佛本行集經

Chapter 26: THE BODHISATTVA QUESTIONS THE SAGE ARADA

(Part 2)

At that time, the Sage Arada clearly knew that the Bodhisattva’s mind possessed sufficient capacity, so he expounded the doctrine of definitive attainment contained in his treatise, speaking this verse:

After speaking this verse, the Sage Arada continued:

“Every sentient being has two aspects: the first is original nature, and the second is transformation. The union of these two aspects is called a sentient being.

“What is original nature? It is the five great elements. What are the five great elements? They are earth, water, fire, wind, and space. Together with self and the signless, these are called the nature of the fundamental substance.

“What is transformation? It consists of the spheres of the faculties, such as the hands, feet, speech, walking, standing, coming, and going, together with the mental aspect; these are called transformation.

“If one knows such spheres, one is said to know the spheres. What does it mean to know the spheres? It is the cognition of the self. What does contemplation of the self mean? It is the contemplation of a wise person.”

He then spoke this verse:

The Sage Arada said:

“What is contemplation of the self? Such a person is like the Sage Kapila and his disciples, who regarded reflection and inference as the sphere of the mind. The son of the Sage Prajapati likewise called it the mind’s profound understanding. If someone clearly knows that human beings invariably endure the suffering inherent in birth, aging, illness, and death, and explains this to others, enabling them to abandon such conceptual reflection, that person clearly knows that all dharmas are signless.”

The sage continued:

“What are the causes of affliction? They are the actions to which ignorant people cling; such actions belong to the causes of affliction. These causes of affliction are of four kinds. Those who have not been liberated from birth and death remain so because they have not been liberated from affliction. What are the four causes of affliction? First, unbelief. Second, attachment to self. Third, doubt. Fourth, indeterminacy.

“What is unbelief? It is habitual contradiction: something ought to be understood in one way, yet one instead fails to understand it. This is called unbelief.

“What is attachment to self? It is saying, ‘This is I; that is not I. I speak in this way; I experience in that way. I walk; I stand. This is my appearance; this is my body....’ One speaks of ‘I’ in this manner without oneself being aware of it. This is called attachment to self.

“What is doubt? This does not mean doubting everything, but doubting a particular object, such as a lump of clay. This is called doubt.

“What is indeterminacy? It is thinking, ‘This is correct; yes is also thus; no is also thus.’ The mind conceives all actions in terms of ‘these are they,’ ‘this is I,’ ‘this is this,’ ‘that is that,’ and so forth. This is called indeterminacy.

“Residual remainder means not yet knowing the supreme state, not yet awakening, beginning to awaken, not yet realizing one’s intrinsic nature, or only newly realizing and knowing it. This is called residual remainder.

“What is lack of skillful means? A person without wisdom does not know skillful means. Because that person lacks skillful means, he cannot explain the teaching. This is called lack of skillful means.

“What is defiled attachment? It means that when an ignorant person encounters objects seen, heard, touched, or cognized, a mind of craving and defilement immediately arises. There may be mental attachment, bodily attachment, verbal attachment, or attachment through mental action to every sphere. Being deludedly attached where one should not be attached is called defiled attachment.

“What is falling into self? It means thinking, ‘I am that place, and that place is I.’ If one reflects in this way, it is called falling into self. Through these causes and conditions, one falls into affliction. This is called being without virtue, being without wisdom, and the five painful and joyless states.

“The joyless states are called darkness, delusion, great delusion, and the two mixed abodes—these are the five states.

“What is called darkness? It means indolence.

“What is called delusion? It means birth and death.

“What is called great delusion? It means the pursuit of sensual desire. Why? Because even a person of great virtue may still be deluded here and fail to awaken. Therefore it is called great delusion.

“The two mixed abodes mean anger and resentment. The two mixed abodes are also called procrastination and laziness.

“Because sentient beings are obscured by ignorance and do not know how to cultivate, they remain deluded and submerged in these five states, following the current of birth and death through the ocean of suffering and affliction. ‘I have heard; I know; I see; I have acted and then instructed others to act; I have attained such a state.’ Through such a mind and such intentions, we are carried into cyclic existence within the ocean of affliction.

