大般涅槃經

Fascicle Twelve

THE CHAPTER ON HOLY CONDUCT (continued)

PART XIX/2

Good man! What is meant by a great bodhisattva abiding in the Great Mahayana Mahaparinirvana and contemplating the Truth of the Origin of Suffering? Good man!

When a great bodhisattva contemplates this Truth of Origin, it is precisely the cause and condition of the skandhas. It is called “Origin” because it refers to craving and existence. Craving is of two kinds: first, attachment to one’s own body; second, attachment to necessities.

Craving is also of two kinds: before obtaining the five sensual pleasures, one single-mindedly and persistently seeks them; after obtaining them, one willingly endures and remains wholly attached to them. Craving is also of three kinds: craving of the desire realm, craving of the form realm, and craving of the formless realm. Craving is also of three kinds: craving conditioned by karma, craving conditioned by afflictions, and craving conditioned by suffering.

Those who have gone forth have four kinds of craving. What are the four? They are craving for robes, food and drink, bedding, and medicines.

Craving is also of five kinds: attachment to the five skandhas. According to the necessities one requires, one becomes attached to all things, discriminating and calculating in immeasurable and boundless ways. Good man!

Craving is of two kinds: first, wholesome craving; second, unwholesome craving. Unwholesome craving is what foolish ordinary beings seek. Craving for wholesome dharmas is what bodhisattvas seek.

Craving for wholesome dharmas is again of two kinds: unwholesome and wholesome. Seeking the Two Vehicles is called unwholesome; seeking the Mahayana is called wholesome. Good man!

The craving of ordinary beings is called Origin, but it is not called Truth. A bodhisattva’s craving is called the Truth of Reality, but it is not called Origin. Why is this?

Because bodhisattvas take birth in order to liberate sentient beings, not because craving causes them to take birth.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! In other sutras, the Buddha, the World-Honored One, has taught sentient beings that karma serves as the cause and condition; or that arrogance does so; or that the six contacts do so; or that ignorance serves as the cause and condition producing the five clinging skandhas. For what reason does the World-Honored One now, in teaching the Four Noble Truths, single out the nature of craving alone as the cause of the five skandhas?”

The Buddha praised Kasyapa, saying:

– Excellent! Excellent! Good man! It is exactly as you have said. The various causes and conditions are not non-causes, but the five skandhas alone are the principal cause and condition for craving. Good man! It is as when a great king goes forth on a tour of inspection: his chief ministers and retinue all follow him. Craving is likewise. Wherever craving operates, the various fetters and the like also follow. It is also as when dust clings to a soiled garment: when the garment is worn, the dust remains with it. Craving is likewise. Wherever there is an object of craving, the fetters of karma also remain with it. Furthermore, good man! It is as when moist earth can produce sprouts. Craving is likewise: it can produce the sprouts of the afflictions of every kind of karma. Good man! A great bodhisattva who abides in the Mahayana Mahaparinirvana deeply contemplates this craving and sees that it commonly has nine aspects: first, it is like an outstanding debt; second, like a rakshasi wife and her children; third, like a beautiful flowering branch entwined by a venomous snake; fourth, like food one does not wish to eat but is compelled to consume; fifth, like a courtesan; sixth, like the seed of the maluka vine; seventh, like a wound in which proud flesh has grown; eighth, like a violent wind; and ninth, like a comet.

Why is it said to be like an outstanding debt? Good man! It is as when an impoverished person has relied upon another's wealth. Although he wishes to repay it all, a balance still remains, so he is bound in prison and cannot be released. Shravakas and pratyekabuddhas are likewise. Because residual traces of habitual craving remain, they cannot attain unsurpassed perfect enlightenment. Good man! This is called being like an outstanding debt.

Good man! Why is it said to be like a rakshasi wife and her children? Good man!

It is as when a man takes the daughter of a rakshasa as his wife. In the natural course, this rakshasi daughter bears children; as soon as she gives birth, she eats them, and when she has eaten all the children, she then eats her husband as well. Good man!

The rakshasi daughter of craving is likewise. Through living beings she gives birth to children who are roots of goodness. As each child is born, she devours it; when the children who are roots of goodness have all been consumed, the rakshasi also devours the living beings themselves, causing them to fall into hell, the realm of animals, or the realm of hungry ghosts, with the sole exception of bodhisattvas.

This is called being like a rakshasi wife and her children.

Good man! Why is it said to be like a beautiful flowering branch entwined by a venomous snake? It is as when a person who naturally delights in flowers fails to see the danger of the venomous snake upon a flowering branch and immediately reaches out and grasps it. Once he has grasped it, he is poisoned by the snake, and upon being poisoned, he dies. All ordinary beings are likewise. They covet the flowers of the five sensual desires, fail to see the danger posed by the venomous snake of craving, and immediately grasp them. They are then poisoned by the snake of craving and die, whereupon they fall into the three evil destinies, with the sole exception of bodhisattvas. This is called being like a beautiful flowering branch entwined by a venomous snake.

Good man! Why is it said to be like food one cannot comfortably eat but is forced to consume? It is as when a person cannot comfortably eat certain food but is compelled to consume it. After eating it, he becomes ill, suffers abdominal pain, and dies. The food of craving is likewise. Living beings in the five destinies are compelled to consume it with greedy attachment. Because of this cause and condition, they fall into the three evil destinies, with the sole exception of bodhisattvas. This is called food one cannot comfortably eat but is forced to consume.

