MAHĀPARINIRVĀṆA SŪTRA
VOLUME VII
Chapter 4: THE NATURE OF THE TATHĀGATA 4
At that time, Bodhisattva Kāśyapa said:
“World-Honored One! Must one rely upon the four groups of people as previously explained?”
The Buddha said:
“Indeed, indeed! Good son! As I have said, one must rely upon them. Why? Because there are four kinds of Māra. What are the four? As Māra has said, one may uphold and receive other sūtras and vinaya teachings.”
Bodhisattva Kāśyapa said:
“World-Honored One! As the Buddha has said there are four kinds of Māra, if what Māra says and what the Buddha says are different, how should I distinguish them? There are sentient beings who perform the deeds of Māra, and there are sentient beings who practice according to the Buddha’s teachings. How can such people be recognized?”
The Buddha said to Bodhisattva Kāśyapa:
“Seven hundred years after my Nirvāṇa, Māra Pāpīyas will obstruct and destroy my true Dharma. Just as a hunter may wear a monk’s robe, so Māra Pāpīyas will do the same, pretending to appear in the forms of Bhikṣus, Bhikṣuṇīs, Upāsakas, and Upāsikās. He will even manifest bodies from those of stream-enterers up to arhats, and even the physical form of the Buddha. Māra will transform his conditioned, defiled body into an unconditioned, undefiled body in order to destroy my true Dharma.
When Māra Pāpīyas destroys the true Dharma, he will say:
‘In the past, the Bodhisattva died from Tuṣita Heaven and was born in the palace of King Śuddhodana in the city of Kapilavastu. Relying on the union of his father and mother’s desire, he was conceived and born with a physical body. If one says that someone born among humans could be respected and honored by the assemblies of gods and humans in the world, such a thing is impossible.’
He will also say:
‘In the past, the Bodhisattva practiced ascetic austerities. Through giving away everything—his head, eyes, marrow, brain, kingdom, wife, children, and so forth—he has today attained Buddhahood. Because of these causes and conditions, he is honored by gods, humans, Gandharvas, Asuras, Garuḍas, Kinnaras, and Mahoragas.’
If there are sūtras and vinaya texts that speak in this way, you should know that they are the words of Māra.
Good son! If any sūtra or vinaya says that the Tathāgata, the Fully Awakened One, attained Buddhahood long ago and only now manifests the appearance of attaining Buddhahood in order to liberate sentient beings; that he manifests having a father and mother and being born through the union of desire in accordance with worldly appearances—then you should know that such sūtras and vinayas are truly spoken by the Tathāgata.
Those who believe Māra’s words are retinues of Māra. Those who follow the sūtras and vinaya taught by the Buddha are Bodhisattvas.
If there is a teaching saying that one should not believe that when the Tathāgata was born, he took seven steps in each of the ten directions, that is the speech of Māra. But if it says that when the Tathāgata was born, he took seven steps in each of the ten directions as a skillful manifestation of the Tathāgata, then this is truly a sūtra and vinaya spoken by the Tathāgata.
Those who listen to Māra’s words are Māra’s followers; those who follow the Buddha’s teachings are Bodhisattvas.
If it is said that after the Bodhisattva was born, his father the king immediately sent someone to bring him to the temple of the gods, and after seeing him the gods all descended and paid homage, that is the Buddha’s teaching. But if one questions:
‘The gods were born before the Buddha, and the Buddha was born afterward; why then would the gods pay homage to the Buddha?’
Know that such questioning is the speech of Māra Pāpīyas.
If there is a sūtra saying that when the Buddha went to the temple of the gods, the gods Maheśvara, the Great Brahmā King, Śakra Devānām Indra, and others all placed their palms together, respectfully bowed, and paid homage at his feet, then such sūtras and vinayas are the Buddha’s teachings.
Those who listen to Māra’s words are Māra’s followers; those who follow the Buddha’s teachings are Bodhisattvas.
If there are sūtras and vinayas saying that when the Bodhisattva was still a prince, because of his desire and greed he married wives and consorts throughout the four directions, lived in the deep palace, and enjoyed the five kinds of sensual pleasures, then such sūtras and vinayas are the words of Māra Pāpīyas.
If there are sūtras and vinayas saying that long ago the Bodhisattva had already abandoned greed, desire, wife, children, and relatives, and even abandoned the supreme and wondrous pleasures of the Heaven of the Thirty-Three as one would discard phlegm and saliva—how much more so the desires of the human realm!—and that the Bodhisattva shaved his beard and hair, left home, and practiced the path, then such sūtras and vinayas are spoken by the Buddha.
Those who follow Māra’s sūtras and vinayas are Māra’s followers; those who follow the Buddha’s sūtras and vinayas are Bodhisattvas.
If there are sūtras and vinayas saying that while residing at Jetavana Monastery in the city of Śrāvastī, the Buddha permitted the bhikṣus to accept and keep male and female servants, cattle, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, dogs, gold, silver, lapis lazuli, pearls, crystal, conch shell, agate, coral, amber, khaki gems, jade, bronze and tin measuring vessels, large and small bronze plates, and necessary things such as houses, fields, gardens, cultivation, buying and selling, exchanging goods, storing rice and grains, and so forth; and that out of compassion and pity for sentient beings the Buddha allowed all such things to be possessed—then such sūtras and vinayas are all Māra’s words.
Or someone may say:
‘At Jetavana Monastery in the city of Śrāvastī, the dwelling place of the demon Nārīlūru, the Tathāgata taught the Brahmin named Kuṭi-deva and King Prasenajit that bhikṣus must not accept or keep gold, silver, lapis lazuli, crystal, pearls, conch shell, agate, coral, amber, khaki gems, jade, male and female servants, boys and girls, animals such as cattle, sheep, elephants, horses, donkeys, mules, chickens, pigs, cats, and dogs; bronze and tin measuring vessels, large and small bronze plates, various colorful beds and seats, and necessary things such as houses, fields, gardens, cultivation, buying and selling, exchanging goods; they must not prepare food themselves, grind or pound things themselves, use spells to cure illnesses, practice hawk-training methods, astrology, predictions of prosperity and decline, physiognomy of men and women, interpretation of auspicious and inauspicious dreams, the sixty-four arts and eighteen branches among them, spell-making, skilled crafts, or speak endlessly of worldly matters.