“The four causes above bind and tightly entangle sentient beings in affliction, yet they say there is neither cause nor effect! Venerable Gautama, you should understand these matters.”

The Sage Arada then spoke this verse:

If one wishes to attain right view,
The four pure dhyanas within liberation,
And if the mind clearly comprehends that wisdom,
One clearly knows the truly noble and the non-noble.

The distinctions above must be thoroughly understood;
This is called understanding the four dhyanas.
Both conditioned and unconditioned activities are relinquished;
Phrases, language, words, and letters remain no more.

At that time, after the Bodhisattva heard the Sage Arada speak these words, he asked further about the method of practice:

“If one practices these skillful means, to what realm does one arrive? Where must one establish the pure life and cultivate, and what place and Dharma must one practice? May the Venerable One explain everything to me.”

The Sage Arada then drew upon the meaning of the “venerable substance” in his comprehensive treatise and explained it fully to the Bodhisattva:

“Worthy Gautama, anyone who wishes to cultivate must abandon palace life, follow the practice of a renunciant, and live by alms. He must make a vast vow, preserve moral discipline, live simply, adapt his food, clothing, bedding, and lodging to circumstances, and dwell alone in a secluded place. According to my understanding, the treatises teach: ‘One must see the faults of craving, anger, and delusion and keep far away from them.

One disciplines the faculties, withdraws from sensual desires, enters right concentration, experiences abundant bliss, and enters the first dhyana. At that time, secluded and removed from desires, with unwholesome dharmas no longer present, one has discrimination born of seclusion and thereby realizes the first dhyana. Having attained the first dhyana, one continues to contemplate and discriminate in this way and gradually attains ease and bliss.

Having attained ease and bliss, one again abides in secluded concentration. Relying upon the power of this concentration, the mind becomes still further removed from craving, anger, and the rest. As one moves further away from affliction, the mind becomes joyful; as joy increases, wisdom grows still further.

One is then born in the palace of Brahma Heaven. Having been born in the Brahma realm, one again contemplates and discriminates thus: “This sphere will disturb my wisdom and must be eliminated.” Once this sphere is eliminated, one realizes the second dhyana, and the mind becomes exceedingly joyful. Once the mind has attained joy, one sees that joy disturbs the mind and therefore seeks to dwell in a finer sphere, thereby being born in the Heaven of Radiant Sound.

Having reached the Heaven of Radiant Sound and experienced bliss there, one wishes to withdraw from that pleasure. After withdrawing from it, one realizes the third dhyana. Within the third dhyana there is complete pleasure, while the Heavens of Universal Purity above it become progressively more excellent.

If one can relinquish this pleasure, neither experiencing it nor becoming infatuated with it, the mind has abandoned every kind of suffering and pleasure, and one realizes the fourth dhyana. Thus, in this sphere, all suffering, pleasure, and mental attachment are relinquished.

“Again, some people are not satisfied with the fourth dhyana and therefore seek the Dharma of liberation, wishing to transcend the fruit of the fourth dhyana. Contemplating and examining within their minds, they see that the wisdom of sentient beings in the Heaven of Extensive Fruit within the fourth dhyana is coarse and shallow.”

The sage continued:

“After contemplating in this way, such a person emerges from concentration and sees that his physical body is subject to calamity and suffering. Wishing to abandon the body of form and seek the most excellent wisdom, he resolves to leave the sphere of the fourth dhyana. He relinquishes these states of mind just as, in the preceding explanation, he resolved to relinquish sensual desires. Because he wishes to abandon the coarse body of form, he thus resolves to leave the fourth dhyana. He then analyzes the forms within his body as empty and without boundaries. With regard to all forms, from the internal body to external trees and plants, he analyzes all matter as limitless space. By analyzing every form and clearly seeing it as empty and boundless, he realizes an excellent sphere.”

The verse says:

The realm of Great Brahma is truly subtle and wondrous,
Entirely beyond words and perpetually signless.
The wise declare it to be the cause of liberation,
And also call it the fruit of nirvana.

After the Sage Arada spoke this verse, he said to the Bodhisattva:

“Worthy Gautama, this is my sphere of liberation and the skillful means by which that sphere is attained. I have now explained it clearly to you. If what I have expounded brings joy to your mind, you may accept it.”

