THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME XVI
Chapter 8: Brahma Conduct 2
Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! The contemplation of the Great Bodhisattvas is true, while that of the Śrāvakas and Pratyekabuddhas is not true. Why do all sentient beings not rely on the majestic power of the Bodhisattvas to attain peace and happiness? If sentient beings truly do not attain happiness, then one should know that the loving-kindness cultivated by the Bodhisattvas has no benefit!”
The Buddha said:
“Good man! The loving-kindness of the Bodhisattva is greatly beneficial. Good man! There are sentient beings who are certain to undergo suffering, and there are sentient beings who are certain not to undergo suffering. For those sentient beings who are certain to undergo suffering, the loving-kindness of the Bodhisattva has no benefit, because they are of the class of Icchantikas. If there are sentient beings who are not certain to undergo suffering, then the loving-kindness of the Bodhisattva has benefit, because it enables all sentient beings to attain peace and happiness.
Good man! It is like a person who, from afar, sees a lion, tiger, leopard, wolf, rākṣasa demon, and so forth, and naturally becomes frightened; when walking at night and seeing even a tree stump, he also becomes frightened. Good man! Those who see such things naturally become afraid. Likewise, when sentient beings see those who cultivate the mind of loving-kindness, they naturally attain peace and happiness.
Good man! For this reason, the Bodhisattva’s cultivation of the mind of loving-kindness is true contemplation, and it is not without benefit. Good man! I say that this mind of loving-kindness has limitless aspects; this is supernatural power.
Good man! Just as Devadatta instructed King Ajātaśatru to harm the Tathāgata. At that time, I entered the city of Rājagṛha to beg for alms in sequence. King Ajātaśatru then released the intoxicated elephant Hasti-dhana to harm me and my disciples. At that time, the drunken elephant trampled countless hundreds of thousands of beings to death. The stench of blood from the dead beings arose, and when the elephant smelled it, it became even more ferocious. Seeing me and the Saṅgha all wearing red robes, the elephant mistook them for blood and charged straight toward us.
The disciples who had not yet abandoned desire scattered in all directions; only Ānanda remained. At that time, all the people in the city of Rājagṛha cried out together in lamentation:
‘How strange! Today the Tathāgata will enter nirvāṇa and pass away. How could the Perfectly Awakened One be harmed like this in an instant?’
Devadatta rejoiced:
‘It is truly good that Śramaṇa Gautama has been harmed to death. From now on he will no longer remain in the world. This is truly joyful! By this plan, I have achieved my wish!’
Good man! At that time, in order to tame the elephant Hasti-dhana, I entered the concentration of loving-kindness and extended my arm, pointing toward the elephant. Immediately, from my five fingers appeared five lions. Seeing the lions, the elephant became greatly terrified and immediately prostrated itself on the ground, respectfully paying homage at my feet.
Good man! In truth, there were no lions on my five fingers at that time. It was through the power of the roots of goodness cultivated through loving-kindness that the drunken elephant was subdued.
Furthermore, good man! I wished to enter nirvāṇa, so I set out for the city of Kuśinagara. Along the road, there were five hundred strong men repairing and clearing the roads. In the middle of the road was a large stone that everyone wished to move away, but no one could lift it despite using all their strength.
At that time, out of compassion for them, I aroused the mind of loving-kindness. The strong men saw me use my big toe to flick the great stone into the sky, then use my hand to catch the stone and place it upon my right palm. I blew upon the stone, causing it to crumble into dust, and then caused the dust to gather back together into the same stone. Thus, the arrogance of those strong men was dispelled.
I then taught them briefly the essential points of the Dharma, causing all of them to arouse the mind of unsurpassed complete and perfect enlightenment.
Good man! At that time, the Tathāgata truly did not use his toe to send the stone into the sky, nor did he place the stone upon his right palm, blow it into dust, and cause the dust to gather back into the stone as before. Good man! You should know that this was all due to the power of the roots of goodness of the mind of loving-kindness, which caused those strong men to see such events.
Furthermore, good man! In this land of Southern Jambudvīpa, there was a great city called Śūparaka. In that city lived a wealthy elder named Loci, who served as a guide for the people. In the past, he had cultivated roots of goodness before countless Buddhas.
Good man! All the people in that city followed heretical teachings and served the Nirgrantha sect. At that time, wishing to transform and guide that elder, I traveled from the city of Rājagṛha to that city. The road from Rājagṛha to there was sixty-five yojanas long, and I walked there on foot in order to teach and transform the people.
