大般涅槃經

Fascicle Fifteen

CHAPTER ON PURE CONDUCT (continued)

Furthermore, good man, after cultivating loving-kindness, compassion, and sympathetic joy, a great bodhisattva comes to abide in the Stage of Utmost Love and the Only Child. Good man, why is this stage called Utmost Love and also called the Only Child? Good man, it is just as parents are filled with great joy when they see their child safe and well.

A great bodhisattva abiding in this stage is likewise: he regards all sentient beings as his only child, and when he sees someone cultivating goodness, great joy arises in him. Therefore, this stage is called Utmost Love. Good man, it is just as parents become distressed when they see their child encounter calamity; grieving with tender concern and sorrow, they cannot bear to abandon the child.

A great bodhisattva abiding in this stage is likewise: when he sees sentient beings tightly bound and oppressed by afflictions, sorrow and distress arise in his heart. He worries about them as he would his own child, and blood flows from every pore of his body. Therefore, this stage is called the Only Child.

Good man, it is as when a small child picks up clods of earth, filth, tiles, stones, dry bones, or twigs and puts them into his mouth. Seeing this and fearing that the child will come to harm, his parents grasp his head with their left hand and remove the objects with their right. A great bodhisattva abiding in this stage is likewise: he sees that the Dharma-body of sentient beings has not yet grown and that they may commit unwholesome karma of body, speech, and mind.

Having seen this, the bodhisattva uses the hand of wisdom to extract it, not wishing them to wander through birth and death and undergo suffering and distress. Therefore, this stage is called the Only Child. Good man, it is just as when the beloved only child of parents goes away and dies, and the grieving parents wish to die together with the child.

The bodhisattva is likewise: when he sees an icchantika fall into hell, he causes himself to be born there together with that person. Why is this? When that icchantika undergoes suffering, if even a single thought of remorse arises in his mind, I shall immediately teach him various kinds of Dharma and cause a single thought of wholesome roots to arise in him.

Therefore, this stage is also called the Only Child. Good man, it is just as parents have only one child. Whether that child sleeps or wakes, walks or stands, sits or lies down, the parents constantly keep the child in mind.

If the child commits a fault, the parents skillfully admonish and soothe him without becoming more hateful toward him. A great bodhisattva is likewise: when he sees sentient beings falling into hell, becoming animals or hungry ghosts, or dwelling among gods or humans and performing good or evil deeds, he constantly keeps them in mind and never abandons them. Even if they commit evil deeds, he certainly does not become angry or increasingly hate them.

Therefore, this stage is also called the Only Child.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Just as the Buddha has said, these words are profound and hidden! My wisdom today is shallow; how could I comprehend them?

If a bodhisattva abiding in the Stage of the Only Child is capable of acting in this way, why did the Tathagata, in a former life when he was a king practicing the bodhisattva path, take the life of a brahmin? If he had attained this stage, he should have protected and cared for that man; but if he had not attained it, for what reason did he not fall into hell? If he truly regarded all sentient beings equally, with the same thought as he had for Rahula, why did he say to Devadatta, ‘You foolish and shameless man, you eat the spittle that others have cast out,’ causing Devadatta, upon hearing this, to become angry, arouse an unwholesome mind, and draw blood from the Buddha’s body?

After Devadatta had committed this evil, the Tathagata further predicted that he would fall into hell for one kalpa to undergo punishment. World-Honored One! How can such words not contradict this doctrine?

World-Honored One! Subhuti abides in the Stage of Empty Space. Whenever he wishes to enter a city to seek food and drink, he must first observe the people.

If anyone harbors doubt or jealousy toward him, he stops and does not proceed; even if he is starving, he will not go and beg. Why is this? Subhuti always thinks: ‘I remember that in the past, in the presence of a field of merit, I gave rise to a single evil thought.

Because of this cause and condition, I fell into hell and underwent various kinds of suffering. I would now rather endure hunger throughout the entire day without eating than cause that person to entertain doubt concerning me, fall into hell, and undergo suffering and distress.’ He also thinks: ‘If a sentient being would doubt me because I am standing, I shall sit upright throughout the day and not rise. If a sentient being would doubt me because I am sitting, I shall stand throughout the day without moving from my place.

The same applies to walking and lying down.’ Subhuti, in protecting sentient beings, gives rise to such a mind; how much more so should a bodhisattva! If a bodhisattva has attained the Stage of the Only Child, for what reason did the Tathagata utter these harsh words, causing sentient beings to arouse gravely evil thoughts?”

“Good man, you should not question the matter in this way! Would the Buddha-Tathagata create causes and conditions for the afflictions of sentient beings? Good man, even if mosquitoes and gnats could drink the great ocean dry, the Tathagata would certainly never create causes and conditions for the afflictions of sentient beings.

Good man, even if this great earth could become entirely devoid of form, water possess the characteristic of hardness and dryness, fire possess the characteristic of coldness, wind possess the characteristic of stillness, and the Three Jewels, Buddha-nature, and even empty space assume the characteristic of impermanence, the Tathagata would certainly never create causes and conditions for the afflictions of sentient beings.

Good man, even if one who has violated the four grave prohibitions, or an icchantika who has slandered the true Dharma, could in that very body attain the Ten Powers, the Four Fearlessnesses, the thirty-two marks, and the eighty excellent characteristics, the Tathagata would certainly never create causes and conditions for the afflictions of sentient beings. Good man, even if sravakas, pratyekabuddhas, and others were permanent, abiding, and unchanging, the Tathagata would still certainly never create causes and conditions for the afflictions of sentient beings.

Good man, even if bodhisattvas of the Ten Abodes and others were to violate the four grave prohibitions, become icchantikas, and slander the true Dharma, the Tathagata would certainly never create causes and conditions for the afflictions of sentient beings. Good man, even if all immeasurable sentient beings were to extinguish their Buddha-nature and the Tathagata were ultimately to enter Parinirvana, the Tathagata would certainly never create causes and conditions for the afflictions of sentient beings.

Good man, even if a cast silken thread could bind the wind, teeth could break iron, and fingernails could destroy Mount Sumeru, the Tathagata would certainly never create causes and conditions for the afflictions of sentient beings. One should rather dwell together with a venomous snake in the same place, rather put both hands into a lion’s mouth, or rather bathe one’s body with burning khadira charcoal than say that the Tathagata, the World-Honored One, creates causes and conditions for the afflictions of sentient beings.

Good man, the Tathagata is truly capable of eliminating the afflictions of sentient beings and certainly never creates causes and conditions for their afflictions.”

“Good man! It is just as you have said: in the past, the Tathagata killed Brahmins! Good man!

A great bodhisattva should not kill even an ant, much less a Brahmin! A bodhisattva always employs all manner of skillful means to bestow immeasurably long lives upon sentient beings. Good man!

To give food to another is to give life. When a great bodhisattva practices the Dana Paramita, he constantly bestows immeasurable lifespans upon sentient beings. Good man!

By observing the precept against killing, one attains a long life. When a great bodhisattva practices the Sila Paramita, he thereby bestows immeasurable lifespans upon all sentient beings. Good man!

By carefully guarding one’s speech and committing no offenses, one attains a long life. When a great bodhisattva practices the Ksanti Paramita, he constantly exhorts sentient beings not to give rise to thoughts of resentment or anger, to give what is right to others and take difficulties upon himself, and to engage in no disputes; thus they attain long lives. Therefore, when a bodhisattva practices the Ksanti Paramita, he bestows immeasurable lifespans upon sentient beings.

Good man! By diligently cultivating goodness, one attains a long life. When a great bodhisattva practices the Virya Paramita, he constantly exhorts sentient beings to cultivate wholesome dharmas diligently.