The sage then spoke this verse:

The Sage Arada continued:

“In former times, the sages Kisa—rendered in the Sui as ‘Seeking Excellence’—Viyojana—rendered in the Sui as ‘Free from Distressing Separation’—Parasara—rendered in the Sui as ‘Another’s Arrow’—and a number of other sages all praised this Dharma of liberation. They likewise practiced this method and attained liberation. Worthy One, you are a man of great wisdom and are capable of cultivating this Dharma gate. If you undertake its cultivation, you will attain the excellent fruit of liberation.”

When the Bodhisattva heard the Sage Arada teach this pure Dharma gate, he accepted and practiced it. Because he wished to practice the ascetic life and seek its fruit, he practiced this Dharma gate and immediately realized it. When the Bodhisattva heard this Dharma gate expounded by the Sage Arada, he faithfully practiced it without the slightest opposition.

Nor did he say, “I knew this already.” He simply received and retained the Dharma, contemplated it diligently, and gave rise to a firm resolve to seek its excellent fruit. When he realized that excellent sphere, he did not become arrogant or disparage the sage. Instead, he reflected: “It is not only the Sage Arada who possesses faith; I too possess such faith!

It is not only the Sage Arada who possesses diligence, the right practice of samadhi, and the wisdom of samadhi; I too possess such practices, and my wisdom is likewise so. Today I shall seek to realize the Dharma that the Sage Arada has realized, and then analyze and explain it clearly so that those who hear may attain that excellent sphere.”

The Bodhisattva practiced according to his understanding and realized all the Dharma practices taught by the Sage Arada. The Bodhisattva did not find the cultivation of this Dharma gate arduous; in only a short time, he realized it completely. He then explained his own cultivation and realization with perfect comprehension, no differently from the Sage Arada.

The Bodhisattva then approached the Sage Arada and said:

“Venerable Arada, having relied upon the wisdom-Dharma you personally realized and then taught it to others, is that Dharma realm the sphere in which one seeks rebirth in the Realm of No Perception?”

When the Bodhisattva had finished speaking, the Sage Arada replied:

“Elder Gautama, I have truly realized this wisdom-Dharma and have explained it to others with complete clarity.”

The Bodhisattva continued:

“Venerable One, having heard your teaching, I trusted, understood, and practiced it exactly as you instructed, and I have now realized that Dharma. A wise person who knows how to practice and seeks rebirth in that sphere would indeed not abandon this method. Yet in my view, although this Dharma is subtle and wondrous, it has not reached the ultimate.

Why? Through contemplation and examination, I consider that this Dharma still undergoes change. Such is the intrinsic nature of this sphere.

Although this cognition is known to be non-cognition, other dharmas arise again. Although the Venerable One says, ‘I have attained pure liberation,’ if that liberation exists only through discriminative contemplation, then it is merely a conditioned Dharma. When its conditions are encountered, it arises again; it is not true liberation.

It is like a seed sown out of season, at an unsuitable time, without moisture, or when rain does not fall: it remains hidden in the ground and does not sprout. If the seed is sown in the proper season, with suitable moisture and all conditions complete and harmonious, it sprouts. So it is here.

Merely because one has abandoned various discriminations and attachments associated with action and craving, which arise from ignorance, one supposes, ‘I have been liberated.’ Yet even the attachment to ‘I am liberated’ must be relinquished. One must therefore abandon craving born of ignorance, so that karma has nothing with which to unite. Although this surpasses the preceding sphere of the fourth dhyana, it is not yet the true state.

Wherever discrimination remains, attachment to self remains. Those subtle attachments exist through three things. From these various subtle afflictions, one again clings to a distinct sphere of inactivity and to a prolonged lifespan, declaring, ‘I have been liberated.’”

He then spoke this verse:

Because of calamities exceedingly subtle,
One experiences a body that performs no function.
Its lifespan endures for an immense number of kalpas,
Yet one clings to it as ‘my liberation.’