They must not use powdered incense, fragrant powders, scented pastes, incense for fumigation, various flower garlands to beautify their hair, deceit and flattery, greed for profit without satisfaction, love of noisy gatherings, joking, idle talk, greed for fish and meat, preparation of poisons, pressing fragrant oils, using jeweled umbrellas, wearing shoes, making fans, chests, boxes, painting various pictures, storing grains, rice, barley, wheat, vegetables, and fruits; associating with kings, princes, ministers, and women; laughing loudly or speaking loudly, or remaining silent while harboring many doubts about the Dharma; discussing endlessly useless matters such as good and bad, right and wrong, auspicious and inauspicious; and delighting in fine clothing.
Because of such impure things, they humble themselves before donors, praise themselves, and go to impure places such as taverns, brothels, gambling houses, exchange markets, and so forth.
I now do not permit those who do such things to remain among the community of bhikṣus. They must leave the Dharma, be forced to return to secular life, like weeds that must be removed from the roots. Therefore know that the vinayas establishing these rules were spoken by the Tathāgata.’
Those who follow Māra’s words are Māra’s followers; those who follow the Buddha’s teachings are Bodhisattvas.
Or it may be said:
‘The Bodhisattva entered temples of gods such as Brahmā, Great Īśvara, Viṣṇu, and Kātyāyana in order to make offerings to gods and spirits.’
This is incorrect. The reason he entered there was to subdue gods and humans. If one says otherwise, such a thing is impossible.
Or it may be said that the Bodhisattva could not enter the false doctrines of non-Buddhist paths, could not understand their manners, literature, and arts, could not reconcile disputes among servants, could not be respected by men, women, kings, and ministers, and did not know how to prepare medicines. Because he did not know such things, he was called the Tathāgata; if someone knew such things, that person had wrong views.
Furthermore, the Tathāgata has an equal mind toward enemies and loved ones, just as toward one who cuts his flesh with a knife and one who applies fragrant perfume to his body. His mind neither hates nor loves. Only one who can remain in such a state is called the Tathāgata.
You should know that such sūtras and vinayas are spoken by Māra.
Or there is a teaching saying:
‘The Bodhisattva manifested entering temples of gods, practicing in the teachings of non-Buddhist paths, manifesting knowledge of their manners and rituals, understanding all their literature and arts, manifesting entering places to learn skilled crafts, skillfully reconciling disputes among servants, becoming the most honored and supreme among assemblies of boys and girls, queens and consorts, common people, elders, Brahmins, kings, officials, and ministers, and even among the poor.
He was respected by all these people and could manifest such activities. Although he performed such deeds, he had no attachment, just like a lotus flower unstained by mud. In order to save all sentient beings, the Bodhisattva skillfully practiced expedient means and followed worldly conventions in this way.’
Know that such sūtras and vinayas are spoken by the Tathāgata.
If people listen to Māra’s words, they are Māra’s followers; those who follow the Buddha’s teachings are Great Bodhisattvas.
Or someone may say:
‘The Tathāgata taught these sūtras and vinayas for me. If, within evil teachings, grave and minor offenses or the offense of Sthūlātyaya exist, their nature is all serious. In our Vinaya there are no such things. I have long accepted these teachings. If you do not believe me, how can I abandon my own Vinaya and follow yours? Your Vinaya was spoken by Māra; our sūtras and vinayas are the Buddha’s teachings.
The Tathāgata previously taught the nine kinds of Dharma seals, and with these nine Dharma seals he authenticated our sūtras and vinayas. At first there was no teaching of the Vaipulya sūtras; every sentence and every word was spoken by the Tathāgata. Among countless sūtras and vinayas, where is there any mention of Vaipulya sūtras? Among countless scriptures, I have never heard the names of the ten divisions of sūtras. If anyone says they exist, know that they were certainly created by Devadatta.
Devadatta was an evil person who, wishing to destroy wholesome Dharma, created the Vaipulya sūtras. We do not believe them. Such sūtras are spoken by Māra.
Why? Because destroying the characteristics of the Buddha’s Dharma is wrong. Such words exist in your sūtras but not in ours.
In our sūtras and vinayas, the Tathāgata said:
“After my Nirvāṇa, in the evil age, there will be improper sūtras and vinayas. These are the Vaipulya Mahāyāna scriptures. In the future there will be such evil bhikṣus.”
I also said:
“There are Vaipulya sūtras that surpass the nine kinds of teachings. If someone can understand the meaning of those Vaipulya sūtras, know that this person truly understands the sūtras and vinayas, has abandoned all impure things, and attains wondrous purity like the full moon.”’
Or someone may say:
‘The Tathāgata explained the meaning of each and every sūtra and vinaya as numerous as the sands of the Ganges River. But if it is not in my Vinaya, know that it does not exist. If it does exist, why did my Vinaya not explain it clearly? Therefore today I cannot accept it.’
Know that this person is guilty.
That person further says:
‘I will uphold such sūtras and vinayas. Why? Because such sūtras and vinayas create the causes of wholesome Dharma, contentment, few desires, the cutting off of afflictions, attainment of wisdom, and Nirvāṇa.’
One who speaks in this way is not my disciple.
Or someone may say:
‘The Tathāgata taught the Vaipulya sūtras in order to save sentient beings. Know that such a person is truly my disciple. Those who do not uphold the Vaipulya sūtras are not my disciples. They did not leave home for the sake of the Buddha’s Dharma; they are disciples of non-Buddhist wrong views.’
Such sūtras and vinayas are spoken by the Buddha. If not so, they are the words of Māra.
Those who listen to Māra’s words are Māra’s followers; those who listen to the Buddha’s teachings are Bodhisattvas.”
Again, O good man! Some say: “The Tathāgata does not attain immeasurable merits and virtues, because they are impermanent and subject to change; He only attains the Dharma of emptiness, therefore He proclaims non-self and does not follow worldly conventions.” Sutras and Vinaya teachings like these are spoken by Māra. Some say: “The right awakening of the Tathāgata is inconceivable, and it is accomplished through immeasurable and innumerable merits and virtues; therefore it is eternal and unchanging.” Sutras and Vinaya teachings such as these are spoken by the Buddha. If anyone follows the words spoken by Māra, that person is a retinue of Māra; those who follow the Buddha’s teachings are Bodhisattvas.