Having practiced them, they attain immeasurable lifespans. Therefore, when a bodhisattva practices the Virya Paramita, he bestows immeasurable lifespans upon sentient beings. Good man!

By collecting and governing the mind, one attains a long life. When a great bodhisattva practices the Dhyana Paramita, he exhorts sentient beings to cultivate a mind of impartiality. After sentient beings cultivate this, they attain long lives.

Therefore, when a bodhisattva practices the Dhyana Paramita, he bestows immeasurable lifespans upon sentient beings. Good man! By remaining heedful regarding wholesome dharmas, one attains a long life.

When a great bodhisattva practices the Prajnaparamita, he exhorts sentient beings not to become heedless regarding wholesome dharmas. After sentient beings cultivate in this way, through these causes and conditions they attain long lives. Therefore, when a bodhisattva practices the Prajnaparamita, he bestows immeasurable lifespans upon sentient beings.

Good man! For this reason, a great bodhisattva never takes the lives of sentient beings.

“Good man! As to your question whether I had attained this Stage when I killed the Brahmins: good man, at that time I had already attained it! Out of loving concern, I severed their life faculties, not out of an evil mind!

Good man! Suppose parents have an only child for whom they feel profound love, but the child violates the laws of the state. Out of fear, the parents may then banish or even kill the child.

Although they banish or kill the child, they harbor no evil intent. A great bodhisattva acts in the same way to protect the true Dharma. If sentient beings slander the Mahayana, he applies the rod, beating them and inflicting further suffering in order to correct them.

Or he may take their lives, wishing to cause them, in their next existence, to comply with and cultivate wholesome dharmas. A bodhisattva should always give rise to this thought: ‘By what causes and conditions can I cause sentient beings to give rise to faith?’ He should then employ whatever skillful means are required.

“After those Brahmins died, they were born in the Avici hell and immediately had three thoughts. First, each thought: ‘From what place was I born here?’ He immediately knew that he had come from the human realm. Second, each thought: ‘What is the place into which I have now been born?’ He immediately knew that it was the Avici hell.

Third, each thought: ‘Through what karmic conditions was I born here?’ He immediately knew that, because of his disbelief and his slander of the Vaipulya Mahayana scriptures, he had been killed by the ruler of the kingdom and was consequently born there. After realizing this, they immediately gave rise to reverent faith in the Vaipulya Mahayana scriptures. At once their lives there ended, and they were born in the world of Tathagata Nectar Drum, where each enjoyed a full lifespan of ten kalpas.

Good man! For this reason, in that distant past I bestowed ten kalpas of life upon those people. How could this be called killing?

Good man! If someone digs the earth, cuts grass, fells trees, hacks a corpse to pieces, reviles others, or beats them—would that person fall into hell because of these karmic conditions?”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! According to my understanding of the meaning of the Buddha’s words, that person should fall into hell. Why is this? Because in the past the Buddha taught the sravakas, saying: ‘Bhiksus! Do not give rise to an evil mind toward grasses and trees. Why? Because all sentient beings fall into hell on account of an evil mind.’”

At that time, the Buddha praised Bodhisattva Kasyapa, saying:

– Excellent! Excellent! It is exactly as you have said! You should carefully receive and uphold this teaching. Good man! If one falls into hell because of an evil mind, then at that time the bodhisattva truly had no evil mind. Why is this? Because a great bodhisattva brings forth compassion toward all sentient beings, even insects and ants, and seeks to benefit them. Why is this so? Because the bodhisattva thoroughly understands skillful means and their causes and conditions, and through the power of skillful means wishes to enable sentient beings to plant roots of goodness. Good man! For this reason, at that time I employed skillful means; although I took the life of that brahmin, I did not act with an evil mind. Good man! According to the brahmins’ doctrine, if one were to kill enough ants to fill ten carts, there would be no karmic retribution for the offense. If mosquitoes, fleas, lice, mites, cats, foxes, lions, tigers, wolves, bears, and other harmful insects and ferocious beasts capable of injuring sentient beings were killed by the cartload, or if ghosts, spirits, rakshasas, kumbhandas, kalaputanas, maddening spirits, withering spirits, and other ghosts and spirits capable of troubling and harming sentient beings were deprived of their lives, there would in every case be no karmic retribution for the offense. If one kills an evil person, there is karmic retribution for the offense. If, after killing a person, one feels no remorse, one falls into the realm of hungry ghosts. If one is able to repent and abstains from food for three days, that offense is extinguished without remainder. If one kills one’s preceptor, harms one’s own father or mother, a woman, or an ox, one remains in hell for countless thousands of years. Good man! Buddhas and bodhisattvas know that killing is of three grades: lower, middle, and higher. Lower killing means killing any being from an ant up to all animals, except a bodhisattva who has manifested birth in such a form. Good man! Because of the causes and conditions of their vows, great bodhisattvas manifest the assumption of animal bodies. This is called lower killing. Through the causes and conditions of lower killing, one falls into hell or is reborn as an animal or a hungry ghost, and fully undergoes the lower degree of suffering. Why is this? Because these sentient beings possess meager roots of goodness. Therefore, the killer fully undergoes karmic retribution for the offense. This is called lower killing. Middle killing means killing anyone from an ordinary person up to an anagamin. This is called middle killing. Through the causes and conditions of this karma, one falls into hell or is reborn as an animal or a hungry ghost, and fully undergoes the middle degree of suffering. This is called middle killing. Higher killing means killing anyone from one’s father or mother up to an arhat, a pratyekabuddha, or a bodhisattva assured of attainment. This is called higher killing. Through the causes and conditions of this karma, one falls into the great Avici Hell and fully undergoes the higher degree of suffering. This is called higher killing. Good man! If someone kills an icchantika, that act does not fall within these three grades of killing. Good man! Those brahmins and the others were all icchantikas. Just as digging the earth, cutting grass, felling trees, hacking a corpse to pieces, reviling it, or beating it brings no karmic retribution for an offense, so too does killing an icchantika bring no karmic retribution for an offense. Why is this? Because those brahmins did not possess even faith equal to the five dharmas. Therefore, although they were killed, the killer did not fall into hell.

Good man! As for what you said earlier—why did the Tathagata rebuke Devadatta as a fool who eats another’s spittle?—you should not ask such a question. Why is this?

Because whatever the Buddhas, the World-Honored Ones, say is inconceivable. Good man! There may be words that are true and spoken out of affection for the world, yet if they are untimely, contrary to the Dharma, and of no benefit, I certainly do not speak such words.

Good man! There may also be words that are harsh and false, untimely and contrary to the Dharma, displeasing to those who hear them, and incapable of bringing benefit; these too I do not speak. Good man!

If words, though harsh, are true and not false, timely, in accord with the Dharma, and able to benefit all sentient beings, then although those who hear them may be displeased, I must speak them. Why is this? Because the Buddhas, the World-Honored Ones, Worthy Ones, and Perfectly Enlightened Ones know skillful means.

Good man! Once, while traveling through a wilderness region, I came to a village and a dense forest. In that forest there was a demon-spirit named Wilderness who fed exclusively on blood and flesh and killed many sentient beings.

Moreover, each day in that village he devoured one person. Good man! At that time, I extensively expounded the essentials of the Dharma to that demon-spirit, but the violent, wicked, foolish, and ignorant demon would neither listen to nor accept the teaching.

I then transformed myself into a demon of great power and shook his palace, making his dwelling unstable. The demon immediately led his retinue out of the palace, intending to resist me. As soon as he saw me, he lost his senses from fright, fell to the ground unconscious, and lay without breath like a dead man.