The Bodhisattva continued:

“As the Venerable One previously said, ‘I have relinquished the self.’ But saying, ‘I have relinquished the self,’ cannot be called ‘truly relinquishing the self.’ If reliance and discrimination remain, one is not yet liberated, and it cannot be said that abundant suffering no longer remains. Therefore one should know that a state containing much suffering cannot be called a state of selfless liberation. Where there is self, there is suffering; the two cannot be separated.

They are like the light and heat of a flame: heat cannot be separated from the flame’s light, and the flame’s light cannot be separated from its heat. It would be incorrect to say that two things whose substances were formerly separate have now combined. As it is with the self, so it is with every affliction.

One is liberated from this realm only to reach another, and is then bound by that other realm because cognition clings to its sphere. They extinguish all form and leave only consciousness. Knowing a self-consciousness means that existence remains; because existence remains, this cannot be called liberation.

The spheres attained by the self have superior and inferior degrees. One may thus understand the excellent sphere they seek. For this reason, one need not discriminate between what is self and what is not self.

It is like wood or a wall: one layer is removed only for another to be piled on. A wise person should contemplate the self and completely relinquish every sphere in order to secure benefit for oneself.”

He then spoke this verse:

At that time, a disciple among the followers of the Sage Arada said to the Bodhisattva:

“Venerable Gautama, your coming here has brought excellence to our dwelling and endowed it with eight kinds of mastery.”

The Bodhisattva asked:

“What mastery is present here?”

The Sage Arada interrupted and told his disciple:

“Do not concern yourself with this matter. Why? Mastery means the ability to decide every matter, without dependence upon others or conformity to companions. One personally realizes a sphere of stable concentration and only then gives rise to joy.”

The Bodhisattva replied:

“Mastery is not like that.”

The Sage Arada asked:

“Then what is it like?”

The Bodhisattva replied:

“Mastery is not like that; it is not like that.”

The Sage Arada said:

“Worthy One, explain it directly and do not speak evasively.”

The Bodhisattva said:

“If it is as the Venerable One says, does this practice bring an end to cyclic existence?”

The Sage Arada asked:

“Worthy One, why do you raise such a question?”

The Bodhisattva replied:

“Today my mind has become weary of birth, and I wish to inquire into the true state.”

The Sage Arada said:

“Worthy Gautama, do you wish to hear? I shall explain it for you. That which wishes to transform and instruct the world is called the self. It is only a name: it is unborn, unaging, without decline or return, neither within nor without, neither before nor after. This is called the self. Mastery means that it can enter cyclic existence and never pause, even while amid birth and death. It is Dharma and non-Dharma, the heavens and all realms. It can travel far and can fashion a boat; seated in this boat, it can cross the deep ocean and circulate back and forth. It can produce birth and death and can also transform. Supremely sovereign, supremely wondrous, and supremely great, it rules the world and instructs all beings.”

The Bodhisattva asked:

“Is there any proof of such transformation?”

The Sage Arada said:

“From hearing the Worthy One’s question, it is certain that you do not accept the doctrine I have just explained, or perhaps your mind now takes no further delight in it.”

The Bodhisattva said:

“That is not the case.”

The Sage Arada said:

“Venerable Gautama, do not harbor doubt. In accordance with your intention, thoroughly contemplate and penetrate the tenets of your own treatise, thereby illuminating yourself. If you understand for yourself, you will not be deceived by others or follow other interpretations. To attain realization in this way is called benefiting oneself, and others cannot equal it. If your mind is not resolute and you follow other masters of treatises and accept their teachings, your wisdom will be diminished. Having heard my Dharma, recite and rightly contemplate each teaching, examine its profound meaning, and consider whether there is anything doubtful in your own understanding. Ask as you please, and I shall explain it for you.”

The Bodhisattva continued:

“According to the Venerable One, the Sovereign Lord is able to create and transform the world. I have doubts about this matter.”

The Sage Arada said:

“In the Worthy One’s view, is this doctrine incorrect?”

The Bodhisattva replied:

“I see that it is incorrect!”

The Sage Arada said:

“Why is it incorrect?”

The Bodhisattva replied:

“Why should there be only this single cause? If the Sovereign Lord transformed and created the world, dharmas would not arise from one another in sequence as they presently do. The cycle of afflictions should not proceed in such an ordered manner.

