THE GREAT MAHĀPARINIRVĀṆA SŪTRA
VOLUME XIII
Chapter 7: The Noble Practice 3
Good son! How does the great bodhisattva abiding in the Mahāyāna Nirvāṇa contemplate the Truth of Accumulation?
Good son! The great bodhisattva contemplates that this Truth of Accumulation is the cause and condition of the five aggregates. What is called accumulation is the returning attachment to existence. Attachment has two kinds: first, attachment to oneself; second, desire for wealth and possessions. It also has two kinds: first, when the five desires have not yet been obtained, one single-mindedly seeks them; second, when they have already been obtained, one embraces and clings to them greedily. It also has three kinds: attachment to desire, attachment to form, and attachment to formlessness. It also has three kinds: attachment arising from the conditions of karma, attachment arising from the conditions of afflictions, and attachment arising from the conditions of suffering.
Those who leave the home life have four kinds of craving. What are these four? They are clothing, food, bedding, and medicine. There are also five kinds of craving: clinging to the five aggregates and being attached to all kinds of necessities. If one analyzes and calculates them in detail, they are infinite and boundless.
Good son! Attachment has two kinds: one is wholesome attachment, and the other is unwholesome attachment. Unwholesome attachment is sought only by foolish people; attachment to wholesome Dharma is sought by all bodhisattvas. Wholesome Dharma itself has two kinds: unwholesome and wholesome. Seeking the Two Vehicles is called unwholesome; seeking the Mahāyāna is called wholesome.
Good son! The attachment of ordinary people is called Accumulation, but it is not called Truth. The attachment of bodhisattvas is called True Truth, but it is not called Accumulation. Why? Because bodhisattvas take on bodies in order to save sentient beings; they are not born due to attachment.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! In other sūtras, the Tathāgata has spoken to sentient beings of karma as a cause and condition, or spoken of pride, or spoken of the six contacts, or spoken of ignorance, all as causes and conditions for the flourishing of the five aggregates. Now, for what reason do you explain the Four Noble Truths and take the nature of attachment as the cause and condition of the five aggregates?
The Buddha praised Bodhisattva Kāśyapa:
Excellent! Excellent! Good son! Just as you have said, these causes and conditions are not without causes and conditions, but attachment is the primary cause of the five aggregates.
Good son! For example, when a great king goes on patrol, his ministers and retinue all follow along to protect him. Likewise, wherever attachment goes, all the bonds and fetters follow there. For example, when clothing is sweaty, once dust sticks to it, it adheres firmly. Attachment is the same; wherever attachment resides, karma becomes tightly bound.
Furthermore, good son! For example, when the earth is moist, it can cause grass and trees to sprout. Attachment is also like this; it can produce all the sprouts of karmic afflictions.
Good son! The great bodhisattva abiding in the Great Mahāyāna Parinirvāṇa deeply contemplates this attachment as having nine aspects: first, like a debt that has not yet been fully repaid; second, like a wife who is a rākṣasī demon; third, like a beautiful flower branch entwined by a poisonous snake; fourth, like spoiled food that is difficult to digest but must be forcibly eaten; fifth, like a prostitute; sixth, like the seed of the Mā-lóu-kā plant; seventh, like rotten flesh inside an abscess; eighth, like a violent storm; ninth, like a comet.
Good son! Why is it called like a debt that has not yet been fully repaid? For example, a poor person owes money and possessions to another person. Although he wishes to repay it all, he has not yet finished repaying it, just as one imprisoned in chains has not yet been released. Likewise, Śrāvakas and Pratyekabuddhas, because of the remaining habitual tendencies of attachment, cannot attain Unsurpassed Perfect Enlightenment.
Good son! Therefore it is called like a person whose debt has not yet been fully repaid.
Good son! What is meant by being like a wife who is a rākṣasī demon?
Good son!
For example, there is a person who takes a female rākṣasī as his wife. Whenever the female rākṣasī gives birth to a child, she immediately eats the flesh of that child. After eating all the children, she then continues to eat the flesh of her husband. Good son! The attachment of the female rākṣasī is also like this. Whatever wholesome roots sentient beings produce, she consumes them all; after consuming the wholesome roots, she then consumes sentient beings, causing them to fall into the hell realms and the realm of hungry ghosts, except for bodhisattvas. This is called being like a wife who is a rākṣasī.
Good son! What is meant by being like a beautiful flower branch entwined by a poisonous snake?
For example, there is a person who loves beautiful flowers. Not seeing the danger of a poisonous snake on the flower branch, he reaches out and grasps it, and is bitten and killed by the poisonous snake. All ordinary beings are also like this. They become attached to the flowers of the five desires and do not know the danger of the poisonous snake of attachment. When they grasp it, they are killed by the poison of attachment. After their lives end, they fall into the three evil paths, except for bodhisattvas. This is called being like a beautiful flower branch entwined by a poisonous snake.
Good son! What is meant by being like spoiled food that is difficult to digest but must be forcibly eaten?
For example, there is a person whose food has not been digested, yet he forces himself to eat more. After eating, he suffers abdominal pain and dies. The food of attachment is also like this. Sentient beings in the five realms consume it because of their greed and attachment. Due to this cause and condition, they fall into the three evil paths, except for bodhisattvas. Therefore it is called food that cannot be digested but is forcibly eaten.
Good son! What is meant by being like a prostitute?
For example, a foolish person has relations with a prostitute. This prostitute skillfully uses flattering words and displays affection in order to take away all the wealth and possessions of this foolish person, and then immediately drives him away. The prostitute of attachment is also like this. The foolish and ignorant person associates with it, and because of this, all wholesome Dharma is stolen away from him. Once wholesome Dharma is exhausted, he falls into the three evil paths, except for bodhisattvas. This is called being like a prostitute.
