THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME VI
Chapter 4: THE NATURE OF THE TATHĀGATA 3
Good man! In this wondrous Mahāparinirvāṇa Sūtra, there are four kinds of people who can protect the True Dharma, establish the True Dharma, remember the True Dharma, create many benefits, show compassion toward the world, become a refuge for the world, and bring peace and happiness to the gods and humans. What are the four? First, there are those who are born into the world and possess the full nature of afflictions. Second, there are the Stream-enterers and Once-returners. Third, there are the Non-returners. Fourth, there are the Arhats. These four kinds of people, when appearing in the world, can create many benefits, show compassion toward the world, become a refuge for the world, and bring peace and happiness to gods and humans.
What does it mean to possess the full nature of afflictions? If there is a person who fully observes dignified conduct and precepts, establishes the True Dharma, clearly understands the meaning of the Buddha’s teachings and explains them to others, saying: “Having few desires is the path; having many desires is not the path,” broadly expounds the eight realizations of great beings, and when someone commits an offense teaches them to openly confess and repent in order to eliminate it, and skillfully understands the secret teachings and the skillful means practiced by Bodhisattvas, then this person is called an ordinary being, not the eighth kind of person. The eighth kind of person is not called an ordinary being but is called a Bodhisattva, though not yet called a Buddha.
The second kind of person is the Stream-enterer and Once-returner. If they obtain the True Dharma, uphold the True Dharma, hear the Dharma from the Buddha, and then according to what they have heard write it down, preserve it, recite it, and explain it to others; but if after hearing the Dharma they do not write it down, do not uphold it, do not explain it, and instead claim that the Buddha permits the keeping of servants, slaves, impure objects, then such a thing is impossible. These people have not yet attained the Second Ground and Third Ground; they are only called Bodhisattvas who have received a prediction.
The third kind of person is the Non-returner. For a Non-returner to slander the True Dharma, or to say that one may keep servants, attendants, and impure objects, uphold the scriptures and doctrines of non-Buddhist paths, be obstructed by external afflictions, be covered by past-life afflictions, store the true relics of the Tathāgata, suffer from external illnesses, or be harmed by the poisonous snakes of the four elements, or to discuss a self—all of these things are impossible. Such a person only speaks of non-self, does not speak of worldly teachings involving attachment and defilement, only speaks of the uninterrupted Mahāyāna Dharma, does not receive a body containing eighty thousand kinds of microorganisms, completely leaves behind sexual desire, and even in dreams does not emit impure substances; at the time of death, they are not overcome by fear.
What does Anāgāmin mean? It means that this person does not return to the faults mentioned above, can never again become defiled or revolve through repeated coming and going. Such a person is called a Bodhisattva who has received a prediction and will soon attain unsurpassed Bodhi. This is the third kind of person.
The fourth kind of person is the Arhat. An Arhat is one who has cut off all afflictions, abandoned the burden, attained self-benefit, completed what needed to be done, abides on the Tenth Ground, attained sovereign wisdom, and can manifest various forms according to the wishes of beings. According to the circumstances in which they have adorned themselves, if they wish to attain Buddhahood, they immediately become Buddha; they can accomplish immeasurable virtues such as these, and such a person is called an Arhat.
These are the four kinds of people who appear in the world, who can create many benefits, show compassion toward the world, become a refuge for the world, bring peace and happiness to gods and humans, and are the most honored and supreme among gods and humans, just as the Tathāgata is supreme among humans and is the place to which all return for refuge.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Now I do not rely upon these four kinds of people. Why? As it is said in the Kūśala Sūtra, the Buddha said to Kūśala: ‘If gods, Māra, or Brahmā, wishing to destroy [the Dharma], manifest the form of a Buddha, possessing the thirty-two marks of excellence and eighty minor characteristics of adornment, with a halo extending one fathom, a face as full and round as the full moon, and the white hair mark between the eyebrows as white as a precious conch, displaying such magnificent appearances and coming before you, then you should carefully examine them to know whether they are real or false. After knowing, you should subdue them.’
World-Honored One! Even Māras can transform themselves into the body of a Buddha, how much more can they transform into the bodies of the four kinds of people mentioned above, such as Arhats and so forth? They may lie or sit in the sky, spray water from their left side, emit fire from their right side, and have their bodies radiate masses of heat like blocks of fire. For this reason, I do not trust them. Whatever they may say, I will not listen to or accept it, nor respectfully remember it and follow it.”
The Buddha said:
“Good man! Regarding even My own words, if there is anything about which you have doubts, you should not follow them, how much less the words spoken by those people. Therefore, you must skillfully distinguish whether something is wholesome or unwholesome, whether it should be done or should not be done. Only by doing so can you attain lasting peace and happiness.
Good man! It is like a thief-dog that sneaks into someone’s house at night. The people inside discover it and shout to drive it away: ‘Get out quickly! If you do not leave, I will kill you.’ After hearing this, the dog leaves and does not dare return. From now on, you should subdue Māra Pāpīyas in the same way. You should say: ‘Today you should not manifest such a form. If you insist on doing so, I will use the five bonds to bind you.’ When Māra hears this, he will leave just like that thief-dog and will not dare return.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! As the Buddha spoke to the elder Kūśala, if one can subdue Māra in this way, then one is already close to the Great Nirvāṇa. Why then does the Tathāgata need to say that the four kinds of people above are places of refuge, since the words of those four kinds of people are not necessarily trustworthy?”
The Buddha said to Bodhisattva Kāśyapa:
“Good man! What I have said is exactly so. Good man! I speak of subduing Māra for the Śrāvakas with fleshly eyes; I do not speak this way for those who cultivate the Mahāyāna Dharma. Although Śrāvakas may possess divine eyes, they are still called those with fleshly eyes. Why? Because the Mahāyāna scriptures are called the Buddha Vehicle, and the Buddha Vehicle is the most supreme of all.