With a compassionate hand, I stroked his body, and the demon revived and said, “How wonderful! Today I have regained my life! This Great Spirit-King possesses immense awe-inspiring virtue and, out of compassion, has pardoned my offenses.” The demon then developed wholesome faith in me.

I immediately resumed the form of the Tathagata and taught him various essentials of the Dharma, causing that demon-spirit to undertake the precept against killing.

On that day, according to the established sequence, an elder from Wilderness Village was due to die, and the villagers brought and handed him over to the demon-spirit. After receiving the elder, the demon-spirit presented him to me. Having accepted him, I gave the elder a new personal name, calling him Elder Head.

At that time, the demon addressed me, saying, “World-Honored One! My retinue and I depend solely upon blood and flesh to sustain our lives. Now that we have undertaken the precept, how are we to live?” I replied, “From now on, I shall instruct my shravaka disciples that wherever the Buddha Dharma is practiced, they must all provide you with food and drink.” Good man!

Because of this cause and condition, I established the following precept for the bhikshus: “From now on, you must always provide food for the demon Wilderness! If there is any dwelling place where this offering cannot be made, you should know that those dwelling there are not my disciples, but the followers and retinue of Mara.”

Good man! The Tathagata, wishing to discipline sentient beings, displays various skillful means such as these; it was not that I deliberately sought to frighten that demon. Good man!

I also struck a Dharma-protecting demon with a staff. On another occasion, on a mountain peak, I pushed a goat-headed demon down the mountain. On yet another occasion, from atop a tree, I struck down the Monkey-Protecting demon.

I caused the wealth-protecting elephant to see five lions; I ordered the Vajra Spirit to terrify Satyaka Nirgrantha; and I also pierced the body of the Little-Hair demon with a needle.... Although I acted in these ways, I did not cause those demon-spirits and others to perish. I simply wished to cause those demons to abide in the Right Dharma, and therefore displayed various skillful means such as these.

Good man! At that time, I did not truly revile or insult Devadatta, nor was Devadatta a fool who ate another person’s spittle. Neither was he born into an evil destiny or the Avici hell to undergo punishment for one kalpa.

Nor did he cause a schism in the Sangha, draw blood from the Buddha’s body, violate the four grave offenses, or slander the Right Dharma and the Mahayana scriptures. He was neither an icchantika, nor a shravaka, nor a pratyekabuddha. Good man!

The deeds of Devadatta are truly not within the sphere of shravakas or pratyekabuddhas; they are known and perceived only by the Buddhas. Good man! Therefore, you should not now challenge me by asking why the Tathagata rebuked and insulted Devadatta.

Concerning the sphere possessed by the Buddhas, you should not give rise to such a net of doubt.

Bodhisattva Kashyapa addressed the Buddha:

“World-Honored One! Just as sweet sugarcane, through successive stages of boiling, yields various flavors, so too do I, by successively hearing the Buddha, obtain many flavors of the Dharma, such as the flavor of going forth, the flavor of freedom from desire, the flavor of quiescent extinction, and the flavor of the Path.... World-Honored One!

Just as pure gold, through repeated burning, hammering, melting, and refining, becomes bright and pure, pliant and soft, with a wondrous color and luster, and of immeasurable value—and only thereafter becomes a precious treasure esteemed by humans and devas—so too is the Tathagata. Only through earnest questioning can one hear the most profound meaning, enabling practitioners to deeply uphold, revere, and cultivate it, and enabling immeasurable sentient beings to arouse the aspiration for unsurpassed, complete, perfect enlightenment.

Only thereafter do they receive esteem, reverence, and offerings.”

At that time, the Buddha praised Bodhisattva Kashyapa:

“Excellent! Excellent! The great bodhisattva, wishing to benefit all sentient beings, questions the Tathagata about such a profound meaning! Good man! For this reason, in accordance with your intention, I shall explain the profound and secret Mahayana Vaipulya teaching called ‘The Stage of Loving All as One’s Only Child.’”

Bodhisattva Kashyapa addressed the Buddha:

“World-Honored One! If bodhisattvas, by cultivating loving-kindness, compassion, and sympathetic joy, attain the Stage of the Only Child, then what stage do they attain when cultivating equanimity?”

The Buddha answered:

“Excellent! Excellent! Good man!

You well know the proper occasion; knowing that I was about to speak, you asked this question! When a great bodhisattva cultivates equanimity, he comes to abide on the Stage of the Equality of Emptiness, like Subhuti. Good man!

A great bodhisattva abiding on the Stage of the Equality of Emptiness does not perceive fathers or mothers, elder or younger brothers, elder or younger sisters, wives or children, relatives, friends, enemies or loved ones... and ultimately does not perceive the skandhas, dhatus, ayatanas, sentient beings, or lifespans.... Good man! Just as space has no fathers or mothers, brothers, wives or children... and ultimately has no sentient beings or lifespans, so too are all dharmas: they have no fathers or mothers... and ultimately no lifespans.

A great bodhisattva sees all dharmas in precisely this way. That bodhisattva’s mind is equal, like space itself. Why is this?

Because the bodhisattva is well able to cultivate all dharmas as empty.”

Bodhisattva Kashyapa addressed the Buddha:

“World-Honored One! What is called emptiness?”