Sentient beings should obtain benefits naturally, without their minds needing to desire them. A single sentient being should not undergo many sufferings. Sentient beings in the world should worship the Sovereign Lord as they worship their parents, and no other gods should receive worship.

The poor should not speak words of abuse against him, because all good and evil karma would be caused by him. Sentient beings would therefore have no need to rely on anything, seek anything, or perform any action. People of the world would not need to consider whether the Sovereign Lord exists or does not exist.

People discriminate in this way: ‘Should action be performed or not performed?’ If karmic actions were not performed, their fruits should nevertheless be obtained naturally. The Sovereign Lord became sovereign by cultivating austerities. If sentient beings in the world likewise practiced austerities, would all of them also be called Sovereign Lords?

If the Sovereign Lord became the Sovereign Lord naturally and without a cause, then sentient beings everywhere would also be Sovereign Lords. If sentient beings were not established through his sovereignty, he could not be said to possess sovereignty. How then could it be said that the Sovereign Lord established sentient beings?”

The Sage Arada praised the Bodhisattva:

“Venerable Gautama, your wisdom is lofty and far-reaching. You comprehend the treatises and expound them skillfully and clearly. In brief, entirely through the discerning understanding of your wisdom, you see the path to true attainment with impartiality. Please explain it to me; do not refuse or begrudge the treasure of the Dharma.”

The Bodhisattva replied:

“I should make offerings to the Venerable One.”

The Sage Arada said:

“There are many kinds of sages; how could the Worthy One make offerings to them all? Yet today you have already become the foremost among them, and you too should receive the offerings of the sages.”

The Bodhisattva said:

“May the Venerable One explain this meaning to me.”

The Sage Arada said:

“Sages truly surpass everyone in the world, but they were not necessarily born before all others. Worthy One, your wisdom is profound; please contemplate well: Did karma come first, or did the body come first?”

The Bodhisattva asked:

“What is the meaning of this?”

The Sage Arada said:

“This matter is exceedingly difficult to resolve! Why? If karma came first and not the body, then there should be no reception of a body. The body would not create karma, and karma cannot itself produce karma; who, then, created this karma? If the body came first and not karma, there would be no karma. If there were no karma, why would sentient beings receive bodies through karma?

“Whatever is able to transform and instruct the world is indestructible, certainly eternal, and forever retained within the three realms. It is the origin that produces sentient beings and gives rise to their own bodies. If beings were not born through the Sovereign Lord, then because all sentient beings cherish their bodies of form, those bodies would be complete of themselves. If complete of themselves, they should exist spontaneously everywhere.”

The Bodhisattva said:

“Like a sick person seeking treatment from a skilled physician, I shall question this doctrine no further.”

At that time, an ascetic sage who was a disciple of the Sage Arada said to the Bodhisattva:

“Excellent, Gautama! In accordance with the words of my revered teacher, please raise no objections. Accept the meaning he has taught and do not dispute it, for such conduct brings no benefit. Worthy One, you should accept the words of my revered teacher.”

The Bodhisattva replied:

“I am not raising objections. I merely wish to ask about the origin and lineage through which this teaching has been transmitted, so that I may know the truth.”

The ascetic sage said:

“Worthy One, accept this teaching in accordance with causes and conditions, and you will realize the truth. To doubt the teaching and dispute it is truly contrary to the Dharma, and in the future you will incur an offense.”

The ascetic sage, Arada’s disciple, then spoke this verse:

When one inquires and listens to the Dharma,
Only with an undistracted mind is its meaning understood.
If one entertains doubt and inwardly disparages it,
That is fault-finding and contentious rivalry.

Both sides seek faults, and resentment arises;
They become angry, compete, and utter abuse.
The wise, wishing to remove faults of verbal karma,
Discuss principles without seeking victory or defeat.

To debate in pursuit of victory is called craving;
One contends for fame and humiliates one’s opponent.
Much speech and criticism become grave faults;
Flattery and compliant listening give rise to pride.

Anger and self-conceit increase karmic obstacles;
People slander one another and dispute right and wrong.
What should be done is left undone, while wrong is done;
Contending with one another, they become enemies.