Good man! Why is it said to be like a courtesan? It is as when a foolish man has intercourse with a courtesan. That courtesan skillfully employs all manner of flattery and seduction, displaying intimacy so as to seize all the wealth he possesses. Once his wealth is exhausted, she immediately drives him away. The courtesan of craving is likewise. A foolish and ignorant person consorts with her. This courtesan of craving takes away all the wholesome dharmas that person possesses; when his wholesome dharmas have been exhausted, she drives him away and causes him to fall into the three evil destinies, with the sole exception of bodhisattvas. This is called being like a courtesan.

Good man! Why is it said to be like the seed of the maluka vine? It is as with the seed of the maluka vine: after a bird eats it, the seed falls to the earth in its droppings, or it may be carried by the wind to the foot of a tree. There it immediately sprouts and grows, winding around and binding the nyagrodha tree, preventing that tree from growing until it withers and dies. The maluka seed of craving is likewise. It binds the wholesome dharmas possessed by ordinary beings and prevents them from growing, so that they wither away and perish. After these have withered and perished, ordinary beings, upon death, fall into the three evil destinies, with the sole exception of bodhisattvas. This is called being like the seed of the maluka vine.

Good man! Why is it said to be like a wound in which proud flesh has grown? It is as when proud flesh grows in a long-standing wound. The afflicted person must earnestly and diligently treat it and must not give rise to a neglectful mind. If he becomes neglectful, the proud flesh grows larger and maggots are born in the sore. Because of this cause and condition, he then dies. The sore of the five skandhas of foolish ordinary beings is likewise. When the proud flesh of craving grows within it, they must earnestly and diligently treat that proud flesh of craving. If they do not treat it, then upon death they fall into the three evil destinies, with the sole exception of bodhisattvas. This is called being like a wound in which proud flesh has grown.

Good man! Why is it said to be like a violent wind? It is as when a violent wind can level mountains and hills and uproot even deep roots. The violent wind of sensual craving is likewise. It can cause one to give rise to an evil mind toward one's parents, and it can uproot the profound and firmly established foundation of unsurpassed bodhi possessed by those of great wisdom, such as Shariputra and others, with the sole exception of bodhisattvas. This is called being like a violent wind.

Good man! Why is it said to be like a comet? It is as when a comet appears beneath the vault of heaven: all the people suffer famine, disease, emaciation, and still further afflictions. The comet of craving is likewise. It can destroy all seeds of the roots of goodness, leaving ordinary beings isolated, destitute, and famished, causing the disease of affliction to arise in them, so that they revolve through birth and death and undergo every kind of suffering, with the sole exception of bodhisattvas. This is called being like a comet.

Good man! A great bodhisattva who abides in the Mahayana Mahaparinirvana contemplates the nine kinds of fetters of craving in this way. Good man!

For this reason, ordinary beings have suffering but no Truth; shravakas and pratyekabuddhas have suffering and possess the Truth of Suffering, but they do not possess the Ultimate Truth. Bodhisattvas and others understand suffering as no-suffering. Therefore, although there is no suffering, there is the Ultimate Truth.

Ordinary beings have accumulation but no Truth; shravakas and pratyekabuddhas have accumulation and possess the Truth of Accumulation. Bodhisattvas and others understand accumulation as no-accumulation. Therefore, although there is no accumulation, there is the Ultimate Truth.

Shravakas and pratyekabuddhas possess cessation, but it is not ultimate. Great bodhisattvas possess cessation and the Ultimate Truth. Shravakas and pratyekabuddhas possess the Path, but it is not ultimate.

Great bodhisattvas possess the Path and the Ultimate Truth.

Good man! What is meant by a great bodhisattva dwelling in the Mahayana Great Parinirvana and seeing cessation, seeing the Truth of Cessation? It is the eradication of all afflictions.

When afflictions have been eradicated, this is called permanence. Extinguishing the fire of afflictions is called quiescent cessation. Once afflictions have ceased, one experiences bliss.

Because all Buddhas and bodhisattvas seek its causes and conditions, it is called purity; and because they no longer undergo the twenty-five realms of existence, it is called transcendence of the world. Because it transcends the world, it is called the Self. Because, with regard to form, sound, fragrance, taste, touch, and so forth; male or female; arising, abiding, or ceasing; suffering, happiness, or neither suffering nor happiness—one never grasps their characteristics, it is called the ultimate True Truth of Quiescent Cessation.

Good man! In this way, a bodhisattva dwells in the Mahayana Great Parinirvana and contemplates the Noble Truth of Cessation.

Good man! What is meant by a great bodhisattva dwelling in the Mahayana Great Parinirvana and contemplating the Noble Truth of the Path? Good man!

It is like seeing objects, whether large or small, by means of a lamp in the darkness. A great bodhisattva is likewise: dwelling in the Mahayana Great Parinirvana, by means of the Noble Eightfold Path he sees all dharmas—namely, permanent and impermanent, conditioned and unconditioned, sentient beings and what are not sentient beings, things and what are not things, suffering and happiness, self and non-self, pure and impure, afflictions and what are not afflictions, karma and what is not karma, real and unreal, vehicle and what is not a vehicle, knowledge and ignorance, Dhara-phieu and what is not Dhara-phieu, guna and what is not guna, views and what are not views, form and what is not form, the path and what is not the path, liberation and what is not liberation....

Good man! In this way, a bodhisattva dwells in the Mahayana Great Parinirvana and contemplates the Noble Truth of the Path.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! If the Noble Eightfold Path is the Noble Truth of the Path, then the meaning is inconsistent. Why is this? The Tathagata has sometimes said that faith is the path and can carry one beyond the outflows. At other times, you have said that heedfulness is the path. Because all Buddhas, the World-Honored Ones, are heedful, they attain unsurpassed perfect enlightenment. The path is also the dharmas that aid a bodhisattva on the path. At other times, you have said that diligence is the path. As you told Ananda, if a person can diligently cultivate vigor, that person will attain unsurpassed perfect enlightenment.

