大般涅槃經

Volume 11

CHAPTER ON HOLY CONDUCT

PART XIX/1

At that time, the Buddha said to Bodhisattva Kasyapa:

“Good man! Regarding this Great Parinirvana Sutra, a great bodhisattva must single-mindedly contemplate five kinds of conduct. What are these five?

The first is holy conduct; the second, brahma conduct; the third, heavenly conduct; the fourth, infant conduct; and the fifth, sick conduct. Good man! A great bodhisattva must constantly cultivate these five kinds of conduct.

There is also one further conduct, the conduct of the Tathagata, which is this Mahayana Great Nirvana Sutra. Kasyapa! What is meant by a great bodhisattva’s cultivation of holy conduct?

A great bodhisattva may hear such a Great Nirvana Sutra from a sravaka or from the Tathagata. Having heard it, he gives rise to faith; and having gained faith, he should act in accordance with this reflection: ‘The Buddhas, the Blessed Ones, possess the unsurpassed Path, the great true Dharma, a great assembly that practices rightly, and also the Mahayana Vaipulya scriptures. Because I now cherish and seek the Mahayana scriptures, I shall relinquish attachment to wife and children, relatives, dwelling place, houses, gold, silver, precious treasures, exquisite jeweled necklaces, incense, flowers, music and entertainments, servants, attendants and messengers, males and females, young and old, elephants, horses, carriages, oxen, goats, chickens, dogs, pigs,

and so forth.’ The great bodhisattva further reflects: ‘Household life is constricting, like a prison.

All afflictions arise from it. Going forth into the open spaciousness of a secluded and tranquil place is like empty space. Through it, all wholesome dharmas increase.

If I remain a householder, I cannot cultivate brahma conduct in purity throughout my life. I must now shave off my hair and beard, go forth from the household life, and train in the Path!’ He further reflects: ‘I must now resolutely go forth and cultivate the true, unsurpassed Path of bodhi.’ When the bodhisattva wishes to go forth in this way, Mara Papiyan experiences great anguish and says: ‘This bodhisattva will once again wage a great battle against me!’ Good man!

Why is it said that such a bodhisattva will once again wage battle against him? The bodhisattva then proceeds to a Sangha monastery. If he sees the Tathagata and the Buddha’s disciples fully endowed with dignified deportment and their faculties serene, his mind becomes gentle, pure, tranquil, and quiescent.

He then goes there to renounce household life and seek the Path, shaves off his hair and beard, and dons the three Dharma robes. Having gone forth, the bodhisattva upholds the precepts, lacks nothing in dignified deportment, and advances and withdraws calmly, without transgression. Even the slightest offense causes fear to arise in his mind.

His resolve to protect the precepts is like vajra.

“Good man! Suppose a person, carrying and guarding a flotation bladder, wishes to cross the great ocean. At that time, a rakshasa in the ocean follows this person and asks him for the flotation bladder.

Hearing this, the person thinks: ‘If I give it away now, I will certainly sink and die.’ He therefore replies: ‘Rakshasa! You may kill me, but I cannot give you the flotation bladder!’ The rakshasa then says: ‘If you cannot give me the whole thing, you can give me half of it.’ The person hesitates and refuses to give it. The rakshasa then says: ‘If you cannot give me half, I beg you to give me one-third.’ The person refuses, and the rakshasa says: ‘If you cannot do that, give me a piece the size of an arm.’ The person refuses, and the rakshasa says: ‘If you still cannot give me a piece the size of an arm, I am now utterly famished and oppressed by every suffering.

I beg you to help me by giving me a tiny piece the size of a mote of dust.’ The person then says: ‘What you now ask is truly not much. Yet today I must cross the ocean, and I do not know whether the road ahead is near or far. If I give you even that, the air will gradually escape.

How then could I cross safely through the perils of the great ocean? I might sink into the water and die midway.’

“Good man! A great bodhisattva’s protection of the precepts is also like this, just as that ocean traveler cherishes and guards his flotation bladder. When the bodhisattva guards the precepts in this way, the evil rakshasas of the afflictions constantly say to him: ‘You should believe me; I certainly will not deceive you!

Merely break the four grave prohibitions and uphold the remaining precepts. Through these causes and conditions, you will be enabled to enter nirvana securely.’ At that time, the bodhisattva should say: ‘I would rather uphold the precepts in this way and enter the Avici Hell than violate them and thereby be born in heaven!’ The rakshasas of the afflictions then say: ‘If you cannot break the four grave prohibitions, you can break the Sanghavasesa precepts!

Through these causes and conditions, you will be enabled to enter nirvana securely!’ The bodhisattva should likewise not follow these words. The rakshasas then say: ‘If you cannot commit a Sanghavasesa offense, you may commit a Sthulatyaya offense. Through these causes and conditions, you will be enabled to enter nirvana securely!’ At that time, the bodhisattva again does not comply.

The rakshasas then say: ‘If you cannot commit a Sthulatyaya offense, you can commit a Naihsargika-Patayantika offense. Through these causes and conditions, you can enter nirvana securely!’ At that time, the bodhisattva again does not comply. The rakshasas then say: ‘If you cannot commit a Naihsargika-Patayantika offense, you can break a Patayantika precept.

Through these causes and conditions, you will be enabled to enter nirvana securely!’ At that time, the bodhisattva again does not comply. The rakshasas then say: ‘If you cannot commit a Patayantika offense, surely you can break a Duskrta precept. Through these causes and conditions, you can enter nirvana securely!’ At that time, the bodhisattva reflects within himself: ‘If I now commit a Duskrta offense and do not disclose and repent of it, I shall be unable to cross to the other shore of birth and death and attain nirvana.’ The great bodhisattva steadfastly protects even the most minute precepts, his mind like vajra.

In protecting the four grave prohibitions and the Duskrta precepts, the great bodhisattva regards them with equal reverence and firmness, without distinction. If a bodhisattva can steadfastly uphold them in this way, he is fully endowed with the five components of the precepts. These are: the precept of purity in the bodhisattva’s fundamental karma; the precept of purity in the remaining attendant precepts that precede and follow; the precept of purity in awareness free from all evil thoughts; the precept of purity in mindfulness that guards right mindfulness; and the precept dedicated to anuttara-samyak-sambodhi.”

O Kasyapa! This great bodhisattva further observes two kinds of precepts. The first consists of precepts received through worldly instruction; the second consists of the precepts of the True Dharma. If a bodhisattva obtains the precepts of the True Dharma, he will certainly commit no evil. The worldly precepts are obtained only after the fourfold jnaptikarman has been performed.

Furthermore, good man! There are two kinds of precepts. The first comprises the naturally grave precepts; the second comprises the precepts that put an end to the world's censure and suspicion. The naturally grave precepts are the four grave prohibitions. The precepts that put an end to worldly censure and suspicion consist in not engaging in such activities as trade, manipulating lightness and heaviness, smallness and greatness, deceiving others, relying upon another person's power to seize someone's property, harboring harmful intentions, binding others, ruining what has been successfully accomplished, lying down while a lamp is burning, cultivating fields and planting crops, or establishing household enterprises.

One does not keep elephants, horses, carriages, cattle, sheep, camels, donkeys, chickens, dogs, orangutans, peacocks, parrots, jivajivaka birds, kapinjala birds, jackals, wolves, tigers, leopards, cats, foxes, pigs, or any other vicious beasts; nor young boys, young girls, grown men, grown women, male or female slaves, or child servants. One does not accumulate gold, silver, vaidurya, crystal, pearls, mother-of-pearl, agate, coral, emeralds, conch-shell gems, or other precious objects. One does not store red copper, pewter, brass, bowls, vessels, woolen rugs, woolen mats, feathered garments, or any kind of grain, rice, large or small beans, wheat, non-glutinous rice, glutinous rice, sesame, or raw or cooked food.

A bodhisattva always takes one meal each day and never eats a second time. Whether going on almsround or eating within the Sangha, the bodhisattva always knows when to be content and does not accept another invitation. He does not eat meat, drink alcohol, or consume any of the five pungent plants. Therefore, his body has no foul odor. The bodhisattva always receives reverence, offerings, honor, and praise from devas and all the people of the world. He goes barefoot to beg for food and certainly does not accept a continuing provision of meals. In accepting clothing, he takes only enough to cover his body. Whether walking or remaining still, he is always content with the three robes and his alms bowl and never parts from them, just as a bird never parts from its two wings.