After hearing this verse, the Bodhisattva said to the ascetic sage:

“Indeed! The faults of disputation cannot be fully described. Yet I merely wish to discover the origin of this transmission and how attainment occurs; I do not seek endless dispute.”

When the Bodhisattva spoke in this way, the ascetic sage remained displeased. The Sage Arada said:

“Venerable Gautama, do you not delight in this path of liberation? Is such a teaching merely conditioned by circumstances and without an origin?”

The Bodhisattva replied:

“When one seeks the fruit of liberation, should one not investigate it in this way?”

The disciple of the Sage Arada then said:

“Ascetic Gautama, Worthy One, you seek the fruit of liberation, yet if you abandon our teaching, you will merely exhaust your body to no avail!”

The Bodhisattva replied:

“Even the pursuit of impermanent worldly pleasure is difficult; how much more so the pursuit of liberation from which there is no return!”

The disciple of the Sage Arada said:

“Worthy One, if you say there is no return, then one must continue going forever.”

The Bodhisattva replied:

“When I have reached the place to which I intend to go and have attained what I sought, why should I return?”

The Sage Arada said:

“Could one neither go there nor return here?”

The Bodhisattva said:

“Such a claim is truly extraordinary! The Venerable One previously said, ‘There is the taking up of a subsequent life.’ Why do you now say there is no return?”

The Sage Arada replied:

“It is indeed exactly as the Worthy One says—truly most extraordinary! The substance of true suchness is quiescent, without beginning or end, without limit, neither before nor after. Its going is indefinite in activity, and its form is inexhaustible. Yet it was created by the signless teacher, the lord of meditative concentration. That one is Great Brahma.”

The Bodhisattva continued:

“I ask the Venerable Great Sage: When the kalpa of destruction arrives, all things upon this great earth—forests, Mount Sumeru, and even the palace of Lord Sakra—are entirely consumed by the kalpa fire. At that time, where is the realm of Great Brahma? What is it? What is its name? How does it speak? How does the karmic reward of its merit continue to exist? When all things are destroyed during the kalpa of destruction, why is Great Brahma not burned?”

The Sage Arada gave a faint smile and remained silent, but his disciple said to the Bodhisattva:

“Worthy One, you are foremost in wisdom. Why do you not know that the sages of the past realized the noble path? Those venerable sages were Parasara, Pharadvaja-asuriya, Bhaddana, Katupadhana, Dhanadatta, Dhrtanaya, Pancalapati, Asadha, Varmadatta, Prince Yayati of King Nahu, Saubhari, Paravacana, Videha, Janaka, Avantirajadeva, Jagisavya, Devala, Videhaviya, Bhanu, Devayana, Nisadanaya, Yajnayana, Niyavastu, Hariti, Vatsalabahu, and others. All such sages entered the radiance of the sun and realized the noble path.”

The Bodhisattva then said to the sage:

“You now speak of entering the sunlight to seek liberation. What is the meaning of this? I should indeed pay homage to those sages, but I do not truly accept such sovereignty.”

After speaking these words, the Bodhisattva thought: “The teaching of the Sage Arada is not the ultimate teaching,” and his mind took no joy in it.

The disciple of the Sage Arada discerned the Bodhisattva’s thought. Rising from his seat, he said to the Bodhisattva:

“Today the Worthy One has gone beyond this teaching, and your mind wishes to seek a still higher Dharma of liberation.”

The Bodhisattva replied:

“My aspiration is to realize a Dharma such as this: neither earth nor water, neither fire nor wind, not space, not form, not sound, not fragrance or flavor, not touch, not characteristics, without pleasure, without fear, without death, illness, aging, or birth; neither existent nor nonexistent; neither permanent nor impermanent; inexpressible in language and without limit.” He then spoke this verse:

No faults of birth, aging, illness, or death remain;
There is no earth, water, wind, fire, or space.
Transcending the three realms, untaught by any teacher,
One is naturally liberated, forever pure.

After hearing this verse, the Sage Arada said to the Bodhisattva:

“Worthy Gautama, I have clearly explained to others all the Dharmas I have personally realized. Today the Worthy One has also realized this Dharma and can explain to others the Dharma I have realized. Having attained realization, the Worthy One can serve as a teacher to this great assembly just as I now serve as its teacher. Gautama, you may now unite your purpose with mine; together, the two of us shall lead, transform, and instruct this assembly.”