“At other times, you have said that contemplation of the body as a foundation of mindfulness is the path. If a person concentrates the mind and diligently cultivates this foundation of mindfulness of the body, that person will attain unsurpassed perfect enlightenment. At other times, the Buddha has said that right concentration is the path. As you told the venerable Mahakasyapa, right concentration is truly the path; it is not the case that concentration which is not right could be the path. Only when one enters right concentration can one contemplate the arising and cessation of the five skandhas; without entering concentration, one cannot contemplate them.

“At other times, the Buddha has said that if a person cultivates a single dharma, that person can purify sentient beings, eradicate all sorrow, suffering, and distress, and establish the true Dharma. That dharma is called the samadhi of mindfulness of the Buddha. At other times, the Buddha has said that cultivating the perception of impermanence is called the path. As you told the bhiksus, if a person extensively cultivates the perception of impermanence, that person can attain unsurpassed perfect enlightenment.

“At other times, the Buddha has said that by sitting alone in a tranquil and empty aranya and contemplating, one can swiftly attain unsurpassed perfect enlightenment. At other times, the Buddha has said that expounding the Dharma to others is called the path. After hearing the Dharma, the net of doubt is immediately severed; once the net of doubt has been severed, one attains unsurpassed perfect enlightenment.

“At other times, the Buddha has said that observing the precepts is the path. As you told Ananda, if a person diligently cultivates and upholds the disciplinary precepts, that person crosses beyond the great suffering of birth and death. At other times, the Buddha has said that drawing near to good friends is called the path. As you told Ananda, if a person draws near to a good spiritual friend, that person’s moral discipline becomes peaceful and pure. If sentient beings can draw near to me, they will give rise to the aspiration for unsurpassed perfect enlightenment.

“At other times, the Buddha has said that cultivating loving-kindness and compassion is the path. One who cultivates and learns loving-kindness eradicates the afflictions and attains the immovable state. At other times, the Buddha has said that wisdom itself is the path. As the Buddha formerly said to the bhiksuni Mahaprajapati: ‘Sister! The sravakas use the sword of wisdom to sever the outflowing afflictions of the various currents.’

“At other times, the Buddha has said that giving itself is the path. As the Buddha formerly told King Prasenajit: ‘Great King! You should know that in the distant past I performed many acts of generous giving. Through these causes and conditions, I have now attained unsurpassed perfect enlightenment.’

“World-Honored One! If the Noble Eightfold Path is the Truth of the Path, would these sutras not then be false? If those sutras are not false, why do they not state that the Noble Eightfold Path is the Noble Truth of the Path? If those sutras do not state this, why did the Tathagata formerly speak mistakenly? Yet I know with certainty that all Buddha-Tathagatas have long been free from error!”

At that time, the World-Honored One praised Bodhisattva Kasyapa, saying:

– Excellent! Excellent! Good man! If you now wish to understand the secrets contained within the wondrous Mahayana scriptures of the bodhisattvas, you should ask about this matter. Good man! It is indeed so: all scriptures enter into the Truth of the Path! Good man! As I said before, if a person has faith in the Path, such faith in the Path is the foundation of faith and can support the Path to bodhi. Therefore, my words contain no error. Good man! The Tathagata skillfully understands immeasurable expedient means and, wishing to guide sentient beings to liberation, expounds the Dharma in all these various ways. Good man! It is like a skilled physician who recognizes the various causes of sentient beings’ illnesses and then compounds medicines for them according to their ailments. Although medicines have their various prohibitions, water alone is not subject to such prohibitions. He may give them ginger water to drink, or licorice water, Asarum water, black rock-honey water, amalaka water, nivala water, pattrala water, cold water, hot water, grape water, or pomegranate water. Good man! Thus, the skilled physician thoroughly understands the various medicines that cure sentient beings’ illnesses. Although there are many prohibitions concerning them, water is not subject to these restrictions. The Tathagata is likewise. Skillfully understanding expedient means, he extensively distinguishes and teaches various names and characteristics of the Dharma according to sentient beings. Those sentient beings listen to and accept his words; having accepted them, they cultivate accordingly and eliminate their afflictions, just as sick people follow the skilled physician’s instructions and are thereby cured of their illnesses. Furthermore, good man! It is like a person in a great assembly who thoroughly understands every language. The members of that assembly, tormented by heat and thirst, may cry out: “I want water! I want water!” That person who understands their languages immediately offers cool, pure water and, according to the different kinds of thirsty people, says: “Here is water!” Or he says: “Pani!” or “Utta!” or “Talilam!” or “Vari!” or “Vaya!” or “Amrita!” or “Cow’s milk!” In this way, that person uses immeasurable names for water when speaking to the great assembly. Good man! The Tathagata is likewise. Using the one Noble Path, he expounds it in various ways for the sravakas, from the faculty of faith and so forth through the Noble Eightfold Path. Furthermore, good man! It is like a master goldsmith who uses a single kind of gold and fashions from it, as he wishes, various necklaces and ornaments, such as clasps, chains, jade bracelets, bangles, hairpins, celestial crowns, armlets, and so forth. Although these differ from one another, none is apart from gold. Good man! The Tathagata is likewise. Using the one Buddha-path, he distinguishes it in various ways according to sentient beings and teaches it to them. Sometimes he speaks of one kind, namely, the one path of all Buddhas, without a second. The Buddha also speaks of two kinds, namely, concentration and wisdom. He further speaks of three kinds, namely, seeing and wisdom. He further speaks of four kinds, namely, the path of seeing, the path of cultivation, the path of no further learning, and the Buddha-path. He further speaks of five kinds, namely, the path of one who proceeds through faith, the path of one who proceeds through Dharma, the path of liberation through faith, the path of one who has attained vision, and the path of bodily realization. He further speaks of six kinds, namely, the path of the stream-enterer, the path of the once-returner, the path of the non-returner, the path of the arhat, the path of the pratyekabuddha, and the Buddha-path. He further speaks of seven kinds, namely, the enlightenment factor of mindfulness, the enlightenment factor of investigation of Dharma, the enlightenment factor of energy, the enlightenment factor of joy, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. He further speaks of eight kinds: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. He further speaks of nine kinds: the Noble Eightfold Path and faith. He further speaks of ten kinds: the ten powers. He further speaks of eleven kinds: the ten powers and great loving-kindness. He further speaks of ten kinds: the ten powers, great loving-kindness, and great compassion. He further speaks of thirteen kinds: the ten powers, great loving-kindness, great compassion, and the samadhi of mindfulness of the Buddha. He further speaks of sixteen kinds: the ten powers, great loving-kindness, great compassion, the samadhi of mindfulness of the Buddha, and the three foundations of right mindfulness attained by the Buddha. He further speaks of twenty paths: the ten powers, the four fearlessnesses, great loving-kindness, great compassion, the samadhi of mindfulness of the Buddha, and the three foundations of right mindfulness. Good man! This Path is one in essence, but in the past the Tathagata distinguished it in various ways for the sake of sentient beings. Furthermore, good man! It is like a single fire that, according to what it burns, receives various names, such as wood fire, grass fire, chaff fire, straw fire, or cow-and-horse-dung fire. Good man! The Buddha-path is likewise: it is only one, not two, but it is distinguished in various ways for the sake of sentient beings. Furthermore, good man! It is like a single consciousness that is distinguished and spoken of as six kinds: when it operates through the eye, it is called eye-consciousness, and so forth, up to mind-consciousness, which is likewise so. Good man! The Path is also like this: it is only one, not two, but the Tathagata distinguishes it in various ways in order to teach and transform sentient beings. Furthermore, good man! It is like the eye’s seeing of a form, which is called form; the ear’s hearing is called sound; the nose’s smelling is called fragrance; the tongue’s tasting is called flavor; and the body’s awareness is called touch. Good man! The Path is likewise: it is only one, not two, but the Tathagata distinguishes it in various ways because he wishes to teach and transform sentient beings. Good man! For this reason, the factors of the Noble Eightfold Path are called the Noble Truth of the Path. Good man! All Buddhas, the World-Honored Ones, expound these Four Noble Truths in their proper sequence. Through these causes and conditions, immeasurable sentient beings have been freed from birth and death.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! Once in the past, when the Buddha was dwelling in the Simsapa Grove on the bank of the Ganges River, the Tathagata took a few leaves in his hand and asked the bhiksus: “Are the leaves I hold in my hand today more numerous, or are all the leaves of the plants and trees growing upon the earth more numerous?” The bhiksus replied: “World-Honored One! The leaves of all the plants and trees growing upon the earth are so numerous that they cannot be counted, whereas the leaves held in the Tathagata’s hand are so few as scarcely to merit mention.” “Bhiksus! My knowledge of all dharmas is like all the plants and trees growing throughout the earth, but what I proclaim to sentient beings is like the number of leaves held in my hand.” At that time, the World-Honored One spoke these words. The Tathagata has fully understood immeasurable dharmas. If those that enter into the Four Truths have already been taught, then for those that do not enter into them, must there be five truths?

The Buddha praised Kasyapa:

– Excellent! Excellent! Good man! Your question today can bring benefit, peace, and happiness to immeasurable sentient beings. Good man! All such dharmas are encompassed within the Four Truths.

Bodhisattva Kasyapa again said to the Buddha:

– If such dharmas are contained within the Four Truths, why did the Tathagata declare that they had not been taught?

The Buddha said:

– Good man! Although it has again been entered, this still cannot be called an exposition. Why is this? Good man! There are two kinds of wisdom by which the Four Truths are known: the first is intermediate wisdom, and the second is supreme wisdom. Intermediate wisdom is the wisdom of shravakas and pratyekabuddhas. Supreme wisdom is the wisdom of all Buddhas and bodhisattvas. Good man! To know that the skandhas are suffering is called intermediate wisdom. To discern the innumerable characteristics of the skandhas and know that they are all forms of suffering is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Good man! Such meanings as these I have never expounded in those sutras. Good man! To know the ayatanas as gateways and also as suffering is called intermediate wisdom. To discern that the ayatanas have innumerable characteristics, all of which are suffering, is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Such meanings as these I also did not expound in those sutras. Good man! To know the dhatus as divisions, as natures, and also as suffering is called intermediate wisdom. To discern that the dhatus have innumerable characteristics, all of which are forms of suffering, is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Good man! Such meanings as these I also did not expound in those sutras. Good man! To know the characteristic of form as subject to dissolution is called intermediate wisdom. To discern that forms have innumerable characteristics, all of which are forms of suffering, is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Such meanings as these I also did not expound in those sutras. Good man! To know that the characteristic of feeling is experience is called intermediate wisdom. To discern that feelings have innumerable characteristics of experience is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Good man! Such meanings as these I also did not expound in those sutras. Good man! To know that perception apprehends characteristics is called intermediate wisdom. To discern that perception has innumerable characteristics of apprehension is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Such meanings as these I also did not expound in those sutras. Good man! To know that formations have the characteristic of activity is called intermediate wisdom. To discern that these formations have innumerable characteristics of activity is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Good man! Such meanings as these I also did not expound in those sutras. Good man! To know that consciousness has the characteristic of discrimination is called intermediate wisdom. To discern that consciousness has innumerable characteristics of cognition is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Good man! Such meanings as these I also did not expound in those sutras. Good man! To know that craving, through causes and conditions, can give rise to the five skandhas is intermediate wisdom. A single person may give rise to immeasurable and boundless forms of craving, which shravakas and pratyekabuddhas cannot know. If one can know the arising of all such forms of craving in all sentient beings, this is called supreme wisdom. Such meanings as these I also did not expound in those sutras. Good man! To know the cessation of afflictions is called intermediate wisdom. To discern that the afflictions are beyond enumeration and that their cessations are likewise beyond enumeration is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Such meanings as these I also did not expound in those sutras. Good man! To know that the characteristics of the Path enable one to become free from afflictions is called intermediate wisdom. To discern that the characteristics of the Path are immeasurable and boundless, and that freedom from afflictions is also immeasurable and boundless, is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Such meanings as these I also did not expound in those sutras. Good man! To know the conventional truth is called intermediate wisdom. To discern that the conventional truth is immeasurable, boundless, and beyond enumeration is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Such meanings as these I also did not expound in those sutras. Good man! To know that all conditioned phenomena are impermanent, that all dharmas are without self, and that nirvana is tranquil cessation—the ultimate truth—is called intermediate wisdom. To know that the ultimate truth is immeasurable, boundless, and beyond enumeration is beyond the understanding of shravakas and pratyekabuddhas. This is called supreme wisdom. Such meanings as these I also did not expound in those sutras.