He does not cultivate root-propagated plants, stem-propagated plants, joint-propagated plants, cutting-propagated plants, or seed-propagated plants. He does not keep treasuries or stores of gold, silver, food, drink, kitchens, granaries, clothing, or adornments. He neither sits nor lies upon large, high, broad beds, ivory beds, or beds of gold interwoven with many colors. He does not keep any kind of soft sleeping mat. He does not sit upon elephant grass or horse grass. He does not spread exquisite, soft garments upon his bed. Two pillows are not placed upon his resting bed. Nor does he accept or keep beautiful red pillows or set out pillows of yellow wood.

He certainly does not watch contests between elephants, horses, chariots, or soldiers, nor fights between men or women, cattle, sheep, chickens, pheasants, parrots, and so forth. Nor does he deliberately go to observe military formations. Nor does he deliberately listen to the blowing of conch shells and horns; the beating of drums; the playing of lutes, zithers, konghou harps, transverse zithers, and flutes; or the sounds of singing, dancing, and music, except when these are offered to the Buddha.

He must not engage in any form of amusement, such as the shipo game, loan chess, boluosai, lion-and-elephant contests, projectile chess, the six forms of gambling, kicking a ball, throwing stones, tossing bags, path-leading, or the eight-path city game. He certainly does not examine the marks of the hands, feet, face, or eyes. He does not practice divination using the feet of animals, mirrors, zhi grass, willow branches, bowls, vessels, or skulls. Nor does he gaze upward at the stars in the sky, except when wishing to dispel drowsiness and torpor.

He does not serve as a messenger traveling back and forth for royal houses, carrying what is said here to there or what is said there to here. He certainly does not flatter others or sustain himself by wrong livelihood. Nor does he discourse upon kings and ministers, bandits, conflicts, food and drink, or whether a country suffers hunger, scarcity, and fear or enjoys wealth, prosperity, peace, and happiness.

Good man! These are called the great bodhisattva's precepts that put an end to the world's censure and suspicion, that is, the precepts concerning worldly prohibitions and suspicions. Good man! The great bodhisattva firmly upholds these restrictive precepts, which are equal to and no different from the naturally grave precepts.

Good man! Having undertaken and upheld such precepts, the great bodhisattva makes this vow: “I would rather cast this body into a deep pit of blazing fire than ever violate the precepts established by the Buddhas of the past, future, and present by engaging in impure conduct with the daughters of kshatriyas, brahmins, householders, and others.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have red-hot iron wrapped tightly around my body than dare accept clothing from faithful donors with a body that has broken the precepts.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather swallow a red-hot iron ball with this mouth than dare consume food or drink offered by faithful donors with a mouth that has broken the precepts.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have this body lie upon intensely heated iron than dare accept bedding from faithful donors with a body that has broken the precepts.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have this body pierced by three hundred sharp spears than dare accept medicine from faithful donors with a body that has violated the precepts.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather cast this body into a cauldron of molten iron than dare accept rooms or dwellings from faithful donors with a body that has broken the precepts.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have this body pulverized from head to foot with an iron hammer until it became like fine dust than accept the reverence and obeisance of kshatriyas, brahmins, and householders with a body that has broken the precepts.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have my eyes gouged out with red-hot iron hooks than look upon another’s beauty with a defiled mind.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have iron awls driven throughout my ears than listen to pleasing sounds with a defiled mind.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have my nose cut off with a sharp knife than delight in smelling fragrances with a defiled mind.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have my tongue cut to pieces with a sharp knife than become greedily attached to delicious flavors with a defiled mind.”

Furthermore, good man! The great bodhisattva also makes this vow: “I would rather have my body hewn apart with a sharp axe than become greedily attached to tactile sensations with a defiled mind.”

Why is this? Because such causes and conditions can cause a practitioner to fall into hell or be reborn as a hungry ghost or an animal.

Kashyapa! This is called the great bodhisattva’s protection and preservation of the precepts. Having protected and preserved the precepts in this way, the great bodhisattva dedicates all of this to all sentient beings. Through these causes and conditions, the bodhisattva vows that sentient beings will protect and preserve the precepts and attain pure precepts, wholesome precepts, unbroken precepts, unimpaired precepts, Mahayana precepts, irreversible precepts, concordant precepts, ultimate precepts, and the complete fulfillment of the perfection of morality.

Good man! When the great bodhisattva cultivates pure morality in this way, the bodhisattva immediately comes to abide in the first Immovable Ground.

What is called the Immovable Ground? A bodhisattva abiding in this Immovable Ground is unmoved, does not fall, does not regress, and is not dispersed.

Good man! It is like Mount Sumeru, which cannot be shaken, toppled, displaced, or scattered even by the mighty Vairambha wind. The great bodhisattva abiding in this ground is likewise: the bodhisattva is not shaken by forms, sounds, odors, or flavors; does not fall into hell or the realms of animals and hungry ghosts; does not regress to the stages of shravakas or pratyekabuddhas; and is not scattered by the winds of other wrong views so as to engage in wrong livelihood.

Furthermore, good man! “Unmoved” also means not being shaken by craving, anger, or delusion. “Does not fall” also means not falling into the four grave transgressions. “Does not regress” also means not returning to household life. “Is not dispersed” also means not being led to ruin by those who oppose the Mahayana scriptures.

Furthermore, good man! The great bodhisattva is likewise not shaken by the Mara of afflictions and is not cast down by the Mara of the skandhas. Even when seated beneath the Bodhi tree at the seat of awakening, although the celestial Mara is present, he cannot cause that bodhisattva to regress from unsurpassed, complete, perfect enlightenment; nor can the Mara of death bring about the bodhisattva’s destruction.

Good man! This is called the great bodhisattva’s cultivation of sacred conduct.

Good man! What is called sacred conduct? Sacred conduct is the conduct practiced by Buddhas and bodhisattvas. Therefore, it is called sacred conduct.

Why are Buddhas and bodhisattvas called noble ones? Such persons possess the sacred Dharma and constantly contemplate the nature of all dharmas as empty and quiescent. For this reason, they are called noble ones. Because such persons possess sacred morality, they are called noble ones. Because they possess sacred concentration and wisdom, they are called noble ones. Because they possess the seven sacred treasures—faith, morality, moral shame, moral dread, extensive learning, wisdom, relinquishment, and detachment—they are called noble ones. Because they possess the seven factors of awakening, they are called noble ones. For this reason, their conduct is also called sacred conduct.

Furthermore, good man, the sacred practice of a great bodhisattva is to contemplate this body from head to foot. Within it there are only hair of the head, body hair, nails, teeth, impure filth, skin, flesh, sinews, bones, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, the two receptacles of the stomach containing undigested and digested food, excrement, urine, nasal mucus, saliva, tears, fat, brain tissue, bone marrow, pus, blood, the skull, and the various vessels.

When the bodhisattva contemplates thus with a concentrated mind, what among these is the self? To what does the self belong? Where does it abide?

What belongs to the self? The bodhisattva further thinks: “Are the bones the self? What is there apart from the bones?” When the bodhisattva removes the skin and flesh and contemplates only the white bones, he again forms this thought: “The bones have various colors, such as blue, yellow, white, and dove-gray.

Thus, the characteristics of the bones are also not the self. Why is this? Because the self is not blue, yellow, white, or dove-gray.” When the bodhisattva resolutely undertakes this contemplation, he immediately eliminates all desire for visible forms.

The bodhisattva further forms this thought: “These bones arise from causes and conditions. The bones of the soles support the heel bones. The heel bones support the shinbones.

The shinbones support the kneecaps. The kneecaps support the thigh bones. The thigh bones support the hip bones.

The hip bones support the bones of the lower back. The bones of the lower back support the spine. The spine supports the ribs.

Further, the upper spine supports the bones of the neck. The neck bones support the jawbone. The jawbone supports the teeth.

Above them is the skull. Moreover, the neck bones support the shoulder bones. The shoulder bones support the upper-arm bones.

The upper-arm bones support the wrist bones. The wrist bones support the bones of the hands. The hand bones support the finger bones.” When the great bodhisattva contemplates in this way, all the bones composing the body become separated from one another.

Having attained this contemplation, the bodhisattva immediately eliminates three kinds of desire: first, desire for physical appearance; second, desire for posture and bearing; and third, desire for subtle tactile sensations.

