassed, complete, perfect enlightenment. Why is this?

Because I possess Buddha-nature, and whoever possesses Buddha-nature will certainly attain unsurpassed, complete, perfect enlightenment. For this reason, I have now attained bodhi,’ you should know that this person is said to have committed a Parajika offense. Why is this?

Although that person possesses Buddha-nature, they have not yet cultivated excellent skillful means. Therefore, they have not yet seen it; and because they have not seen it, they cannot attain unsurpassed, complete, perfect enlightenment. Good man!

For this reason, the Buddha-Dharma is exceedingly profound and inconceivable.”

Kasyapa addressed the Buddha, saying:

“World-Honored One! Suppose a king were to ask, ‘What is meant by a bhiksu who has fallen through making claims to superhuman attainments?’”

The Buddha said to Kasyapa:

– If a bhikkhu, for the sake of gain or food and drink, engages in flattery, deceit, and falsehood so as to make worldly people firmly believe that he is a true mendicant, and through these causes and conditions obtains abundant gain and honor, such a bhikkhu is exceedingly foolish. Throughout the long night he constantly thinks: “I have not truly attained the four fruits of the śramaṇa. How can I make worldly people believe that I have attained them? And how can I make the upāsakas, upāsikās, and others all point to me and say, ‘This person of merit and virtue is truly a noble one’?” Thinking thus, this bhikkhu devotes himself solely to seeking gain, not to seeking the Dharma. Whether walking or returning, entering or leaving, advancing or stopping, he remains composed; holding his robe and bowl, he never loses his dignified bearing. He sits alone in a secluded place as though he were an arhat, causing worldly people all to say, “Such a bhikkhu is foremost in excellence. He diligently practices austerities and cultivates the Dharma of Tranquil Cessation.” That bhikkhu thinks: “Through these causes and conditions, I shall gain many followers and disciples. People will also bring me abundant offerings of clothing, food, drink, bedding, and medicines, and many women will honor and cherish me.” If a bhikkhu or bhikkhuni does such things, that person falls into the offense of falsely claiming superhuman attainments. Furthermore, there may be a bhikkhu who, wishing to establish the unsurpassed Right Dharma, dwells in a secluded place. Though he is not an arhat, he wishes people to call him an arhat, a fine bhikkhu, a virtuous bhikkhu, and a tranquil bhikkhu, thereby causing immeasurable numbers of people to give rise to faith. Because of these causes and conditions, that bhikkhu thinks: “I shall gain immeasurable bhikkhus as my retinue. I may then instruct bhikkhus who have broken the precepts and upāsakas, causing them all to uphold the precepts. By establishing the Right Dharma through these causes and conditions, I shall illuminate the Tathagata’s unsurpassed great meaning, reveal and expound the transforming teaching of the Vaipulya Mahayana, liberate immeasurable sentient beings, and skillfully explain the meanings of grave and minor matters taught in the Tathagata’s sutras and Vinaya.” He further says: “I too now possess Buddha-nature. There is a sutra called the Tathagata’s Secret Treasury. In that sutra, I shall certainly attain the Buddha path and be able to extinguish immeasurable hundreds of millions of fetters of affliction.” He widely declares to immeasurable upāsakas: “You all possess Buddha-nature. You and I shall all abide on the ground of the Tathagata’s path, attain unsurpassed complete and perfect enlightenment, and extinguish immeasurable hundreds of millions of fetters of affliction.” One who speaks these words is not said to have fallen into the offense of falsely claiming superhuman attainments, but is called a bodhisattva. If it is said that one who commits a duṣkṛta offense falls into hell for eight million years, calculated according to the years, months, and days of the Trāyastriṃśa Heaven, and undergoes the corresponding retribution, how much more so one who commits a sthūlātyaya offense? In this Mahayana, if a bhikkhu commits a sthūlātyaya offense, he should not be approached. What is called a sthūlātyaya offense in the Mahayana sutras? Suppose a householder builds a Buddhist monastery and offers flower garlands to the Buddha. If a bhikkhu sees a thread in a garland and takes it without asking, this is called a sthūlātyaya offense. Whether he knows or does not know, he commits the offense all the same. If, out of greed, he damages a stupa dedicated to the Buddha, he commits a sthūlātyaya offense. Such a person should not be approached. If a king or minister sees that a stupa has decayed and, wishing to repair it and make offerings to the relics, finds precious objects within that stupa and entrusts them to a bhikkhu, but after receiving them the bhikkhu uses them as he pleases, such a bhikkhu is called impure and gives rise to much contention. Good upāsakas should not draw near to him, make offerings to him, or honor him. Such a bhikkhu is called without a sexual faculty, with two sexual faculties, or of indeterminate sexual faculty. A person of indeterminate sexual faculty is one whose body becomes female when desiring a woman and becomes male when desiring a man. Such a bhikkhu is said to possess an evil faculty. He is called neither male nor female, neither monastic nor householder. Such a bhikkhu should not be approached, offered to, or honored. The Dharma of the śramaṇa within the Buddha-Dharma is to give rise to compassion, protect and nurture sentient beings, and bestow fearlessness even upon an ant. This is the Dharma of the śramaṇa. To abstain from drinking alcohol and even from smelling fragrances is the Dharma of the śramaṇa. One must not speak falsely; even in dreams one should not think of speaking falsely. This is the Dharma of the śramaṇa. One should not give rise to lust; even in dreams it should likewise be so. This is the Dharma of the śramaṇa.

