佛說不增不減經

Thus have I heard:

At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa near the great city of Rājagṛha, together with 1,250 great bhikṣus and an immeasurable, boundless, incalculable number of bodhisattva-mahāsattvas.

At that time, the venerable Śāriputra, who was among the great assembly, rose from his seat and approached the place where the Buddha was. Upon arriving, he bowed his head and touched his forehead to the Buddha's feet, then withdrew to sit at one side. With palms joined, he addressed the Buddha, saying:

"World-Honored One! From the beginningless past until now, all sentient beings have drifted through the six destinies of birth and death within the Three Realms, being born in the four kinds of birth and undergoing boundless suffering.

World-Honored One! Is this ocean of sentient beings something that increases and decreases, or is it without increase and without decrease? I am unable to comprehend this profound and hidden meaning. If someone were to ask me about this matter, how should I answer?"

At that time the World-Honored One said to the venerable Śāriputra:

"Excellent, excellent, Śāriputra! That you are able to ask Me about this exceedingly profound meaning is because you wish to bring peace and security to all sentient beings, to bring happiness to all sentient beings, to have compassion for all sentient beings, to benefit all sentient beings, and to bring benefit and happiness to all sentient beings.

Śāriputra! If you had not asked the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One about such a meaning, then the world would surely have many faults.

Why is this so? Because in this present age and in ages to come, gods, humans, and all sentient beings would forever endure afflictions and various harmful things. They would forever lose all benefit and happiness.

Śāriputra! Those of great wrong view see the realm of sentient beings as increasing, or they see the realm of sentient beings as decreasing.

Śāriputra! Because of that view, throughout the long night, those sentient beings of great wrong view become as though blind and without eyes, and they walk upon a perilous road. Because of that causal condition, they fall into the evil destinies in this present age.

Śāriputra! Those of great peril cling firmly to the falsehood that the realm of sentient beings increases, or cling firmly to the falsehood that the realm of sentient beings decreases.

Śāriputra! Therefore, throughout the long night, those sentient beings who cling firmly to that falsehood must walk upon a perilous road. Because of that causal condition, they will fall into the evil destinies in ages to come.

Śāriputra! All foolish ordinary beings do not know, in accordance with reality, the One True Dharma Realm. Because they do not know, in accordance with reality, the One True Dharma Realm, they give rise to a mind of wrong view and say that the realm of sentient beings increases or the realm of sentient beings decreases.

Śāriputra! While the Tathāgata is still in the world, My disciples do not give rise to this wrong view. However, more than five hundred years after I have passed into extinction, there will be a great many sentient beings who are foolish and without wisdom. Although they have shaved off their hair and beards, donned the three Dharma robes, and manifest the appearance of śramaṇas within the Buddha's Dharma, yet within themselves they have none of the virtue of a śramaṇa. Such people are truly not śramaṇas, yet they claim themselves to be śramaṇas; they are not disciples of the Buddha, yet they claim themselves to be disciples of the Buddha. They say of themselves:

'I am a śramaṇa, a true disciple of the Buddha.'

People of this sort give rise to the wrong view of increase or decrease.

Why is this so? Because these sentient beings rely upon the Tathāgata's sūtras of provisional meaning.

—They have no eye of wisdom, and they are far removed from the realization of emptiness in accordance with reality.

—They do not know, in accordance with reality, what the Tathāgata has realized from the time of first arousing the mind. —They do not know, in accordance with reality, the cultivation of immeasurable merits, virtues, and vows undertaken to realize bodhi. —They do not know, in accordance with reality, the immeasurable Dharmas that the Tathāgata has attained. —They do not know, in accordance with reality, the immeasurable powers of the Tathāgata. —They do not know, in accordance with reality, the immeasurable states of the Tathāgata. —They do not believe in the immeasurable spheres of activity of the Tathāgata. —They do not know, in accordance with reality, the inconceivable, immeasurable Dharma-mastery of the Tathāgata. —They do not know, in accordance with reality, the inconceivable,

immeasurable skillful means of the Tathāgata. —They are unable to distinguish, in accordance with reality, the immeasurable differentiated states of the Tathāgata. —They are unable to enter well the inconceivable great compassion of the Tathāgata. —They do not know, in accordance with reality, the great Nirvāṇa of the Tathāgata.