When the great bodhisattva contemplates the bones as blue, he sees this great earth throughout the east, west, south, and north, the four intermediate directions, above, and below, all bearing the characteristic of blue. The same is true when he contemplates yellow, white, and dove-gray. When the great bodhisattva undertakes this contemplation, rays of blue, yellow, red, white, dove-gray, and other colors immediately issue from the space between his eyebrows.

Within each of these rays, the bodhisattva sees an image of a Buddha. Having seen them, he immediately asks: “Since this body is impure and is formed through the conjunction of causes and conditions, how can it sit down, rise, walk, stand, bend, stretch, bow, look upward, gaze, observe, inhale, exhale, grieve, weep, rejoice, and laugh? Since there is no master within it, who directs it?” After he asks this, the Buddhas within the rays suddenly disappear.

The bodhisattva further forms this thought: “Perhaps consciousness itself is the self, and therefore the Buddhas do not explain this to me.” The bodhisattva then contemplates how this consciousness arises and ceases successively, like flowing water, and sees that it too is not the self. The bodhisattva further forms this thought: “If consciousness is not the self, perhaps exhalation and inhalation are the self.” The bodhisattva then forms this thought: “This exhalation and inhalation are the nature of wind, and the nature of wind is one of the four great elements. Which of the four great elements is the self? The nature of earth is not the self. The natures of water, fire, and wind are likewise not the self.”

The bodhisattva further forms this thought: “Throughout this body there is no self at all. It is only through the conjunction of mind, wind, causes, and conditions that the various actions of karma are manifested, just as the power of an incantation produces illusions, or as a konghou harp produces sounds according to one’s intention. Thus, this body is so impure. Even if all the causes and conditions combine to form it, where could sensual desire arise? If one is reviled and humiliated, where could anger arise? Since this body of mine consists of thirty-six impure, filthy, and foul-smelling substances, where is there anything that receives humiliation?”

If the bodhisattva hears abusive words, he immediately reflects: “Through which sound is humiliation perceived? Each individual sound by itself cannot reveal humiliation; and if a single sound cannot reveal it, neither can many sounds together. For this reason, anger should not arise.” If another person strikes him, he should also reflect: “From where does this striking arise?” The bodhisattva further forms this thought: “Because there are a hand, a knife or staff, and my body, this is called striking.

For what reason should I now become irrationally angry with another? My own body has brought this fault upon itself because I have assumed this body of the five skandhas. Just as an arrow can strike only because there is a target, so too with my body: because there is a body, there can be striking.

If I do not practice patience, my mind will become scattered. If my mind becomes scattered, I shall lose right mindfulness. If I lose right mindfulness, I shall be unable to discern what is wholesome and what is unwholesome.

If I cannot discern what is wholesome and what is unwholesome, I shall commit evil dharmas. Through the causes and conditions of evil dharmas, I shall fall into hell or be reborn as an animal or a hungry ghost.”

After undertaking this contemplation, the bodhisattva attains the Four Foundations of Mindfulness. Having attained the Four Foundations of Mindfulness, he comes to abide on the Stage of Patient Endurance. Having come to abide on this stage, the great bodhisattva can patiently endure sensual desire, anger, and delusion. He can also patiently endure cold, heat, hunger, thirst, flies, mosquitoes, lice, bedbugs, tempests, encounters with harmful things, all kinds of epidemics and illnesses, harsh speech, abuse, blows, beatings with staffs, and so forth. He can endure all suffering and affliction of body and mind. Therefore, this is called abiding on the Stage of Patient Endurance.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Before a bodhisattva has come to abide on the Immovable Stage, while he is purely upholding the precepts, may he violate a precept when there are appropriate causes and conditions?”

“Good man, before a bodhisattva abides on the Immovable Stage, he may violate a precept when there are appropriate causes and conditions.”

Kasyapa said:

“World-Honored One! How may this be permitted?”

The Buddha said:

“Kasyapa! If a bodhisattva knows that by violating a precept under certain causes and conditions he can cause a person to accept, uphold, and delight in the Mahayana scriptures; can further cause that person to read and recite them fluently, copy the scripture scrolls, and expound them extensively for others; and can cause that person not to regress from unsurpassed, perfect enlightenment, then for this reason the bodhisattva is permitted to violate the precept.

At that time, the bodhisattva should form this thought: ‘I would rather fall into the Avici Hell for a kalpa, or somewhat less than a kalpa, and undergo this karmic retribution, provided only that this person does not regress from unsurpassed, perfect enlightenment!’ Kasyapa! Because of these causes and conditions, a great bodhisattva is permitted to transgress the pure precepts.”

At that time, Bodhisattva Manjusri said to the Buddha:

“World-Honored One! If a bodhisattva gathers in and protects such a person, causing that person not to regress from the aspiration for bodhi, it is impossible that the bodhisattva should fall into the Avici Hell because of that violation of the precepts.”

The Buddha then praised Manjusri, saying:

– Excellent! Excellent! It is just as you have said! I recall that in the distant past, in the land of Jambudvipa, I was a great king named Xianyu, who cherished and revered the Mahayana scriptures. That king’s mind was pure and wholesome, free from harshness, malice, jealousy, or miserliness. His mouth constantly uttered loving and wholesome words. He always protected the poor and the孤独, and diligently practiced giving without ever ceasing or abandoning it. At that time there was no Buddha, shravaka, or pratyekabuddha in the world. I then cherished the Vaipulya Mahayana scriptures, and for twelve years served the brahmins, providing them with all their necessities. When the twelve years of peaceful giving had been completed, I said: “Venerable teachers, today you should arouse the aspiration for unsurpassed, complete, perfect enlightenment!” The brahmins said: “Great King! The nature of bodhi is devoid of anything possessed. The Mahayana scriptures are likewise so; why, then, does the Great King wish to make human beings equal to empty space?” Good man! At that time, because my heart esteemed the Mahayana, when I heard the brahmin slander the Vaipulya teachings, I immediately killed him. Good man! Because of this cause and condition, from that time onward I never fell into hell.

Good man! Only one who safeguards and upholds the Mahayana scriptures can possess such immeasurable power.

Furthermore, Kasyapa, there is also the sacred practice called the Four Noble Truths: suffering, the origin of suffering, the cessation of suffering, and the path. Kasyapa, suffering has the characteristic of oppression. Its origin has the characteristic of being able to produce and increase. Cessation has the characteristic of quiescent extinction. The path has the characteristic of the Mahayana.

Furthermore, good man, suffering is the characteristic of manifestation. Its origin is the characteristic of continuation. Cessation is the characteristic of removal. The path is the characteristic capable of removal.

Furthermore, good man, suffering has three characteristics: the characteristic of the suffering of suffering, the characteristic of the suffering of conditioned formations, and the characteristic of the suffering of decay. The origin of suffering is the twenty-five realms of existence. Cessation is the extinguishing of the twenty-five realms of existence. The path is the cultivation of morality, concentration, and wisdom.

Furthermore, good man, conditioned phenomena subject to outflows are of two kinds: causes and effects. Unconditioned phenomena free from outflows are also of two kinds: causes and effects. The effect subject to outflows is called suffering. The cause subject to outflows is called the origin of suffering. The effect free from outflows is called cessation. The cause free from outflows is called the path.

Furthermore, good man, eight characteristics are called suffering: the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of separation from what one loves, the suffering of meeting what one hates, the suffering of not obtaining what one seeks, and the suffering of the blazing five skandhas. That which is capable of producing these eight sufferings is called their origin. The absence of these eight sufferings is called cessation. The Ten Powers, the Four Fearlessnesses, the Three Foundations of Mindfulness (?), great compassion, and so forth are called the path.

Good man, birth is the characteristic of manifestation and is of five kinds: first, initial emergence; second, reaching completion; third, growth; fourth, emergence from the womb; and fifth, birth according to kind.

What is aging? Aging is of two kinds: first, aging from thought-moment to thought-moment; second, aging at the end of life. There are also two further kinds of aging: first, the aging of growth; second, the aging of decay and destruction. This is called aging.

What is illness? Illness refers to the poisonous serpents of the four great elements becoming mutually disharmonious and unbalanced. It is also of two kinds: first, bodily illness; second, mental illness.

Bodily illness is of five kinds: first, illness caused by water; second, illness caused by wind; third, illness caused by heat; fourth, mixed illness; and fifth, illness caused by external conditions. Illness caused by external conditions is of four kinds: first, forcibly doing what is beyond one’s capacity; second, falling through forgetfulness or error; third, injury from knives, clubs, bricks, or stones; and fourth, possession by demons or spirits.