Good son! What is meant by being like the seed of the Mā-lóu-kā plant?
For example, a bird eats the seed of the Mā-lóu-kā plant and then excretes it onto the ground. When the wind blows it beneath the roots of a tree, it sprouts and grows, wrapping itself around the trunk of a Kun-ni-đà tree, preventing the tree from developing, until eventually it withers and dies. The seed of attachment is also like this. It binds the wholesome Dharma of ordinary beings, preventing it from developing and causing it to wither and die. After death, they fall into the three evil paths, except for bodhisattvas. This is called being like the seed of the Mā-lóu-kā plant.
Good son! What is meant by being like rotten flesh inside an abscess?
For example, when a person has had an abscess for a long time, the flesh within it becomes rotten. This person must diligently treat it and must not be negligent. If he neglects it, the sore grows larger and worms develop in the abscess, eventually leading to death. The five-aggregate abscess of foolish ordinary beings is also like this. Attachment is the rotten flesh within it. Therefore, one must diligently treat the rotten flesh of attachment. If it is not treated, when life ends one will fall into the three evil paths, except for bodhisattvas. This is called being like rotten flesh inside an abscess.
Good son! What is meant by being like a violent storm?
For example, a violent storm causes mountains to crumble and peaks to shift, uprooting deep-rooted trees. The storm of attachment is also like this. It gives rise to evil thoughts toward one’s parents and can uproot the firm and unsurpassed root of Bodhi, like that of the great wisdom of Śāriputra, except for bodhisattvas. This is called being like a violent storm.
Good son! What is meant by being like a comet?
For example, when a comet appears, the people of the world suffer from hunger, thirst, illness, emaciation, and distress. The comet of attachment is also like this. It can cut off the seeds of wholesome roots, causing ordinary people to become lonely, impoverished, hungry, and thirsty; giving rise to afflictions; wandering in birth and death; and undergoing many kinds of suffering, except for bodhisattvas. This is called being like a comet.
Good son! The Great Bodhisattva abiding in the Great Nirvana of the Mahayana observes that there are nine kinds of attachment knots such as these.
Good son! For this reason, it is said that ordinary people have suffering but do not have the Truth. The Śrāvakas and Pratyekabuddhas have suffering and the Truth of suffering, but it is not genuine. The Bodhisattvas understand suffering but have no suffering; therefore, without suffering, they possess the true reality. Ordinary people have accumulation but do not have the Truth. The Śrāvakas and Pratyekabuddhas have accumulation and the Truth of accumulation. The Bodhisattvas understand accumulation but have no accumulation; therefore, without accumulation, they possess the true Truth. The Śrāvakas and Pratyekabuddhas have cessation but it is not genuine. The Great Bodhisattvas have cessation and possess the true Truth. The Śrāvakas and Pratyekabuddhas have the Path, but it is not genuine. The Great Bodhisattvas have the Path and possess the true Truth.
Good son! The Great Bodhisattva abiding in the Great Nirvana of the Mahayana sees cessation and the Truth of cessation. This means the cutting off of all afflictions. If the afflictions are cut off, it is called permanence; extinguishing the fire of afflictions is called quiescent extinction. When the afflictions have been extinguished, one will receive bliss. Buddhas and Bodhisattvas seek causes and conditions, therefore it is called purity. They also no longer receive the twenty-five realms of existence, therefore it is called transcendence of the world. Because it transcends the world, it is called self. Regarding form, sound, smell, taste, touch, male, female, arising, abiding, ceasing, suffering, joy, neither suffering nor joy, one does not grasp their characteristics; therefore, it is called the ultimately tranquil true Truth. Good son! This is how the Bodhisattva abiding in the Great Nirvana of the Mahayana contemplates the Noble Truth of cessation.
Good son! How does the Great Bodhisattva abiding in the Great Nirvana of the Mahayana contemplate the Noble Truth of the Path?
Good son! It is like in darkness, by relying on the light of a lamp, one can see all things, whether large or small. Likewise, the Great Bodhisattva abiding in the Great Nirvana of the Mahayana, through the Eightfold Noble Path, sees all phenomena as permanent, impermanent, conditioned, unconditioned, sentient beings, non-sentient beings, things, non-things, suffering, bliss, self, non-self, pure, impure, afflictions, non-afflictions, karma, non-karma, real, unreal, vehicles, non-vehicles, knowing, not knowing, the principal truth, non-principal truth, that which is relied upon, that which is not relied upon, seen, not seen, form, non-form, path, non-path, understanding, and non-understanding. Good son! This is how the Bodhisattva abiding in the Great Nirvana of the Mahayana contemplates the Truth of the Path.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! If the Eightfold Noble Path is the Noble Truth of the Path, then this meaning does not correspond. Why? Because the Tathāgata sometimes says that faith is the Path that can transcend all outflows; sometimes He says that the Path is non-negligence. The Buddhas, the World-Honored Ones, through non-negligence, realize Unsurpassed Perfect Enlightenment. Non-negligence is also a supporting factor of the Path for all Bodhisattvas. Sometimes the Buddha says that diligence is the Path, as the Buddha said to Ānanda: “If a person diligently practices with effort, that person will accomplish the Path of Unsurpassed Perfect Enlightenment.” Sometimes the Buddha says that contemplation of the body as a foundation of mindfulness is the Path; if one wholeheartedly and diligently cultivates mindfulness of the body, one will accomplish the Path of Unsurpassed Perfect Enlightenment. Sometimes He says that right concentration is the Path, as the Buddha said to the Venerable Kāśyapa: “Whatever is right concentration is the true Path; it is not that without right concentration there is a Path. If one enters right concentration, one can contemplate the arising and cessation of the five aggregates; one cannot contemplate in this way without entering concentration.” Sometimes He says that one single Dharma which, when cultivated by a practitioner, can purify beings, eliminate all sorrow and suffering, and realize the true Dharma is the Samadhi of Mindfulness of the Buddha. Sometimes He again says that cultivating the perception of impermanence is called the Path, as the Buddha told