When the Nirgrantha followers heard that I was about to arrive at Śūparaka, they thought:
‘If Śramaṇa Gautama comes here, the people of this city will no longer provide for us. We will suffer hardship; how will we live?’
The Nirgrantha followers divided themselves and went everywhere telling the people in the city:
‘Śramaṇa Gautama is about to come here. That Śramaṇa abandoned his parents and wanders everywhere. Wherever he goes, that region suffers famine, the people become hungry, many die, and epidemics spread beyond rescue. Gautama is an evil person, bringing along many fierce rākṣasa demons as attendants. Only those without mothers, without fathers, poor, and lonely come to become his disciples. Everything he teaches is false. Wherever he goes, that place will no longer have peace and happiness.’
After hearing this, everyone became very frightened. They bowed their heads and respectfully prostrated before the Nirgrantha followers, saying:
‘Great teachers, what should we do today?’
The Nirgrantha followers said:
‘Śramaṇa Gautama likes places with forests, flowing streams, and clear water. If there are such places outside the city, destroy them. Go out together beyond the city walls and cut down all the trees there; do not leave any behind. At all rivers, streams, wells, and ponds, spread filth and refuse into them. Close the city gates tightly, arm yourselves, build defensive walls, and guard yourselves. Even if he comes, do not allow him to enter. Only if he cannot enter will you be safe. We will also use magical arts to make Gautama retreat.’
The people of the city heard these words and respectfully followed them. They cut down all the trees, polluted the streams, and armed themselves with strong defenses.
Good man! At that time, I arrived at that city. I did not see gardens, forests, or trees; I only saw people carrying weapons and guarding the city walls. Seeing such a thing, I felt great compassion and directed the mind of loving-kindness toward them.
All the trees grew again as before, and countless more trees appeared. The waters in the rivers, streams, ponds, and wells became clean, clear, and full, like blue-green lapis lazuli. Many kinds of flowers covered the surface of the water. The city walls and buildings all transformed into deep blue-green lapis lazuli. The people in the city were able to clearly see me and the great assembly. The city gates opened by themselves and could not be held shut. All weapons transformed into many kinds of flowers.
The elder Loci led the people of the city and together they came to where the Buddha was. I then expounded the essential Dharma teachings for them, causing all of them to arouse the mind of unsurpassed complete and perfect enlightenment.
Good man! At that time, in reality, I did not transform the trees and make the rivers and lakes filled with pure water, nor did I transform the city into blue-green lapis lazuli, cause the people to clearly see me, make the city gates open by themselves, or transform weapons into flowers. Good man! You should know that all of this was due to the power of the roots of goodness of the mind of loving-kindness, which enabled those people to see such events.
Furthermore, good man! In the city of Śrāvastī, there was a Brahmin woman named Vāsiṣṭhā. She had only one child and cherished him greatly. The child became ill and died. The mother was extremely sorrowful, became insane and lost her mind. Naked and without awareness of shame, she wandered through all the streets, crying loudly:
‘My child! My child! Where have you gone, leaving your mother behind?’
Then she wandered through various cities and villages without exhaustion. This mother had planted roots of merit in the time of past Buddhas.
Good man! I aroused the mind of loving-kindness toward this person. At that moment, the mother saw me and thought I was her child. She regained her sanity, ran over to embrace me, and showed affection toward me as she would toward her own child.
At that time, I said to the attendant Ānanda:
‘Bring clothing for this woman.’
After giving her clothing, I taught her the essential Dharma teachings. After hearing the Dharma, she became extremely joyful and aroused the mind of unsurpassed complete and perfect enlightenment.
Good man! At that time, I truly was not her child, she was not my mother, and she did not embrace me. Good man! You should know that all of this was because the power of the roots of goodness of the mind of loving-kindness caused that woman to see such events.
Furthermore, good man! In the country of Vārāṇasī, there was an upāsikā named Mahā-Senadatta, who had cultivated roots of goodness before countless Buddhas of the past.
During the three months of the rainy retreat, this upāsikā requested permission to provide medicines and medical supplies to the Saṅgha. At that time, among the assembly there was a monk who was seriously ill. A physician examined him and said that he must use meat as medicine; if there was meat, the illness could be cured, but without meat his life could not be preserved.
Hearing the physician’s words, the upāsikā immediately took pure gold and went throughout markets, villages, and other places, loudly saying:
‘Whoever has meat to sell, I will buy it with gold. If there is meat, I will exchange it equally for gold.’