Mental illness is also of four kinds: first, agitation; second, fear; third, sorrow; and fourth, delusion.

Furthermore, good man, illnesses of body and mind are ordinarily of three kinds. What are the three? First, karmic retribution; second, being unable to remain apart from harmful circumstances; and third, changes in the seasons.

Through such causes and conditions, beings experience illness according to its names and distinctions. The causes and conditions of illness are wind and other such disorders. Its names include distress of the heart, swelling of the lungs, rising qi, coughing, disturbance of the heart, dysentery, and so forth. Its experienced distinctions include headache, pain in the eyes, pain in the hands and feet, and so forth. This is called illness.

What is death? Death is the relinquishment of the life one has received in the body. Relinquishing the life received in the body is also of two kinds: first, death through exhaustion of the lifespan; second, death through external conditions.

Death through exhaustion of the lifespan is also of three kinds: first, the lifespan is exhausted but merit is not exhausted; second, merit is exhausted but the lifespan is not exhausted; and third, both merit and lifespan are exhausted.

Death through external conditions is also of three kinds: first, untimely death by taking one’s own life; second, wrongful death caused by another; and third, death caused by both.

There are also three kinds of death: first, death through heedlessness; second, death through breaking the precepts; and third, death through the destruction of the faculty of life.

What is called death through heedlessness? If one slanders the Mahayana Vaipulya Prajnaparamita, this is called death through heedlessness.

What is called death through breaking the precepts? Violating the prohibitory precepts established by the Buddhas of the past, future, and present is called death through breaking the precepts.

What is called death through the destruction of the faculty of life? Relinquishing the body of the five skandhas is called death through the destruction of the faculty of life. Thus, death is called great suffering.

What is called the suffering of separation from what one loves? It is when something beloved is destroyed, dispersed, or separated from one. The destruction, dispersal, or separation of what one loves is also of two kinds: first, the destruction of the five skandhas among humans; second, the destruction of the five skandhas among devas. Thus, the discriminations and calculations concerning the beloved five skandhas of humans and devas are of immeasurable kinds. This is called the suffering of separation from what one loves.

What is called the suffering of meeting what one hates? It is when things one does not love come together with one. Such coming together with what one does not love is also of three kinds: the hells, hungry ghosts, and animals. The discriminations and calculations concerning these three unfortunate realms are of immeasurable kinds. This is called the suffering of meeting what one hates.

What is called the suffering of not obtaining what one seeks? The suffering of seeking without obtaining is also of two kinds: first, being unable to obtain what one hopes for and seeks; second, expending great effort without obtaining the corresponding result. This is called the suffering of not obtaining what one seeks.

What is called the suffering of the blazing five skandhas? The suffering of the blazing five skandhas consists of the suffering of birth, the suffering of illness, the suffering of death, the suffering of separation from what one loves, the suffering of meeting what one hates, and the suffering of not obtaining what one seeks. Therefore, it is called the suffering of the blazing five skandhas.

Kasyapa, birth is the basis of these seven kinds of suffering: the suffering of aging and so forth, up to the suffering of the blazing five skandhas.

Kasyapa, as for aging and decline, they are not found in all beings. The Buddha and the devas are certainly free from them, while among humans their presence is uncertain: some experience them and some do not.

Kasyapa, among those who receive bodies within the Three Realms, there are none who are without birth, whereas aging is not certain. Therefore, birth is the basis of all.

Kasyapa, the minds of worldly beings are obscured by delusion. They cling greedily to the characteristic of birth and only later become disgusted with the afflictions of birth and death. A bodhisattva is not like this. When observing the very beginning of birth, the bodhisattva already perceives its faults and afflictions.

Kasyapa, it is like a woman who entered and stayed in another person’s house. This woman was dignified and beautiful in appearance, and her body was adorned with exquisite jeweled necklaces. When the master of the house saw her, he immediately asked, “What is your name? To whom do you belong?”

The woman replied, “I am none other than the great deva Merit, the Great Deva of Merit.”

The master asked, “What do you do wherever you go?”

The female deva replied, “Wherever I go, I can bestow all kinds of gold, silver, vaidurya, crystal, pearls, coral, amber, giant clamshell, agate, elephants, horses, carriages, male and female servants, attendants, and so forth.”

When the master heard this, joy arose in his heart, and he rejoiced beyond measure, saying, “I now possess merit and virtue, and thus you have been caused to come to my home!”

The master immediately burned incense, scattered flowers as offerings, and reverently bowed in homage.

Then, outside the gate, he saw another woman whose appearance was ugly, whose clothing was torn and tattered, whose body was covered with filth, and whose skin was cracked and deathly pale. Having seen her, the master asked, “What is your name? To whom do you belong?”

The woman replied, “My name is Darkness!”

The master again asked, “Why are you named Darkness?”

The woman replied, “Wherever I go, I can cause all the treasures possessed by that household to decline and disappear.”

When the master heard this, he immediately took up a sharp knife and said, “If you do not leave, I shall kill you!”

The woman replied, “You are exceedingly foolish and devoid of wisdom!”

The master asked, “Why do you call me foolish and devoid of wisdom?”

The woman replied, “The woman inside your house is my elder sister. I always advance, remain, and dwell together with her. If you drive me away, you will also drive her away!”

The master turned back, entered the house, and asked the deva Merit, “Outside there is a woman who says that she is your younger sister! Is this really so?”

The deva Merit said, “She truly is my younger sister!”

“This younger sister and I go and stand together; wherever we dwell, we have never been apart. I always do good, while she always does evil. I bring benefit, while she causes harm. If you love me, you should also love her. If you honor me, you should also honor her!” The householder then said, “If good and evil are linked in this way, I have no use for either of you! You may both go wherever you please!” The two women then departed together and returned to their dwelling place. When the householder saw that they had gone, his heart filled with joy, and he rejoiced beyond measure.

The two women then went together to the home of a poor man. When the poor man saw them, his heart filled with joy, and he invited them, saying, “Now that you two have come, I pray that from this day forward you will always dwell in my home!” The Goddess of Merit said, “Previously, we were driven away by another. For what reason do you now invite us both to stay?” The poor man replied, “You have now thought of me! Because I depend upon you, I must also honor the other woman. Therefore, I invite both of you to dwell in my home.”

O Kasyapa! A great bodhisattva is also thus. He does not wish to be born in the heavens, because wherever there is birth, there will be aging, sickness, and death. Therefore, he relinquishes all of them and never gives rise to a mind that accepts them. Foolish ordinary beings do not know the faults and perils of aging, sickness, death, and so forth, and thus greedily accept the two dharmas of birth and death.

Furthermore, O Kasyapa! It is as though a young and immature brahmin child, tormented by hunger and thirst, sees an amra fruit lying in human excrement and immediately picks it up. A wise person sees this and rebukes him, saying, “Brahmin! You are of a pure lineage; why do you pick up this filthy fruit lying in excrement?” On hearing this, the child blushes with shame and replies, “I truly will not eat it. I only intend to wash it clean and then throw it away!” The wise person says, “You are exceedingly foolish! If you intend to throw it away, you should not have picked it up in the first place!”

Good man! A great bodhisattva is also thus: with regard to his present share of birth, he neither accepts it nor casts it away, just as the wise person rebuked that child. Ordinary beings delight in birth and abhor death, just as that child picked up the fruit and then threw it away.

Furthermore, O Kasyapa! Suppose a man stands at a major crossroads with vessels filled with food of exquisite color, fragrance, and flavor, wishing to sell it. A traveler comes from afar, hungry, emaciated, and weak. Seeing the color, fragrance, and flavor of the man’s food, he points to it and asks, “What is this?” The owner of the food replies, “This is food of the finest color, fragrance, and flavor! If you eat this food, you will acquire a fine complexion and strength, be able to dispel hunger and thirst, and behold the devas. There is only one misfortune: your life will end.”

On hearing this, the traveler thinks, “I now have no need of a fine complexion or strength, nor do I need to behold the devas; neither do I wish to die.” He then says, “If one’s life ends after eating this food, why are you selling it here today?” The owner of the food replies, “A wise person would certainly refuse to buy it. Only fools who do not understand this matter praise the value of my food and greedily eat it!”