the monks: “There are those who are capable of cultivating the perception of impermanence and can realize Unsurpassed Perfect Enlightenment.” Sometimes He says that sitting alone in silence and reflecting in a quiet place can quickly accomplish Unsurpassed Perfect Enlightenment. Sometimes He says that teaching the Dharma to others is the Path. If one hears the Dharma and then cuts off the net of doubt, after cutting it off one realizes Unsurpassed Perfect Enlightenment. Sometimes He says that upholding precepts is the Path, as the Buddha told Ānanda: “If there is a person who diligently practices and maintains the precepts, that person will escape the great suffering of birth and death.” Sometimes He says that associating with good friends is the Path, as the Buddha told Ānanda: “If a person associates with good spiritual friends, that person will be complete in pure morality. If sentient beings associate with Me, they will bring forth the mind of Unsurpassed Perfect Enlightenment.” Sometimes He says that cultivating loving-kindness is the Path. Those who cultivate loving-kindness cut off the afflictions and reach the immovable state. Sometimes He says that wisdom is the Path, as the Buddha in the past said to the nun Prajāpatī: “O nun! Just as the Śrāvakas, through the power of wisdom, can cut off the streams of outflows and afflictions.” Sometimes the Tathāgata says that giving is the Path, as the Buddha in the past told King Prasenajit: “Great King, you should know! In the past I performed many acts of giving, and because of those causes and conditions, today I have accomplished Unsurpassed Perfect Enlightenment.”
World-Honored One! If the Eightfold Noble Path is the Path, then the teachings spoken in the sutras as such are not false. If those sutras are not false, why is it that they do not say therein that the Eightfold Noble Path is the Truth of the Path? If those sutras do not say so, then how could the Tathāgata in the past have been mistaken? Yet I know that the Buddhas and Tathāgatas have long since been free from mistakes.
At that time, the World-Honored One praised Bodhisattva Kāśyapa:
Excellent! Excellent! Good son! You now wish to know the secret meaning of the wondrous Mahayana scriptures of the Bodhisattvas, and therefore you ask this question. Good son! Such sutras all belong to the Truth of the Path. Good son! As I have said, if there is faith as the Path, then such faith in the Path is firm faith, and it can assist the Path of Enlightenment. Therefore, my words are not mistaken. Good son! The Tathāgata skillfully knows limitless methods and, wishing to teach and transform sentient beings, speaks all these various Dharma teachings.
Good son! It is like a skilled physician who knows the causes of the various illnesses of sentient beings. According to the illnesses, the physician prepares various medicines and prohibits certain medicines, while only water is not prohibited. One may give ginger water, licorice water, cardamom water, rock sugar water, āmalaka water, Nīpāla water, Bāzhula water, cold water, hot water, grape water, pomegranate water, and so on.
Good son! This physician skillfully knows the illnesses of sentient beings and uses various medicines. Although there are many things that are forbidden, only water is not. Likewise, the Tathāgata skillfully knows expedient means. Regarding a single Dharma characteristic, according to the various sentient beings, He distinguishes and broadly explains various names and characteristics. Those sentient beings receive them according to the words of the Tathāgata; having received them, they practice and eliminate suffering and affliction, just as that sick person follows the physician’s instructions and becomes healed.
Furthermore, good son! It is like in a great assembly there is one person who is skilled in many languages. One day, everyone in the assembly is tormented by heat and thirst, and all cry out: “I want to drink water, I want to drink water.” At that time, this person brings pure, cool water to everyone and, according to each person’s language, says that this water is called “Pāṇi-uṣṭa,” or “Śālilaṃ,” or “Śāli,” or “Pāna,” or “ambrosia,” or “cow’s milk,” and thus, for the sake of the assembly, he says that water has many names.
Good son! Likewise, the Tathāgata uses only the Noble Path to teach the Śrāvakas, from the Faculty of Faith up to the Eightfold Noble Path.
Furthermore, good son! It is like a goldsmith who uses only one kind of gold and, according to his wishes, makes various ornaments such as clasps, bracelets, bangles, hairpins, earrings, crowns, rings, and so forth. Although these objects are not the same, they are all made from the same gold. Likewise, the Tathāgata uses only the single Buddha Path and, according to sentient beings, distinguishes and teaches it in various ways.
Sometimes He speaks of one thing: that the Buddhas have only one path and no second. Sometimes He speaks of two things: Concentration and Wisdom. Sometimes He speaks of three things: View, Wisdom, and Knowledge. Sometimes He speaks of four things: the Path of Seeing, the Path of Cultivation, the Path of No More Learning, and the Buddha Path. Sometimes He speaks of five things: the Path of Faith-followers, the Path of Dharma-followers, the Path of Faith Liberation, the Path of Direct Seeing, and the Path of Bodily Realization. Sometimes He speaks of six things: the Path of Stream-entry, the Path of Once-returning, the Path of Non-returning, the Path of Arhatship, the Path of Pratyekabuddha, and the Buddha Path. Sometimes He speaks of seven things: the Factor of Mindfulness Awakening, the Factor of Discerning Dharma Awakening, the Factor of Diligence Awakening, the Factor of Joy Awakening, the Factor of Elimination Awakening, the Factor of Concentration Awakening, and the Factor of Equanimity Awakening. Sometimes He speaks of eight things: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Sometimes He speaks of nine things: the Eightfold Noble Path and Faith. Sometimes He speaks of ten things: the Ten Powers. Sometimes He speaks of eleven things, such as the Ten Powers and Great Loving-Kindness. Sometimes He speaks of twelve things: the Ten Powers, Great Loving-Kindness, and Great Compassion. Sometimes He speaks of thirteen things: the Ten Powers, Great Loving-Kindness, Great Compassion, and the Samadhi of Mindfulness of the Buddha. Sometimes He speaks of sixteen things: the Ten Powers, Great Loving-Kindness, Great Compassion, the Samadhi of Mindfulness of the Buddha, and the three Grounds of Right Mindfulness realized by the Buddha. Sometimes He speaks of twenty things: the Ten Powers, the Four Fearlessnesses, Great Loving-Kindness, Great Compassion, the Samadhi of Mindfulness of the Buddha, and the three Grounds of Right Mindfulness.