Some may say: “There may be a monk who truly has not committed a Pārājika offense, yet everyone believes that he has committed a Pārājika offense, like cutting down a Tāla tree, but that monk has in truth not committed such an offense. Why? Because I have always said that among the four Pārājika offenses, if one commits even one offense, it is like a stone that has been split and can never be joined again. If someone falsely thinks that he has attained a state beyond that of ordinary humans, that person has committed a Pārājika offense. Why? Because without truly attaining it, he falsely displays the appearance of having attained it; such a person has destroyed the Dharma that makes one a human being. This is called Pārājika.
If there is a monk who has few desires, knows contentment, maintains pure precepts, and dwells in a secluded place, and if a king or high minister sees this monk and thinks that he has attained arhatship, then comes before him to praise, honor, and bow to him, saying: ‘Great Master! After you abandon this body, you will attain unsurpassed complete perfect enlightenment,’ then that monk, upon hearing this, says: ‘Great King, I truly have not attained the fruit of the path of a Śramaṇa. Great King, you should not praise me as having attained the path. Please do not, because of me, speak the Dharma of lack of contentment. A person who lacks contentment, even upon hearing that he has attained unsurpassed complete perfect enlightenment, will remain silent and accept it. If I were to silently accept it now, I would be reproached by all Buddhas. The practice of knowing contentment is praised by all Buddhas, therefore I wish to joyfully cultivate the practice of contentment throughout my life. Furthermore, because I know contentment, I know myself that I certainly have not yet attained the path. The great king praises me as having attained it, but I cannot accept this; therefore this is called knowing contentment.’
At that time, the king replied: ‘Great Master has truly attained arhatship, just like the Buddha, without difference.’ Then the king proclaimed this throughout the entire country, from the queen, palace consorts, and officials to all the people within and outside the realm, causing everyone to know that this person had attained the fruit of the Śramaṇa path, so that all would hear and develop reverence, make offerings, and honor him. Such a monk is truly one who practices pure conduct. Because of this cause and condition, everyone gains great merit and virtue. This monk truly has not committed a Pārājika offense. Why? Because some people had previously generated joyful minds, praised him, and made offerings; therefore how could this monk have any offense? If any sutra says that such a monk has committed an offense, one should know that such a sutra was spoken by Māra.
Furthermore, there are monks who say that the profound sutras are the secret Dharma treasury of the Buddha, that all sentient beings possess Buddha-nature, and that by using Buddha-nature to cut off countless billions of afflictions and bonds, one accomplishes unsurpassed complete perfect enlightenment, except only the Icchantikas. If a king or high minister asks a monk: ‘Will you become a Buddha or not? Do you possess Buddha-nature?’ The monk replies: ‘Within this body of mine, there is certainly Buddha-nature; but whether I will become a Buddha or not, this cannot yet be known.’ The king says: ‘Venerable One! You are not an Icchantika, therefore you will certainly become a Buddha without doubt.’ The monk says: ‘Yes! It is exactly as the great king has said.’ This person, although saying that he certainly possesses Buddha-nature, nevertheless does not commit a Pārājika offense.
There is also a monk who, immediately upon leaving the household life and becoming ordained, thinks: ‘Now I will certainly attain unsurpassed complete perfect enlightenment.’ Although this monk has not yet attained the unsurpassed path, he has already obtained immeasurable and boundless merit and virtue that cannot be calculated. If someone claims that this monk has committed a Pārājika offense, then all monks would be guilty of breaking the precepts. Why? Because in the past, throughout eighty billion kalpas, I constantly abandoned all impure things, had few desires, knew contentment, accomplished all proper dignified conduct, skillfully cultivated the unsurpassed Dharma treasury of the Tathāgata, and also knew myself that I certainly possessed Buddha-nature. Therefore now I have accomplished unsurpassed complete perfect enlightenment, am called a Buddha, and possess great compassion. Sutras and Vinaya teachings such as these are the words of the Buddha. Those who do not follow them are Māra’s retinue; those who follow them are Great Bodhisattvas.
Again, some people say: “There are no four Pārājika offenses, thirteen Saṅghādisesa offenses, two impure practices, thirty relinquishing-falling offenses, ninety-one falling offenses, four repentance practices, the various training rules, seven methods for resolving disputes; there are no Thullaccaya offenses, the five grave offenses, or Icchantikas. If any monk who commits such offenses falls into hell, then non-Buddhists should all be reborn in the heavens. Why? Because non-Buddhists do not receive precepts and therefore cannot violate them. These are merely manifestations by the Tathāgata to make people fearful, and therefore He taught such precepts.
Some also claim that the Buddha said: ‘If my monks wish to engage in sexual misconduct, they must first remove the Dharma robes and put on worldly clothing, and only then engage in sexual activity.’ They further say that sexual desire arises due to causes and conditions and is not one’s fault. When the Tathāgata was still alive, there were also monks who engaged in sexual misconduct yet attained true liberation, or after death were reborn in the heavens. Such things have existed from ancient times until now; it is not something done by me alone. Whether committing the four grave offenses, breaking the five precepts, or practicing all impure forms of discipline, one can still attain true liberation.
Although the Tathāgata said that one who commits a Duskṛta offense will fall into hell for eight million years according to the days and months of the Heaven of the Thirty-Three, this too was merely a manifestation by the Tathāgata to make people fearful. They claim that the offenses from Pārājika down to Duskṛta, whether serious or minor, have no difference. This is a deceptive statement by Vinaya teachers who claim that it was established by the Buddha, but in truth one should know that it was not spoken by the Buddha.”
If someone speaks in this way, then such sutras and Vinaya teachings are those of Māra.
Others may say: “Among the precepts, if one violates even a minor precept, even a small fault, one will receive suffering karmic results without limit. Knowing this, one should guard oneself like a tortoise hiding its six limbs.”
Some Vinaya teachers say: “Whenever one violates a precept, there is no karmic retribution.” Such people should not be associated with, as the Buddha taught:
> Speaking one wrong Dharma
> Is called false speech;
> Not seeing the future life,
> One creates all kinds of evil.
Therefore, one should not associate with such people. In my Buddha Dharma, which is pure in this way, how could it be that one who commits a Thullaccaya offense, or Saṅghādisesa, or Pārājika, has no offense at all? Therefore one must carefully guard and protect such teachings. If one does not preserve them, then what can be called the prohibitive precepts?