Good man! A great bodhisattva is also thus. He does not wish to be born in the heavens, acquire a fine complexion and strength, or behold the devas. Why is this? Because these things cannot free one from suffering and affliction. Foolish ordinary beings greedily crave every place in which there is birth, because they do not perceive aging, sickness, and death.

Furthermore, good man! It is as though there were a poisonous tree whose roots could kill people, while its branches, base, trunk, joints, bark, leaves, flowers, and fruit could all likewise kill. Good man! The taking up of the five skandhas in every place of birth throughout the twenty-five realms of existence is also thus: all can kill and destroy.

Furthermore, O Kasyapa! Just as filthy excrement, whether little or much, is foul-smelling, so too, good man, is birth. Even if one were to live as long as eighty thousand years, or as briefly as ten years, one would still undergo suffering.

Furthermore, O Kasyapa! Suppose grass covers the edge of a dangerous precipice. Beside that precipice there is much amrita; if anyone consumes it, he will live for a thousand years, forever eliminate all illnesses, and abide in peace and bliss. Foolish ordinary beings, craving its flavor, do not know that beneath the edge of the precipice lies an exceedingly deep pit. Desiring to obtain it first, they unwittingly lose their footing, fall into the pit, and die. The wise, knowing this, abandon it and go far away.

Good man! A great bodhisattva is also thus. He does not even wish to partake of the supremely exquisite food of the heavens, much less the food of the human realm. Ordinary beings will even swallow red-hot iron balls in hell; how then could they refrain from eating the delicious and supremely exquisite food of humans and devas?

O Kasyapa! From these analogies and innumerable, boundless other analogies, you should know that birth is truly great suffering. O Kasyapa! This is called a bodhisattva who, abiding in the Great Vehicle Mahaparinirvana Sutra, contemplates the suffering of birth!”

O Kasyapa! What is meant by a great bodhisattva who abides in this Mahayana Mahaparinirvana Sutra and contemplates the suffering of aging? Aging can bring coughing and labored, upward-rising breath; it can destroy the vigor, memory, diligence, pleasures, pride and haughtiness, ease, and freedom of will possessed in the prime of youth.

It can bend the back, induce indolence and laziness, and cause one to be despised by others. O Kasyapa! It is as though a pond filled with lotus blossoms, displaying their lovely freshness and greatly pleasing to behold, were struck by hail and all the flowers shattered.

O good man! Aging is likewise: it can utterly destroy the beauty of youth. Furthermore, O Kasyapa!

It is as though a king had a wise minister skilled in the art of war. The king of an enemy country resisted him and refused to submit. The king sent this able minister to punish the enemy king, and the minister captured him and brought him back before his sovereign.

Aging is likewise: it seizes the strong and vigorous body and hands it over to the king of death. Furthermore, O Kasyapa! It is as though the axle of a cart were broken and could no longer be used.

Aging is likewise: one can no longer be of use. Furthermore, O Kasyapa! It is as though a very wealthy household possessed many treasures, such as gold, silver, vaidurya, coral, amber, mother-of-pearl, agate, and so forth.

If hostile bandits entered that person's home, they could plunder it and leave it completely empty. O good man! The beauty of youth is likewise, for it is constantly plundered by the bandit of Aging.

Furthermore, O Kasyapa! It is as though a poor person craved delicious food and soft clothing. Although he might long for them, he could not obtain them.

O good man! Aging is likewise: although one may desire to enjoy wealth and ease and to gratify oneself with the five desires, one cannot do so. Furthermore, O Kasyapa!

The land tortoise's heart constantly yearns for water. O good man! People are likewise: once they have been withered by the decline of aging, their hearts constantly recall the pleasures of the five desires that they enjoyed when strong and vigorous.

Furthermore, O Kasyapa! In autumn, lotus blossoms that were once admired by everyone become withered and yellow and are despised by all. O good man!

Youth and vigor are likewise: they are loved by everyone, but when Aging arrives, one is despised by all. Furthermore, O Kasyapa! It is as though sugarcane, once pressed for its juice, no longer retains any flavor.

Youth and vigor are likewise: once pressed by aging, they no longer possess three kinds of flavor: first, the flavor of going forth from the household life; second, the flavor of reading and reciting the scriptures; and third, the flavor of seated meditation. Furthermore, O Kasyapa! It is as though the full moon shines with abundant light at night, but not during the day.

O good man! People are likewise: in youth they are dignified and handsome in appearance, but in old age they become weak and decrepit, their appearance and vitality withered and haggard. Furthermore, O Kasyapa!

It is as though there were a king who always governed his country and brought peace to his people according to the true Dharma, who was truthful and free from deceit, compassionate, and fond of giving. When his country was overthrown by an enemy nation, the king wandered in exile and fled to another land. When the people of that land saw him, they pitied him and all said, “In former times, the great king governed his country according to the true Dharma and never oppressed the people.

Why has he suddenly been forced to wander in exile and come here?” O good man! People are likewise: once ruined by the decline of aging, they constantly praise the deeds and achievements of their youth. Furthermore, O Kasyapa!

It is as though a lampwick depended solely upon oil. Once the oil was exhausted, the flame would soon go out. O good man!

People are likewise: they depend solely upon the vital essence of youth and strength. Once that vital essence is exhausted, the lampwick of aging and decline will soon go out. Furthermore, O Kasyapa!

It is as though a dried-up river could benefit neither human nor nonhuman beings, neither flying birds nor running beasts. O good man! People are likewise: when dried up by aging, they can no longer be of benefit in any undertaking.

Furthermore, O Kasyapa! A great tree standing precariously on a riverbank will surely fall if it encounters a violent wind. O good man!

People are likewise: when they reach the perilous bank of old age and the wind of death arrives, they cannot possibly remain standing. Furthermore, O Kasyapa! Just as a cart with a broken axle lacks the strength to carry a heavy load, O good man, aging is likewise: one can no longer inquire into or listen to and receive all wholesome teachings.

Furthermore, O Kasyapa! It is as though a small child were treated with contempt by others. O good man!

Aging is likewise: one is constantly scorned and disparaged by everyone. O Kasyapa! From these analogies and immeasurable, boundless others, you should know that aging is truly a great suffering.

O Kasyapa! This is called the great bodhisattva who cultivates the Mahayana Mahaparinirvana Sutra and contemplates the suffering of aging.

O Kasyapa! What is meant by a great bodhisattva who cultivates the Mahayana Mahaparinirvana Sutra and contemplates the suffering of illness? It is called illness because it can destroy all the joys of peace and ease, just as hail injures and destroys crops.

Furthermore, O Kasyapa! It is as though a person had a bitter enemy and therefore constantly harbored sorrow and fear. O good man!

All sentient beings are likewise: they constantly fear the suffering of illness and harbor anxiety and grief. Furthermore, O Kasyapa! It is as though there were a handsome man for whom the king's wife conceived desire.

She sent a message summoning and compelling him to have relations with her. The king caught him and immediately ordered someone to gouge out one of his eyes, cut off one of his ears, sever one of his hands, and cut off one of his feet. At that time, the man's appearance became altered, and he was despised by others.

O good man! People are likewise: although formerly handsome, with ears and eyes intact, once bound and oppressed by the suffering of illness, they become repugnant to everyone. Furthermore, O Kasyapa!

It is as with the banana tree, bamboo, reed, and mule: when they produce offspring, they die. O good man! People are likewise: when illness arises, death follows.

Furthermore, O Kasyapa! Just as the chief military minister of a wheel-turning king always goes before him to lead the way while the king follows behind, and just as, when the king of the fish, the king of the ants, the king of the snails, the king of the oxen, or the leader of a caravan travels in front, all the respective multitudes follow without abandoning him, so too, O good man, is the wheel-turning king of Death: he constantly follows the minister of illness, and they never part from one another.

Likewise, the kings of illness among fish, ants, snails, and oxen, and the leader of illness in a caravan, are constantly pursued by the multitudes of death. O Kasyapa! The conditions of illness are called anguish, sorrow, lamentation, and distress, rendering body and mind ill at ease.

Illness may be like an assault by hostile bandits: it destroys the floating buoy, demolishes the bridge, and can also rob one of fundamental right mindfulness. It can further destroy flourishing youthful beauty, strength, and happiness and remove one's sense of shame and moral dread. It can cause body and mind to be scorched by blazing heat.

From these analogies and immeasurable, boundless others, you should know that the suffering of illness is indeed a great suffering. O Kasyapa! This is called the great bodhisattva who cultivates the Mahayana Mahaparinirvana Sutra and contemplates the suffering of illness.