Śāriputra! Because foolish ordinary beings have no wisdom, when they hear about the Nirvāṇa of the Tathāgata, they give rise to the view of annihilation or the view of extinction. Because they give rise to the notion of annihilation and the notion of extinction, they hold that the realm of sentient beings decreases. This is a great wrong view and an exceedingly grave evil deed.

Furthermore, Śāriputra! From the view of decrease, those sentient beings give rise to three further kinds of wrong view. These three kinds of wrong view, together with that view of decrease, are interwoven like a net and are never separate from one another. What are these three kinds of wrong view?

1. the view that all is cut off and severed

2. the view that all is utterly extinguished

3. the view that holds ultimate Nirvāṇa to be nothing at all

Śāriputra! These three views bind in this way, hold fast in this way, and make contact in this way. By the force of the causal conditions of these three views, they unfold and give rise to two further kinds of wrong view. These two kinds of wrong view, together with those three views, are interwoven like a net and are never separate from one another. What are these two kinds of wrong view?

1. the view of weary aversion

2. the view that ultimately there is no Nirvāṇa

Śāriputra! From the view of weary aversion, they give rise to two further kinds of wrong view. These two kinds of wrong view, together with that view of weary aversion, are interwoven like a net and are never separate from one another. What are these two kinds of wrong view?

1. the view that holds it good to keep futile precepts

2. the inverted view that takes the impure to be pure

Śāriputra! From the view that ultimately there is no Nirvāṇa, they give rise to six further kinds of wrong view. These six kinds of wrong view, together with that view that ultimately there is no Nirvāṇa, are interwoven like a net and are never separate from one another. What are these six kinds of wrong view?

1. the view that the world has a beginning

2. the view that the world has an end

3. the view that sentient beings are produced by illusory transformation

4. the view that there is no pleasure or suffering

5. the view that there are no sentient beings transmigrating

6. the view that there are no Four Noble Truths

Furthermore, Śāriputra! From the view of increase, those sentient beings give rise to two further kinds of wrong view. These two kinds of wrong view, together with that view of increase, are interwoven like a net and are never separate from one another. What are these two kinds of wrong view?

1. the view that Nirvāṇa has arising

2. the view that Nirvāṇa comes into existence suddenly of itself, without need of cause or condition

Śāriputra! These two kinds of wrong view cause sentient beings to have no mind of earnest yearning and no mind of diligent effort toward the wholesome Dharma.

Śāriputra! Because those sentient beings give rise to these two kinds of wrong view, even if seven Buddhas, Tathāgatas, Worthy of Offerings, Perfectly Enlightened Ones were to appear in the world one after another and expound the Dharma for them, still it would be impossible to cause them to give rise to a mind of earnest yearning and a mind of diligent effort toward the wholesome Dharma.

Śāriputra! These two kinds of wrong view are the source of afflictions arising from ignorance. They are the view that Nirvāṇa has arising and the view that Nirvāṇa comes into existence suddenly of itself, without need of cause or condition.

Śāriputra! These two kinds of wrong view are dharmas of exceeding calamity, and they are the root of the utmost evil.

Śāriputra! From these two kinds of wrong view all other wrong views arise. All other wrong views, together with those two kinds of wrong view, are interwoven like a net and are never separate from one another. All other wrong views encompass every sort of mistaken view, such as the view of increase and the view of decrease, or being within, without, or in between, or being ugly or beautiful.

Śāriputra! These two kinds of wrong view rest upon a single realm, abide in that same single realm, and are joined together in that one realm. Because all foolish ordinary beings do not know and do not see, in accordance with reality, that single realm, they give rise within their minds to these utterly evil wrong views, holding that the realm of sentient beings increases or the realm of sentient beings decreases."