Good man! It is like a powerful and majestic person whom weak people often come to rely upon. That powerful person often teaches the weak: ‘You should hold the bow, grasp the arrows, and learn how to hold the spear, hook, belt, rope, and net in this way.’ He further says: ‘Whenever you fight, even if you are trampled upon, stabbed, or cut, you should not give rise to fear. You should contemplate gods and humans and regard them all as weak; you should arouse a strong and courageous mind. Or if there is someone who lacks courage but pretends to be a powerful general, carrying bows, wearing swords, adorning himself with all kinds of weapons, entering battle and shouting loudly, do not fear that person either. When he sees that you are not afraid, know that before long he will retreat on his own, just like that thief-dog.’
Good man! The Tathāgata likewise tells the Śrāvakas: ‘You should not fear Māra Pāpīyas. If Māra Pāpīyas pretends to be the body of a Buddha and comes to you, you should diligently maintain and strengthen yourselves in order to subdue Māra. At that time, Māra will become frightened and unhappy and leave by himself.’
Good man! Just as that powerful person does not need to learn from others, those who learn the Mahāyāna Dharma are the same. Having heard the various profound and secret scriptures, their minds become joyful and free from fear. Why? Because those who cultivate the Mahāyāna Dharma have in past lives made offerings to, honored, and paid homage to countless billions of Buddhas. Even though immeasurable billions and thousands of Māra hosts wish to come and disturb them, they have no fear whatsoever.
Good man! It is like someone who possesses the medicine called A-kiệt-đà and does not fear any poisonous snakes, because the power of that medicine can eliminate all poisons. The Mahāyāna scriptures are also like this. Just as the power of that medicine is not afraid of any poisons, the Mahāyāna Dharma is not afraid of all the poisons of Māra and can also subdue them so that Māra cannot arise.
Furthermore, good man! It is like a dragon with a very fierce nature. When it wishes to harm people, it may use its eyes to gaze, or breathe out poisonous air from its mouth. Therefore all lions, tigers, leopards, wolves, dogs, and so forth become frightened. Such fierce animals may hear its voice, see its form, or touch its body, and they will all lose their lives. There are people skilled in magical incantations who, through the power of those incantations, can tame poisonous dragons, golden-winged birds, and fierce animals such as elephants, lions, tigers, leopards, wolves, dogs, and so forth, and use them as mounts. Such fierce animals, when they see someone skilled in magical incantations, are immediately subdued.
Śrāvakas and Pratyekabuddhas are also like this. When they see Māra Pāpīyas, they are all afraid, but Māra Pāpīyas is not afraid and continues to create Māra-like actions. Those who study the Mahāyāna Dharma are also like this. Seeing that Śrāvakas fear Māra and do not believe in or delight in this Mahāyāna Dharma, they first use skillful means to subdue the Māras, making them tame, so that they can accept Mahāyāna, and then for their sake they explain the wondrous Dharma.
When Śrāvakas and Pratyekabuddhas see that Māra has been subdued and no longer fear, they then give rise to faith and joy toward this unsurpassed True Mahāyāna Dharma. The Māras say: ‘From today onward, we should no longer obstruct the True Dharma.’
Furthermore, good man! Śrāvakas and Pratyekabuddhas fear afflictions, but those who learn the Mahāyāna Dharma do not fear them, because through cultivating Mahāyāna they possess such power. For this reason, what I previously said was intended to help Śrāvakas and Pratyekabuddhas subdue Māra, not to speak to practitioners of Mahāyāna.
This wondrous Mahāparinirvāṇa Sūtra cannot disappear; it is extremely marvelous and extraordinary. If anyone hears it and immediately believes and accepts it, firmly believing that the Tathāgata is the eternally abiding Dharma, that person is truly rare, like the Udumbara flower. After the Tathāgata enters Nirvāṇa, anyone who hears this wondrous Mahāyāna scripture and gives rise to respectful faith should know that such people, in future lives, for hundreds of thousands of billions of kalpas, will not fall into evil destinies.”
At that time, the Buddha said to Bodhisattva Kāśyapa:
“Good man! After I enter Nirvāṇa, there will be hundreds of thousands of immeasurable sentient beings who slander and do not believe this wondrous Mahāparinirvāṇa Sūtra.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! How long after the World-Honored One’s passing will there be sentient beings who slander this scripture? World-Honored One! Will there also be any beings of pure goodness who will save and help those who slander it?”
The Buddha taught:
“O good man! After about forty years from my passing into extinction, this sutra will be widely circulated throughout Jambudvīpa. After that, it will become hidden beneath the earth. O good man! It is like in a certain country where there are sugarcane, fragrant rice, sugar, fresh milk, condensed milk, cream essence, and so forth. The people of that country all consider these to be the finest foods. Or there may be someone who eats only inferior rice and grass seeds; that person too considers these to be the most delicious foods. This is because that person has little merit and therefore undergoes such karmic results. Those who possess blessings and virtue would never even hear the names of inferior rice and grass seeds; their food consists only of fragrant rice, sugarcane, sugar, cream essence, and so forth.
The wondrous scriptures of the Great Nirvana are also like this. People with little merit and dull faculties do not wish to hear them, just as an unfortunate person dislikes fragrant rice, sugar, and so on. The followers of the Two Vehicles are also like this; they do not delight in the unsurpassed Great Nirvana Sutra. However, there are sentient beings who delight in hearing and upholding this sutra. After hearing it, they rejoice, do not slander it, just as people with blessings and virtue enjoy eating fragrant rice and so forth.