Bodhisattva Kāśyapa said to the Buddha:

– World-Honored One! If a bhikkhu dreams that he engages in sexual intercourse, does he thereby violate the precepts?

The Buddha said:

– He does not violate them! Regarding sexual desire, he should give rise to the perception of impurity and should not give rise to even a single thought of purity. He should remain far removed from the afflictive perception of desire for women. If in a dream he sees himself engaging in sexual intercourse, upon awakening he should give rise to remorse. When a bhikkhu begs for food and receives offerings, he should regard it as though, in a time of famine, he had to eat the flesh of his own child. If sexual desire arises, he should quickly abandon it. You should know that such a Dharma teaching is precisely the sutras and Vinaya spoken by the Buddha. Anyone who follows the words of Māra is a member of Māra’s retinue. Anyone who can follow the Buddha’s teaching is called a bodhisattva. If someone says that the Buddha permitted bhikkhus constantly to stand on one leg, remain silent without speaking, throw themselves into ravines, leap into fire, cast themselves down from high mountains, make no effort to avoid dangers, drink poison, fast, lie upon beds of ashes, bind their own hands and feet, kill sentient beings, practice magical methods and incantations, or permitted children of caṇḍālas, those without a sexual faculty, those with two sexual faculties, those of indeterminate sexual faculty, and those whose bodily faculties are incomplete to leave home and cultivate the path—such statements are called the words of Māra. The Buddha formerly permitted the consumption of the five products of the cow, as well as oil and honey, the wearing of kauśeya robes, and the use of leather footwear, and so forth. Apart from these things, if anyone says that the Buddha permitted the wearing of mahāliṅga garments, permitted all kinds of seeds to be stored, and taught that all things belonging to grasses and trees possess life, and that after saying this the Buddha entered nirvana—if any sutra or Vinaya contains such statements, you should know that they are the words of Māra. Nor do I permit anyone constantly to stand on one leg. In accordance with the Dharma, I permit walking, standing, sitting, and lying down. I also do not permit drinking poison, fasting, scorching the body amid five fires, binding the hands and feet, killing sentient beings, practicing magical methods and incantations, using kha implements or ivory to make leather footwear, storing seeds, claiming that grasses and trees possess life, or wearing mahāliṅga garments. If anyone says that the World-Honored One spoke such words, you should know that such a person belongs to the retinue of non-Buddhist practitioners and is not my disciple. I permit only the consumption of the five products of the cow, oil, honey, and so forth; I permit the wearing of leather footwear and kauśeya robes. I teach that the four great elements possess no life. If any sutra or Vinaya teaches these things, it is called the word of the Buddha. If anyone follows this teaching, you should know that such a person is my true disciple. If anyone does not follow the Buddha’s teaching, that person belongs to Māra’s retinue. If anyone follows the Buddha’s sutras and Vinaya, you should know that such a person is a great bodhisattva. Good man! Today I have extensively proclaimed and distinguished for you the differing characteristics of the words of Māra and the words of the Buddha!

Kāśyapa said to the Buddha:

– World-Honored One! Only today have I come to understand the distinguishing characteristics of Mara’s words and the Buddha’s words. Through this, I have entered into the profound meaning of the Buddhadharma.