At that time the venerable Śāriputra said to the Buddha:

"World-Honored One! What is meant by a single realm? Why is it said that, because all foolish ordinary beings do not know and do not see, in accordance with reality, that single realm, they give rise within their minds to these utterly evil wrong views, holding that the realm of sentient beings increases or the realm of sentient beings decreases?"

The venerable Śāriputra further said:

"Excellent, World-Honored One! This meaning is too profound; I am not yet able to understand it. I respectfully beseech the Tathāgata to explain it and to make me understand it clearly."

At that time the World-Honored One said to the venerable Śāriputra:

"This exceedingly profound meaning is the realm of the Tathāgata's wisdom, and it is also the domain of the Tathāgata's mind's activity.

Śāriputra! The wisdom of all śrāvakas and pratyekabuddhas is unable to know, unable to see, and also unable to contemplate such a profound and subtle meaning. How much less, then, could any foolish ordinary being possibly fathom it. Only with the wisdom of the Buddhas, the Tathāgatas, is it possible to contemplate and to know and see that meaning.

Śāriputra! With respect to that meaning, the wisdom of all śrāvakas and pratyekabuddhas can only yearn for it and receive it in faith, but cannot contemplate it or know and see it in accordance with reality.

Śāriputra! This exceedingly profound meaning is none other than the Supreme Truth, and the Supreme Truth is none other than the realm of sentient beings. The realm of sentient beings is none other than the Tathāgatagarbha, and the Tathāgatagarbha is none other than the Dharmakāya.

Śāriputra! As I have taught regarding the meaning of the Dharmakāya, it is inconceivable within the Buddha's Dharma. It is not separate from, not cut off from, nor different from the merit and wisdom of the Tathāgata, and it surpasses the number of the sands of the Ganges River.

Śāriputra! Just as a lamp lit in the world—its flame and its light are not separate from one another. Or again, just as the maṇi jewel—its form and the radiant color it shines forth are not separate from one another.

Śāriputra! The meaning of the Dharmakāya that the Tathāgata has taught within the Buddha's Dharma, being inconceivable, is likewise so. It is not separate from, not cut off from, nor different from the merit and wisdom of the Tathāgata, and it surpasses the number of the sands of the Ganges River.

Śāriputra! The Dharmakāya is a dharma of neither arising nor ceasing; it is neither past nor future, because it has departed from the two extremes.

Śāriputra! The Dharmakāya is not past, because it has departed from arising. The Dharmakāya is not future, because it has departed from ceasing.

Śāriputra! The Dharmakāya of the Tathāgata is ever-abiding, because it is a dharma without change and a dharma without end.

Śāriputra! The Dharmakāya of the Tathāgata is everlasting, because it can always serve as a place of refuge and is forever equal toward sentient beings throughout the inexhaustible future.

Śāriputra! The Dharmakāya of the Tathāgata is cool and tranquil, because it is a dharma without duality and a dharma without discrimination.

Śāriputra! The Dharmakāya of the Tathāgata is unchanging, because it is a dharma without cessation and a dharma without contrivance.

Śāriputra! If this Dharmakāya is bound and constrained by boundless afflictions as numerous as the sands of the Ganges River, so that it must conform to the world from the beginningless past until now and drift upon the waves of the ocean of birth and death, then it is called a sentient being.

Śāriputra! If this Dharmakāya grows weary of the suffering and affliction of birth and death in the world, casts off all desires, practices the Ten Perfections (pāramitās), comprehensively embraces the 84,000 Dharma gates, and cultivates the conduct of bodhi, then it is called a bodhisattva.

Furthermore, Śāriputra! If this Dharmakāya transcends all the suffering of the world, has departed far from all the bonds of defiling afflictions, has realized purity, abides in the pure Dharma of the other shore, has reached the place that all sentient beings desire, has attained ultimate penetration within all states such that none can be its equal, has departed far from all obstructions, and has obtained the power of mastery within all dharmas, then it is called the Tathāgata, the Worthy of Offerings, the Perfectly Enlightened One.