– Good man! Emptiness refers to what are called inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of the conditioned, emptiness of the unconditioned, beginningless emptiness, emptiness of intrinsic nature, emptiness of nonexistence, emptiness of the ultimate meaning, emptiness of emptiness, and great emptiness. What is meant by a great bodhisattva’s contemplation of inner emptiness? This great bodhisattva observes that inner dharmas are empty. This emptiness of inner dharmas means that there are no parents, enemies, relatives, sentient beings, life spans, Permanence, Bliss, Self, and Purity, Tathagata, Dharma, Sangha, or possessions. Although Buddha-nature exists within these inner dharmas, that Buddha-nature is neither inner nor outer. Why is this so? Because Buddha-nature abides eternally and does not change. This is called a great bodhisattva’s contemplation of inner emptiness. Outer emptiness is likewise so: there are no inner dharmas. Inner-and-outer emptiness is likewise so. Good man! Only the Tathagata, Dharma, Sangha, and Buddha-nature do not fall within these two kinds of emptiness. Why is this? Because these four dharmas are Permanence, Bliss, Self, and Purity. Therefore, these four dharmas are not called empty. This is called the emptiness of both inner and outer. Good man! Emptiness of the conditioned means that all conditioned dharmas are empty. This includes inner emptiness, outer emptiness, inner-and-outer emptiness, the emptiness of Permanence, Bliss, Self, and Purity, sentient beings, life spans, the Tathagata, Dharma, Sangha, and the ultimate meaning. Within these, Buddha-nature is not a conditioned dharma. Therefore, Buddha-nature is not included in the emptiness of conditioned dharmas. This is called emptiness of the conditioned. Good man! What is meant by a great bodhisattva’s contemplation of the emptiness of the unconditioned? These unconditioned dharmas are all empty. That is, they are empty of impermanence, suffering, impurity, non-self, the skandhas, dhatus, ayatanas, sentient beings, life spans, characteristics, the conditioned, the contaminated, inner dharmas, and outer dharmas. Within the unconditioned dharmas, the Buddha is equal to the four dharmas; he is neither conditioned nor unconditioned. Since his nature is wholesome, he is not unconditioned; since his nature abides eternally, he is not conditioned. This is called a bodhisattva’s contemplation of the emptiness of the unconditioned. What is meant by a great bodhisattva’s contemplation of beginningless emptiness? This great bodhisattva sees that beginningless birth and death are entirely empty and quiescent. What is called empty—Permanence, Bliss, Self, and Purity—is entirely empty, quiescent, and without change, as are sentient beings, life spans, the Three Jewels, Buddha-nature, and unconditioned dharmas. This is called a bodhisattva’s contemplation of beginningless emptiness. What is meant by a bodhisattva’s contemplation of the emptiness of intrinsic nature? This great bodhisattva observes that the original nature of all dharmas is empty. These include the skandhas, dhatus, ayatanas, permanence, impermanence, suffering, bliss, purity, impurity, self, non-self, and so forth. When the bodhisattva observes all such dharmas and does not perceive their intrinsic nature, this is called a great bodhisattva’s contemplation of the emptiness of intrinsic nature. What is meant by a great bodhisattva’s contemplation of the emptiness of nonexistence? A person without children says that the house is empty, having thoroughly observed that there are no loved ones there. A foolish person says that the directions are empty. A destitute person says that everything is empty. Such statements may describe emptiness or may not describe emptiness. When a bodhisattva observes, like a destitute person, that everything is empty, this is called a great bodhisattva’s contemplation of the emptiness of nonexistence. What is meant by a great bodhisattva’s contemplation of the emptiness of the ultimate meaning? Good man! When a great bodhisattva contemplates the ultimate meaning, he sees that when this eye arises, there is no place from which it comes, and when it ceases, there is no place to which it goes. Formerly it did not exist, but now it exists; once it has existed, it again becomes nonexistent. When one seeks its true nature, there is neither eye nor master. As with the eye, so too is it with all dharmas. What is called the emptiness of the ultimate meaning? Karma and its retribution exist, yet no agent can be seen. The absence of such a dharma is called the emptiness of the ultimate meaning. This is called a great bodhisattva’s contemplation of the emptiness of the ultimate meaning. What is meant by a great bodhisattva’s contemplation of the emptiness of emptiness? This emptiness of emptiness is precisely where sravakas and pratyekabuddhas become attached. Good man! ‘This exists; this does not exist’—this is called the emptiness of emptiness. ‘This is correct; this is not correct’—this is called the emptiness of emptiness. Good man! Even bodhisattvas of the Ten Abodes comprehend only a small portion of it, like a tiny mote of dust; how much less all others. Good man! Such emptiness of emptiness is also not the same as the samadhi of emptiness of emptiness attained by sravakas. This is called a bodhisattva’s contemplation of the emptiness of emptiness. Good man! What is meant by a great bodhisattva’s contemplation of great emptiness? Good man! Great emptiness means prajnaparamita. This is called great emptiness. Good man! When a great bodhisattva attains such a gate of emptiness, he comes to abide on the Stage Equal to Empty Space. Good man! Now, as I expound such meanings of emptiness within this great assembly, great bodhisattvas as numerous as the sands of ten Ganges Rivers immediately come to abide on the Stage Equal to Empty Space. Good man! Once a great bodhisattva abides on that Stage, his mind is free from obstruction, bondage, and attachment, and he is no longer deluded concerning any dharma. For this reason, it is called the Stage Equal to Empty Space. Good man! Just as empty space gives rise to no craving or attachment toward pleasing colors and no anger toward displeasing colors, so too is a great bodhisattva abiding on this Stage: toward beautiful or ugly forms, he gives rise to neither craving and attachment nor anger. Good man! Just as empty space is vast, without peer, and able to contain all dharmas, so too is a bodhisattva-mahasattva abiding on this Stage: vast, without peer, and able to contain all dharmas. For this reason, it is also called the Stage Equal to Empty Space.

Good man! A great bodhisattva dwelling on this Ground both sees and knows all dharmas: whether their practices, conditions, natures, characteristics, causes, supporting conditions, the minds of sentient beings, faculties, meditative concentrations, Vehicles, spiritual friends, observance of precepts, or things given in charity, and so forth. All such dharmas are seen and known by the bodhisattva.

Furthermore, good man! A great bodhisattva dwelling on this Ground knows but does not see. What is meant by knowing?

He knows of practices such as deliberately starving oneself, casting oneself into a deep ravine, leaping into a blazing fire, throwing oneself down from a high mountain, continually standing on tiptoe with one leg raised, scorching the body amid five fires, constantly lying upon ashes and earth, sharp thorns, latticed branches, leaves, coarse grass, or cow dung; wearing coarse cloth discarded in cemeteries, ragged and filthy garments, kambala cloth, clothing made of straw or grass, or deer hide; eating vegetables, fruits, tubers and roots, oil-cake, cattle dung, tree roots, or tree fruits.

If such practitioners go begging for food, they limit themselves to one household. If the householder says that there is nothing to give, they immediately depart. Even if the householder calls them back, they resolutely refuse to return.

They do not consume meat, salt, or the five products of cow’s milk. Their customary drinks are rice-husk water or boiled water. They observe the precepts of cattle, dogs, or pheasants; smear their bodies with ashes; grow their hair long as a distinctive sign; use goats in sacrificial rites, first pronouncing invocations and afterward slaughtering them; worship fire for four months; feed upon the wind for seven days; or offer hundreds of thousands of kotis of flowers to the devas.

Through such practices, they seek to fulfill their desired vows. Yet it is impossible for such dharmas to serve as causes of unsurpassed liberation. This is called knowing.

What is meant by not seeing? The great bodhisattva does not see anyone who practices such dharmas attain liberation. This is called not seeing.

Furthermore, good man! A great bodhisattva both sees and knows. What does he see? He sees that sentient beings who perform these erroneous practices will certainly fall into hell. This is called seeing.

What does he know? He knows that if those sentient beings, after emerging from hell and being born among humans, can practice the dana-paramita and fully perfect all the paramitas, they will certainly enter Right Liberation. This is called knowing.

Furthermore, good man! A great bodhisattva also both sees and knows. What does he see? He sees permanence and impermanence, suffering and bliss, purity and impurity, self and non-self. This is called seeing.

What does he know? He knows that the Tathagatas assuredly do not ultimately enter nirvana. He knows that the body of the Tathagata is indestructible like vajra, that it is not a body produced by the afflictions, nor is it a foul and decaying body. The bodhisattva can also know that all sentient beings possess Buddha-nature. This is called knowing.

Furthermore, good man! A great bodhisattva also both knows and sees. What does he know? He knows that this sentient being has perfected faith; that this sentient being seeks the Great Vehicle; that this person follows the stream; that this person goes against the stream; and that this person abides rightly. The bodhisattva knows that this sentient being has reached the other shore. Those who follow the stream are called ordinary beings. Those who go against the stream are those from the stage of stream-enterer up to the pratyekabuddha. Those who abide rightly are called bodhisattvas and so forth. The one who has reached the other shore is the Tathagata, the Worthy One, the Perfectly Enlightened One. This is called knowing.

What does he see? A great bodhisattva who abides in the Great Vehicle Scripture of the Great Nirvana and cultivates the mind of pure conduct sees with the pure divine eye that sentient beings who commit unwholesome acts through the three karmas of body, speech, and mind fall into hell, the animal realm, or the realm of hungry ghosts. He sees that sentient beings who cultivate wholesome karma will, upon death, certainly be born among the devas or among humans. He sees sentient beings who pass from darkness into darkness, sentient beings who pass from darkness into light, sentient beings who pass from light into darkness, and sentient beings who pass from light into light. This is called seeing.

Furthermore, good man! A great bodhisattva also both knows and sees. The great bodhisattva knows that sentient beings cultivate the body, the precepts, the mind, and wisdom. He knows that a certain person has produced evil karma in this life, whether through greed, anger, or delusion, and that this karma would certainly warrant retribution in hell. Yet he knows that because this person is upright and cultivates the body, the precepts, the mind, and wisdom, he receives a light retribution in the present life and does not fall into hell.