O good man! That Way is of one essence. In the past, the Tathāgata, for the sake of sentient beings, differentiated it into various kinds.
O good man! It is like fire, which although is only one, when used for burning is given many names, such as wood fire, grass fire, husk fire, bran fire, cow dung fire, horse dung fire, and so on.
O good man! Likewise, the Buddha Way is one and without a second; because of sentient beings, the Tathāgata distinguishes it into many kinds.
Furthermore, O good man! It is like one consciousness that is divided and spoken of as six. When referring to the eye, it is called eye-consciousness, and so on up to mind-consciousness. O good man! Likewise, the Way is only one and without a second. The Tathāgata, in order to teach and transform sentient beings, distinguishes it into many kinds.
Furthermore, O good man! It is like form, which is only one, but when seen by the eye it is called form; when heard by the ear it is called sound; when smelled by the nose it is called fragrance; when tasted by the tongue it is called flavor; when touched by the body it is called contact. O good man! Likewise, the Way is only one and without a second. The Tathāgata, in order to teach and transform sentient beings, distinguishes it into many kinds.
O good man! For this reason, when the Noble Eightfold Path is distinguished, it is called the Noble Truth of the Path.
O good man! These Four Noble Truths are taught successively by all Buddhas, the World-Honored Ones. Through this cause and condition, immeasurable sentient beings cross beyond birth and death.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! In the past, there was a time when the World-Honored One was staying in the Śiśu forest on the bank of the Ganges River. At that time, the Tathāgata took a handful of leaves and said to the bhikṣus: ‘Are the leaves I hold in my hand more numerous, or are the leaves of all the grasses and trees throughout the earth more numerous?’ The bhikṣus replied: ‘World-Honored One! The leaves of all the grasses and trees throughout the earth are countless beyond description. The leaves in the Tathāgata’s hand are extremely few and insignificant.’ The Buddha said: ‘O bhikṣus! My knowledge of all phenomena is as numerous as the leaves of the grasses and trees growing throughout this great earth, but what I teach to sentient beings is only like the leaves in my hand.’
World-Honored One! At that time You said that the Tathāgata has completely understood immeasurable teachings. Therefore, the Four Noble Truths that have been included are teachings You have already spoken. But if there are teachings that are not included within the Four Noble Truths, then should there be a Fifth Noble Truth?”
At that time, the Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! O good man! Your question enables immeasurable sentient beings to attain benefit, peace, and joy. O good man! All such phenomena are already included within the Four Noble Truths.”
Bodhisattva Kāśyapa again said:
“If such phenomena are included within the Four Noble Truths, then why does the Tathāgata say that they are not spoken?”
The Buddha said:
“O good man! Although all phenomena are encompassed within the Four Noble Truths, they are still as if their names have not been spoken. Why? O good man! The Four Noble Truths have two kinds of wisdom: first, the intermediate level; second, the superior level. The intermediate level is the wisdom of the Śrāvakas and Pratyekabuddhas; the superior level is the wisdom of Buddhas and Bodhisattvas.
O good man! Knowing that the five aggregates are suffering is called intermediate-level wisdom. Distinguishing that the aggregates have immeasurable characteristics and that all are suffering is not something known by Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom. O good man! Meanings such as these I have not explained in other sutras.
O good man! Knowing the sense bases is called a gate, also called suffering; this is intermediate-level wisdom. Distinguishing that the sense bases have immeasurable characteristics and that all are suffering is not the knowledge of Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom. O good man! Meanings such as these I have also not explained in other sutras.
O good man! Knowing the realms is called a part, also called nature, and also called suffering; this is intermediate-level wisdom. Distinguishing that the realms have immeasurable characteristics and are all forms of suffering is not the knowledge of Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom. O good man! Meanings such as these I have also not explained in other sutras.
O good man! Knowing the characteristic of decay of form is intermediate-level wisdom. Distinguishing that forms have immeasurable characteristics and are all suffering is not the knowledge of Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom.
O good man! Knowing the characteristic of sensation of feeling is intermediate-level wisdom. Distinguishing that feelings have immeasurable characteristics of sensation is not the knowledge of Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom. O good man! Meanings such as these I have also not explained in other sutras.
O good man! Knowing the characteristic of grasping of perception is intermediate-level wisdom. Distinguishing that perception has immeasurable characteristics of grasping is not the knowledge of Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom. Meanings such as these I have not explained in other sutras.
O good man! Knowing the characteristic of activity of formations is intermediate-level wisdom. Distinguishing that formations have immeasurable characteristics of activity is not the knowledge of Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom. O good man! Meanings such as these I have also not explained in other sutras.
O good man! Knowing the characteristic of discrimination of consciousness is intermediate-level wisdom.
Distinguishing that consciousness has immeasurable characteristics of knowing is not the knowledge of Śrāvakas and Pratyekabuddhas; rather, it is superior-level wisdom.