In my sutras it is also said: “If anyone commits the four Pārājika offenses, down to even minor offenses such as Duskṛta, one should strictly discipline them. If one does not preserve the prohibitive precepts, how can one see Buddha-nature? All sentient beings possess Buddha-nature, but fundamentally one must rely on maintaining the precepts; only then can one see Buddha-nature. Through seeing Buddha-nature, one accomplishes unsurpassed complete perfect enlightenment.
Among the nine divisions of Buddhist scriptures, there is no Vaipulya (Expansive) teaching; therefore they do not speak of Buddha-nature. Although the sutras do not speak of it, one should know that Buddha-nature truly exists.”
Those who speak in this way should be known as truly being my disciples.
Bodhisattva Kāśyapa said:
World-Honored One! As it has been said above, all sentient beings possess Buddha-nature. In the nine divisions of the Buddhist scriptures, which I have never heard before, if one were to say that there is such a teaching, why would that not constitute the offense of pārājika?
The Buddha taught:
Good man! As you have said, it truly does not constitute the offense of pārājika. Good man! It is like someone who claims that in the ocean there are only seven kinds of treasures and that there is no eighth kind of treasure; such a person has committed no fault. Likewise, one who claims that within the nine divisions of the Buddhist scriptures there is no Buddha-nature also commits no offense. Why? Because it is only within the great ocean of wisdom of the Mahāyāna that I have taught the existence of Buddha-nature. Those of the Two Vehicles do not see or know it, and therefore say that it does not exist; they do not incur an offense. Such a realm is the vision and knowledge of all Buddhas, and Śrāvakas and Pratyekabuddhas cannot know it.
Good man! If a person has not heard the profound and secret Dharma treasury of the Tathāgata, how could they know that Buddha-nature exists? What is called the secret Dharma treasury? It is the Mahāyāna Vaipulya scriptures. Good man! There are various non-Buddhist teachings: some say the self is eternal, while others say the self is annihilated. The Tathāgata is not like this; He teaches both the self and the non-self. This is called the Middle Way.
Anyone who understands that the Tathāgata teaches the Middle Way—that all sentient beings possess Buddha-nature, but because they are obscured by afflictions they cannot see or know it, and therefore must diligently cultivate skillful means to eliminate afflictions—should be known as someone who does not commit the four grave offenses. If someone cannot speak in this way, they are said to have committed the offense of pārājika.
If there is someone who claims: “I have already attained Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment). Why? Because I possess Buddha-nature. Since I possess Buddha-nature, I will certainly attain Anuttara-samyak-saṃbodhi. For this reason, I have now already attained the fruit of Bodhi,” then one should know that this person is called someone who has committed the offense of pārājika. Why? Although they possess Buddha-nature, they have not yet cultivated skillful means and therefore have not seen it. Because they have not seen Buddha-nature, they cannot attain Anuttara-samyak-saṃbodhi.
Good man! For this reason, the Buddha Dharma is extremely profound and inconceivable.
Bodhisattva Kāśyapa said:
World-Honored One! A king asked: “How does a bhikṣu commit the great offense of false speech?”
The Buddha told Kāśyapa:
There may be a bhikṣu who, for the sake of gain and offerings, and for the sake of food and drink, flatters, deceives, and acts falsely. He causes worldly people to believe that he is truly a mendicant monk, and through this cause he obtains great fame and abundant benefits. This bhikṣu, because of great ignorance, constantly thinks: “Although I have not actually attained the four fruits of the Śramaṇa, how can I make worldly people think that I have attained them? How can I cause all the male and female lay followers to say only because of me: ‘This person has great merit and virtue; he is truly a noble saint’?”
Thinking in this way, that bhikṣu seeks only offerings and benefits, not the true Dharma. His walking, standing, entering, leaving, coming, and going are all graceful; he wears his robe and carries his bowl without losing the dignity of proper conduct. Sitting alone in a quiet place, he appears like an Arhat, causing people of the world to say: “This bhikṣu is the most perfect among all; he diligently practices asceticism and cultivates the Dharma of cessation and tranquility.”
“Through this cause, I will have many disciples and followers, and many people will come to offer me robes, food, bedding, and medicine, causing many women to respect and love me.”
If any bhikṣu or bhikṣuṇī acts in this way, they commit the offense of great false speech.
There is also a bhikṣu who, wishing to establish the unsurpassed true Dharma, dwells in a secluded place. Although he is not an Arhat, he wishes others to call him an Arhat, a good bhikṣu, a virtuous bhikṣu, a tranquil bhikṣu, causing countless people to give rise to faith. Because of this, he will gain countless bhikṣus as his followers.
For this reason, he encourages and teaches bhikṣus and lay followers who have broken precepts, causing them all to uphold the precepts. Through this cause, he establishes the true Dharma, glorifies the unsurpassed great work of the Tathāgata, reveals the Mahāyāna Vaipulya teachings to teach and liberate all immeasurable sentient beings, and causes them to fully understand the meanings of the relative importance and gravity of the scriptures and disciplinary teachings spoken by the Tathāgata.
This bhikṣu further says: “Now I also possess Buddha-nature. There is a scripture called the secret treasury of the Tathāgata. According to this scripture, I will certainly attain the Buddha path. I can eliminate the countless billions of afflictions that bind me.” He says to countless male and female lay followers: “You all possess Buddha-nature. You and I will all abide in the path of the Tathāgata and become Anuttara-samyak-saṃbuddhas, eliminating all countless billions of defilements and afflictions.”
A person who speaks in this way is not called one who commits the offense of great false speech, but is called a Bodhisattva.
Or one may say: “If one commits the offense of duṣkṛta, one will fall into the hells for eight million years according to the days and months of the Heaven of the Thirty-Three (Trāyastriṃśa), undergoing various karmic sufferings—how much more so if one intentionally commits the offense of sthūlātyaya. In this Mahāyāna Dharma, if a bhikṣu commits the offense of sthūlātyaya, one should not associate closely with him.
What is the offense of sthūlātyaya in the Mahāyāna scriptures?