O good man! It is like a king living in a remote and dangerous mountain region. Although he possesses sugarcane, fragrant rice, and sugar, because these things are extremely difficult to obtain, the king treasures and stores them, fearing that they will run out, and he does not dare to eat them. Instead, he eats inferior rice and grass seeds. Another king hears of this, feels compassion as well as amusement, and immediately sends carts loaded with fragrant rice, sugarcane, and so forth as gifts. When that king receives the provisions, he distributes them among all the people in his country so that everyone may eat. The people, having received such food, become greatly delighted and all say: ‘Because of that king, we have obtained this rare food.’
O good man! The four kinds of people mentioned above are also like this, serving as generals of the unsurpassed true Dharma. If one among these four kinds of people sees that in another region there are countless bodhisattvas who, although studying this Mahayana scripture, either copy it themselves or have others copy it, yet only do so for the sake of material gain, fame, understanding the Dharma, relying upon it, or exchanging this sutra for another, and do not expound it widely for everyone, then this person brings this wondrous scripture to those bodhisattvas in that region, causing them to arouse the unsurpassed Bodhi mind and abide in Bodhi.
Having obtained this sutra, those bodhisattvas widely expound it to everyone, enabling countless sentient beings to receive this Dharma flavor of the Mahayana. All people, through the power of this bodhisattva, are able to hear a scripture they had never heard before, just as the people received rare food through the majestic power of the king.
Furthermore, O good man! Wherever this wondrous Great Nirvana scripture circulates widely, you should know that the earth of that place is itself like vajra, and the people there are also like vajra. If anyone is able to hear this sutra, that person will immediately attain non-retrogression on the path of unsurpassed Perfect Enlightenment, and all wishes will be fulfilled. Just as I have proclaimed today, you bhikshus should skillfully receive and uphold it. Any sentient being who is unable to hear this sutra should be known as truly pitiable. Why? Because that person cannot receive and uphold the profound meaning of this Mahayana scripture.”
Bodhisattva Kāśyapa asked:
“World-Honored One! After the Tathagata’s extinction, for forty years the Great Vehicle Great Nirvana Sutra will be widely circulated throughout Jambudvīpa, and after some time it will become hidden beneath the earth. How long afterward will it reappear?”
The Buddha said:
“O good man! Suppose my True Dharma were to remain for more than eighty years. The first forty years would be the period when this sutra pours down the great rain of Dharma throughout Jambudvīpa.”
Bodhisattva Kāśyapa again asked:
“World-Honored One! When such true Dharma scriptures decline, when pure precepts are destroyed, when false teachings increase, when there are no longer sentient beings who practice according to the Dharma, and so forth, who will be able to hear, accept, uphold, recite, understand thoroughly, make offerings to with reverence, copy, and expound this scripture? I respectfully request the Tathagata, out of compassion for sentient beings, to distinguish and explain this so that bodhisattvas may hear, accept, and uphold it; after upholding it, they will immediately attain the irreversible mind on the path of unsurpassed Bodhi.”
At that time, the Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! O good man! Today you are able to skillfully ask about this meaning. O good man! If there are sentient beings who have previously aroused the Bodhi mind in the presence of as many Buddhas as the grains of sand in the Niranjanā River, only then can they uphold this scripture in an evil age without slandering it.
O good man! If someone has previously aroused the Bodhi mind before as many Buddhas as the grains of sand in one Ganges River, only afterward can that person, in an evil age, not slander this scripture and delight in it, but still cannot distinguish and explain it to others.
O good man! If there are sentient beings who have previously aroused the Bodhi mind before as many Buddhas as the grains of sand in two Ganges Rivers, only afterward can they, in an evil age, not slander it, correctly understand, believe in, delight in, uphold, and recite this Dharma, but still cannot explain it to others.
If sentient beings have previously aroused the Bodhi mind before as many Buddhas as the grains of sand in three Ganges Rivers, only afterward can they, in an evil age, not slander it, uphold, recite, and copy this scripture, and although they may explain it to others, they still do not understand its profound meaning.
If sentient beings have previously aroused the Bodhi mind before as many Buddhas as the grains of sand in four Ganges Rivers, only afterward can they, in an evil age, not slander it, uphold, recite, and copy this scripture, and although they may explain it to others, they can only explain one-sixteenth of the meaning of this sutra.
If sentient beings have previously aroused the Bodhi mind before as many Buddhas as the grains of sand in five Ganges Rivers, only afterward can they, in an evil age, not slander it, uphold, recite, and copy this scripture, but they can explain only eight-sixteenths of the meaning of this Dharma to others.
If sentient beings have previously aroused the Bodhi mind before as many Buddhas as the grains of sand in six Ganges Rivers, only afterward can they, in an evil age, not slander it, uphold, recite, and copy this scripture, and explain twelve-sixteenths of the meaning of this scripture to others.
If sentient beings have previously aroused the Bodhi mind before as many Buddhas as the grains of sand in seven Ganges Rivers, only afterward can they, in an evil age, not slander it, uphold, recite, and copy this Dharma scripture, and explain fourteen-sixteenths of the meaning of this scripture to others.
If sentient beings have previously aroused the Bodhi mind before as many Buddhas as the grains of sand in eight Ganges Rivers, only afterward can they, in an evil age, not slander it, uphold, recite, and copy this Dharma scripture; they can also encourage others to copy it, personally hear and accept it, encourage others to hear and accept it, recite and understand it thoroughly, persevere in it, protect and support it. Because of compassion for worldly sentient beings, they make offerings to this sutra and encourage others to make offerings, respectfully honor it, revere it, recite it, and bow before it as well.
Such a person is able to completely understand the meaning of this scripture: that the Tathagata is eternally abiding and unchanging, ultimately peaceful and blissful, and that all sentient beings possess Buddha-nature. This person skillfully knows the treasury of the Tathagata’s True Dharma. Having made such offerings to the Buddhas, this person establishes, upholds, and protects the unsurpassed True Dharma.