At that time, Bodhisattva Manjushri addressed the Buddha, saying:

– World-Honored One! What is the meaning of your teaching concerning the conventional truth and the ultimate truth? World-Honored One! Does the conventional truth exist within the ultimate truth? Does the ultimate truth exist within the conventional truth? If each exists within the other, then there is only one truth. If each does not exist within the other, would the words of the Tathagata not be false?

– Good man! The conventional truth is itself the truth of ultimate meaning!

– World-Honored One! If that is so, then there are not two truths.

The Buddha said:

– Good man! By skillful means, in accordance with sentient beings, it is said that there are two truths. Good man! In accordance with conventional speech, there are two kinds: first, worldly dharmas; second, supramundane dharmas. Good man! What is understood by supramundane people is called the truth of ultimate meaning, while what is understood by worldly people is called the conventional truth. Good man! When the five skandhas come together, they are designated as “so-and-so.” Ordinary sentient beings follow this designation; this is the conventional truth. When one understands that the skandhas themselves have no name called “so-and-so,” and that apart from the skandhas there is likewise no name called “so-and-so,” and a supramundane person can know their nature and characteristics exactly as they truly are, this is called the truth of ultimate meaning. Furthermore, good man! Some dharmas have both a name and a reality, while some dharmas have a name but no reality. Good man! A dharma that has a name but no reality is the conventional truth; a dharma that has both a name and a reality is the truth of ultimate meaning. Good man! The self, sentient being, life span, knower and seer, nurturer, person, agent, experiencer, burning heat, a city of the gandharvas, a tortoise’s hair, a hare’s horn, a whirling wheel of fire, the skandhas, dhatus, ayatanas, and so forth—these are called the conventional truth. Suffering, its Origin, its Cessation, and the Path are called the truth of ultimate meaning. Good man! Worldly dharmas are of five kinds: first, the world of names; second, the world of phrases; third, the world of bonds; fourth, the world of conventions; and fifth, the world of attachments. Good man! What is called the world of names? Men, women, jars, robes, vehicles, houses, and other such things are called the world of names. What is called the world of phrases? A verse consisting of four lines, and verses such as these, are called the world of phrases. What is called the world of bonds? Rolling up, joining together, binding, linking, fettering, and joining the palms—these are called the world of bonds. What is called the world of conventions? Striking a gong to assemble the Sangha, sounding a drum to admonish and command soldiers, and blowing a conch to announce the time—these are called the world of conventions. What is called the world of attachments? When one sees from afar someone wearing a dyed robe, one forms the attached notion: “This is a shramana, not a brahmin.” On seeing someone wearing a braided sacred cord across his body, one immediately forms the notion: “This is a brahmin, not a shramana.” This is called the world of attachments. Good man! These are called the five kinds of worldly dharmas. Good man! If sentient beings are not confused in mind regarding these five kinds of worldly dharmas and know them exactly as they truly are, this is called the truth of ultimate meaning. Furthermore, good man! Burning, cutting, dying, and destruction are called the conventional truth. Neither burning nor cutting, neither dying nor destruction, is called the truth of ultimate meaning. Furthermore, good man! The eight characteristics of suffering are called the conventional truth. No birth, no aging, no illness, no death, no separation from what one loves, no encounter with what one hates, no failure to obtain what one seeks, and no five flourishing skandhas—this is called the truth of ultimate meaning. Furthermore, good man! It is as though a person possessed many abilities. When that person runs, he is called a runner. When he harvests and cuts grass, he is called a grass-cutter. When he prepares food and drink, he is called a cook. When he fashions wood, he is called a carpenter; when he works gold and silver, he is called a goldsmith or silversmith. Thus, one person has many names. Dharmas are likewise so: in reality there is one, yet it has many names. To be born through the union of father and mother is called the conventional truth. To be born through the conjunction of the twelve links of dependent origination is called the truth of ultimate meaning.

Bodhisattva Manjushri said to the Buddha:

– World-Honored One! What is the meaning of what is called the Truth of Reality?