There may be an elder who builds a Buddha temple and brings flower garlands to make offerings to the Buddha. If a bhikṣu sees threads within the flower garland and takes them without asking, he commits the offense of sthūlātyaya. Whether he knows or does not know, the offense is the same.
If he destroys a Buddha stūpa with a mind of greed, he commits the offense of sthūlātyaya. Such a person should not be approached.
Or if a king or great minister sees a stūpa that has fallen into ruin and, wishing to repair it for the purpose of venerating the relics, discovers jewels or treasures within the stūpa and entrusts them to a bhikṣu, and the bhikṣu accepts them but then uses them according to his own wishes, such a bhikṣu is called impure. He gives rise to many disputes, and good lay followers should not associate with, make offerings to, or honor such a bhikṣu.
Such a bhikṣu is called one without a root, called one with two roots, called one with an indeterminate root. A person with an indeterminate root is one who, when desiring to have a female body, becomes female, and when desiring to have a male body, becomes male. Such a bhikṣu is called one with an evil root; he is not called male, not called female, not called ordained, and not called lay. Such a bhikṣu should not be approached, honored, or given offerings.
Within the Buddha’s Dharma, according to the conduct of a śramaṇa, one should give rise to compassion and protect sentient beings; even toward an ant, one should give the gift of fearlessness. This is the Dharma of a śramaṇa.
Not drinking alcohol, and even not smelling the scent of alcohol—this is the Dharma of a śramaṇa.
Not speaking falsehood, and even in dreams not thinking of falsehood—this is the Dharma of a śramaṇa.
Not giving rise to desire, and even in dreams being free from it—this is the Dharma of a śramaṇa.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! If a bhikṣu engages in sexual activity in a dream, does he violate the precepts?
The Buddha taught:
Do not transgress. Therefore, regarding sensual desire, one should cultivate the contemplation of impurity, until there is not even a single thought of purity, and one should abandon the thought of attachment and afflictions toward women. If in a dream one engages in sexual misconduct, upon waking one should feel remorse. When a Bhikkhu goes begging for alms and receives offerings, he should contemplate them as if eating the flesh of his own child in a time of hunger and thirst; if thoughts of sexual desire arise, he must distance himself from them. Such a method of practice should be understood as having been taught by the Buddha in the sutras and Vinaya. If one follows the words of Māra, that person is a relative of Māra; if one follows the Buddha’s teachings, that person is a Bodhisattva.
Some teachings claim: “The Buddha permitted Bhikkhus to always stand on one leg, remain silent without speaking, jump into abysses, leap into fire, jump down from high mountains without fear of danger, drink poison, fast, lie on ashes, bind their own hands and feet, kill living beings, and use magical spells. The sons of Caṇḍālas, those without a sexual organ, those with two sexual organs, those with indeterminate sexual organs, those with incomplete faculties, and people such as these—thus the Tathāgata allowed all of them to leave home and practice the Way.” These are words of Māra.
Previously, the Buddha allowed the consumption of the five products of cow’s milk and the use of oil and honey, only forbidding the Kauśeya robe and leather sandals. Some teachings say that He allowed wearing Mahā-liṅga robes, storing all kinds of seeds, and that plants and grasses all possess life. After saying such words, the Buddha entered Nirvāṇa. If there are any sutras or Vinaya texts that speak in this way, one should know that they are words of Māra.
The Tathāgata did not permit always standing on one leg. Because of following the Dharma, He allowed walking, standing, sitting, and lying down. He also did not permit drinking poison, fasting, the five kinds of heat that burn the body, binding the hands and feet, killing living beings, using magical spells, using conch jewels or ivory as decorations, wearing leather sandals, storing seeds, claiming plants and grasses have life, or wearing Mahā-liṅga robes. If someone says that the World-Honored One taught such things, one should know that person is a relative of the non-Buddhist paths, not My disciple.
The Tathāgata only allowed eating the five products of cow’s milk, oil, and honey; He allowed wearing leather sandals and the Kauśeya robe. The Tathāgata taught that the four great elements do not possess life. Any sutra or Vinaya that says this is truly the Buddha’s teaching. If anyone follows the Buddha’s teachings, one should know that person is truly My disciple. If anyone does not follow the Buddha’s teachings, that person is a relative of Māra. If anyone follows the Buddha’s sutras and Vinaya, that person is a Great Bodhisattva.
Good son, the distinctions between the words of Māra and the words of the Buddha—I have clearly explained and differentiated for you.
Bodhisattva Kāśyapa said:
“World-Honored One! Today I have only now come to know the distinctions between the words of Māra and the words of the Buddha. Through this, I have come to understand the profound meaning of the Buddha’s Dharma.”
The Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! Good son! You are able to distinguish and understand in this way; this is called the understanding of a wise person.
Good son! What is called suffering is not itself the Noble Truth of Suffering. Why? Because if suffering itself were called the Noble Truth of Suffering, then all cows, goats, donkeys, horses, and beings in the hell realms would all possess the Noble Truth.
Good son! If a person does not know the profound realm and the secret, wondrous, eternal, unchanging Dharma-body of the Tathāgata, but considers it to be a body that eats and drinks rather than the Dharma-body, and does not know the majestic power and virtues of the Tathāgata, this is called suffering. Why? Because of ignorance, such a person sees Dharma as non-Dharma and sees non-Dharma as Dharma. Know that this person will certainly fall into the evil paths, wander in birth and death, increase the bonds of defilements, and endure many sufferings.
If a person knows that the Tathāgata is eternal and unchanging, or hears the sound of the two words ‘eternal abiding,’ or even if they merely pass through the ears once, they will immediately be reborn in the heavens. Later, when they attain liberation, they will clearly know that the Tathāgata is eternal and without change. Having clearly understood this, they will say:
‘From long ago, I once heard this meaning. Today, having attained liberation, I am able to understand it clearly. Regarding the beginningless origin, because I did not know it, I was born and died, wandering endlessly. Today I have come to know it as it truly is.’
Only knowing in this way is truly practicing the Noble Truth of Suffering and receiving great benefit. If one does not know in this way, even though one diligently practices, one gains no benefit. This is knowing suffering, which is called the Noble Truth of Suffering. If a person does not cultivate in this way, that is called suffering, but it is not the Noble Truth of Suffering.