If there are sentient beings who have just aroused the mind of unsurpassed Perfect Enlightenment, you should know that in future ages such beings will certainly be able to establish, uphold, and protect this Dharma. Therefore, today you should not be concerned about not knowing who will protect the True Dharma in future ages. Why? Because those who arouse this mind will certainly have the ability to protect the unsurpassed True Dharma in future ages.
O good man! There are evil bhikshus who, upon hearing that I enter Nirvana, feel no sadness at all and say: ‘Today the Tathagata enters Nirvana—what could be more wonderful! While the Tathagata was still in the world, he hindered our benefits. Now that he enters Nirvana, no one will be able to restrain us. If no one restrains us, we will obtain benefits and offerings just like the Tathagata. While the Tathagata was alive, the precepts were strict. Now that he enters Nirvana, these restrictions will be removed. The robes of the kāṣāya that we received were originally merely a ritual form; now they should also be discarded like a banner hanging from a tree.’
People like this slander and oppose this Mahayana scripture.
O good man! Today you should remember this: if sentient beings fully accomplish immeasurable merits and virtues, only then can they have faith in and uphold this Mahayana scripture. Furthermore, if there are sentient beings who delight in this Dharma, you may explain it to them. After hearing it, all the evil karmas they created throughout countless past kalpas will be eliminated.
If someone does not believe in this scripture, then in their present life their body will suffer from countless illnesses, they will be scolded and humiliated by others. After death, they will be reborn as humans with an ugly appearance, despised by others, living in suffering and hardship, constantly lacking necessities. Although they obtain something, it will only be coarse and inferior things. Life after life they will be born into poor, lowly families, holding wrong views and slandering the True Dharma.
When approaching death, they will encounter wars, chaos, fighting, cruel rulers, enemies and grudges causing harm. Although they have good friends, they will not be able to meet them. They constantly seek necessities but cannot obtain them, receiving very little benefit. They often suffer hunger and thirst, and only lowly people know of them; kings, ministers, and nobles will pay no attention to them. Even if they hear someone proclaiming good and righteous teachings, they will not believe or accept them.
Such a person cannot reach fortunate realms, just as a bird with broken wings cannot fly. Likewise, in future lives, such a person cannot attain the fortunate realms of gods and humans.
If someone is able to respectfully believe in this Mahayana scripture, then although that person originally possesses a coarse and unattractive body, through the merit of this scripture they will immediately become beautiful and powerful. Their appearance will continually improve, and they will always be pleasing to gods and humans, receiving their respect, affection, and attachment. Kings, ministers, families, and relatives, upon hearing anything that person says, will all believe and respect it.
If anyone among the Śrāvaka disciples of the Tathagata wishes to perform the most extraordinary deed, they should widely proclaim this Mahayana scripture throughout the world.
O good man! It is like mist that remains only until the sun rises. When the sun rises, the mist completely disappears.
O good man! The evil karmas of sentient beings are also like this. Their power remains only until the sun of Great Nirvana appears. When this sun appears, all evil karma is eliminated.
Furthermore, O good man! It is like a person who shaves his hair and leaves home. Although wearing a kāṣāya robe, that person has not yet received the ten precepts of a novice monk. A wealthy elder invites the Sangha for a meal. That person who has not received the precepts is also allowed to eat with the Sangha. Although not yet having received the precepts, that person is still included among the Sangha.
O good man! If sentient beings have just begun to study this Great Vehicle Great Nirvana scripture and copy, uphold, and recite it, it is also like this. Although they have not yet attained the stage of the Ten Abodes, they are still included among those of the Ten Abodes.
There may be sentient beings who are disciples or non-disciples of the Buddha, who hear and uphold this sutra out of greed, fear, or desire for benefits, even if they hear only a single verse. If after hearing it they do not slander it, you should know that such a person is already close to the unsurpassed Bodhi.”
O virtuous son! For this reason, I speak of the four kinds of people above as the places of refuge for the world. O virtuous son! If those four kinds of people, based on the Buddha’s teachings, were to say that what is not the Buddha’s teaching is the Buddha’s teaching, such a thing cannot happen. Therefore, I say that these four kinds of people are the places of refuge for the world. O virtuous son! You should make offerings to such four kinds of people.
The World-Honored One! How should I know which people are worthy of receiving offerings?
The Buddha said to Bodhisattva Kāśyapa:
If there is anyone who establishes and protects the True Dharma, then toward such a person you should invite him respectfully and even sacrifice your body and life to make offerings to him, as I have said in this Mahāyāna sūtra:
There is one who knows the Dharma,
Whether old or young,
One should make offerings to him,
Respectfully bowing and paying homage.
Just as a Brāhmaṇa
Reveres and worships the fire deity,
So one who knows the Dharma,
Whether old or young,
Should be offered to,
Respected and bowed to,
Just as the gods
Serve Śakra, Lord of the gods.
Bodhisattva Kāśyapa said:
World-Honored One! As the Buddha has said, making offerings to one’s teacher and preceptor is also like this. Today I have doubts and respectfully request the World-Honored One to explain them to me. If there is an elder of high standing who preserves the precepts, and he follows a younger person to learn something he does not yet know, should he respectfully bow to that person? If he bows respectfully, then he cannot be called one who maintains the precepts. If a younger person who preserves the precepts follows elders who have broken the precepts to learn things he does not yet know, should he bow to them? If one who has left the household life follows a layperson to learn things he does not yet know, should he bow to that person? But one who has left the household life should not honor a layperson; in the Buddha’s Dharma, the younger should respect the elder monks, because the elder monks received full ordination earlier and have accomplished proper conduct and dignity, and therefore deserve respect and offerings. As the Buddha taught, the Buddha’s Dharma does not contain those who break the precepts, just as a good field does not contain many weeds. Again, as the Buddha taught, there are those who know the Dharma, and whether old or young they should all be offered to, just as the gods serve Śakra. Then what is the meaning of these two statements? Could it be that the Tathāgata has spoken falsely? According to the Buddha’s teaching, even a precept-holding bhikṣu sometimes makes mistakes, so why did the Tathāgata speak in this way? World-Honored One! In another sūtra, the World-Honored One also said that it is permissible to punish those who break the precepts. If it is said this way, then this meaning is not yet clear.