“Kasyapa, what is meant by a bodhisattva who cultivates the Mahayana Mahaparinirvana Sutra and contemplates the suffering of death? It is called death because it can burn up and destroy. Kasyapa, when the calamity of fire arises, it can burn everything, except the Second Dhyana, which the power of fire cannot reach.

Good man, the fire of death is likewise: it can burn everything, except a bodhisattva abiding in the Mahayana Mahaparinirvana, whom the force of the fire of death cannot reach. Furthermore, Kasyapa, when the calamity of water arises, everything is swept away and submerged, except the Third Dhyana, which the power of water cannot reach. Good man, the water of death is likewise: it sweeps away and submerges everything, except a bodhisattva abiding in the Mahayana Mahaparinirvana.

Furthermore, Kasyapa, when the calamity of wind arises, it can blow everything away and utterly destroy it, except the Fourth Dhyana, which the power of wind cannot reach. Good man, the wind of death is likewise: it can blow away and destroy all that exists, except a bodhisattva abiding in the Mahayana Mahaparinirvana.”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One, for what reason can the wind not blow upon that Fourth Dhyana, the water not submerge it, and the fire not burn it?”

The Buddha told Kasyapa:

“Good man, in that Fourth Dhyana there are no faults or afflictions, either internal or external. Good man, the faults of the First Dhyana are that internally there is initial and sustained thought, while externally there is the calamity of fire. The faults of the Second Dhyana are that internally there is joy, while externally there is the calamity of water.

The faults of the Third Dhyana are that internally there is breathing, while externally there is the calamity of wind. Good man, in that Fourth Dhyana there are no faults or afflictions whatsoever, either internal or external. Therefore, these calamities cannot reach it.

Good man, a great bodhisattva is likewise. Abiding in the Mahayana Mahaparinirvana, all internal and external faults and afflictions come to an end. Therefore, the King of Death cannot reach such a bodhisattva.

“Furthermore, good man, just as a garuda can swallow and digest all dragons, fish, gold, silver, precious substances, and so forth, yet cannot digest a vajra, so too is the garuda of death: it can swallow and digest all sentient beings, but it cannot digest a great bodhisattva abiding in the Mahayana Mahaparinirvana.

“Furthermore, Kasyapa, it is as though all the grasses and trees growing along a riverbank, when met by a great flood, are swept along into the ocean, except the willow tree, because it is soft and pliant. Good man, all sentient beings are likewise swept along into the sea of death, except a bodhisattva abiding in the Mahayana Mahaparinirvana.

“Furthermore, Kasyapa, just as Narayana can vanquish and subdue all strong men, except the great wind—why is this? Because it is unobstructed—so too is Narayana-like death: it can vanquish and subdue all sentient beings, except a bodhisattva abiding in the Mahayana Mahaparinirvana. Why is this? Because such a bodhisattva is unobstructed.

“Furthermore, Kasyapa, suppose a person harbors enmity while deceitfully pretending to be friendly. He constantly follows his enemy as a shadow follows a form, seeking an opportune moment to kill him. Yet the enemy remains vigilant and firmly guards himself, thereby preventing that person from killing him. Good man, the enemy of death is likewise. It constantly follows sentient beings, seeking to kill and harm them, but it cannot kill a great bodhisattva abiding in the Mahayana Mahaparinirvana. Why is this? Because that bodhisattva is not heedless.

“Furthermore, Kasyapa, suppose a hailstorm of great vajras suddenly pours down, destroying all medicinal herbs, trees, mountains, forests, earth, sand, bricks, stones, gold, silver, vaidurya, and every other thing, yet it cannot destroy a genuine precious vajra. Good man, the vajra hailstorm of death is likewise: it can destroy all sentient beings, except a vajra bodhisattva abiding in the Mahayana Mahaparinirvana.

“Furthermore, Kasyapa, just as a garuda can devour dragons but cannot devour one that has taken the Three Refuges, so too is the garuda of death: it can devour immeasurably many sentient beings, except a bodhisattva abiding in the three samadhis. What are the three samadhis? They are emptiness, signlessness, and wishlessness.

“Furthermore, Kasyapa, although excellent spells and the finest medicines may be used against the venom of the poisonous Mala serpent, none can overcome it. Only the Agala-star spell can remove the poison. Good man, the venom of the poison of death is likewise: no medicine for treating poison is effective against it, except the spell of the Mahayana Mahaparinirvana in which a bodhisattva abides.

“Furthermore, Kasyapa, suppose a person incurs the king’s wrath. That person may escape by using gentle and pleasing words or by offering precious treasures. Good man, the King of Death is not like this. Even though one offers gentle words, wealth, and precious treasures, one still cannot escape.

“Good man, one who dies finds himself in a perilous place without provisions or sustenance; he journeys to a distant and obscure place without companions; he travels on day and night without knowing its boundaries; it is profoundly dark, without a lamp to illuminate it. He enters where there is no gate or path and no abiding place. Although there is no locus of pain, it cannot be treated. He passes on without obstruction, yet upon arriving cannot escape. There is no act of destruction, yet those who see it are stricken with sorrow. It is not an ugly or defiled form, yet it causes people to fear. It remains arrayed beside the body, yet one cannot perceive it.

“Kasyapa, from these analogies and immeasurably and boundlessly many other analogies, you should know that death is indeed great suffering. Kasyapa, this is called a bodhisattva who cultivates the Mahayana Mahaparinirvana Sutra and contemplates the suffering of death.

“Kasyapa, what is meant by a bodhisattva abiding in the Mahayana Mahaparinirvana Sutra who contemplates the suffering of separation from what one loves? The suffering of separation from what one loves can be the root of all suffering, as the verse says:

From love, sorrow arises;

From love, fear arises.

If one is free from love,

What sorrow or fear could there be?”

From the conditions of craving arise sorrow and suffering. Because of sorrow and suffering, beings undergo decline and aging. The suffering of separation from what one loves is like the ending of life. Good man! Because of separation, all manner of subtle sufferings may arise. I shall now distinguish and reveal them for you.

Good man! In a past age, when the lifespan of human beings was immeasurable, there was a king named Good Abiding. At that time, he spent eighty-four thousand years as a young prince, eighty-four thousand years as crown prince administering affairs, and eighty-four thousand years upon the royal throne. On the crown of the king’s head there arose a fleshy swelling. That swelling was as soft as tūla silk and as smooth as fine cotton. It gradually grew, yet caused him no affliction. After a full ten months, the swelling opened and a boy was born from it. The boy’s appearance was upright and wondrous, without equal. His features were distinct and foremost among humankind. His royal father rejoiced and named him Crown-Born.

King Good Abiding then entrusted the affairs of state to Crown-Born, relinquished his palace, wife, children, and retinue, and entered the mountains to cultivate the Way for a full eighty-four thousand years.

Then, on the fifteenth day of the month, while Crown-Born was in a lofty tower bathing and observing the fast, a precious golden wheel appeared in the east. That wheel possessed a full thousand spokes, together with hub and rim. It had not been fashioned by any carpenter but was naturally formed and appeared before him. Great King Crown-Born then thought: “In the past I heard a sage possessing the five superknowledges say that if, on the fifteenth day of the month, a kshatriya king bathes and observes the fast in a lofty tower, and a golden wheel appears before him, lacking none of its thousand spokes and complete with hub and rim, not made by any carpenter but naturally formed, one should know that this king will become a Wheel-Turning Sage King.”

The king further thought: “I shall now put it to the test!” With his left hand he raised this precious wheel, and with his right hand he held an incense burner. Kneeling with his right knee upon the ground, he made this vow: “If this precious golden wheel is true and not false, may it act in accordance with the Dharma practiced by the Wheel-Turning Sage Kings of the past!”

When he had spoken this vow, the precious golden wheel rose into the sky, traveled throughout the ten directions, and then returned to rest in King Crown-Born’s left hand. At that time, King Crown-Born’s heart filled with joy, and he leapt in immeasurable delight. He further thought: “I am now certainly a Wheel-Turning Sage King.”

Not long afterward, a precious elephant appeared. Its form was dignified like a white lotus, and its seven limbs touched the ground. When King Crown-Born saw it, he again thought: “In the past I heard a sage possessing the five superknowledges say that if, on the fifteenth day of the month, a Wheel-Turning King bathes and observes the fast in a lofty tower, and a precious elephant appears before him, dignified in form like a white lotus, with seven limbs touching the ground, one should know that this king is a Sage Sovereign.”