The Noble Truth of the Origin of Suffering is this: While within the true Dharma, one does not give rise to true wisdom; one accepts impure things such as servants and slaves; one calls non-Dharma the true Dharma; one destroys the true Dharma so that it cannot remain for a long time. Because of these causes and conditions, one does not know the nature of Dharma. Because one does not know, one wanders in birth and death, endures many sufferings, and cannot be reborn in the heavens or attain true liberation.
If there is someone who clearly understands, they do not destroy the true Dharma. Because of this cause and condition, they attain rebirth in the heavens and true liberation. If a person does not understand the Noble Truth of the Origin of Suffering and says that the true Dharma is not eternal and that all things are subject to destruction, because of this cause and condition, throughout immeasurable kalpas that person will continue to wander in birth and death and endure many sufferings. If one knows that Dharma is eternal and without difference, this is called knowing the origin; this is the Noble Truth of the Origin. If anyone cannot cultivate in this way, it is called the origin, but it is not the Noble Truth of the Origin.
The Noble Truth of the Cessation of Suffering is this: If someone extensively practices the Dharma of emptiness, that is unwholesome. Why? Because it destroys all phenomena and ruins the true Dharma treasury of the Tathāgata. Practicing in this way is practicing emptiness.
One who practices the cessation of suffering is the opposite of all the teachings of non-Buddhist paths. If practicing emptiness were the Truth of Cessation, then all non-Buddhist practitioners also practice emptiness and should likewise possess the Truth of Cessation.
Some teachings say that there is a Tathāgata-garbha, which cannot be seen but can eliminate all afflictions; only in this way can one attain realization. If through causes and conditions, in a single thought one gives rise to such an aspiration, one becomes free and sovereign in all phenomena.
If anyone cultivates the secret Dharma treasury of the Tathāgata as selfless and tranquil, such a person will, throughout immeasurable lifetimes, continue to wander in birth and death and suffer within samsara. If anyone does not cultivate in this way, even though they have afflictions, they will quickly eliminate them. Why? Because that person knows the secret Dharma treasury of the Tathāgata. This is the Noble Truth of the Cessation of Suffering.
If anyone is able to cultivate the Noble Truth of Cessation in this way, that person is My disciple. If anyone cannot cultivate in this way, it is called practicing emptiness, and it is not the Noble Truth of Cessation.
The Noble Truth of the Path is this: The Buddha Jewel, the Dharma Jewel, the Sangha Jewel, and true liberation. There are beings who, because of distorted minds, say that there is no Buddha, no Dharma, no Sangha, no true liberation, and that birth and death are like illusions. Because of cultivating such mistaken views, they wander through the three realms and endure suffering for a long time.
If anyone gives rise to the aspiration to see that the Tathāgata is eternal and unchanging, and that the Dharma, Sangha, and liberation are likewise so, then through this single thought, throughout immeasurable lifetimes, that person will freely attain the fruits of their karma.
Why? In the past, because of the four inverted views, I mistook non-Dharma for Dharma and had to undergo immeasurable karmic results of evil deeds. Today, I have eliminated all such mistaken views and have become a Buddha of perfect enlightenment. This is called the Noble Truth of the Path.
Some people say: ‘The Three Jewels are impermanent.’ Cultivating such a view is mistaken practice and is not cultivation according to the Noble Truth of the Path. If anyone cultivates the Dharma as eternal and abiding, that person is My disciple and is truly practicing the Four Noble Truths.
These are the four Noble Truths.”
Bodhisattva Kasyapa said:
World-Honored One! Today, I have only now come to know the profound practice of the Four Noble Truths.
The Buddha told Kasyapa:
Good son! The four inverted views are as follows: Regarding what is not suffering and thinking it is suffering is called inversion. What is not suffering refers to the Tathagata. Thinking of suffering means believing that the Tathagata is impermanent and subject to change. If one says that the Tathagata is impermanent, then that is a great suffering offense. If the Tathagata abandons this suffering body and enters Nirvana, like fire going out when the firewood is exhausted, then this is taking what is not suffering and thinking it is suffering. This is inversion. If I say that the Tathagata is eternal, then that is a view of self, and because of clinging to self one incurs immeasurable offenses. Therefore, I say that the Tathagata is impermanent, and saying this brings me great joy. If the Tathagata’s impermanence means suffering, then if it is suffering, how could there be joy? Because one gives rise to the thought of joy within suffering, it is called inversion. Giving rise to the thought that joy is suffering is also called inversion. Joy is the Tathagata; suffering is the Tathagata’s impermanence. If one says that the Tathagata is impermanent, this is called being in joy yet thinking it is suffering. The Tathagata is eternally abiding; this is called joy. If I say that the Tathagata is eternal, then why would He enter Nirvana? If the Tathagata is not suffering, then why would He abandon His body and enter final extinction? Because one thinks of suffering while being within joy, it is called inversion. This is the first inverted view.
Thinking that impermanent is permanent, and thinking that permanent is impermanent, is called inversion. Impermanence means not cultivating the Dharma of emptiness. Because one does not cultivate the Dharma of emptiness, one’s lifespan is short. If there is someone who believes that without cultivating the Dharma of tranquil emptiness one can still attain long life, this is called inversion. This is the second inverted view.
Thinking that what is non-self is self, and thinking that what is self is non-self, is called inversion. Ordinary people also speak of having a self, and within the Buddha’s teachings there is also talk of a self. Although worldly people speak of a self, they do not possess Buddha-nature; this is called thinking that non-self is self, and this is inversion. The Buddha’s teachings speak of a self, which means Buddha-nature. Ordinary people then say that the Buddha’s teachings have no self; this is called thinking that self is non-self. If one says that the Buddha’s teachings certainly have no self, and therefore the Tathagata teaches disciples to cultivate the Dharma of non-self, then this is called inversion. This is the third inverted view.
Thinking that purity is impurity, and thinking that impurity is purity, is called inversion. Purity is the eternally abiding Tathagata. It is not a body sustained by miscellaneous food, not a body of afflictions, not a body of blood and flesh, and not a body bound by tendons and bones. If there is someone who says that the Tathagata is impermanent, that He is a body sustained by miscellaneous food, even a body bound by tendons and bones, and that the Dharma, Sangha, and liberation all become completely extinguished, then this is called inversion. Thinking that impurity is purity is called inversion. If there is someone who says that within this body of mine there is not a single thing that is impure, and because there is no impurity one will certainly enter the place of purity, while claiming that the Tathagata’s teaching of contemplating impurity is false speech, then this is called inversion. This is the fourth inverted view.