The Buddha said to Bodhisattva Kāśyapa:
O virtuous son! I spoke these verses for future generations of Bodhisattvas who study the Dharma of the Mahāyāna; I did not speak them for the disciples of the Śrāvaka vehicle. O virtuous son! As I previously said, when the True Dharma is destroyed, when the true precepts are ruined, when those who break the precepts become numerous, when non-Dharma flourishes, when the noble sages disappear and no longer appear, when those who have left the household life accept, raise, and store servants and impure possessions, at that time one of the four kinds of people mentioned above will appear in the world, shave off hair and beard, leave the household life, and cultivate the path. Seeing that all the bhikṣus accept and store male and female servants and various impure things, not knowing what things are pure and what things are impure, and also not knowing what accords with the Vinaya and what violates the Vinaya, this person, wishing to discipline such bhikṣus, will outwardly associate with them but not become defiled like them. This person skillfully distinguishes and clearly knows his own actions and the Buddha’s actions. Although he sees people committing pārājika offenses, he remains silent and does not expose their offenses. Why? Because he thinks: “I have appeared in the world in order to establish and protect the True Dharma,” and therefore he remains silent and does not accuse them.
O virtuous son! Such a person, because he protects the True Dharma, although he may commit offenses, is not called one who breaks the precepts. O virtuous son! It is like a king who suffers from illness and passes away. The crown prince is still a child and cannot yet inherit the throne. There is an old Caṇḍāla who is wealthy, possessing immeasurable riches and many followers. Taking advantage of the weakness of the country, he uses his power to seize the throne. After this person has ruled for only a short time, the people, householders, Brāhmaṇas, and others in the country all rebel and flee to another country. Although some people remain, they do not wish to see the king. Some elders and Brāhmaṇas do not abandon their own country, just like trees that grow wherever they happen to be and die there.
The Caṇḍāla king knows that the people who rebelled and fled are about to return, so he orders Caṇḍāla officials to guard all the roads. Then, for seven days, he beats drums and announces to the Brāhmaṇas: “Whoever can serve as the consecration teacher for the king will be rewarded with half the kingdom.”
The Brāhmaṇas hear this and none are willing to come. They say among themselves: “How could there be a Brāhmaṇa who would do such a thing?”
The Caṇḍāla king then says: “If among the Brāhmaṇas there is not even one person willing to become my teacher, then I will force all Brāhmaṇas to live, eat, sleep, and work together with the Caṇḍālas. But if anyone can serve as my consecration teacher, I will certainly reward him with half the kingdom. Even the supreme immortal ambrosia medicine of the Trāyastriṃśa Heaven, obtained through the power of mantras, I will divide equally and give to that person.”
At that time, there was a young son of a Brāhmaṇa who cultivated pure conduct. He kept his hair and beard long as a sign of his status, was skilled in magical formulas, and came before the king, saying:
“Great King, all the commands of the great king, I am able to carry out.”
At that time, the king was greatly delighted and accepted the young Brāhmaṇa as his consecration teacher. When the Brāhmaṇas heard of this, they became extremely angry and criticized the young man:
“You belong to the Brāhmaṇa caste; how can you become the teacher of a Caṇḍāla?”
At this time, the king gave half of the kingdom to the young Brāhmaṇa and ruled the country together with him. After a long period of time, the young Brāhmaṇa said to the king:
“I abandoned the customs of my own lineage and came to become your teacher. I taught the king secret magical formulas, but even until today the king has not become close to me.”
The king asked:
“What have I done that I have not been close to the Great Teacher?”
The young Brāhmaṇa replied:
“Great King, you have still not allowed me to drink the immortal medicine of your former king.”
The king said:
“Excellent! Excellent! Great Teacher! I truly did not know. If the Great Teacher needs it, please take and use it.”
At that time, after hearing the king’s words, the young Brāhmaṇa took the medicine home and invited the ministers to drink it. After the ministers drank the medicine, they came before the king and reported:
“How joyful! The Great Teacher has given us the immortal ambrosia medicine.”
When the king learned of this, he said to the young Brāhmaṇa:
“Why did the Great Teacher and the ministers drink the ambrosia medicine without sharing it with me?”
At that time, the young Brāhmaṇa brought poison and invited the king to drink it. After the king drank it, the poison quickly took effect. He became unconscious and fell to the ground, unable to know anything, like a dead person.
Then the young Brāhmaṇa restored the crown prince, the son of the former king, to the throne and said:
“According to the law of the lion throne, a person of the Caṇḍāla class can never sit upon it. From ancient times until now, I have never heard of a Caṇḍāla becoming king. If a Caṇḍāla were to rule a country and bring peace to the people, such a thing cannot exist. Today, Your Highness should return to inherit the throne of the former king and govern the country according to the proper laws.”
At that time, after the young Brāhmaṇa had arranged everything, he gave the Caṇḍāla medicine to counteract the poison, causing him to regain consciousness. After he recovered, he was expelled from the country.
At that time, although the young Brāhmaṇa had done this, he did not lose the Dharma of a Brāhmaṇa. The other householders and Brāhmaṇas who heard of this all regarded it as something unprecedented and praised him:
“Excellent! Excellent! Noble one! You have skillfully driven away the Caṇḍāla king.”