The Buddha said:

– Good man! What is called the Truth of Reality is the True Dharma! Good man! If a dharma is not true and real, it is not called the Truth of Reality. Good man! The Truth of Reality is free from inversion; only that which is free from inversion is called the Truth of Reality. Good man! The Truth of Reality is devoid of falsehood. If there is falsehood, it is not called the Truth of Reality. Good man! The Truth of Reality is called the Mahayana. What is not Mahayana is not called the Truth of Reality. Good man! The Truth of Reality is the speech of the Buddha, not the speech of Mara. If it is the speech of Mara and not the speech of the Buddha, it is not called the Truth of Reality. Good man! The Truth of Reality is the single pure path, without duality. Good man! The presence of Permanence, Bliss, Self, and Purity is called the meaning of the Truth of Reality.

Manjushri said to the Buddha:

– World-Honored One! If reality is taken to be the Truth of Reality, then the real dharmas are the Tathagata, space, and Buddha-nature. If so, there is no distinction among the Tathagata, space, and Buddha-nature!

The Buddha told Manjushri:

– There is suffering, there is truth, and there is reality; there is the Origin, there is truth, and there is reality; there is Cessation, there is truth, and there is reality; there is the Path, there is truth, and there is reality. Good man! The Tathagata is neither suffering nor truth, but is reality. Space is neither suffering nor truth, but is reality. Buddha-nature is neither suffering nor truth, but is reality. Manjushri! What is called suffering bears the characteristic of impermanence and is something that can be eliminated. This is the Truth of Reality. The nature of the Tathagata is neither suffering nor impermanent, nor does it bear a characteristic that can be eliminated. Therefore, the Tathagata is real. Space and Buddha-nature are likewise so. Furthermore, good man! What is called the Origin can cause the five skandhas to come together and arise. It is also called suffering and impermanence, and it bears a characteristic that can be eliminated. This is the characteristic of reality. Good man! The Tathagata is not of the nature of the Origin, is not a cause of the skandhas, and does not bear a characteristic that can be eliminated. Therefore, the Tathagata is real. Space and Buddha-nature are likewise so. Good man! What is called Cessation means the cessation of afflictions, and it is both permanent and impermanent. That attained by the Two Vehicles is called impermanent. That attained by all Buddhas is called Permanent and is also called the realized Dharma. This is the Truth of Reality. Good man! The nature of the Tathagata is not called Cessation, yet it can extinguish afflictions. It is neither permanent nor impermanent, nor is it called realization and knowing; it eternally abides without change. Therefore, the Tathagata is Reality. Space and Buddha-nature are likewise so. Good man! The Path can eliminate afflictions; it is both permanent and impermanent and is a dharma that can be cultivated. This is called the Truth of Reality. The Tathagata is not the path that can eliminate afflictions, is neither permanent nor impermanent, and is not a dharma that can be cultivated, but eternally abides without change. Therefore, the Tathagata is Reality. Space and Buddha-nature are likewise so. Furthermore, good man! What is called Reality is precisely the Tathagata, and the Tathagata is precisely Reality. Reality is precisely space, and space is precisely Reality. Reality is precisely Buddha-nature, and Buddha-nature is precisely Reality. Manjushri! There is suffering, there is the cause of suffering, there is the ending of suffering, and there is that which counteracts suffering; but the Tathagata is not suffering, nor is he that which counteracts suffering. Therefore, the Tathagata is Reality and is not called truth. Space and Buddha-nature are likewise so. Suffering is conditioned, contaminated, and devoid of bliss, whereas the Tathagata is neither conditioned nor contaminated, but radiant and blissful; he is reality, not truth.

Manjushri said to the Buddha:

– O Blessed One! As the Buddha has said, that which is not inverted is called the Truth. If so, are there four inversions within the Four Truths? If there are, then why is it said that what is free from inversion is called the Truth, while all that is inverted is not called the Truth?

The Buddha told Manjusri:

– All inversions are included within the Truth of Suffering. When any sentient being harbors an inverted mind, this is called inversion. Good man! It is like a person who does not accept the admonitions of his parents or elders, or who, though accepting them, is unable to practice in accordance with them. Such a person is called inverted. Thus, inversion is not other than suffering; it is itself suffering.

Manjusri said:

– As the Buddha has said, that which is not false is the Truth. If so, it should be known that falsehood is not the Truth.

The Buddha taught:

– Good man! All falsehood is included within the Truth of Suffering. If a sentient being deceives others, then through this cause and condition that being falls into hell, the animal realm, or the realm of hungry ghosts. Such phenomena are called falsehood. Thus, falsehood is not other than suffering; it is itself suffering. Sravakas, pratyekabuddhas, and all Buddhas, the Blessed Ones, have removed themselves far from such conduct and therefore are not called false. Since such falsehood is what the Buddhas and those of the Two Vehicles eliminate, it is called the Truth.

Manjusri said:

– As the Buddha has said, the Mahayana is the Truth. It should therefore be known that the vehicles of the sravakas and pratyekabuddhas are not true!

The Buddha taught:

– Manjusri! Those of the Two Vehicles are both true and not true. Because sravakas and pratyekabuddhas sever the afflictions, they are called true. Because they are impermanent, do not eternally abide, and are subject to change, they are called not true.

Manjusri said:

– As the Buddha has said, if the words of the Buddha are called true, it should be known that the words of Mara are not true. O Blessed One! Are the words of Mara included within the Noble Truths?

The Buddha taught:

– Manjusri! The words of Mara are included within two Truths: Suffering and its Origin. In general, anything contrary to the Dharma and the discipline, and incapable of benefiting people, may be proclaimed throughout the entire day, yet no one thereby sees Suffering, severs its Origin, realizes Cessation, or cultivates the Path. This is called falsehood. Such falsehood is called the speech of Mara.