Bodhisattva Kasyapa said:
World-Honored One! Today I have attained right view. World-Honored One! Previously, we were all people of wrong views. World-Honored One! Do the twenty-five existences possess a self or not?
The Buddha taught:
Good son! Self is the meaning of the Tathagata-garbha. All sentient beings possess Buddha-nature; this is the meaning of self. The meaning of self has, from beginningless time until now, always been covered by immeasurable afflictions. Therefore, sentient beings are unable to perceive it. Good son! It is like a poor woman who has a storehouse of pure gold in her house, yet none of the adults or children in the household know of it. One day, a stranger who skillfully understands expedient means tells the poor woman: “Today I will hire you to clear away weeds and rubbish for me.” The woman replies: “I cannot do that. If you can show my child the storehouse of gold, then I will work for you.” The stranger says again: “I know a way to show it to your child.” The woman replies: “None of the adults or children in my household know of it; how could you know it?” The stranger says: “Today I can certainly know it.” The woman replies: “I very much wish to see it. Please show it to me.” The stranger then digs out the storehouse of pure gold in the woman’s house. When the woman sees it, she becomes extremely joyful, amazed beyond measure, and deeply respects the stranger.
Good son! Today I reveal the inherent Buddha-nature of all sentient beings, which is covered by afflictions, just as the poor woman possessed a storehouse of pure gold but could not see it. Today the Tathagata reveals the treasure of awakened nature to all sentient beings. This is precisely Buddha-nature. After sentient beings see this nature, they become immensely joyful and all turn toward and revere the Tathagata. The stranger who skillfully understands expedient means represents the Tathagata; the poor woman represents the immeasurable sentient beings; the storehouse of pure gold represents Buddha-nature.
Furthermore, good son! It is like a woman who gives birth to a child, and the child becomes ill. The woman, worried and distressed, goes in search of a physician. The physician comes and uses three kinds of medicine—cream, milk, and sugar mixed together—to give to the child, then tells the woman: “The child has just taken the medicine. Do not allow him to nurse; wait until the medicine has been digested, and only then allow him to nurse.”
At that time, the woman applies a bitter substance to her breast and tells her child: “Mother’s breast has been coated with poisonous medicine; you must not touch it.” The child, thirsty for milk, wants to nurse, but upon smelling the foul odor from the breast, he does not dare approach. When the medicine has been digested, the mother washes her breast clean with water and calls her child: “Come here, Mother will let you nurse.” At that time, although hungry and thirsty, because he had previously smelled the foul odor, the child still does not dare to nurse. The mother then says: “Because you took medicine, I used bitter medicine to coat my breast. The medicine you took has been digested, and my breast has been washed clean. Come and nurse; it is no longer bitter.” Hearing his mother’s words, the child slowly approaches and nurses.
Good son! The Tathagata is also like this. In order to liberate all beings, He teaches sentient beings to cultivate the Dharma of non-self. Through cultivating this Dharma, they completely eliminate the mind that clings to self and attain entry into Nirvana. To eliminate the false views of the world, He manifests and teaches the Dharma of the supramundane path. He also reveals to the world that clinging to self is false and not real, and teaches cultivation of the Dharma of non-self in order to attain a pure body. Just as that woman used a bitter substance on her breast for the sake of her child, so too the Tathagata, in order to teach the cultivation of emptiness, says that all phenomena have no self. Just as the woman washed her breast clean and called her child to nurse, so today I speak of the Tathagata-garbha. Therefore, the bhikkhus should not be afraid. Just as the child gradually came to nurse after hearing his mother’s call, so too the bhikkhus should themselves discern the secret treasury of the Tathagata’s Dharma and should not think that it does not exist.
Bodhisattva Kasyapa said:
World-Honored One! Truly there is no self. Why? Because a child at the moment of birth has no understanding. If there were a self, then at birth there should immediately be awareness. For this reason, one can certainly know that there is no self. If there were definitely a self, then after receiving birth it should not die. If all sentient beings possess Buddha-nature that is eternally abiding, then there should be no signs of destruction. If there are no signs of destruction, then why are there differences among Kshatriyas, Brahmins, Vaishyas, Shudras, Chandalas, animals, and so forth? Today we see that the conditions of karma are different, and all beings are different. If there were definitely a self, then all sentient beings should have no distinctions of superiority or inferiority. From these meanings, one can certainly know that Buddha-nature is not an eternally abiding phenomenon.
If one says that Buddha-nature is definitely eternal and abiding, then due to what causes and conditions do there exist killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, frivolous speech, greed, anger, and wrong views? If the nature of self were eternal and abiding, then why would someone become intoxicated and delirious after drinking alcohol? If the nature of self were eternal and abiding, then blind people should be able to see forms, deaf people should be able to hear sounds, mute people should be able to speak, and lame people should be able to walk. If the nature of self were eternal and abiding, then one should not avoid pits of fire, great floods, poison, swords, evil people, or wild animals. If the self were eternal and abiding, then things one had done should not be forgotten. If they were not forgotten, then why would one say: “I have seen that person somewhere before”?
If the self existed in the intermediate state, then there should not be childhood, youth, maturity, weakness, strength, power, or memories of past events. If the self were eternal and abiding, where would it remain? Would it be in nasal fluid, saliva, or within the colors blue, yellow, red, and white? If the self were eternal and abiding, it should fill the entire body like oil within sesame seeds, leaving no empty space. If the body were cut apart, then the self should also be cut apart.
The Buddha said to Bodhisattva Kāśyapa:
O virtuous man! It is like a king who has a great and powerful wrestler. Between the eyebrows of this wrestler there is a diamond jewel. This wrestler fights with another wrestler, and because the head of the other wrestler strikes against his forehead, the jewel becomes embedded into his flesh. Yet he is completely unaware that the jewel still remains; there is a wound in that place, and so he seeks the help of a physician for treatment.
At that time, there is an excellent physician who understands medical methods and knows clearly that the wrestler’s wound is caused by the jewel sinking into his body; the jewel has pierced through the skin and lies within. The physician then asks the wrestler: “Where is the jewel on your forehead?”