O virtuous son! After I enter Nirvāṇa, Bodhisattvas who protect the True Dharma will act in the same way. Through skillful means, they will appear to associate with those who break the precepts and accept and store all impure possessions. At that time, if a Bodhisattva sees someone who, although violating many precepts, is able to discipline evil bhikṣus who break the precepts, then he will go to that person, respectfully bow, make offerings of the four necessities, and offer scriptures and necessary objects. For those who do not have such things available, he will skillfully go to the homes of donors to request them and then make offerings.
Because of this matter, he may be able to possess the eight kinds of impure objects. Why? Because this person disciplines evil bhikṣus just as the young Brāhmaṇa expelled the Caṇḍāla.
At that time, although the Bodhisattva respects, bows to, and makes offerings to that person, and although he possesses the eight kinds of impure objects, he does not commit an offense. Why? Because this Bodhisattva wishes to expel evil bhikṣus, cause the Saṅgha to become pure and dwell peacefully, widely transmit the Mahāyāna Vaipulya scriptures, and bring benefit to gods and humans.
O virtuous son! For this reason, in this sūtra I spoke those two verses, causing all Bodhisattvas together to praise those who protect the True Dharma, just as householders and Brāhmaṇas praised the young Brāhmaṇa:
“Excellent! Excellent! The Bodhisattva who protects the True Dharma acts in exactly this way.”
If anyone sees a person who supports the True Dharma, who associates with those who break the precepts, and says that this person has committed an offense, then know that such a person brings misfortune upon himself. This protector of the True Dharma truly has no offense.
O virtuous son! If a bhikṣu violates the precepts and, because of arrogance, conceals it and refuses to repent, then know that this bhikṣu is truly one who breaks the precepts. A great Bodhisattva, in order to protect the True Dharma, although he may commit offenses, is not called one who breaks the precepts. Why? Because that person is not arrogant and openly confesses and repents.
O virtuous son! Therefore, in this sūtra the Tathāgata has spoken these verses:
Those who know the Dharma,
Whether old or young,
Should all make offerings,
Respectfully bowing in reverence.
Just as the Brahmins
Worship the fire god,
Just as the Second Heaven
Serves and venerates Śakra.
For this reason, I do not speak these verses for those who study the Śrāvaka vehicle, but only for the Bodhisattvas.
Bodhisattva Kāśyapa said:
“World-Honored One! If the great Bodhisattvas loosen their observance of the precepts in this way, are the precepts they have received still complete or not?”
The Buddha said:
“Today, you should not speak in such a way. Why? Because the precepts of these beings remain as they were before and have not been lost. Suppose they commit a violation; they immediately repent. After repentance, they become pure again. O virtuous one! It is like an embankment that has been pierced with holes, causing water to seep through. Why does this happen? Because there is no one to repair it. If there is someone to repair it, the water will not seep through. Bodhisattvas are the same. Although they may engage together with those who break the precepts in Sangha activities such as the uposatha observance, receiving precepts, and the invitation ceremony, all of their precepts are not like an embankment that has been pierced and allows water to seep through. Why? Because if there is no one who maintains pure precepts, then the Sangha will be diminished, and negligence and laziness will increasingly grow. If there are people who maintain pure precepts, then the Sangha can remain complete, and the precepts that have been received will not be lost.
O virtuous one! Being negligent toward the vehicle is called negligence; being negligent toward the precepts is not called negligence. The great Bodhisattvas do not become lazy or negligent toward this mind of the Great Vehicle, and this is called the fundamental root of the precepts. In order to protect and uphold the true Dharma, they use the water of the Great Vehicle to bathe themselves. Therefore, although Bodhisattvas may manifest the appearance of breaking precepts, they are not called negligent.”
Bodhisattva Kāśyapa said to the Buddha:
“Among the Sangha there are four kinds of people, like the fruits of the āmla tree, which are difficult to distinguish whether they are ripe or unripe. How can one distinguish those who break the precepts from those who uphold them?”
The Buddha said:
“O virtuous one! One must rely upon the profound and wondrous scripture of the Great Nirvana in order to know. Why must one rely upon this Great Nirvana Sutra in order to know? It is like a farmer who plants various kinds of rice and grains. After removing the weeds, when looking with ordinary eyes, he thinks the field is clean. But when the season comes for the plants to bear ears, the weeds and rice become distinguishable.
The eight impure things that defile the Sangha are like this. If they can be removed, then by looking with ordinary eyes one can know that it is pure. However, when there are those who uphold the precepts, those who break the precepts, and those who do not commit evil acts, it is difficult to distinguish them with ordinary eyes. If evil conduct is revealed, it is easy to know, just as those weeds are easy to distinguish.
The Sangha is also like this. If it can be free from the eight impure practices, which are like poisonous snakes, then it is called the pure field of merit of the noble Sangha, worthy of offerings from gods and humans. The pure results cannot be distinguished by ordinary eyes.
Furthermore, O virtuous one! It is like the forest of Kāla-kāla, which contains many dense trees. Within that forest there is only one kind of tree called Tinduka, whose fruit resembles the fruit of the Kāla-kāla tree and cannot be distinguished. When the fruits ripen, a young girl comes to gather both kinds. There is only one portion of Tinduka fruit, while there are ten portions of Kāla-kāla fruit. The girl does not know this and brings them to the market to sell.
Foolish children, not knowing the difference, buy the Kāla-kāla fruits. After eating them, they die. Wise people hear of this and go to ask the girl: ‘Where did you gather these fruits?’
At that time, the girl points out the place where she gathered them. Everyone then says: ‘That place has countless Kāla-kāla trees and only one Tinduka tree.’ After knowing this, everyone laughs at her and leaves.