The Buddha praised Kasyapa, saying:

– Excellent! Excellent! Good man! If you are able to discern and clearly understand in this way, this is called wisdom.

CHAPTER ON THE FOUR TRUTHS

PART V:

The Buddha further said to Kasyapa:

– What is spoken of as suffering is not necessarily called the Noble Truth of Suffering. Why is this? If suffering itself were the Noble Truth of Suffering, then all animals and beings in the hells would possess the Noble Truth. Good man! If a person does not know the extremely profound realm and the subtle, secret Dharma-body of the Tathagata, which eternally abides and never changes, but regards it as a body sustained by mixed food and not as the Dharma-body, and does not know the majestic power and virtue of the Tathagata, this is called suffering. Why is this? Because of not knowing, that person regards Dharma as non-Dharma and non-Dharma as Dharma. You should know that such a person will certainly fall into the evil realms, revolve through birth and death, increase the fetters, and undergo much suffering and affliction. If a person is able to know that the Tathagata eternally abides and undergoes no change, or hears the sound of the two words “eternal abiding” even once, that person will immediately be born in the heavens. Then, only after attaining liberation will that person be able to realize and know that the Tathagata eternally abides and undergoes no change. Having realized and known this, that person will further say, “In the past I once heard this meaning; only now, having attained liberation, have I been able to realize and know it. In previous lives, because I did not know it, I revolved through birth and death, turning endlessly in a cycle. Only beginning today have I attained true knowledge.” To know in this way is truly to cultivate suffering and gain great benefit. If one does not know this, then although one diligently cultivates, there is no benefit. This is called knowing suffering and is called the Noble Truth of Suffering. If a person cannot cultivate in this way, this is called suffering, but it is not the Noble Truth of Suffering. The Truth of the Origin of Suffering means not giving rise to true knowledge regarding the true Dharma, accepting impure things as servants, declaring non-Dharma to be the Right Dharma, and destroying the Right Dharma so that it cannot long remain in the world. Because of these causes and conditions, one does not know the nature of Dharma; because one does not know it, one revolves through birth and death, undergoes much suffering and affliction, and cannot be born in the heavens or attain true liberation. If a person clearly knows the indestructible Right Dharma, then through such causes and conditions that person will be born in the heavenly realms and ultimately attain right liberation. If a person does not know the import of the Truth of the Origin of Suffering and says, “The Right Dharma does not eternally abide; all is subject to cessation,” then because of this, throughout immeasurable kalpas that person will wander through birth and death and undergo many sufferings and afflictions. If one can know that the Dharma eternally abides and does not change, this is called knowing the Origin and is called the Noble Truth of the Origin of Suffering. If a person cannot cultivate in this way, this is called the Origin, but it is not the Noble Truth of the Origin of Suffering. The Truth of the Cessation of Suffering means that if a person cultivates and extensively studies the doctrine that all dharmas are empty, this is unwholesome. Why is this? Because to extinguish all dharmas is to destroy the Tathagata’s treasury of true Dharma. To undertake this form of cultivation and study is called cultivating “emptiness.” Cultivating the Cessation of Suffering is contrary to all non-Buddhist teachings and the like. If it were said that cultivating emptiness is the Truth of Cessation, then since all non-Buddhists also cultivate the doctrine of emptiness, they too should possess the Truth of Cessation. If a person says, “There is a Tathagata-garbha. Although it cannot be seen, one can enter it only after eliminating all afflictions,” and gives rise to this resolve, then through the causes and conditions of but a single thought, that person will attain mastery over all dharmas. If a person cultivates the secret treasury of the Tathagata as empty, quiescent, and without self, such a person will wander through birth and death for immeasurable lifetimes and undergo suffering. If a person does not undertake such cultivation, then although afflictions remain, that person can swiftly eliminate them. Why is this? It is because that person knows the secret treasury of the Tathagata. This is called the Noble Truth of the Cessation of Suffering. A person who is able to cultivate cessation in this way is indeed my disciple. If a person cannot undertake such cultivation, this is called cultivating emptiness, but it is not the Noble Truth of Cessation. The Noble Truth of the Path is the Buddha-jewel, the Dharma-jewel, the Sangha-jewel, and right liberation. Some beings, their minds inverted, say that there is no Buddha, Dharma, Sangha, or right liberation, and that wandering through birth and death is like an illusory transformation. If they cultivate according to this understanding, then because of these causes and conditions they will revolve within the three realms and long undergo great suffering. If one can arouse the resolve to perceive that the Tathagata eternally abides without change, and that the Dharma, Sangha, and liberation are likewise so, and then carries this single thought through immeasurable lifetimes, one will freely obtain whatever karmic results one wishes. Why is this? In the distant past, because of the four inversions, I regarded what was not Dharma as Dharma and underwent immeasurable retributions of evil karma. Now I have extinguished such understanding and have therefore become a Buddha, a Perfectly Enlightened One. This is called the Noble Truth of the Path. If a person says that the Three Jewels are impermanent and cultivates according to this understanding, that is cultivation according to falsehood and is not the Noble Truth of the Path. If one cultivates the eternal abiding of this Dharma, one is my disciple. Truly understanding and cultivating the four Noble Truths is called the Four Noble Truths.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! Only now have I come to understand the cultivation of the extremely profound Four Noble Truths.