O good man! Meanings such as these I have also not taught in other sutras.
O good man! Knowing that the causes and conditions of craving can produce the five-aggregate body is intermediate-level wisdom. A single person’s arising of craving is immeasurable and boundless; Śrāvakas and Pratyekabuddhas cannot know it. Being able to know the craving that all sentient beings give rise to in this way is superior-level wisdom. Meanings such as these I have also not taught in other sutras.
O good man! Knowing the elimination of afflictions is intermediate-level wisdom. Distinguishing that the afflictions are innumerable, and that the elimination of afflictions is likewise innumerable, is something Śrāvakas and Pratyekabuddhas cannot know; this is called superior-level wisdom. Meanings such as these I have not explained in other sutras.”
Good son! Knowing the characteristics of the path that can be separated from afflictions is the wisdom of the middle level. Distinguishing the characteristics of the path as immeasurable and boundless, and knowing that the afflictions to be removed are also immeasurable and boundless, which the Śrāvakas and Pratyekabuddhas cannot know, is the wisdom of the highest level. Meanings such as these I have not yet explained in other sutras.
Good son! Knowing worldly truth is the wisdom of the middle level. Distinguishing worldly truth as immeasurable and boundless, impossible to calculate, which the Śrāvakas and Pratyekabuddhas cannot know, is the wisdom of the highest level. Meanings such as these I have not yet explained in other sutras.
Good son! Knowing that all conditioned phenomena are impermanent, all dharmas are without self, and that tranquil Nirvāṇa is the ultimate truth is the wisdom of the middle level. Knowing that the ultimate truth is immeasurable, boundless, and impossible to calculate, which the Śrāvakas and Pratyekabuddhas cannot know, is the wisdom of the highest level. These meanings I have also not yet discussed in other sutras.
At that time, the Great Bodhisattva Mañjuśrī addressed the Buddha:
World-Honored One! What is the meaning of what the World-Honored One has said regarding worldly truth and the ultimate truth? World-Honored One! Within the ultimate truth, is there worldly truth? Within worldly truth, is there the ultimate truth? If there is, then there is only one truth; if there is not, would this not mean that the Tathāgata speaks falsely?
The Buddha said: “Good son! Worldly truth is the ultimate truth.”
World-Honored One! If this is so, then there are not two truths.
The Buddha taught:
Good son! Through skillful means, adapting to sentient beings, I speak of there being two truths.
Good son! According to expressions, there are two kinds: first, worldly phenomena; second, transcendent phenomena.
Good son! What those who are transcendent know is called the ultimate truth; what worldly people know is called worldly truth.
Good son! The combination of the five aggregates is called something, and according to the name by which sentient beings call it, that is worldly truth. Understanding that the five aggregates do not possess the designation of any such thing, and that apart from the five aggregates there is also no such designation, and that those who are transcendent can know it according to its true nature and characteristics, is called the ultimate truth.
Furthermore, good son! There are phenomena that have a name and reality, and there are phenomena that have a name but no reality.
Good son! Having a name but no reality is worldly truth; having a name and reality is the ultimate truth.
Good son! Things such as self, sentient beings, life-force, views and cognition, karma, nourishment, person, creator, experiencer, the mirage seen in the heat, the city of Gandharvas, the hair of a tortoise, the horns of a rabbit, a circle of fire, the aggregates, elements, and sense bases are called worldly truth. Suffering, its cause, cessation, and the path are called the ultimate truth.
Good son! Worldly phenomena have five types: first, worldly names; second, worldly phrases; third, worldly bindings; fourth, worldly conventions; fifth, worldly attachments.
Good son! What are worldly names? Things such as men, women, pots, clothing, vehicles, houses, and so forth are called worldly names. What are worldly phrases? A verse of four lines, and such verses, are called worldly phrases. What are worldly bindings? Rolling, joining, binding, putting the palms together, and so forth are called worldly bindings. What are worldly conventions? For example, striking the wooden bell to gather the Sangha, beating drums to signal military restrictions, blowing a conch to indicate the time, and so forth are called worldly conventions. What are worldly attachments? For example, seeing from afar a person wearing a dyed robe and giving rise to the attached thought that he is a Śramaṇa when he is not a Śramaṇa; seeing someone with a cord tied around the body and thinking that he is a Brāhmaṇa when he is not a Brāhmaṇa, and so forth. These are called worldly attachments. Good son! Thus are called the five kinds of worldly phenomena.
Good son! If there are sentient beings who, regarding these five kinds of worldly phenomena, understand them as they truly are and whose minds are not deluded, this is called the ultimate truth.
Furthermore, good son! Burning, cutting, dying, and destruction are called worldly truth. Not burning, not cutting, not dying, and not being destroyed are called the ultimate truth.
Furthermore, good son! The eight aspects of suffering are called worldly truth. The absence of birth, the absence of aging, the absence of sickness, the absence of death, the absence of separation from what one loves, the absence of meeting what one hates, the absence of seeking and not obtaining, and the absence of the burning flourishing of the five aggregates are called the ultimate truth.
Furthermore, good son! It is like a person who possesses many skills. When running, he is called a runner; when harvesting and cutting crops, he is called a reaper; when preparing food, he is called a cook; when carving wood, he is called a carpenter; when refining gold and silver, he is called a goldsmith. Thus, one person can have many names. Likewise, reality itself is only one thing but has many names. Being born through the union of father and mother is called worldly truth. Being born through the combination of the twelve links of dependent origination is called the ultimate truth.
The Great Bodhisattva Mañjuśrī addressed the Buddha:
World-Honored One! What is the meaning of what is called the true truth?
The Buddha taught:
Good son! To speak of true truth means the true and real Dharma. Good son!