O virtuous one! In the great assembly, the eight impure practices are also like this. At that time, among the Sangha there are many people who accept and use such eight things, while there is only one person who maintains pure precepts and does not accept those eight impure things. He knows that the others accept and store unlawful possessions, yet he still remains together with them and does not separate from them, like the single Tinduka tree in that forest.
If an upāsaka sees people committing many unlawful acts, he should not respectfully honor or make offerings to them. If he wishes to make offerings, he should first ask:
‘Venerable Ones! Should these eight things be accepted and stored? Did the Buddha permit them? If you say that the Buddha permitted them, then can such people join the Sangha in the uposatha, karma ceremonies, and invitation ceremonies?’
After the upāsaka asks in this way, the Sangha all replies:
‘The Tathāgata, out of compassion, has permitted all eight things to be stored.’
The upāsaka says:
‘In the Jetavana Monastery, some monks say that the Buddha permitted the storage of gold and silver, while some monks say that the Buddha did not permit it. They refuse to live together, refuse to recite the precepts together, refuse to perform the invitation ceremony together, and even refuse to drink water from the same river or share common requisites and offerings. Why then do you say that the Buddha permitted it?
The Buddha is the Heavenly One among heavenly beings. Even if He allowed these things to be accepted, the Sangha still should not store them. Those who accept them should not join the Sangha in reciting the precepts, performing the invitation ceremony, performing karma acts, or engaging in Sangha activities. If they do join the Sangha in reciting the precepts, performing the invitation ceremony, performing karma acts, and engaging in Sangha activities, then after death they will fall into hell, just as those who ate the Kāla-kāla fruits immediately died.’
Furthermore, O virtuous one! It is like in a city there is someone who sells medicine. There is a precious medicine obtained from Snow Mountain, and he also sells many other kinds of medicines with similar tastes and appearances. At that time, someone wishes to buy it but does not know how to distinguish them, so he asks the medicine seller:
‘Do you have medicine from Snow Mountain?’
The medicine seller replies:
‘Yes.’
The seller then deceives the buyer by giving him another kind of medicine and saying:
‘This is the finest precious medicine from Snow Mountain.’
At that time, because the buyer relies only on ordinary eyesight, he cannot distinguish it, so he buys it and takes it away. He then thinks to himself:
‘Today, I have obtained the precious medicine from Snow Mountain.’
O Kāśyapa! Among the Śrāvaka Sangha there are those who are false monks and those who are true monks; there are harmonious Sangha members, those who uphold the precepts, and those who break the precepts. Toward this Sangha, one should equally make offerings, show respect, and bow in reverence, because an upāsaka, using only ordinary eyes, cannot distinguish them, just as that person could not distinguish the precious medicine from Snow Mountain.
Who upholds the precepts, who breaks the precepts, who is a true Sangha member, and who is a false Sangha member—only those with the divine eye can know.
O Kāśyapa! If an upāsaka knows that a monk is one who breaks the precepts, he should not provide him with necessities, bow to him, or make offerings to him. If he knows that someone accepts and stores the eight impure things, he likewise should not provide necessities, bow to him, or make offerings to him. If among the Sangha there is someone who breaks the precepts, one should not respect or bow to him merely because he wears the kāṣāya robe.
Bodhisattva Kāśyapa again said:
“World-Honored One! Excellent! Excellent! The teaching of the Tathāgata is truly without falsehood or deception, like a vajra, precious jewels, and rare treasures. I respectfully receive and uphold it. According to the Buddha’s teaching, those bhikṣus should rely upon the four principles. What are the four? They are: rely on the Dharma and not on the person; rely on the meaning and not on the words; rely on wisdom and not on consciousness; rely on the definitive teachings and not on the non-definitive teachings. These four principles should be clearly understood; they are not the four kinds of people.”
The Buddha said:
“Good man! To rely on the Dharma means the Great Nirvāṇa of the Tathāgata. All Buddha-dharmas are the nature of Dharma; that nature of Dharma is the Tathāgata. Therefore, the Tathāgata is eternally abiding and unchanging. Anyone who says that the Tathāgata is impermanent is someone who does not see the nature of Dharma. Anyone who does not know the nature of Dharma should not be relied upon. The four kinds of people mentioned above appear in the world in order to protect the true Dharma; they should be clearly recognized and relied upon. Why? Because such people understand the profound and secret treasury of Dharma of the Tathāgata, and therefore they can know that the Tathāgata is eternally abiding and unchanging. If one says that the Tathāgata is impermanent and subject to change, such a thing cannot be. Such four kinds of people are called Tathāgatas. Why? Because these people are able to understand and explain the secret words of the Tathāgata. Anyone who can clearly understand the profound secret treasury of Dharma of the Tathāgata and knows that the Tathāgata is eternally abiding and unchanging—if such a person were to say, for the sake of gain and offerings, that the Tathāgata is impermanent, this would be impossible. Such a person can still be relied upon, how much more should the four superior beings be relied upon.
Relying on Dharma means the nature of Dharma; not relying on Dharma means the Śrāvaka. The nature of Dharma is the Tathāgata; the Śrāvaka is conditioned existence. The Tathāgata is eternal abiding; conditioned existence is impermanent.
Good man! If there is someone who, for the sake of gain and offerings, breaks the precepts and says that the Tathāgata is impermanent and changing, such a person should not be relied upon. Good man! This is the definition.
Relying on meaning and not on words means: Words are to be understood clearly; understanding clearly means nothing is lacking; that which is without deficiency is called complete; complete meaning is the eternally abiding and unchanging Tathāgata. The meaning of the eternally abiding and unchanging Tathāgata is the eternally abiding Dharma; the meaning of the eternally abiding Dharma is the eternally abiding Sangha. This is relying on meaning and not relying on words.