The king further thought: “I shall now put it to the test!” He raised an incense burner, knelt with his right knee upon the ground, and made this vow: “If this precious white elephant is true and not false, may it act in accordance with the Dharma practiced by the Wheel-Turning Sage Kings of the past.”

When he had spoken this vow, the precious white elephant traveled throughout the eight directions from morning until evening, reaching the shores at the boundaries of the great ocean, and then returned to its original place. At that time, King Crown-Born’s heart was filled with great joy, and he leapt in immeasurable delight. He further thought: “I am now certainly a Wheel-Turning Sage King.”

Not long afterward, there next appeared a precious horse. Its color was a beautiful deep blue, and its mane and tail were golden. When King Crown-Born saw it, he thought: “In the past I heard a sage possessing the five superknowledges say that if, on the fifteenth day of the month, a Wheel-Turning King bathes and observes the pure fast in a lofty tower, and a precious blue horse with a purple-gold mane and tail appears, one should know that he is a Sage Sovereign.”

The king further thought: “I shall now put it to the test!” He took up an incense burner, knelt with his right knee upon the ground, and made this vow: “If this precious blue horse is true and not false, may it act in accordance with the Dharma practiced by the Wheel-Turning Sage Kings of the past.”

When he had spoken this vow, the precious blue horse galloped throughout the eight directions from morning until evening, reaching the shores at the boundaries of the great ocean, and then returned to its original place. At that time, King Crown-Born’s heart was filled with great joy, and he leapt in immeasurable delight. He further said: “I am now certainly a Wheel-Turning Sage King.”

Not long afterward, a precious woman appeared. Her appearance was upright, wondrous, and foremost. She was neither tall nor short, neither fair nor dark.

Every pore of her body emitted the fragrance of sandalwood, and her breath was pure and fragrant like a blue lotus. The precious woman’s eyes could see as far as one yojana, and the range of her hearing and sense of smell was likewise. Her tongue was broad and large; when extended, it could cover her entire face.

Its form and color were smooth and delicate like a red-copper leaf. Her mind was penetrating and wise, and she possessed great wisdom. Toward all beings, she always spoke gentle words.

When this woman touched the king’s robe with her hand, she immediately knew whether the king’s body was at ease or afflicted by illness, and she also knew upon what his mind was dwelling.

At that time, King Crown-Born again thought: “If a woman is able to know the king’s mind, she is indeed the precious woman.”

Not long afterward, a precious mani jewel spontaneously appeared within the royal palace. It was entirely the color of blue vaidurya and as large as the hub of a wheel. In the darkness, it could cast light as far as one yojana. If rain fell from the heavens in drops as large as a wheel axle, the power of this jewel could form a great canopy covering one yojana, warding off the torrential rain and preventing any rainwater from passing through.

At that time, King Crown-Born again thought: “If a Wheel-Turning King obtains this precious jewel, he is certainly a Sage Sovereign.”

Not long afterward, a lord of the treasury spontaneously appeared. He possessed abundant treasures and immeasurable wealth; his storehouses were filled to overflowing, and he lacked nothing. This lord of the treasury had the faculty of vision whose power enabled him to see through the earth and perceive all the treasuries concealed within it. Whatever the king desired, he could provide for him.

At that time, King Crown-Born wished to test him. He boarded a ship together with him and sailed into the great ocean. He told the lord of the treasury: “I now wish to obtain rare and wondrous treasures!”

Having heard this, the lord of the treasury stirred the waters of the great ocean with both hands. From his ten fingertips there appeared ten treasure stores, which he presented to the Sage King, saying: “Great King! Use whatever you require as you please! Whatever remains should be cast back into the great ocean.”

At that time, King Crown-Born’s heart was filled with great joy, and he leapt in immeasurable delight. He further thought: “I am now certainly a Wheel-Turning Sage King.”

Not long afterward, a lord of the army spontaneously appeared. He was courageous and foremost in military arts, strategy, planning, and tactics, and he thoroughly understood the four divisions of the army. If he undertook a battle, the Sage King advanced. If he did not undertake it but withdrew, the Sage King did not advance. Those not yet vanquished and subdued he was able to vanquish and subdue; those already vanquished and subdued he was capable of protecting.

At that time, King Crown-Born again thought: “If a Wheel-Turning King obtains this precious military commander, one should know that he is certainly a Wheel-Turning Sage King.”

Then the Wheel-Turning Sage Sovereign Crown-Born told his great ministers: “You should know that this land of Jambudvipa is peaceful, prosperous, and joyful. I have now acquired all seven treasures and am fully endowed with one thousand sons. Where else should I go, and what else should I do?”

The ministers replied: “Indeed!”

“Great King! The continent of Purvavideha in the east has not yet submitted to your virtue. The Great King should now go there!” At that time, the Holy King, accompanied by the seven treasures and his entire army, rose into the air and journeyed to the eastern continent of Purvavideha.

The people of that continent rejoiced and submitted to his transforming influence. The king again said to his great ministers, “My continents of Jambudvipa and Purvavideha are peaceful, prosperous, and joyful; their populations are numerous, and all have submitted to my transforming influence. The seven treasures are complete, and I have the full thousand sons.

What else should I do? Where else should I go?” The ministers replied, “Indeed, Great King! The continent of Godaniya in the west has not yet submitted to your virtue.” Thereupon, the Holy King, accompanied by the seven treasures and his entire army, again rose into the air and journeyed to the continent of Godaniya.

When the king arrived there, the people of that continent also submitted to him. The king again said to his great ministers, “These continents of mine—Jambudvipa, Purvavideha, and Godaniya—are peaceful, prosperous, and joyful; their populations are numerous, and all have submitted to my transforming influence. The seven treasures are complete, and I have the full thousand sons.

What else should I do? Where else should I go?” The ministers replied, “Indeed, Great King! The continent of Uttarakuru in the north has not yet submitted to your transforming influence!” Thereupon, the Holy King, accompanied by the seven treasures and his entire army, again rose into the air and journeyed to the northern continent of Uttarakuru.

When the king arrived there, the people of that continent rejoiced and submitted to his virtue. The king again said to his great ministers, “My four continents are peaceful, prosperous, and joyful; their populations are numerous, and all have submitted to my virtue. The seven treasures are complete, and I have the full thousand sons.

What else should I do? Where else should I go?” The ministers replied, “Indeed, Holy King! The beings of the Heaven of the Thirty-Three enjoy exceedingly long lives, peace, and bliss.

Their bodies are incomparably dignified and beautiful, and their palaces, dwellings, beds, bedding, and other furnishings are all made of the seven treasures. Relying proudly upon their heavenly merit, those devas have not yet submitted to your transforming influence. The king should now go and call them to account, compelling them to submit.” Thereupon, the Holy King, accompanied by the seven treasures and his entire army, again rose into the air and ascended to the Trayastrimsha Heaven.

The king saw a tree of deep azure color. Upon seeing it, the Holy King asked his great ministers, “What is this color?” A minister replied, “This is the Parijata tree. During the days of the third month of summer, the devas of the Trayastrimsha Heaven always delight beneath this tree and enjoy its pleasures.” The king then saw something white like a mass of white clouds and again asked his great ministers, “What is that?” A minister replied, “That is the Hall of Excellent Dharma, where the devas of the Trayastrimsha Heaven always assemble to discuss the affairs of devas and humans.” At this point, the heavenly lord Shakra Devanam Indra learned that King Mandhatr had arrived outside.

He immediately went forth to welcome him. After they met, they took each other by the hand, ascended to the Hall of Excellent Dharma, and sat upon a seat they shared. At that time, the appearance and physical marks of the two kings were identical, without any difference; only their gazes differed.

The Holy King then conceived this thought: “Might I now drive away that king and remain in this heaven as its heavenly king?” Good man! At that time, Shakra upheld and recited the Mahayana scriptures, revealed and explained them, distinguished their meanings, and expounded them to others; only their profound meaning had he not yet fully comprehended. Because of the causal power of reading, reciting, upholding, distinguishing, and extensively expounding them to others, he possessed great majestic virtue.

Good man! As soon as King Mandhatr gave rise to an evil thought toward Shakra, he fell back into Jambudvipa. Separated from what he loved and from the devas, he experienced great anguish.

The king then contracted a grave illness and died. Shakra at that time was the Buddha Kashyapa! That Holy Wheel-Turning King was I myself!