If a phenomenon is not true and real, it cannot be called true truth.
Good son! True truth is without delusion; that which is without delusion is called true truth.
Good son! True truth is without falsehood. If there is falsehood, it cannot be called true truth.
O good man! The true truth is called the Great Vehicle; that which is not the Great Vehicle is not called the true truth.
O good man! The true truth consists of what the Buddha has spoken, not what demons have spoken. If it is spoken by demons and not spoken by the Buddha, it is not called the true truth.
O good man! The true truth is only one pure path, without two.
O good man! Having permanence, bliss, self, and purity is called the meaning of the true truth.
Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One! If the true Dharma is taken as the true truth, then the true Dharma is precisely the Tathāgata, space, and Buddha-nature. If this is so, then the Tathāgata, space, and Buddha-nature have no differences.
The Buddha told Bodhisattva Mañjuśrī:
There is suffering, there is truth, and there is reality; there is the cause of suffering, there is truth, and there is reality; there is cessation, there is truth, and there is reality; there is the path, there is truth, and there is reality.
O good man! The Tathāgata is not suffering, is not truth in the sense of suffering, and is reality; space is not suffering, is not truth in the sense of suffering, and is reality; Buddha-nature is not suffering, is not truth in the sense of suffering, and is reality.
O Mañjuśrī! What is called suffering has the characteristic of impermanence, the characteristic of being able to be cut off; this is the true truth. The nature of the Tathāgata is not suffering, not impermanent, and not a characteristic that can be cut off; therefore, it is truly space. Buddha-nature is the same.
Furthermore, O good man! The reason it is called the cause of suffering is because it can cause the five aggregates to combine and arise; it is also called suffering, also called impermanence, and is a characteristic that can be cut off. This is the true truth.
O good man! The Tathāgata is not the nature of the cause of suffering, not the cause of the aggregates, and not a characteristic that can be cut off; therefore, it is truly space. Buddha-nature is the same.
O good man! The reason cessation is spoken of is because it refers to the cessation of afflictions; it is both permanent and impermanent. The attainment of the two vehicles is called impermanent. The attainment of all Buddhas is called permanent, and is also called the realization of Dharma. This is the true truth.
O good man! The nature of the Tathāgata is not called cessation. It can eliminate afflictions; it is not permanent, not impermanent, and is not called something that is realized through knowing. It is permanent and does not change. This is truly space. Buddha-nature is the same.
O good man! The path can cut off afflictions; it is both permanent and impermanent, and is a Dharma that can be cultivated. This is called the true truth. The Tathāgata is not the path and does not eliminate afflictions; it is not permanent, not impermanent, not a Dharma that can be cultivated, and is eternally abiding without change. Therefore, it is truly space. Buddha-nature is the same.
Furthermore, O good man! What is called true is the Tathāgata; the Tathāgata is true; the true is space; space is true; the true is Buddha-nature; Buddha-nature is true.
O Mañjuśrī! There is suffering, there is the cause of suffering, there is the ending of suffering, and there is the means of overcoming suffering. The Tathāgata is not suffering, and so on up to not being the means of overcoming suffering; therefore, it is true, but is not called truth. Space and Buddha-nature are also like this.
Suffering is conditioned, is defiled, and has no peace and bliss. The Tathāgata is not conditioned, is not defiled, and is tranquil and joyful; it is true, but not called truth.
Bodhisattva Mañjuśrī said to the Buddha:
World-Honored One! As the Buddha has taught: That which is free from inversion is called the true truth. If this is so, then among the four truths are there four inversions? If there are, why does the World-Honored One say that freedom from inversion is called the true truth, and that all inversions are not called true?
The Buddha told Mañjuśrī:
All inversions are contained within the truth of suffering. Because sentient beings possess inverted minds, they are called inverted.
O good man! For example, there is a person who does not listen to the teachings of their parents, does not honor and respect them, or perhaps hears their instructions but does not follow them in practice. Such people are called inverted. Thus, inversion is not that there is no suffering; rather, it itself is suffering.
Bodhisattva Mañjuśrī said:
As the Buddha has said, that which is not false is the true truth. If this is so, then one should know that what is false is not the true truth.
The Buddha taught:
Good man! All falsehoods are contained within the Truth of Suffering. If there are sentient beings who deceive others, because of this cause and condition they fall into the hell realms, the animal realm, or the realm of hungry ghosts. Such phenomena are called falsehood. Such falsehood is not something that is not suffering; rather, it is precisely suffering itself. The Śrāvakas, Pratyekabuddhas, and all Buddhas, the World-Honored Ones, stay far away from and do not do such things. Therefore, they are called falsehood. Such false things have been severed by the Buddhas and the two vehicles, and therefore are called the True Truth.
Bodhisattva Mañjuśrī said:
According to what the Buddha has taught, if the Mahāyāna is the True Truth, then one should know that the Śrāvaka vehicle and the Pratyekabuddha vehicle are not true.
The Buddha said:
Mañjuśrī! The two vehicles are both true and not true. The Śrāvakas and Pratyekabuddhas who cut off all suffering and affliction are called true. Since impermanence and non-abiding are phenomena of transformation, they are called not true.
Bodhisattva Mañjuśrī said:
According to what the Buddha has taught, whatever the Tathāgata explains is called true; therefore, one should know that what Māra teaches is not true.
World-Honored One! Are the things taught by Māra included within the Noble Truths?
The Buddha said:
Mañjuśrī! All that Māra teaches is included within two truths: suffering and the origin of suffering. Whatever is contrary to the Dharma, contrary to the Vinaya, and incapable of benefiting beings—even if it is spoken continuously, no person will be able to see suffering, eliminate the origin, realize cessation, or cultivate the path. Such things are falsehood. Such falsehood is called the speech of Māra.