Manjusri said:

– As the Buddha has said, there is one pure path, without a second. The adherents of other paths likewise say, “I possess one pure path, without a second.” If saying that there is one path is the Truth, how does it differ from what those adherents of other paths say? If there is no difference, then it should not be said that there is one pure path.

The Buddha taught:

– Good man! The adherents of other paths have the Truth of Suffering and the Truth of its Origin, but they do not have the Truth of Cessation or the Truth of the Path. Regarding what is not Cessation, they conceive it to be Cessation; regarding what is not the Path, they conceive it to be the Path; regarding what is not the Fruit, they conceive it to be the Fruit; and regarding what is not the Cause, they conceive it to be the Cause. For this reason, those adherents of other paths do not possess “one pure path, without a second.”

Manjusri addressed the Buddha, saying:

– As the Buddha has said, if the existence of Permanence, Bliss, Self, and Purity is the true meaning, then the non-Buddhist paths and others should possess the truth of reality, while the Buddha-Dharma does not. Why is this? Because those non-Buddhist paths also say that all conditioned phenomena are permanent. Why are they called permanent? Whether pleasing or displeasing, all karmic recompense must be received and is never lost. What is pleasing is called the recompense of the ten wholesome deeds; what is displeasing is the recompense of the ten unwholesome deeds. If it is said that all conditioned phenomena are impermanent, and the person who performed karma here has ceased to exist, then who remains there to receive the recompense? For this reason, all conditioned phenomena are permanent, and the causes and conditions of killing are called permanent. World-Honored One! If it is said that all conditioned phenomena are impermanent, then both the killer and the one killed are impermanent. If they are impermanent, who undergoes the retributive suffering in hell? If it is said that there is definitely someone who receives retribution in hell, one should know that all conditioned phenomena are truly not impermanent. World-Honored One! Fixing the mind in concentrated recollection is also called permanent, as when something contemplated for ten years or even a hundred years is still not forgotten. Therefore, this is permanent. If it were impermanent, who would remember what was seen before? Who would think of it? For this reason, all conditioned phenomena are not impermanent. World-Honored One! All recollection and perception are also called permanent. If someone previously saw the features of another person’s feet, hands, head, neck, and so forth, then upon meeting that person again later, he immediately remembers and recognizes him. If these were impermanent, the former features should already have ceased to exist! World-Honored One! Skills acquired through long practice—whether newly undertaken, practiced for three years, or practiced for five years—and only afterward fully mastered are therefore called permanent. World-Honored One! In the method of calculation, one proceeds from one to two, from two to three, and so on up to hundreds and thousands. If these were impermanent, the initial number one should cease to exist. If the initial one ceased to exist, what could then proceed to two? If one were permanent, however, would there be only one and no two? Because one does not cease, one can proceed to two, and so on up to hundreds and thousands. Therefore, it is called permanent. World-Honored One! It is the same with the practice of recitation: one recites one Agama, then two Agamas, and so on up to three or four Agamas. If those Agamas were impermanent, the recitation could certainly never reach four. Because the recitation increases through these causes and conditions, it is called permanent. World-Honored One! Jars, garments, vehicles, and other possessions, such as those belonging to a debtor; the forms of lands, mountains, rivers, trees, forests, medicinal herbs, and leaves with which beings treat illnesses—all these are likewise permanent. World-Honored One! All non-Buddhist paths declare: “All conditioned phenomena are permanent.” If they are permanent, then this is the truth of reality. World-Honored One! Some non-Buddhist paths also say: “Bliss exists.” How do they know this? A person who receives recompense will certainly obtain what is pleasing! World-Honored One! Anyone who experiences bliss certainly obtains that happiness. Such are the Great Brahma King, Maheshvara, Shakra Devendra, Vishnu, and human and heavenly beings. For this reason, bliss certainly exists. World-Honored One! Some non-Buddhist paths say: “Bliss exists!” It can cause beings to give rise to seeking and desire: the hungry seek food, the thirsty seek drink, the cold seek warmth, the hot seek coolness, those in extreme distress seek relief, the sick seek recovery, and those with sensual desire seek forms. If bliss did not exist, for what reason would those people seek it? Because there are those who seek it, one should know that bliss exists. World-Honored One! Some non-Buddhist paths also say: “Giving can bring bliss. People of the world delight in giving poor and distressed shramanas and brahmins clothing, food, drink, bedding, medicine, elephants, horses, vehicles, powdered incense, anointing incense, all kinds of flowers, houses, places of refuge, lamps, and so forth. They make all these various offerings so that in a future life they may receive pleasing recompense. Therefore, one should know that bliss certainly exists.” World-Honored One! Some non-Buddhist paths also say: “Because there are causes and conditions, one should know that bliss exists. When a person experiences bliss, there are causes and conditions, and thus it is called pleasant contact. If bliss did not exist, how could there be causes and conditions for it? Just as there are no causes and conditions for a rabbit’s horn because it does not exist, since causes and conditions for bliss exist, one knows that bliss exists. World-Honored One! Some non-Buddhist paths also say: “Experiences of bliss have superior, middling, and inferior degrees; therefore, one should know that bliss exists. The inferior experience of bliss is that of Shakra Devendra. The middling experience of bliss is that of the Great Brahma King. The superior experience of bliss is that of Maheshvara. Because there are such superior, middling, and inferior degrees, one should know that bliss exists.” World-Honored One! Some non-Buddhist paths also say: “Purity exists! Why is this? If purity did not exist, desire should not arise; but since desire does arise, one should know that purity exists.” They further say: “Gold, silver, precious jewels, vaidurya, crystal, mother-of-pearl, agate, coral, pearls, jade, conch shells, flowing springs, bathing pools, food, drink, clothing, flowers, incense, powdered incense, anointing incense, the light of lamps and torches, and so forth—all such things are pure phenomena. Moreover, purity exists! The five aggregates are pure vessels that contain pure things, such as humans, devas, seers, arhats, pratyekabuddhas, bodhisattvas, and Buddhas. For this reason, the five aggregates are called pure.” World-Honored One! Some non-Buddhist paths also say: “The Self exists! Because seeing occurs, there must be one capable of acting. Suppose someone enters a potter’s house. Although he does not see the potter himself, upon seeing the wheel and cord, he knows with certainty that it is the house of a potter. The Self is likewise so. Once the eye sees forms, one knows with certainty that the Self exists. If there were no Self, who could see forms or hear sounds? The same applies through to contact with dharmas. Moreover, how can it be known that the Self exists? It can be known through its characteristics! What are these characteristics? Breathing, looking, lifespan, mental direction, experiencing suffering and pleasure, craving, anger, and so forth—all such phenomena are characteristics of the Self. Therefore, one should know that the Self certainly exists. Moreover, the Self is capable of distinguishing flavors. When a person eats fruit, he knows its flavor as soon as he sees it. Therefore, one should know that the Self certainly exists. Moreover, how can it be known that the Self exists? Because it takes up and performs various tasks. Taking up a sickle, it can cut grass; taking up an axe, it can split firewood; taking up a jar, it can draw water; taking up the reins of a cart, it can drive, and so forth. In such activities, it is the Self that takes them up and performs them. Therefore, one should know that the Self certainly exists. Moreover, how can it be known that the Self exists? At the very moment of birth, an infant desires to suck milk because of prior habituation. Therefore, one should know that the Self certainly exists. Moreover, how can it be known that the Self exists? Because things brought together benefit other beings. For example, jars, garments, vehicles, fields, houses, mountains, forests, trees, elephants, horses, oxen, goats, and so forth—when such things are brought together, they provide benefit. The five aggregates within are likewise so: when the eye and the other faculties are brought together, they benefit the Self. Therefore, one should know that the Self certainly exists. Moreover, how can it be known that the Self exists? Because there is the phenomenon of obstruction. When an object exists, there is obstruction; if the object does not exist, there is no obstruction. Since there is obstruction, one knows that the Self exists. Therefore, one should know that the Self certainly exists. Moreover, how can it be known that the Self exists?”