Good man! You should know that separation from what one loves is indeed exceedingly painful—a great suffering. Good man!

The great bodhisattva remembers the suffering of separation from what was loved experienced by such noble beings in past lives. How much more, then, will a bodhisattva abiding in the Mahayana Mahaparinirvana Sutra contemplate the suffering of separation from what is loved in the present life?

Good man! What is meant by a bodhisattva who cultivates the Mahayana Mahaparinirvana Sutra contemplating the suffering of encountering what one hates? Good man!

This great bodhisattva observes that in the hells, among animals, hungry ghosts, and humans, and in the heavens, there is everywhere such suffering of encountering what one hates. It is as when a person regards imprisonment, bondage, confinement, cangues, fetters, chains, and the like as great suffering. The great bodhisattva is likewise: he observes that throughout the five destinies, for all beings who undergo birth, encountering those whom they hate is exceedingly painful.

Furthermore, good man! It is as when a person, constantly fearing the cangues, fetters, and chains imposed by enemies, abandons parents, wife and children, relatives, precious possessions, property, and livelihood, and flees far away. Good man!

The great bodhisattva is likewise: fearing birth and death, he fully cultivates the six paramitas and enters nirvana. Kashyapa! This is called a bodhisattva who cultivates the Mahayana Mahaparinirvana Sutra contemplating the suffering of encountering what one hates.

Good man! What is meant by a bodhisattva who cultivates the Mahayana Mahaparinirvana contemplating the suffering of not obtaining what one seeks? “Seeking” encompasses every kind of seeking. There are two kinds of seeking: first, seeking wholesome dharmas; and second, seeking unwholesome dharmas. Not yet obtaining wholesome dharmas is suffering. Not yet being free from evil dharmas is suffering. This, in brief, is called the suffering of the five clinging skandhas. Kashyapa! This is called the truth of suffering.

At that time, the great bodhisattva Kashyapa said to the Buddha:

“World-Honored One! According to what the Buddha has said, this meaning—that the five clinging skandhas are suffering—cannot be so. Why is this?

In the past, the Buddha told Shakya Mahanama that if form were suffering, all beings should not seek form. If anyone seeks it, it cannot be called suffering. The Buddha also told the bhikshus that there are three kinds of feeling: painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant.

The Buddha previously told the bhikshus that anyone capable of cultivating wholesome dharmas would experience pleasant feeling. The Buddha further said that within wholesome dharmas, the six kinds of contact bring the experience of pleasure. Thus, when the eye sees a beautiful form, this is called pleasure; and the same is true when the ear hears a pleasing sound, the nose smells a pleasing fragrance, the tongue tastes a pleasing flavor, the body experiences a pleasing touch, or the mind cognizes a wholesome dharma.

As the Buddha said in verse:

Observing precepts brings peaceful bliss;

The body undergoes no suffering.

One rests and sleeps in peace,

And awakens with a joyful heart.

When receiving clothing and food,

Practicing while walking in meditation,

Or dwelling alone amid mountains and forests—

Such is the highest bliss.

One who can, toward sentient beings,

Constantly show loving-kindness day and night,

Thereby gains enduring happiness

And does no harm to others.

The joy of few desires and contentment,

The joy of discernment and great learning,

And the nonattachment of an arhat—

These too are called the enjoyment of peaceful bliss.

A bodhisattva mahasattva

Who has ultimately reached the other shore,

And completed all that must be done—

This is called the highest bliss.

“World-Honored One! According to what is stated in the sutras, such is the character and meaning of bliss. How, then, can what the Buddha says today accord with this meaning?”

The Buddha said to Kashyapa:

“Excellent! Excellent! Good man! You are able to question the Tathagata skillfully concerning this meaning! Good man! All sentient beings, while immersed in lower suffering, perversely conceive the perception of pleasure. Therefore, what I say today regarding the character of suffering does not differ from what I said formerly.”

The bodhisattva Kashyapa said to the Buddha:

– According to the Buddha’s words, if the perception of pleasure arises amid lesser suffering, then lesser birth, lesser aging, lesser illness, lesser death, lesser separation from what one loves, lesser failure to obtain what one seeks, lesser encounter with what one hates, and the lesser suffering of the five flourishing skandhas—all such sufferings and so forth—should also contain pleasure. World-Honored One! Lower birth refers to the three evil destinies; middling birth refers to the human realm; and higher birth refers to the heavens. If someone were further to ask: “If, amid lesser pleasure, the perception of suffering arises; amid middling pleasure, the perception of neither suffering nor pleasure arises; and amid higher pleasure, the perception of pleasure arises, how should one answer?” World-Honored One! If the perception of pleasure arises amid lesser suffering, I have never seen anyone sentenced to endure a thousand punishments who, immediately upon undergoing the first lesser suffering, gave rise to the perception of pleasure. But if such a perception does not arise, why is it said that amid lesser suffering the perception of pleasure arises?

The Buddha told Kasyapa:

– So it is! So it is! It is exactly as you have said! For this reason, there is no perception of pleasure. Why is this? It is like a man sentenced to endure a thousand punishments who, after undergoing a single lesser suffering, is immediately released. At that moment, the man gives rise to the perception of pleasure. Therefore, you should know that amid the absence of pleasure, one delusively gives rise to the perception of pleasure.

Kasyapa said:

– World-Honored One! That man does not give rise to the perception of pleasure because of the single lesser suffering; rather, he gives rise to the perception of pleasure because he has been released.

– Kasyapa! Therefore, in the past I told Mahanama the Sakyan that the pleasure within the five skandhas is real and not false. Kasyapa! There are three feelings and three sufferings. The three feelings are pleasant feeling, painful feeling, and feeling that is neither painful nor pleasant. The three sufferings are the suffering of suffering, the suffering of formations, and the suffering of change. Good man! Painful feeling is called the three sufferings: the suffering of suffering, the suffering of formations, and the suffering of change. The other two feelings are called the suffering of formations and the suffering of change. Good man! For this reason, pleasant feeling truly exists within samsara. Because the natures of suffering and pleasure are inseparable, great bodhisattvas say that all is suffering. Good man! Within samsara there is truly no pleasure; only because the Buddhas and bodhisattvas accord with the conventions of the world do they say that pleasure exists.

Bodhisattva Kasyapa addressed the Buddha, saying:

– World-Honored One! If the Buddhas and bodhisattvas speak in accordance with worldly convention, does that mean their words are false? As the Buddha has said, those who cultivate goodness receive the pleasant fruit of their deeds; those who uphold the precepts dwell in peace and happiness; the body does not undergo suffering... and even the completion of every undertaking is the greatest happiness. Are the scriptural statements concerning the experience of pleasure therefore false? If they are false, then the Buddhas, the World-Honored Ones, who long ago, throughout immeasurable hundreds of thousands of myriads of kotis of asamkhyeya kalpas, cultivated the path to bodhi and abandoned false speech, now speak such words—what is the meaning of this?

The Buddha taught:

– Good man! The pleasant feelings described in the verses above are the foundation of the path to bodhi and can also nurture the growth of unsurpassed, perfect enlightenment. For this reason, the characteristics of such pleasure were described in the preceding sutras. Good man! It is like the necessities and means of livelihood in the world: because they may serve as causes of pleasure, they are called pleasure. These include indulgence in the beauty of women, drinking wine, delicious food and sweet flavors... obtaining water when thirsty, finding fire when cold, clothing, jeweled necklaces, elephants, horses, carriages, male and female servants, attendants, gold, silver, lapis lazuli, coral, pearls, storehouses, rice and grain, and so forth. Such worldly necessities and the like may serve as causes of pleasure. Therefore, they are called pleasure. Good man! These very things may also produce suffering. Because of women, men may experience suffering, worry, sorrow, and weeping, even to the point of losing their lives. Wine, delicious flavors... and even storehouses, rice, and grain may also cause people to experience sorrow, grief, suffering, and great distress. For this reason, all is suffering and bears no characteristic of pleasure. Good man! Great bodhisattvas are liberated from these eight sufferings and have no suffering. Good man! All sravakas, pratyekabuddhas, and so forth do not know the cause of pleasure. For the sake of such people, it is said that amid lesser suffering there is the characteristic of pleasure. Only bodhisattvas abiding in the Mahayana Mahaparinirvana can know the causes of this suffering and this pleasure.

THE MAHAPARINIRVANA SUTRA

– End of Fascicle Eleven -