Bodhisattva Mañjuśrī said:
As the Buddha has taught, there is only one pure path, and there are not two. The non-Buddhist paths also say: “We have only one pure path, and there are not two.” If it is said that the path is only one, and that this is the True Truth, then what difference is there from the non-Buddhist paths? If there is a difference, then one should not say that there is only one pure path.
The Buddha said:
Good man! The non-Buddhist paths have the Truth of Suffering and the Truth of the Origin of Suffering, but within them there are no Truth of Cessation and Truth of the Path. Within what is not cessation, they give rise to the idea of cessation; within what is not the path, they give rise to the idea of the path; within what is not the fruit, they give rise to the idea of the fruit; within what is not the cause, they give rise to the idea of the cause. Because of this meaning, they do not possess a single, pure, non-dual path.
Bodhisattva Mañjuśrī said:
As the Buddha has taught, that having permanence, self, bliss, and purity is the true meaning, then the non-Buddhist paths should possess the True Truth, while the Buddha’s teaching should not. Why? Because the non-Buddhist paths also say that all conditioned phenomena are permanent. How do they say they are permanent? All karmic results, whether agreeable or disagreeable, are experienced without being lost. The agreeable are called the karmic results of the ten wholesome deeds; the disagreeable are the karmic results of the ten unwholesome deeds. If one says that all conditioned phenomena are impermanent, and the person who created the karma has already died, then who experiences that karmic result? For this reason, conditioned phenomena are permanent; the causes and conditions of killing are called permanent.
World-Honored One! If one says that all conditioned phenomena are impermanent, then both the killer and the one killed are impermanent. If they are impermanent, then who remains in hell to undergo the karmic retribution? If one definitively says that there is hell where beings undergo karmic results, then one should know that conditioned phenomena truly are not impermanent.
World-Honored One! Concentrating the mind and remembering is also called permanent. For example, things that are not forgotten even after ten years or one hundred years are also called permanent. If they were impermanent, then of what one has seen, who would remember and who would think of it? Because of this cause and condition, all conditioned phenomena are not impermanent.
World-Honored One! All recollection is called permanent. For example, when a person previously sees the characteristics of another person’s hands, feet, head, and neck, and later encounters that person again, they immediately remember and recognize them completely. If they were impermanent, then the characteristics previously seen would all have already disappeared.
World-Honored One! Skills and occupations that people learn, from the time they first begin studying, after three years or five years, are then mastered; therefore, they are called permanent.
World-Honored One! In counting from one to two, from two to three, and onward to hundreds and thousands, if it were impermanent, then the original number one should have been destroyed. But if the original number one were destroyed, how could there be the number two? Thus, if one is permanently destroyed, there can be no two. Because one does not perish, one can count to two, and onward to one hundred and one thousand; therefore, it is called permanent.
World-Honored One! Likewise, in reciting: reciting one Āgama, then two Āgamas, then three Āgamas, then four Āgamas—if this were impermanent, recitation would never reach four. Because through the causes and conditions of recitation it increases, it is called permanent.
World-Honored One! Alms bowls, clothing, vehicles, like a person in debt, the great earth, forms and appearances, mountains and rivers, forests and trees, medicines, leaves and grasses that cure illnesses, and sentient beings are all permanent, and are likewise so.
World-Honored One! All non-Buddhist paths say that conditioned phenomena are permanent. If they are permanent, then they are the True Truth.
World-Honored One! The non-Buddhist paths also say that bliss exists. How can this be known? Those who experience bliss definitely obtain agreeable karmic results.
World-Honored One! Those who experience bliss definitely obtain it, such as the Great Brahmā Heaven King, the Great Sovereign Heaven, Śakra Devānām Indra, Viṣṇu, and humans and heavenly beings. Because of this meaning, it is said definitively that bliss exists.
World-Honored One! Some non-Buddhist paths further say that there is bliss that can cause sentient beings to give rise to longing, just as a hungry person seeks food, a thirsty person seeks water, a cold person seeks warmth, a hot person seeks coolness, a tired person seeks rest, a sick person seeks healing, and a person with desire seeks form. If there were no bliss, then what would those people seek? Because there are people who seek it, one should know that bliss exists.
World-Honored One! Some non-Buddhist paths say that giving can bring about bliss. People in the world delight in giving to Śramaṇas, Brāhmaṇas, the poor, the destitute, and the suffering—clothing, food, bedding, medicine, elephants, horses, vehicles, powdered incense, applied incense, various kinds of flowers, houses, dwelling places, lamps, and torches. They perform such acts of giving, wishing to obtain in future lives the meritorious results they desire. Therefore, they definitively say that bliss exists.
World-Honored One! Some non-Buddhist paths further say that through causes and conditions one knows that bliss exists. That is, those who experience bliss have causes and conditions; therefore, it is called the contact with bliss. If there were no bliss, what causes and conditions would there be? Just as when there are no horns of a rabbit there are no causes and conditions, when there are causes and conditions of bliss, one knows that bliss exists.
World-Honored One! Some non-Buddhist paths further say that because there are superior, middle, and inferior levels, one knows that bliss exists. The inferior level of experiencing bliss is Śakra Devānām Indra; the middle level of experiencing bliss is the Great Brahmā Heaven King; the superior level of experiencing bliss is the Great Sovereign Heaven. Because there are superior, middle, and inferior levels in this way, one knows that bliss exists.
Venerable World-Honored One! There are some non-Buddhist teachers who again say that there is purity. Why? Because if there were no purity, then one should not give rise to the desire to seek it. If one gives rise to such a desire, one should know that purity exists. They also say that gold, silver, precious jewels, lapis lazuli, crystal, mother-of-pearl, agate, coral, pearls, beryl, cowries, and so forth; streams, bathing ponds, food and drink, clothing, flowers and fragrances, powdered incense, applied incense, lamps and torches, and such things are all pure dharmas.