How can karma receive its retribution in the present life? A person repents and openly discloses all the evil deeds he has committed. After repenting, he does not dare commit them again. He perfects a sense of shame and moral dread, makes offerings to the Three Jewels, and continually reproaches himself. Because of these conditions of wholesome karma, he does not fall into hell but instead receives retribution in the present life, such as headaches, eye pain, abdominal pain, back pain, untimely death, censure, abuse, beatings, imprisonment, hunger, thirst, hardship, and suffering. Receiving such light retributions in the present life is called knowing.

What is meant by seeing? The great bodhisattva sees that a person who is unable to cultivate the body, precepts, mind, and wisdom, and who creates even a small amount of evil karma, will, because of the conditions of that karma, receive retribution in the present life. Although this person’s evil is slight, he is unable to repent, does not reproach himself, gives rise to neither shame nor moral dread, and has no fear. If this karma increases, he will receive retribution in hell. This is called seeing.

There is also knowing without seeing. What is meant by knowing without seeing? One knows that all sentient beings possess Buddha-nature, but because it is concealed by the afflictions, it cannot be seen. This is called knowing without seeing.

There is also knowing with only slight seeing. Great bodhisattvas of the Ten Abodes and so forth know that all sentient beings possess Buddha-nature, but they do not see it clearly, just as things seen in the darkness of night are indistinct.

Furthermore, there is both seeing and knowing, and there is neither seeing nor knowing. The Buddhas, the Tathagatas, both see and know, and neither see nor know. Both seeing and knowing refers to the written characters, spoken words, men and women, vehicles, bottles and basins, houses, cities and settlements, clothing, food and drink, mountains and rivers, gardens and forests, sentient beings, lifespans, and so forth, of the mundane world. This is called both knowing and seeing.

What is meant by neither seeing nor knowing? In the subtle and secret speech of the sages, there are no men or women, and so forth, up to and including gardens and forests. This is called neither seeing nor knowing.

There is also knowing without seeing. Knowing what is given, knowing the object of provision, knowing the recipient, and knowing the causal retribution are called knowing.

What is meant by not seeing? Not seeing the gift, the object of provision, the recipient, or even the resulting retribution is called not seeing.

The great bodhisattva’s knowledge is of eight kinds, namely, the clear knowing of the Tathagata’s five eyes.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! What benefits can such a great bodhisattva know?”

The Buddha said:

– Good man! Such a great bodhisattva is able to know the four unobstructed knowledges: unobstructed knowledge of Dharma, unobstructed knowledge of meaning, unobstructed knowledge of words, and unobstructed knowledge of eloquent exposition. Unobstructed knowledge of Dharma means knowing all dharmas and their names. Unobstructed knowledge of meaning means knowing all the meanings possessed by all dharmas and being able to formulate meanings in accordance with the names established for those dharmas. Unobstructed knowledge of words means mastery of treatises on written characters, treatises on correct pronunciation, treatises on prosody, and treatises on worldly eloquence. Unobstructed knowledge of eloquent exposition means that whenever a great bodhisattva gives a discourse, there is no obstruction; the bodhisattva cannot be shaken, is without fear, and can scarcely be overcome or subdued. Good man! This is called a bodhisattva who, by seeing and knowing in this way, attains these four unobstructed knowledges. Furthermore, good man, unobstructed knowledge of Dharma means that a great bodhisattva comprehensively knows the teachings of the shravakas, pratyekabuddhas, bodhisattvas, and Buddhas. Unobstructed knowledge of meaning means that although there are three vehicles, the bodhisattva knows that they return to the One and definitively does not regard them as having distinct characteristics. Unobstructed knowledge of words means that a great bodhisattva can devise all manner of names for a single dharma and, throughout immeasurable kalpas, expound them without ever exhausting them. It is impossible for shravakas or pratyekabuddhas to produce such discourse. Unobstructed knowledge of eloquent exposition means that throughout immeasurable kalpas, a great bodhisattva expounds the various dharmas for sentient beings, explaining their names and meanings and all their manifold distinctions without ever exhausting them. Furthermore, good man, unobstructed knowledge of Dharma means that although a great bodhisattva knows all dharmas, the bodhisattva does not grasp or cling to them. Unobstructed knowledge of meaning means that although a great bodhisattva knows all meanings, the bodhisattva does not grasp or cling to them. Unobstructed knowledge of words means that although a great bodhisattva knows all names, the bodhisattva likewise does not grasp or cling to them. Unobstructed knowledge of eloquent exposition means that although a great bodhisattva knows such supreme eloquent exposition, the bodhisattva likewise does not grasp or cling to it. Why is this? Good man! If one grasps or clings, one is not called a bodhisattva.

Bodhisattva Kasyapa again addressed the Buddha, saying:

– World-Honored One! If one does not grasp or cling, one does not know the Dharma. If one knows the Dharma, that itself is grasping and clinging. If one knows the Dharma without grasping or clinging, then there is nothing to be known. How, then, can the Tathagata say that one knows the Dharma yet does not grasp or cling to it?

The Buddha said:

– Good man! Whatever is grasped or clung to cannot be called unobstructed. Only the absence of grasping and clinging is called unobstructed. Good man! Therefore, if bodhisattvas and others grasp or cling, they do not possess unobstructed knowledge. If they do not possess unobstructed knowledge, they are not called bodhisattvas. You should know that such persons are called ordinary beings. Why are those who grasp or cling called ordinary beings? Because all ordinary beings grasp and cling to form, and so forth, up to and including consciousness. Because they grasp and cling to form, craving arises in their minds; and because craving arises, they are bound by form, and so forth, up to being bound by consciousness. Because they are bound, they cannot escape birth, aging, illness, death, sorrow, lamentation, all afflictions, and great suffering. Therefore, those who grasp and cling are called ordinary beings. For this reason, all ordinary beings lack the four unobstructed knowledges. Good man! Throughout immeasurable asamkhya kalpas, great bodhisattvas have seen and known the characteristics of dharmas. Because they have seen and known them, they understand the meanings of those dharmas. Because they see the characteristics of dharmas and know their meanings, they do not become attached to or bound by form, and so forth, up to and including consciousness, with which it is likewise the same. Because they do not grasp or cling, bodhisattvas do not give rise to craving for form, and so forth, up to and including consciousness, for which they likewise do not give rise to craving. Because they are without craving, they are not bound by form, and so forth, up to and including consciousness, by which they are not bound. Because they are not bound, they are liberated from the sorrow and lamentation of birth, aging, illness, and death, and from all afflictions and great suffering. For this reason, all bodhisattvas attain the four unobstructed knowledges. Good man! For this reason, I have told my disciples in the twelve divisions of the scriptures that grasping and clinging are called the bonds of Mara. If one does not grasp or cling, one is liberated from the bonds of Mara. It is just as a person in the world who has committed an offense is bound by the king, whereas one who has committed no offense cannot be bound by the king. Great bodhisattvas are likewise: if they possess the bonds of grasping and clinging, they are bound by Mara; if they do not possess the bonds of grasping and clinging, Mara cannot bind them. For this reason, great bodhisattvas are without attachment.

Furthermore, good man! Unobstructed knowledge of Dharma means that a great bodhisattva skillfully knows how to retain teachings without forgetting them. That which is retained includes such terms as earth, mountain, eye, cloud, person, mother, and so forth; all dharmas are likewise.

Unobstructed knowledge of meaning means that although a bodhisattva knows the names of dharmas, he does not yet know their meanings. When a bodhisattva attains unobstructed knowledge of meaning, he knows the meanings of those dharmas. What is meant by knowing their meanings?

The earth is said to sustain because it universally sustains all sentient and insentient beings. For this reason, it is called “the earth sustains.” Good man! Regarding the expression “the mountain sustains,” a great bodhisattva reflects: “Why is a mountain said to sustain?