The wrestler becomes frightened and replies: “Has the jewel on my forehead been lost? Where is that jewel now?” Because of something that has not actually happened, he becomes anxious, sorrowful, and weeps.
At that time, the physician comforts the wrestler, saying: “You should not grieve excessively. When you were fighting, your jewel sank into your body and is now beneath the skin, with its image appearing outwardly. When you fought, because your anger was so intense, the jewel sank into your body and you were unaware of it.”
At this moment, the wrestler does not believe the physician’s words and says: “If it is still beneath my skin, why is there no impure blood and pus flowing out? If the jewel were within the tendons, it should not be visible. Today, why are you deceiving me?”
Then the physician holds up a mirror before the wrestler’s face, and the jewel clearly appears within the mirror. The wrestler sees it, is greatly astonished, and considers it a wondrous thing.
O virtuous man! All sentient beings are likewise. Because they do not associate closely with virtuous friends, even though they possess Buddha-nature, they are unable to see it. Because they are obscured by greed, hatred, and delusion, they fall into hell, the animal realm, the realm of hungry ghosts, the realm of asuras, and are born among Candālas, Kshatriyas, Brahmins, Vaiśyas, and Śūdras, entering such various lineages. Because the mind gives rise to karmic conditions, although they receive a human body, they are still afflicted with blindness, deafness, muteness, speech impediments, lameness, limping, and various karmic retributions throughout the twenty-five realms of existence.
Because greed, hatred, and delusion cover their minds, they do not know Buddha-nature, just as that wrestler, with the jewel still within his body, claimed that it had been lost. Sentient beings are also like this: because they do not know how to associate closely with virtuous friends, they do not know the wondrous secret treasury of the Tathāgata.
They cultivate the teaching of no-self, as if they were not sages, and although they speak of having a self, they still do not know the true nature of self. My disciples are also like this. Because they do not know how to associate closely with virtuous friends, they cultivate the teaching of no-self, yet they also do not know the meaning of no-self. If they do not even know the true nature of their own no-self, how could they possibly know the true nature of the existence of self?
O virtuous man! The Tathāgata teaches that all sentient beings possess Buddha-nature in this way, just as the physician revealed the precious diamond jewel to the wrestler. These sentient beings, because they are covered by countless billions of afflictions, do not know Buddha-nature. If they cut off their afflictions, then at that time they will fully realize and know it. They will be like the wrestler who saw his own jewel within the clear mirror.
O virtuous man! The Tathāgata’s secret treasury of Dharma is immeasurable and inconceivable in this way.
Furthermore, O virtuous man! It is like the Snow Mountain, where there is a medicine called “the taste of butter” (Lạc vị). This medicine is extremely sweet and is hidden beneath thick bushes, so people cannot see it. Someone who smells its fragrance immediately knows that this medicine must certainly be there.
In ancient times, during a past age, there was a Wheel-turning King who placed wooden vessels everywhere throughout the Snow Mountain to collect the medicine. When the medicine ripened, it flowed out from the earth and gathered into the vessels. The fragrance and taste of the medicine were extremely wonderful.
After the king passed away, the medicine became various flavors: sometimes sour, sometimes salty, sometimes sweet, sometimes bitter, sometimes spicy, sometimes bland, and so forth. Each flavor appeared according to the place where the medicine flowed out, producing many different varieties.
The true flavor of the medicine remained gathered within the mountain, like the full moon. Ordinary people of meager merit, even if they used hoes to dig and labored with great effort, still could not obtain it. Later, a noble king appeared in the world, and through the causes and conditions of the king’s merit and virtue, he obtained the true flavor of the medicine.
O virtuous man! The Dharma flavor of the Tathāgata’s secret treasury is also like this. It is concealed by the dense forests of afflictions, and ignorant sentient beings cannot see it. The medicine represents Buddha-nature. Because of various afflictions, it gives rise to different flavors such as the realms of hell, animals, hungry ghosts, gods, humans, males, females, those who are neither male nor female, Kshatriyas, Brahmins, Vaiśyas, Śūdras, and so forth.
Buddha-nature is powerful and difficult to destroy; therefore, no one can kill it. If someone were able to kill Buddha-nature, it would mean that Buddha-nature could be cut off. But Buddha-nature can never be severed. If a nature could be destroyed, such a thing would be impossible.
The nature of self is precisely the Tathāgata’s secret treasury of Dharma. Such a secret treasury of Dharma cannot be destroyed or burned by anything. Although it cannot be destroyed, it also cannot be seen. If one attains the unsurpassed, perfectly complete enlightenment of True Equality and True Awakening, then only at that time can one directly realize and know it. Because of this cause and condition, no one can kill it.
Bodhisattva Kāśyapa again said:
World-Honored One! If no one can kill it, then there should be no unwholesome karma.
The Buddha said to Kāśyapa:
There is indeed killing. Why? O good man! The Buddha-nature of sentient beings exists within the body of the five aggregates. If one harms the five aggregates, it is called killing. If there is killing, one will fall into the evil paths. Due to the causes and conditions of karma, there are Kshatriyas, Brahmins, Vaishyas, Shudras, and Chandalas, whether male, female, neither male nor female, with the differing appearances of the twenty-five realms, continuously circulating in birth and death. Those who are not sages falsely cling to the various small and large characteristics of the self, imagining the self to be as small as a blade of grass seed, or a grain of rice, or a bean, or even as large as a thumb, giving rise to various such perceptions. The characteristics of false thoughts are not real. The characteristic of the transcendent self is called Buddha-nature. Accepting this self is called the highest form of virtue.
Furthermore, O good man! It is like a person who knows clearly of a treasure buried beneath the ground. He takes a sharp hoe and digs into the earth, digging straight down through layers of bedrock, sand, and gravel. This is not difficult; he only reaches the layer of diamond, which cannot be dug through. Whatever is made of diamond cannot be damaged or broken by any knives or axes. O good man! The Buddha-nature of sentient beings is also like this. All the debaters, the heavenly demon Pāpīyas, and all beings among gods and humans cannot destroy it. The characteristics of the five aggregates are formations; the characteristics of formations are like rocks and sand that can be dug through. Buddha-nature is like diamond that cannot be destroyed. For this reason, harming the body of the five aggregates is called killing. O good man! You should know with certainty that the Dharma of the Buddha is inconceivable in this way.