Although she searched throughout the cities, she could not find any. The upāsikā then personally took a knife and cut flesh from her own thigh, cooked it into soup, added seasonings, and offered it to the sick monk.
After the monk consumed it, he recovered from his illness. At that time, because the wound was extremely severe, the upāsikā suffered great pain and could no longer endure it. She then recited:
‘Homage to Buddha! Homage to Buddha!’
At that time, I was staying in the city of Śrāvastī. Hearing that recitation, I aroused great loving-kindness for that upāsikā. The upāsikā then saw me bringing medicine to apply to her wound, and the wound healed completely as before.
I then taught the Dharma to the upāsikā. After hearing the Dharma, she rejoiced and aroused the mind of unsurpassed complete and perfect enlightenment.
Good man! At that time, I truly did not bring medicine to the city of Vārāṇasī to apply to that upāsikā’s wound. Good man! You should know that all of this was due to the power of the roots of goodness of the mind of loving-kindness, which caused that upāsikā to see such an event.
Again, O virtuous man! The evil Devadatta, being greedy and never knowing satisfaction, ate too much whey and therefore suffered headaches and abdominal pain. Because the pain and suffering were unbearable, he cried out these words: “Namo Buddha! Namo Buddha!” At that time, I was in the city of Ujjayani. Hearing that sound, I immediately gave rise to a compassionate mind. At that moment, Devadatta saw Me come to where he was, use My hand to rub his head and abdomen, and give him salt medicine to drink. After drinking it, he recovered. O virtuous man! In truth, I did not come to Devadatta’s place to rub his head and abdomen and give him medicine to drink. O virtuous man! You should know that all of this was caused by the power of the wholesome roots of loving-kindness, which caused Devadatta to perceive such events.
Again, O virtuous man! In the country of Kosala there were five hundred bandits who formed a group and openly robbed and harmed many people. King Prasenajit was troubled by their violent actions, so he sent soldiers to investigate and capture them. After they were captured, the king ordered their eyes to be gouged out and then had them abandoned in a deep forest. Those bandits had planted many roots of merit before past Buddhas, so after losing their eyes and enduring much pain and suffering, they all cried out: “Namo Buddha! Namo Buddha! Today, none of us has anyone to save us!” They wailed miserably. At that time, I was staying at Jetavana Monastery. Hearing their words, I gave rise to compassion. Then, a cool breeze blew fragrant medicinal herbs from Fragrant Mountain into their empty eye sockets, and immediately their eyes returned to their former state, no different from before. When they opened their eyes, they saw the Tathāgata standing before them, expounding the Dharma for their sake. After hearing the Dharma, those bandits aroused the aspiration for Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). O virtuous man! At that time, I truly did not create the wind that carried fragrant medicinal herbs from Fragrant Mountain to them, nor did I come before them to expound the Dharma. O virtuous man! You should know that all of this was due to the power of the wholesome roots of loving-kindness, which caused those bandits to perceive such events.
Again, O virtuous man! Because of ignorance, Prince Virūḍhaka deposed his father, made himself king, and, remembering the former resentment, killed many members of the Śākya clan. He captured twelve thousand women of the Śākya clan, cut off their ears, sliced off their noses, severed their hands and feet, and threw them into a pit. Those women suffered greatly. They then recited: “Namo Buddha! Namo Buddha! Now we have no one to save us,” and cried out in great misery. These women had planted wholesome roots before Buddhas of past ages. At that time, I was staying at Bamboo Grove Monastery. Hearing their voices, I immediately gave rise to compassion. At that moment, those women saw Me come to the city of Kapilavastu, wash their wounds with water, apply medicine to their wounds, and make their pain disappear. Their ears, noses, hands, and feet all returned to their original condition. I then taught them the essential Dharma, causing all of them to arouse the aspiration for Anuttara-samyak-sambodhi and to go forth into the monastic order under Mahāprajāpatī Gautamī, receiving full ordination as bhikṣuṇīs. O virtuous man! At that time, the Tathāgata truly did not come to the city of Kapilavastu, did not wash their wounds with water, and did not apply medicine to relieve their pain. O virtuous man! You should know that all of this was due to the power of the wholesome roots of loving-kindness, which caused those women to perceive such events. The mind of compassion and the mind of sympathetic joy are the same. O virtuous man! For this reason, the great Bodhisattva’s contemplation and cultivation of loving-kindness is true and not false. O virtuous man! All immeasurable minds are inconceivable, the practices of Bodhisattvas are inconceivable, the transforming activities of all Buddhas are inconceivable, and this Mahāyāna Great Nirvāṇa Sūtra is also inconceivable.