Although the Sage Arada held the position of teacher, he treated the Bodhisattva as his equal. He gave half his seat to the Bodhisattva and made offerings to him. Whatever the Bodhisattva required, the Sage Arada provided in full. He was exceedingly delighted, and immeasurable joy filled his entire body beyond restraint.

The Bodhisattva then thought: “This teaching cannot lead a person to nirvana. It neither brings complete withdrawal from sensual desires and transcendence of affliction, nor constitutes quiescent meditative concentration, the exhaustion of all outflows, or the realization of supernormal powers. Nor does it enable one to awaken oneself and awaken others, fulfill the ascetic life, or eliminate evil afflictions. Why? Cultivating this Dharma only brings rebirth in the Realm of Neither Perception, after which one again creates karma. One should therefore know that this Dharma is not the final, ultimate fruit of the path.” Having reflected in this way, the Bodhisattva bade farewell to the Sage Arada and departed.

A verse says:

At that time, the followers of the Sage Arada bade farewell to the Bodhisattva, saying:

“May the Worthy One always meet with peace and well-being wherever you go.”

Chapter 27: RESPONDING TO THE QUESTIONS OF RAMA’S SON

At that time, in Jambudvipa there had been a great spiritual teacher named Rama. He had died, leaving his community to his eldest son, Udraka Ramaputra, who became its leader and master. Udraka constantly taught the assembly the doctrine for cultivating rebirth in the Heaven of Neither Perception nor Non-Perception. He and his followers lived in an aranya in a garden near Rajagrha.

Having heard from afar that his teaching surpassed that of the Sage Arada, the Bodhisattva thought: “I should go to Udraka Ramaputra, seek the Dharma from him, and cultivate the holy life.” After leaving the Sage Arada’s dwelling, the Bodhisattva traveled slowly onward, crossed the Ganges, asked directions from those who knew the way, and finally reached Udraka. He said:

“Venerable Udraka, I wish to remain near you and seek instruction in cultivating the holy life.”

Udraka said to the Bodhisattva:

“Venerable Gautama, as I see it, you are a wise person capable of receiving my teaching and cultivating the holy life. If you wish to receive instruction and cultivate the holy life, you must practice in accordance with my teaching. Through pure karma, you will attain its fruit.”

The Bodhisattva then received instruction and practiced austerities with Udraka Ramaputra.

Because he sought the Dharma and practice of an ascetic, he respectfully joined his palms and said:

“Worthy One, I do not yet understand what sphere your practice has reached. Please explain it to me.”

Udraka told the Bodhisattva:

“Gautama, attachment to characteristics and to the signless is a grave disease, a great ulcer, and the profound darkness of great delusion. If one contemplates carefully, one realizes a subtle mode of being and can become liberated in successive stages. This teaching of mine is called the most wondrous, supreme, and excellent liberation of quiescence. Its fruit of liberation reaches the Realm of Neither Perception nor Non-Perception. I am cultivating this most excellent and wondrous Dharma gate.”

Udraka continued:

“In the past, within this Realm of Neither Perception nor Non-Perception, there was no concentration surpassing this concentration. None surpasses it in the present, and none will surpass it in the future. This concentration is supreme, most excellent, and most wondrous. I am cultivating this Dharma gate.”

The Bodhisattva heard this Dharma gate, contemplated it, and realized it before long. Having heard Udraka’s instruction, he trusted his words and thought: “I too can realize such a Dharma and can thereby know that these words are true and not false. I can see and know as he does.” He then said to Udraka:

“It is not only you or your father Rama who possesses the practice of faith; I too possess such faith. It is not only Rama who possessed diligence, right mindfulness, meditative concentration, and wisdom; I too now possess diligence and, likewise, wisdom. I shall now study and practice this Dharma gate of Rama. Having realized it, I shall explain it to others. After knowing and realizing this Dharma, I also wish to seek a still finer teaching.”

After the Bodhisattva attained this Dharma gate, he said to Udraka:

“After your father formerly realized the sphere of Neither Perception nor Non-Perception, did he teach it to others?”