A mountain can sustain the earth and keep it from tilting or moving. Therefore, it is called a sustainer. Why is the eye also said to sustain?

The eye can retain light; therefore, it is called a sustainer. Why is a cloud also said to sustain? A cloud is called the vapor of a dragon.

The dragon’s vapor holds water; therefore, it is called ‘the cloud sustains.’ Why is a person also said to sustain? Because a person can uphold both Dharma and what is contrary to Dharma, it is called ‘the person sustains.’ Why is a mother also said to sustain? Because a mother can sustain her child, it is called ‘the mother sustains.’” A great bodhisattva’s knowledge of the names, phrases, and meanings of all dharmas is likewise.

Unobstructed knowledge of expressions means that a great bodhisattva uses various expressions to expound a single meaning, although those expressions themselves have no intrinsic meaning, just as with such names as male, female, house, vehicle, sentient being, and so forth. Why do they have no intrinsic meaning? Good man! Meaning is the sphere of the Buddhas and bodhisattvas, whereas expressions are the sphere of ordinary beings. Through knowing meaning, one attains unobstructed knowledge of expressions.

Unobstructed knowledge of joyful eloquence means that because a great bodhisattva knows expressions and knows meanings, throughout immeasurable asamkhya kalpas he may speak of expressions and meanings without ever exhausting them. This is called unobstructed knowledge of joyful eloquence.

Good man! Throughout immeasurable asamkhya kalpas, a great bodhisattva has cultivated conventional truth. Because he has cultivated it, he knows unobstructed knowledge of Dharma. Throughout immeasurable asamkhya kalpas, the bodhisattva has also cultivated the truth of ultimate meaning, and therefore attains unobstructed knowledge of meaning. Throughout immeasurable asamkhya kalpas, he has also studied the Vyakarana treatise, and therefore attains unobstructed knowledge of expressions. Throughout immeasurable asamkhya kalpas, he has also cultivated the treatises that expound conventional truth, and therefore attains unobstructed knowledge of joyful eloquence.

Good man! It is impossible for shravakas and pratyekabuddhas to possess these four unobstructed knowledges. Good man! In the nine divisions of scripture, I said that shravakas and pratyekabuddhas possess the four unobstructed knowledges, but in truth shravakas and pratyekabuddhas do not possess them. Why is this? Great bodhisattvas cultivate these four unobstructed knowledges for the sake of liberating sentient beings. Pratyekabuddhas cultivate the Dharma of quiescent cessation and delight in dwelling alone. If they teach and transform sentient beings, they merely manifest supernatural powers, remaining silent throughout the day and expounding nothing at all. Why, then, would they need the four unobstructed knowledges?

Why do they remain silent and say nothing? Because pratyekabuddhas are unable to expound the Dharma to liberate others and enable them to attain the Dharma of warmth, the Dharma of the summit, the Dharma of patience, the highest mundane Dharma, the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, arhatship, pratyekabuddhahood, or the state of a great bodhisattva. Nor can they cause others to arouse the aspiration for unsurpassed perfect enlightenment. Why is this? Good man! When a pratyekabuddha appears in the world, the nine divisions of scripture do not exist in the world. Therefore, a pratyekabuddha does not possess unobstructed knowledge of expressions or unobstructed knowledge of joyful eloquence.

Good man! Although a pratyekabuddha knows dharmas, he does not possess unobstructed knowledge of Dharma. Why is this? Unobstructed knowledge of Dharma is called knowledge of written characters. Although a pratyekabuddha knows written characters, he does not possess unobstructed knowledge of characters. Why is this? Because he does not understand the two characters “eternal abiding.” Therefore, a pratyekabuddha does not attain unobstructed knowledge of Dharma.

Although a pratyekabuddha can know meanings, he does not possess unobstructed knowledge of meaning. Truly knowing meaning is knowing that all sentient beings possess Buddha-nature. The meaning of Buddha-nature is called unsurpassed perfect enlightenment. For this reason, a pratyekabuddha does not attain unobstructed knowledge of meaning. Therefore, pratyekabuddhas do not possess any of the four unobstructed knowledges.

Why are shravakas said not to possess the four unobstructed knowledges? Shravakas do not possess three kinds of skillful means. What are the three? First, some must hear gentle words before they will accept the Dharma. Second, some must hear harsh words before they will accept instruction and transformation. Third, some must hear words that are neither gentle nor harsh before they will accept instruction and transformation. Because shravakas do not possess these three kinds of skillful means, they do not possess the four unobstructed knowledges.

Furthermore, shravakas and pratyekabuddhas cannot ultimately know expressions or meanings. They do not possess the sovereign wisdom that knows the spheres of experience. They do not possess the ten powers or the four fearlessnesses. They cannot ultimately cross the great river of the twelve links of dependent origination. They cannot skillfully discern the differences between the sharp and dull faculties of sentient beings. They have not yet permanently eliminated doubts concerning the two truths (?). They do not know the objects contemplated by the various minds of sentient beings, and they cannot skillfully expound the emptiness of ultimate meaning. Therefore, those of the Two Vehicles do not possess the four unobstructed knowledges.

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! If no shravaka or pratyekabuddha possesses the four unobstructed knowledges, why did the World-Honored One say that Shariputra was foremost in wisdom, Mahamaudgalyayana was foremost in supernatural powers, and Mahakaushthila was foremost in the four unobstructed knowledges? If those venerable ones did not possess them, why did the Tathagata speak in this way?”

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

“Excellent! Excellent! Good man! The Ganges River contains immeasurable water. The great Sindhu River also contains immeasurable water. The great Vakshu River also contains immeasurable water. The great Sita River also contains immeasurable water. Lake Anavatapta also contains immeasurable water, and the great ocean also contains immeasurable water. Although the quantities of water in all these are alike said to be immeasurable, in truth the amounts of water are not equal. The four unobstructed knowledges of shravakas, pratyekabuddhas, and bodhisattvas are likewise. Good man! It is impossible to say that they are equal.

“Good man! For the sake of ordinary beings, I said that Mahakaushthila was foremost in the four unobstructed knowledges. The meaning of the matter about which you have asked is thus. Good man! A shravaka may attain one or may attain two, but it is impossible for a shravaka to possess all four completely.”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! As the Buddha previously stated in the Chapter on Holy Conduct, a bodhisattva sees and knows the four unobstructed knowledges. If a bodhisattva sees and knows, there is nothing attained, nor does he entertain the thought that there is nothing attained. World-Honored One! This great bodhisattva truly has nothing attained. If the bodhisattva’s mind were to entertain a notion of attainment, he would not be a bodhisattva but would be called an ordinary being. Why, then, does the Tathagata say that a bodhisattva has attainment?”

The Buddha said:

“Good man! Excellent, excellent! You have asked about precisely what I was about to explain. Good man, a great bodhisattva truly has no attainment, and having no attainment is called the four unobstructed knowledges. Good man, for this reason, having no attainment is called unobstructed. If there is attainment, it is called obstruction; and where there is obstruction, there are the four inversions. Good man, because a great bodhisattva is free from the four inversions, he attains unobstructed knowledge. Therefore, a bodhisattva is said to have no attainment.

“Furthermore, good man, no attainment is called wisdom. Because a great bodhisattva acquires such wisdom, he is said to have no attainment. To have attainment is called ignorance. Since a bodhisattva is forever free from the darkness of ignorance, he is said to have no attainment. For this reason, a bodhisattva is said to have no attainment.