What words should not be relied upon? They are the various treatises and ornate expressions. As spoken by the Buddha in countless scriptures, there are teachings about seeking without knowing satisfaction, deceitfulness, flattery, false appearances, displaying closeness in order to seek offerings, associating and working with lay people, and saying that the Buddha permitted bhikṣus to possess servants, impure things such as gold, silver, jewels, grain, storehouses, cattle, sheep, elephants, horses, and to engage in trade and seek profit. Some say that because He pitied disciples in times of hunger and poverty, the Buddha permitted bhikṣus to store provisions, keep them overnight, prepare food themselves, and eat food that was not received through proper offering. Such words should not be relied upon.
Relying on wisdom and not on consciousness means: Wisdom refers to the Tathāgata. If there are Śrāvakas who cannot skillfully understand the virtues and merits of the Tathāgata, that is consciousness and should not be relied upon. If one knows that the Tathāgata is the Dharma-body, that is true wisdom and should be relied upon.
If one says that the Tathāgata is sustained by eating, this is called non-definitive meaning. If one says that the Tathāgata is eternally abiding and unchanging, this is called definitive meaning. If one says that the Tathāgata enters Nirvāṇa like a fire going out when the fuel is exhausted, this is called non-definitive meaning. If one says that the Tathāgata enters the nature of Dharma, this is called definitive meaning.
The teachings of the Śrāvaka vehicle should not be relied upon. Why? Because the Tathāgata, wishing to save sentient beings, uses skillful means and speaks of the Śrāvaka vehicle, just as a wealthy elder teaches his children using half a character. Good man! The Śrāvaka vehicle is like newly plowed and cultivated land that has not yet produced results; thus it is called non-definitive meaning. Therefore, one should not rely upon the Śrāvaka vehicle, but should rely upon the Dharma of the Great Vehicle. Why? Because the Tathāgata, wishing to save sentient beings, uses skillful means to teach the Dharma of the Great Vehicle; therefore it should be relied upon. This is called definitive meaning. These four principles of reliance should be clearly understood.
Furthermore, relying on meaning means: Words and meaning are called upright; uprightness is called clarity; clarity is called completeness; completeness is called the Tathāgata. Furthermore, clarity is called wisdom, and uprightness is called eternal abiding. The eternally abiding Tathāgata is called Dharma. Dharma is called eternal, and is also called boundless, inconceivable, impossible to grasp, impossible to bind, yet also attainable through realization. If someone says it cannot be attained, such a person should not be relied upon. This is relying on Dharma and not relying on persons.
If someone uses subtle and wonderful words to explain impermanence, such words should not be relied upon. This is relying on meaning and not relying on words.
Relying on wisdom means: The Sangha is eternally abiding, unconditioned, and unchanging, and does not possess the eight impure things. This is relying on wisdom and not relying on consciousness. Some people believe that consciousness creates and consciousness receives, and therefore there is no harmonious Sangha. Why? Because whatever is harmonious is called nonexistent; if it is nonexistent, how can it be called eternal? Therefore, this consciousness cannot be relied upon.
Relying on definitive meaning means: Definitive meaning is contentment, never falsely displaying dignified conduct, purity, arrogance, or self-conceit in order to seek offerings. Regarding the teachings of the Tathāgata that are spoken according to circumstances and skillful means, one does not become attached. This is called definitive meaning. If anyone can abide in such practices, one should know that this person has already entered the First Principle. This is relying on definitive teachings and not relying on non-definitive teachings.
Non-definitive meaning is, as stated in the scriptures: everything is burning, everything is impermanent, everything is suffering, everything is empty, everything is without self. These are called non-definitive teachings. Why? Because one cannot understand the meaning of such statements clearly, and thus causes sentient beings to fall into the Avīci hell. Why? Because of attachment, they do not understand the meaning clearly.
“Everything is burning” means that the Tathāgata says Nirvāṇa is also burning; “everything is impermanent” means Nirvāṇa is also impermanent; suffering, emptiness, and non-self are likewise said in this way. These are called non-definitive scriptures and should not be relied upon.
Good man! Some may say that the Tathāgata, out of compassion for all sentient beings, skillfully knows the proper time. Because He knows the proper time, He can make light offenses heavy and heavy offenses light. The Tathāgata observes and knows that disciples have lay supporters who provide all necessary goods and make them sufficient. For such people, the Tathāgata does not permit receiving or storing impure things such as servants, gold, silver, wealth, jewels, buying, selling, exchanging, and so forth.
If disciples have no lay supporters to provide necessary goods, encounter a time of famine, and food is difficult to obtain, then, in order to establish and protect the true Dharma, the Tathāgata permits disciples to receive and store servants, gold, silver, vehicles, fields, houses, grain, and to buy, sell, and exchange necessary goods. Although He permits receiving and storing such things, they must be purified through dedication and giving to lay supporters with sincere and correct faith.
These four principles should be relied upon. If there are Vinaya, Abhidharma, or Sūtra teachings that do not contradict these four principles, they should also be relied upon. If there is someone who says that whether it is the proper time or not, whether one can protect the true Dharma or cannot protect the true Dharma, the Tathāgata permits all bhikṣus to receive and store such impure things, then such words should not be relied upon. If there are Vinaya, Abhidharma, or Sūtra teachings that say the same thing, then these three should also not be relied upon.
I speak these four principles of reliance for sentient beings with ordinary eyes; I do not speak them for those with the eyes of wisdom. Therefore, now I speak these four principles of reliance.
Dharma means the nature of Dharma. Meaning means the eternally abiding and unchanging Tathāgata. Wisdom means knowing clearly that all sentient beings possess Buddha-nature. Definitive meaning means penetrating and understanding all Great Vehicle scriptures.”