Again, O virtuous man! After the great Bodhisattva cultivates the minds of Loving-kindness, Compassion, and Joy, he attains abiding in the stage called “Most Loving One Child” (extremely cherishing one child). O virtuous man! Why is this stage called “Most Loving One Child”? O virtuous man! It is like parents who, upon seeing their child safe and well, become greatly joyful. The great Bodhisattva abiding in this stage is likewise so: he regards all sentient beings as his only child and, seeing them practice wholesome deeds, becomes greatly delighted. Therefore, this stage is called “Most Loving” (extremely cherishing).
O virtuous man! It is like parents who see their child suffering from illness; they become deeply worried, loving and concerned, never leaving their child even for a moment. The great Bodhisattva abiding in this stage is likewise so. Seeing sentient beings bound by the illness of afflictions, the Bodhisattva grieves deeply and cherishes them as a child, to the extent that blood flows from every pore of his body. Therefore, this stage is called “One Child.”
O virtuous man! When a small child picks up dirt, ashes, excrement, bricks, stones, dry bones, or branches and puts them into his mouth, the parents, seeing this, worry that their child will become ill. With their left hand they hold the child’s head, and with their right hand they remove it. The great Bodhisattva abiding in this stage is likewise so. Seeing that the Dharma body of sentient beings has not yet grown, and that they create unwholesome karmas through body, speech, and mind, the Bodhisattva immediately uses the arm of wisdom to rescue them, enabling them to escape, not wishing them to continue wandering in saṃsāra and endure various sufferings. Therefore, this stage is again called “One Child.”
O virtuous man! It is like a child loved by his parents who dies; the parents grieve and wish to die together with their child. The Bodhisattva is also like this. Seeing icchantikas fall into the hell realms, he also vows to be born together with them in hell. Why? Because if an icchantika, while enduring suffering, gives rise to even a single thought of repentance, the Bodhisattva will teach him various kinds of Dharma so that he may give rise to a single wholesome thought. Therefore, this stage is again called “One Child.”
O virtuous man! It is like parents who have only one child. Whether that child is awake or asleep, walking or standing, lying down or sitting, and so forth, the parents are always mindful of him. If the child has faults, the parents skillfully teach and guide him rather than hate or abandon him. The great Bodhisattva is also like this. Seeing sentient beings who have fallen into hell, the animal realm, the hungry ghost realm, or those in the realms of gods and humans who perform many wholesome or unwholesome deeds, the Bodhisattva is always mindful of them and never abandons them. If there are sentient beings who create evil karma, the Bodhisattva does not become angry and does not hate or reject them. Therefore, this stage is again called “One Child.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! As the Buddha has taught, your words are profound and deep. Now my wisdom is shallow; how could I possibly understand? If Bodhisattvas abiding in the stage of One Child can truly be like this, then why did the Tathāgata in the past, when he was a king practicing the Bodhisattva path, kill so many Brahmins? If he had attained this stage, he should have protected and cared for them. If he had not attained it, then for what reason was he not destined to fall into hell? If he regarded all sentient beings equally as his own child and thought of them like Rāhula, then why did he say to Devadatta: ‘You are foolish, shameless, and one who eats the saliva and pus of others,’ causing him, upon hearing this, to become angry and give rise to evil thoughts, thereby causing the Buddha’s body to bleed? After Devadatta committed this evil karma, the Tathāgata then said that he would fall into hell and suffer punishment for one kalpa. World-Honored One! How can such words not contradict the meaning of the teachings?
“World-Honored One! The Venerable Subhūti abides in the stage of emptiness. Whenever he wishes to enter a city to beg for alms, he first observes the people. If there is anyone who feels jealousy toward him, he will not go, even if he becomes extremely hungry and has no food. Why? Because the Venerable Subhūti constantly reflects: ‘Remembering the past, when I gave rise to a single evil thought toward a field of merit, because of that cause and condition I fell into the great hells and endured all kinds of suffering. Today, I would rather remain hungry for the entire day without eating than cause them to give rise to jealousy toward me and fall into hell, enduring suffering and distress.’