“Furthermore, good man, no attainment is called Great Nirvana. When a great bodhisattva abides in Great Nirvana in this way, he does not perceive the nature or characteristics of any dharma. Therefore, a bodhisattva is said to have no attainment. To have attainment is called the twenty-five modes of existence. A bodhisattva forever eliminates the twenty-five modes of existence and attains Great Nirvana. Therefore, a bodhisattva is said to have no attainment.

“Furthermore, good man, no attainment is called the Mahayana. Because a great bodhisattva does not abide in any dharma, he attains the Mahayana. Therefore, a bodhisattva is said to have no attainment. To have attainment is called the path of the shravaka or pratyekabuddha. A bodhisattva forever eliminates the paths of the Two Vehicles and thereby attains the Buddha path. Therefore, a bodhisattva is said to have no attainment.

“Furthermore, good man, no attainment is called the Vaipulya Sutras. Because a great bodhisattva reads and recites such sutras, he attains Great Nirvana. Therefore, a bodhisattva is said to have no attainment. To have attainment is called the twelve divisions of scripture. In his practice, a bodhisattva exclusively teaches the Mahayana Vaipulya scriptures. Therefore, a bodhisattva is said to have no attainment.

“Furthermore, good man, no attainment is called empty space. In the world, there is no thing called empty space. When a bodhisattva attains this samadhi of empty space, he perceives nothing. Therefore, a bodhisattva is said to have no attainment. To have attainment is called the wheel of birth and death. Because all ordinary beings revolve through birth and death, they have perceptions. A bodhisattva forever eliminates all birth and death. Therefore, a bodhisattva is said to have no attainment.

“Furthermore, good man, the great bodhisattva’s having no attainment is called Permanence, Bliss, Self, and Purity. Because a great bodhisattva sees Buddha-nature, he attains Permanence, Bliss, Self, and Purity. Therefore, a bodhisattva is said to have no attainment. To have attainment is called impermanence, suffering, non-self, and impurity. A great bodhisattva eliminates this impermanence, suffering, non-self, and impurity. Therefore, a bodhisattva is said to have no attainment.

“Furthermore, good man, no attainment is called the Emptiness of Ultimate Truth. When a great bodhisattva contemplates the Emptiness of Ultimate Truth, he perceives nothing whatsoever. Therefore, a bodhisattva is said to have no attainment. To have attainment is called the five views. Because a bodhisattva forever eliminates these five views, he attains the Emptiness of Ultimate Truth. Therefore, a bodhisattva is said to have no attainment.

“Furthermore, good man, no attainment is called unsurpassed, complete, perfect enlightenment. When a great bodhisattva attains unsurpassed, complete, perfect enlightenment, he perceives nothing whatsoever. Therefore, a bodhisattva is said to have no attainment. To have attainment is called the bodhi of shravakas and pratyekabuddhas. A bodhisattva forever eliminates the bodhi of the Two Vehicles. Therefore, a bodhisattva is said to have no attainment.

“Good man, your question also has no attainment, and my words also have no attainment. Whoever says that there is attainment belongs to Mara’s retinue and is not my disciple!”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! When I said that a bodhisattva has no attainment, immeasurable sentient beings abandoned minds that conceive existence. For this reason, I ventured to inquire about the meaning of no attainment, so that immeasurable sentient beings such as these might leave Mara’s retinue and become disciples of the Buddha.”

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! Previously, beneath the twin sala trees, the Tathagata spoke this verse for Chunda:

What originally existed now does not;

What originally did not exist now exists.

That the dharmas of the three times exist—

This cannot be so.

“World-Honored One! What is the meaning of this?”

The Buddha said:

“Good man, I spoke those words in order to liberate sentient beings. I also spoke them for the shravakas and pratyekabuddhas, and I also spoke them for Manjushri, Prince of the Dharma—not specifically for Chunda alone did I speak that verse. Manjushri was about to question me. Knowing his intention, I spoke it for him. As soon as I had spoken, Manjushri understood it clearly.”

Bodhisattva Kashyapa said:

“World-Honored One! Apart from Manjushri and others like him, how many could understand this meaning? I pray that the World-Honored One will once again distinguish and expound it extensively for the great assembly!”

– Good man! Listen well! Listen well! I shall now expound this matter for you once again. To say “originally existed” means that in the past I originally had immeasurable afflictions. Because of those afflictions, at that time I did not possess the Great Parinirvana. To say “originally did not exist” means that originally there was no prajnaparamita. Because there was no prajnaparamita, at that time all the bonds of affliction were fully present. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata has afflictions in the past, future, or present, that is impossible.

Furthermore, good man! To say “originally existed” means that in the past I originally possessed a body formed through the union of father and mother. Therefore, at that time I did not possess the wondrous adamantine Dharma-body. To say “originally did not exist” means that My body originally did not possess the thirty-two excellent marks and eighty beautiful characteristics. Because it did not possess the thirty-two excellent marks and eighty beautiful characteristics, at that time it was subject to all four hundred and four illnesses. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata suffers from illness in the past, future, or present, that is impossible.

Furthermore, good man! To say “originally existed” means that in the past I was originally impermanent, without bliss, without self, and without purity. Because I was impermanent, without bliss, without self, and without purity, at that time I had not attained unsurpassed, complete, perfect enlightenment. To say “originally did not exist” means that originally I did not see Buddha-nature. Because I did not see Buddha-nature, there was no Permanence, Bliss, Self, or Purity. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata lacks Permanence, Bliss, Self, and Purity in the past, future, or present, that is impossible.

Furthermore, good man! To say “originally existed” means that I originally possessed the mind of an ordinary person who practiced austerities and regarded this as attaining unsurpassed, complete, perfect enlightenment. Because of this, at that time I could not destroy the four Maras. To say “originally did not exist” means that I originally did not possess the six paramitas. Because I originally did not possess the six paramitas, I practiced austerities with the mind of an ordinary person and called this the attainment of unsurpassed, complete, perfect enlightenment. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata practices austerities in the past, future, or present, that is impossible.

Furthermore, good man! To say “originally existed” means that in the past I originally possessed a body sustained by mixed foods. Because I possessed a body sustained by mixed foods, at that time I did not possess the boundless body. To say “originally did not exist” means that originally I did not possess the thirty-seven factors conducive to enlightenment. Because I did not possess the thirty-seven factors conducive to enlightenment, at that time I fully possessed a body sustained by mixed foods. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata possesses a body sustained by mixed foods in the past, future, or present, that is impossible.

Furthermore, good man! To say “originally existed” means that in the past I originally cherished attachment to all dharmas. Because of this, at that time I did not possess the samadhi of ultimate emptiness. To say “originally did not exist” means that I originally did not possess the true meaning of the Middle Way. Because I did not possess the true meaning of the Middle Way, I cherished attachment to all dharmas. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata, in the past, future, or present, declares that all dharmas possess marks, that is impossible.

Furthermore, good man! To say “originally existed” means that when I first attained unsurpassed, complete, perfect enlightenment, I had disciples among the sravakas whose faculties were dull. Because there were sravaka disciples of dull faculties, I could not expound the true One Vehicle.

To say “originally did not exist” means that originally there were no elephant-kings among keen-facultied people, such as Bodhisattva Kasyapa and others. Because there were no people of keen faculties such as Kasyapa and others, I expediently revealed the Three Vehicles according to what was appropriate. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata, in the past, future, or present, ultimately expounds the Dharma of the Three Vehicles, that is impossible.

Furthermore, good man! To say “originally existed” means that I originally said, “After three months have passed, I shall enter nirvana between the twin sala trees.” Therefore, at that time I could not expound the scripture of the Great Vaipulya Great Parinirvana. To say “originally did not exist” means that in the past there were originally no great bodhisattvas such as Manjusri and others. Because they were absent, at that time it was said that the Tathagata is impermanent. If any sramana, brahmin, deva, Mara, Brahma, human being, or any other should say that the Tathagata is impermanent in the past, future, or present, that is impossible.