Therefore, Śāriputra! Not apart from the realm of sentient beings is the Dharmakāya; not apart from the Dharmakāya is the realm of sentient beings. The realm of sentient beings is none other than the Dharmakāya. The Dharmakāya is none other than the realm of sentient beings.

Śāriputra! Although these two dharmas have different names, their meaning is but one.

Furthermore, Śāriputra! As I have expounded above, within the realm of sentient beings there are also three kinds of dharmas. They are all Suchness, without distinction or difference. What are the three?

1. The fundamental essence of the Tathāgatagarbha that is in correspondence with the pure Dharma.

2. The fundamental essence of the Tathāgatagarbha that is not in correspondence with the impure dharmas and the bonds of affliction.

3. The Tathāgatagarbha that is equal and ever-abiding in all dharmas throughout the inexhaustible future.

Śāriputra! Know that the fundamental essence of the Tathāgatagarbha that is in correspondence with the pure Dharma—this is a dharma in accordance with reality and is not false. It is not separate from the inconceivable Dharma of the pure wisdom of the Suchness Dharma Realm. From the beginningless past until now, it has always possessed that corresponding and pure Dharma-essence.

Śāriputra! Relying upon this pure Suchness Dharma Realm, I expound for sentient beings the inconceivable Dharma, called the Intrinsically Pure True Mind.

Śāriputra! Know that the fundamental essence of the Tathāgatagarbha that is not in correspondence with the impure dharmas and the bonds of affliction has, from the beginningless past until now, always been separate and not in correspondence. Only the bodhi-wisdom of the Tathāgata is able to cut off the impure dharmas and the bonds of affliction.

Śāriputra! Relying upon this inconceivable Dharma Realm that is not in correspondence yet is bound by affliction, I expound for sentient beings the inconceivable Dharma of the Intrinsically Pure True Mind—even though that mind has been seized by adventitious dust and defiled by affliction.

Śāriputra! Know that the Tathāgatagarbha that is equal and ever-abiding in all dharmas throughout the inexhaustible future is precisely the root of all dharmas, complete with all dharmas, replete with all dharmas, and not separate from the truth of all worldly dharmas. It upholds all dharmas and comprehensively embraces all dharmas.

Śāriputra! Relying upon the inconceivable, pure Dharma Realm—neither arising nor ceasing, ever-abiding and unchanging, and a cool refuge—I give it the name of sentient being.

Why is this so? Because what is called a sentient being is precisely that which is neither arising nor ceasing, ever-abiding and unchanging, and a cool refuge. It is another name for the inconceivable, pure Dharma Realm. On the basis of that meaning, relying upon that Dharma, I give it the name of sentient being.

Śāriputra! Those three kinds of dharmas are all Suchness, without distinction or difference. If anyone abides within this Suchness that is without distinction or difference, they will never give rise to the two kinds of utterly evil and unwholesome wrong views.

Why is this so? Because they see the dharmas in accordance with reality.

Śāriputra! From the view of increase and the view of decrease, the Buddhas, the Tathāgatas, have forever departed. The Buddhas, the Tathāgatas, all rebuke those two kinds of wrong view, and they must be departed from.

Śāriputra! If there be any bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who gives rise to one or both of those kinds of wrong view, then the Buddhas, the Tathāgatas, will not be their World-Honored One. People of this sort are not My disciples.

Śāriputra! Because of the causal condition of giving rise to these two kinds of wrong view, such a person goes from gloom into gloom, from darkness into darkness. I call them those whose faith is incomplete.

Therefore, Śāriputra! You should now study this Dharma in order to teach and transform those sentient beings, causing them to depart from the two kinds of wrong view and to abide securely in the Right Path.

Śāriputra! You too should study such dharmas, departing from the two kinds of wrong view and abiding securely in the Right Path."

When the Buddha had finished expounding this sūtra, the venerable Śāriputra, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, bodhisattva-mahāsattvas, together with the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and nonhumans, and all the great assembly—they all gave rise to a mind of great rejoicing and received it in faith and reverently put it into practice.

The Buddha Speaks the Sūtra of Neither Increase Nor Decrease