Furthermore, they say that purity exists because the five aggregates are like a clean vessel filled with pure things, such as those of gods, humans, sages, Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas. Because of this meaning, they are called pure.
Venerable World-Honored One! There are some non-Buddhist teachers who again say that there is a self because there is seeing and knowing, and because there is the ability to act. For example, if someone enters a potter’s workshop, although they do not see the potter, they see the tools and know for certain that this is a potter’s workshop. The self is likewise: because the eye sees forms, one knows for certain that there is a self. If there were no self, then who sees forms and hears sounds? Even up to tactile contact, it is the same.
Furthermore, how do we know that there is a self? We know it through characteristics. What are characteristics? They are breathing, looking, blinking, lifespan, the arising of thoughts, receiving and experiencing suffering and pleasure, craving, anger, and such dharmas. All these are characteristics of the self. Therefore, one should know that there certainly is a self.
Furthermore, there is a self because one can distinguish flavors. Someone eats fruit and, upon seeing the fruit, knows its taste. Therefore, one certainly knows that there is a self.
Furthermore, how do we know that there is a self? Because there is grasping and performing actions. For example, holding a sickle, one can cut; holding an axe, one can split; holding a vessel, one can carry water; riding a vehicle, one can control it. With such things, when “I” grasp them and am able to perform actions, one should know that there certainly is a self.
Furthermore, how do we know that there is a self? Because at the very moment of birth one knows to seek milk, following habits from previous lives. Therefore, one should know with certainty that there is a self.
Furthermore, how do we know that there is a self? Because of harmonizing and benefiting other sentient beings. For example, water vessels, clothing, vehicles, fields, gardens, houses, forests, mountains, grasses, trees, elephants, horses, oxen, and goats. When such things are combined together, they bring benefit. The inner five aggregates are also like this: the sense faculties such as the eye and so forth, when combined, bring benefit to a person. Therefore, one should know with certainty that there is a self.
Furthermore, how do we know that there is a self? Because there are obstructing phenomena: when there is an object, there is obstruction. If there is no object, there is no obstruction. If there is obstruction, then one knows there is a self. Therefore, one should know with certainty that there is a self.
Furthermore, how do we know that there is a self? Because friend and non-friend, body and non-body, what is not a friend and what is a friend, true Dharma and false Dharma are not friends, wisdom and non-wisdom are not friends, Śramaṇa and non-Śramaṇa, Brahmin and non-Brahmin, child and non-child, day and non-day, night and non-night, self and non-self. Such dharmas are friend and non-friend. Therefore, one should know with certainty that there is a self.
Venerable World-Honored One! All the non-Buddhist teachers speak of permanence, bliss, self, and purity. Therefore, one should know with certainty that there are permanence, bliss, self, and purity.
Venerable World-Honored One! Because of this meaning, all non-Buddhist teachers say that they possess the ultimate truth.
The Buddha taught:
Good man! If the Śramaṇas and Brahmins have permanence, bliss, self, and purity, then they are not Śramaṇas and Brahmins. Why? Because they are attached to birth and death and have abandoned the Great Teacher, the Omniscient One. Such Śramaṇas and Brahmins are submerged in various forms of desire and diminish wholesome Dharma. Such non-Buddhist teachers are bound within the prison of desire, hatred, and ignorance because they are attached to pleasure. Although these non-Buddhist teachers know that karmic results are created by oneself and experienced by oneself, they still cannot abandon evil dharmas. These non-Buddhist teachers do not possess the right Dharma or right livelihood by which to sustain themselves. Why? Because they lack the fire of wisdom and therefore cannot destroy [their afflictions]. Although these non-Buddhist teachers wish to indulge in the supreme and wondrous five desires, they are poor in wholesome Dharma and do not diligently cultivate. Although these non-Buddhist teachers wish to attain right liberation, they do not fully uphold their precepts and restraints. Although these non-Buddhist teachers seek happiness and peace, they cannot seek the causes and conditions of happiness and peace. Although these non-Buddhist teachers hate all suffering, their actions have not yet abandoned the causes of suffering. Although these non-Buddhist teachers are wrapped around by the poisonous snake of the four great elements, they still act negligently without care. These non-Buddhist teachers are covered by ignorance, have left virtuous friends, and remain within the three realms, where they are burned by the great fire of impermanence and cannot escape. These non-Buddhist teachers encounter difficult-to-heal illnesses of afflictions but do not seek the help of a skilled and excellent physician. These non-Buddhist teachers will, in future lives, travel along a long road filled with many dangers, yet do not know how to use the wealth of wholesome Dharma to adorn themselves. These non-Buddhist teachers are constantly harmed by the poison of sensual desire, yet they embrace the poisonous chest of the five pleasures. These non-Buddhist teachers are burned by hatred yet associate with evil friends. These non-Buddhist teachers are constantly covered by ignorance yet seek evil and false dharmas. These non-Buddhist teachers are constantly deluded by wrong views yet, within them, give rise to thoughts of friendliness. These non-Buddhist teachers like to eat sweet fruit yet sow bitter seeds. These non-Buddhist teachers already dwell in the dark house of afflictions yet abandon the bright torch of wisdom. These non-Buddhist teachers suffer from the thirst of afflictions yet still drink the salty water of desire. These non-Buddhist teachers drift in the great boundless river of birth and death yet abandon the supreme boat captain. These non-Buddhist teachers are confused and deluded, saying that conditioned phenomena are permanent. If conditioned phenomena were permanent, then that would be something that does not exist.