Friend—not friend, body—not body, are not friends; true Dharma—false Dharma are also not friends; wisdom—and what is not wisdom—are also not friends; shramana—not shramana, brahmin—not brahmin, child—not child, day—not day, night—not night, self—not self... such dharmas are friends and not friends. Therefore, one should know that the Self certainly exists.” World-Honored One! The adherents of other paths and others have employed all manner of arguments to affirm the existence of Permanence, Bliss, Self, and Purity; therefore, one should know that Permanence, Bliss, Self, and Purity certainly exist. World-Honored One! For this reason, the adherents of other paths and others may also say: “The Self possesses ultimate truth.”

The Buddha said:

– Good man! If any shramana or brahmin holds that there is Permanence, Bliss, Self, and Purity, then that person is neither a shramana nor a brahmin. Why is this? Because such a person is deluded within samsara and has departed from the Great Teacher who possesses all-knowing wisdom. Such shramanas and brahmins sink into sensual desires, and thus their wholesome qualities diminish. These adherents of other paths are bound within the prison of craving, anger, and delusion, yet they endure and delight in it. Although these adherents of other paths know that one personally experiences the results of the karma one creates, they still cannot abandon evil dharmas. These adherents of other paths do not sustain their lives through true Dharma and right livelihood. Why is this? Because they lack the fire of wisdom and therefore cannot eradicate their defilements. Although these adherents of other paths desire attachment to the five sublime pleasures, they are impoverished in wholesome qualities and do not diligently cultivate them. Although these adherents of other paths wish to enter true liberation, they maintain the precepts fully and bring them to perfection. Although these adherents of other paths wish to seek happiness, they cannot seek the causes and conditions of happiness. Although these adherents of other paths deeply detest all suffering, their conduct has not yet enabled them to abandon the causes and conditions of suffering. Although these adherents of other paths are bound by the poisonous serpents of the four great elements, they still act heedlessly and cannot remain vigilant. These adherents of other paths are shrouded by ignorance, separated from good spiritual friends, and delight in dwelling within the three realms, where the great fire of impermanence blazes fiercely, yet they cannot escape. These adherents of other paths suffer from difficult-to-cure illnesses of the afflictions, yet they do not seek the great physician of vast wisdom. In future lives, these adherents of other paths will have to traverse an immeasurably long and perilous road, yet they do not know to adorn themselves with the provisions of wholesome qualities. These adherents of other paths are constantly ravaged by the profoundly toxic calamity of lust, yet they embrace the poisonous frost of the five desires. These adherents of other paths blaze with anger, yet they draw near to evil friends. These adherents of other paths are constantly shrouded by ignorance, yet they seek evil and false teachings. These adherents of other paths are constantly deceived and deluded by wrong views, yet they conceive thoughts of affection toward them. These adherents of other paths hope to eat sweet fruit, yet they plant bitter seeds. These adherents of other paths dwell within the dark house of the afflictions, yet they distance themselves from the light of the great torch of wisdom. These adherents of other paths suffer from the thirst of the afflictions, yet they drink the salty water of sensual desire. These adherents of other paths drift and sink within the boundless great river of samsara, yet they distance themselves from the unsurpassed helmsman. Deluded and inverted, these adherents of other paths declare that all conditioned phenomena are permanent. That conditioned phenomena could be permanent is impossible.

THE GREAT PARINIRVANA SUTRA

– End of the Twelfth Fascicle -