Good man! Because the Tathagata acts universally for the sake of sentient beings, although He knows all dharmas, He says that He does not know them; although He sees all dharmas, He says that He does not see them. Where there are the marks of dharmas, He says that there are no marks; where there are no marks of dharmas, He says that there are marks.

Of what is truly impermanent, He says that it is permanent; of what is truly permanent, He says that it is impermanent. Bliss, Self, Purity, and so forth are likewise treated in this way. He speaks of the Dharma of the Three Vehicles as the One Vehicle, and, according to what is appropriate, speaks of the Dharma of the One Vehicle as the Three Vehicles.

He expounds a concise mark at length and a broad mark concisely. He calls the four grave transgressions sthulatyaya offenses and calls sthulatyaya offenses the four grave transgressions. He calls a violation a non-violation and a non-violation a violation.

He calls a minor offense grave and a grave offense minor. Why is this? Because the Tathagata clearly sees the faculties of sentient beings.

Good man! Although the Tathagata speaks in this way, He certainly does not speak falsely. Why is this? Because false speech is itself a fault. Since the Tathagata has completely severed all faults, how could He speak falsely? Good man! Although the Tathagata does not speak falsely, if He knows that sentient beings can gain benefit from the Dharma through speech that appears false, the Tathagata, through skillful means and according to what is appropriate, teaches the Dharma for them.

Good man! All conventional truths, in relation to the Tathagata, are themselves ultimate truth. Why is this? Because all Buddhas, the World-Honored Ones, speak of conventional truth for the sake of ultimate truth, thereby also enabling sentient beings to attain ultimate truth. If this did not enable sentient beings to attain ultimate truth, the Buddhas would certainly never proclaim conventional truth.

Good man! At times the Tathagata expounds conventional truth, yet sentient beings call it the Buddha’s exposition of ultimate truth. At times He expounds ultimate truth, yet sentient beings call it the Buddha’s exposition of conventional truth. This is the exceedingly profound domain of the Buddhas; it is not something comprehended by sravakas or pratyekabuddhas.

Good man! Therefore, you should not previously have raised the challenge that great bodhisattvas attain nothing. Since bodhisattvas always attain ultimate truth, how could you challenge them by saying that they attain nothing?

Kasyapa again said:

“World-Honored One! The truth of the ultimate meaning is also called the Path, also called bodhi, and also called nirvana. If a bodhisattva says that the Path, bodhi, or nirvana can be attained, then they must be impermanent.

Why is this? If a dharma is permanent, it cannot be attained. Just as with empty space, who could attain it?

World-Honored One! Things of the world that originally did not exist but now exist are called impermanent. The Path is likewise: if the Path can be attained, it is called impermanent.

If a dharma is permanent, it is neither attained nor produced, just as Buddha-nature is neither attained nor produced. World-Honored One! The Path is neither form nor non-form, neither long nor short, neither high nor low, neither produced nor extinguished, neither red nor white, neither blue nor yellow, neither existent nor nonexistent....

How, then, does the Tathagata say that bodhi can be attained? Nirvana is likewise.”

The Buddha said:

“Thus it is! Thus it is! Good man! There are two kinds of Path: the first is permanent, and the second is impermanent. The characteristic of bodhi is also of two kinds: the first is permanent, and the second is impermanent. Nirvana is likewise. The paths of non-Buddhist practitioners are called impermanent. The Path of the Buddhist teaching is called permanent. The bodhi possessed by shravakas and pratyekabuddhas is called impermanent. The bodhi possessed by all Buddhas and bodhisattvas is called permanent. External liberation is called impermanent. Inner liberation is called permanent.

“Good man! The Path, bodhi, and nirvana are all called permanent. All sentient beings are perpetually covered by immeasurable afflictions and, lacking the eye of wisdom, are unable to see them. Yet because sentient beings wish to see, they cultivate morality, concentration, and wisdom. Through such cultivation, they see the Path, bodhi, and nirvana. This is called a bodhisattva’s attainment of the Path, bodhi, and nirvana. The nature and characteristics of the Path are truly neither produced nor extinguished. For this reason, they cannot be grasped or conceptually known.

“Good man! Although the Path has no form or appearance that can be seen or measured, and although it cannot be conceptually known, it truly has efficacy. Good man!

The minds of sentient beings are neither form, nor long, nor short, nor coarse, nor subtle, nor bound, nor released; they are not visible dharmas, yet they nevertheless exist. For this reason, I said to Sudatta, ‘The mind of the householder is the lord of the city.’ If the householder does not guard the mind, he cannot guard the body and speech. If he guards the mind, he guards the body and speech.

Because body and speech are not well guarded, sentient beings are caused to reach the three evil realms. Guarding body and speech enables sentient beings to attain the nirvana of humans and devas. What is attained is called true; if it is not attained, it is called untrue.

“Good man! The Path, bodhi, and nirvana are likewise: they both exist and are permanent. If these did not exist, how could all afflictions be eliminated? Because they exist, all bodhisattvas clearly see and know them.

“Good man! Seeing is of two kinds: first, seeing through signs; and second, seeing clearly. What is called seeing through signs?

Seeing smoke from afar is called seeing fire, although one has not actually seen the fire. Although one has not seen the fire, this is nevertheless not false. Seeing cranes in the sky, one immediately says that one sees water.

Although one has not seen the water, this is nevertheless not false. Seeing flowers and leaves, one immediately says that one sees the tree’s roots. Although one has not seen the roots, this is not false.

Seeing from afar the horns of an ox beyond a fence, a person immediately says that he sees an ox. Although he has not seen the ox, this is nevertheless not false. Seeing a pregnant woman, one immediately says that one sees sexual desire.

Although one has not seen sexual desire, this is nevertheless not false. Seeing a tree put forth leaves, one immediately says that one sees water. Although one has not seen the water, this is nevertheless not false.

Again, seeing clouds, one immediately says that one sees rain. Although one has not seen the rain, this is nevertheless not false. Seeing bodily karma and verbal karma, one immediately says that one sees the mind.

Although one has not seen the mind, this is nevertheless not false.... This is called seeing through signs.

“What is called seeing clearly? It is like the eye seeing forms. Good man! It is as when a person whose faculty of sight is pure and unimpaired looks upon an amalaka fruit in the palm of his hand. A great bodhisattva’s clear seeing of the Path, bodhi, and nirvana is likewise. At first, however, he sees in this manner the signs of what cannot be seen.

“Good man! For this reason, I formerly said to Shariputra: ‘Whatever in all the worlds is not known, seen, or awakened to by any shramana or brahmin, any deva, Mara, Brahma, or human being, is entirely known, seen, and awakened to by the Tathagata alone; all bodhisattvas are likewise. Shariputra!

Whatever is seen, known, or awakened to by those in all the worlds is also known, seen, and awakened to by me and the bodhisattvas. Worldly sentient beings do not know, see, or awaken to certain things, yet they themselves do not even know that they do not know. Seeing and awakening to what worldly sentient beings know, see, and awaken to, they then proclaim of themselves: “I know, see, and awaken.” Shariputra!

The Tathagata knows, sees, and awakens to all things, yet he does not proclaim of himself: “I know, see, and awaken.” All bodhisattvas are likewise. Why is this? If the Tathagata were to construct the notion of knowing, seeing, and awakening, you should know that he would not be a Buddha, the World-Honored One, but would be called an ordinary person.

Bodhisattvas are likewise.’”

THE SUTRA OF THE GREAT PARINIRVANA

— End of Fascicle Fifteen —