CHAPTER ON THE FOUR INVERSIONS

PART XI:

The Buddha said to Kasyapa:

– O good man! They are called the four inversions because to conceive suffering in what is not suffering is called an inversion. That which is not suffering refers to the Tathagata. To conceive suffering is to regard all Tathagatas as impermanent and subject to change. If one says that the Tathagata is impermanent, this is called the great suffering of grave transgression. If one says that the Tathagata casts off this body of suffering and enters nirvana, like a fire going out when the fuel is exhausted, this is called conceiving suffering in what is not suffering. This is called an inversion. If I say that the Tathagata abides eternally, this is the view of self. Because of the view of self, immeasurable transgressions arise. Therefore, it must be said that the Tathagata is impermanent. By speaking thus, I experience happiness. Yet the impermanence of the Tathagata is suffering; if it is suffering, how can happiness arise? Because one conceives happiness within suffering, it is called an inversion. To conceive suffering within happiness is called an inversion. Happiness is the Tathagata; suffering is the Tathagata's impermanence. If one says that the Tathagata is impermanent, this is called conceiving suffering within happiness. The Tathagata's eternal abiding is called happiness. If I say that the Tathagata abides eternally, how could he enter nirvana? If one says that the Tathagata is not suffering, why does he relinquish the body and choose extinction? Because one conceives suffering within happiness, it is called an inversion. This is called the first inversion. To conceive the impermanent as permanent, and the permanent as impermanent, is called an inversion. Impermanence means not cultivating emptiness; because one does not cultivate emptiness, one's lifespan is short. If someone says that without cultivating emptiness and quiescence one can attain long life, this is called an inversion. This is called the second inversion. To conceive the non-self as self, and the self as non-self, is called an inversion. People of the world also say that there is a self, and the Buddha-Dharma also says that there is a self. Although people of the world say that there is a self, because they do not possess Buddha-nature, this is called conceiving self within non-self. This is called an inversion. The self in the Buddha-Dharma is precisely Buddha-nature. People of the world say that the Buddha-Dharma teaches non-self; this is called conceiving non-self within the self. If one says that the Buddha-Dharma is definitively without self, and that therefore the Tathagata instructed his disciples to cultivate non-self, this is called an inversion. This is called the third inversion. To conceive the pure as impure, and the impure as pure, is called an inversion. Purity is the Tathagata's eternal abiding: it is not a body sustained by mixed food, not a body of afflictions, not a body of flesh, and not a body bound together by sinews and bones. If someone says that the Tathagata is impermanent, that he is a body sustained by mixed food... up to a body bound together by sinews and bones, and that the Dharma, Sangha, and liberation will all be utterly extinguished, this is called an inversion. Conceiving the impure as pure is called an inversion. It is like someone saying: “Within this body of mine there is not a single dharma that is impure. Since there is neither purity nor impurity, I shall attain entry into the realm of purity. The Tathagata taught the cultivation of the contemplation of impurity; such a statement is false.” This is called an inversion. This is called the fourth inversion.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! Only from this day onward have I attained Right View! World-Honored One! Before this, all of us were rightly called people of wrong views.

THE MAHAPARINIRVANA SUTRA

– End of Fascicle Seven -