Udraka replied:

“Venerable Gautama, my father did precisely that.”

The Bodhisattva said:

“Worthy Udraka, having received your teaching and put it into practice, I have now realized and comprehended it thoroughly.”

Udraka said to the Bodhisattva:

“Venerable Gautama, if this is so, the Worthy One is no different from my father. Since you have now realized this Dharma and faithfully received and retained it, you may be like the Sage Rama, my father, and lead this great assembly, expounding and teaching it.”

At that time, Udraka cultivated the holy life without the slightest deficiency. Wishing the Bodhisattva to remain and cultivate this Dharma gate together with him so that both might realize the exalted wisdom-Dharma, he offered the Bodhisattva the finest articles of offering. His mind was so joyful that he could not restrain himself.

The Bodhisattva then said to Udraka:

“Worthy One, your Dharma gate is not an ultimate Dharma gate. The ultimate Dharma must liberate one from desire, eliminate afflictions, bring the mind into unified quiescence, remove all fetters and outflows, and lead to the realization of supernormal powers, the fulfillment of the ascetic life, and entry into great nirvana. Your Dharma, however, still leads back into birth and death. Why? Because after one is born in the Realm of Neither Perception nor Non-Perception and exhausts the reward of one’s merit, one returns to affliction.”

When the Bodhisattva had finished speaking, Udraka replied:

“Venerable Gautama, have you not heard that the Sage Rama, my father, realized this Dharma, ceased to be aware of anything whatsoever, and was born in the Realm of Neither Perception nor Non-Perception? It is unreasonable to say that he would still return to birth and death.”

Although Udraka cultivated samatha, he realized only a Dharma of quiescence and supposed there would be no rebirth. Nor did he perceive the sphere of rebirth. Thus he did not seek a more excellent and supreme Dharma, but merely repeated what his father Rama had said.

The Bodhisattva again reflected: “This Dharma is not the ultimate Dharma. I should not devote myself to preserving it.” He therefore bade farewell to Udraka and went elsewhere.

A verse says:

The Bodhisattva contemplated and examined this Dharma:
Although Rama had cultivated it in former times,
It was not the ultimate, true liberation;
He therefore left that place and went elsewhere.

Chapter 28: URGING THE ENJOYMENT OF WORLDLY SENSUAL PLEASURES

(Part 1)

After the Bodhisattva bade farewell to Udraka Ramaputra and departed, he proceeded calmly and slowly toward Mount Pandava—rendered in the Sui as “Yellowish White.” Reaching the foot of the mountain, he found a level place and sat cross-legged beneath a tree, his body upright and his thoughts concentrated in unwavering right mindfulness. He was like a person whose head is aflame, urgently extinguishing it and casting the fire to the ground. At that time, the Bodhisattva’s wish to eradicate all afflictions was just as urgent.

The Bodhisattva reflected: “When shall I shatter the great mass of afflictions? When shall I break open the treasury of profound delusion and realize unsurpassed, complete, perfect awakening? Sentient beings are submerged in the ocean of birth and death; when shall I enable them to escape?” After he reflected in this way, his majestic virtue shone brilliantly.

At that time, many kinds of people were upon the mountain: some gathering firewood, some collecting cow dung, some hunting animals, some plowing fields, some herding cattle, as well as travelers and others. They saw the Bodhisattva seated beneath a tree on Mount Pandava, shining like a mass of jewels or a golden statue. Upon seeing him, they all regarded it as unprecedented and said to one another: “People, this is no ordinary man.

From where has he come?” Some wondered whether he might be the deity of Mount Pandava. Others wondered whether he might be a sage cultivating within Mount Pandava. Some wondered whether he might be a divine being who had come from another land.

Others wondered whether he might be the deity protecting Mount Vipula. Some wondered whether he might be the deity guarding Mount Grdhrakuta. Others wondered whether he might be a deity of the great earth who had emerged from beneath the ground.

Still others wondered whether he might be a celestial prince descended here from the sky. They were all perplexed and did not know why this divine being’s body shone so radiantly, majestic and adorned, illuminating the entire mountain like the light of the sun and moon shining everywhere, while the flowers of the sala trees all displayed their colors. If this were not the radiance of a Great Being, how could such things appear?