“He also thinks: ‘If there is any sentient being who does not want me to stand, then I will sit quietly all day and not rise. If there is any sentient being who does not want me to sit, then I will stand all day without moving from my place. The same applies to walking and lying down.’ The Venerable Subhūti, in order to save sentient beings, still gives rise to such thoughts; how much more so the Bodhisattva. If a Bodhisattva attains the stage of One Child, then why would the Tathāgata speak harsh words like that, causing sentient beings to give rise to extremely evil minds?”
O good man! Now you should not ask such a question: “Did the Thus Come One Buddha create the causes and conditions of affliction for sentient beings?” O good man! Even if the trunk of a mosquito could drink up all the water to the bottom of the ocean, the Tathāgata would still never create causes and conditions of affliction for sentient beings. O good man! Even if the earth were made to lose all its colors, water were to become solid in nature, fire were to become cold in nature, wind were to become stationary in nature, and the Buddha-nature of the Three Jewels and even space itself were to become impermanent in nature, the Tathāgata would still never create causes and conditions of affliction for sentient beings. O good man! Even if a person who had committed the four grave offenses and an icchantika who slandered the True Dharma were to presently attain the ten powers, the four fearlessnesses, the thirty-two marks of excellence, and the eighty minor characteristics, the Tathāgata would still never create causes and conditions of affliction for sentient beings. O good man! Even if the Śrāvakas and Pratyekabuddhas and so forth were permanently abiding and never changing, the Tathāgata would still never create causes and conditions of affliction for sentient beings. O good man! Even if the Bodhisattvas of the Ten Stages were to commit the four grave offenses and become icchantikas who slander the True Dharma, the Tathāgata would still never create causes and conditions of affliction for sentient beings. O good man! Even if countless sentient beings were to extinguish their Buddha-nature, and the Tathāgata ultimately entered Nirvāṇa, the Tathāgata would still never create causes and conditions of affliction for sentient beings. O good man! Even if a net cast upward could catch the wind, teeth could break iron, and fingernails could destroy Mount Sumeru, the Tathāgata would still never create causes and conditions of affliction for sentient beings. It would be better to dwell together in one place with poisonous snakes, to put both one’s hands into the mouth of a hungry lion, or to bathe oneself with burning charcoal, rather than say that the World-Honored Tathāgata creates causes and conditions of affliction for sentient beings. O good man! The Tathāgata truly can cause sentient beings to eliminate afflictions; he never creates causes and conditions of affliction for them.
O good man! As you said, in the past the Tathāgata killed a Brahmin. O good man! Even a great Bodhisattva would not intentionally kill an ant, so how much less a Brahmin! Bodhisattvas always use every kind of skillful means to give sentient beings immeasurable life spans. O good man! Giving food is itself giving life. When a great Bodhisattva practices the Perfection of Giving, he always gives immeasurable life spans to sentient beings. O good man! Those who uphold the precept of not killing obtain long life. When a great Bodhisattva practices the Perfection of Precepts, he bestows immeasurable life spans upon all sentient beings. O good man! Carefully guarding one’s speech and avoiding faults leads to a long life. When a great Bodhisattva practices the Perfection of Patience, he always encourages sentient beings not to give rise to thoughts of hatred, taking what is right as belonging to others and what is wrong as belonging to oneself, without arguing; thus they attain long life. Therefore, when a Bodhisattva practices the Perfection of Patience, he has already given immeasurable life spans to sentient beings. O good man! Diligently cultivating wholesome conduct leads to a long life. When a great Bodhisattva practices the Perfection of Diligence, he always encourages sentient beings to diligently cultivate wholesome teachings. After sentient beings practice them, they attain immeasurable life spans. Therefore, when a Bodhisattva practices the Perfection of Diligence, he has already given immeasurable life spans to sentient beings. O good man! Those who cultivate concentration and gather the mind attain long life. When a great Bodhisattva practices the Perfection of Meditation, he always encourages sentient beings to cultivate an equal and impartial mind. After sentient beings practice this, they immediately attain long life. Therefore, when a Bodhisattva practices the Perfection of Meditation, he has already given immeasurable life spans to sentient beings. O good man! Those who do not become negligent regarding wholesome teachings attain long life. When a great Bodhisattva practices the Perfection of Wisdom, he encourages sentient beings not to be negligent toward wholesome teachings. After sentient beings practice them, through this cause and condition they attain long life. Therefore, when a Bodhisattva practices the Perfection of Wisdom, he has already given immeasurable life spans to sentient beings. O good man! For this reason, a great Bodhisattva never kills the lives of sentient beings.
O good man! As you just asked whether, when I killed the Brahmin, I had attained that stage, O good man! At that time I had already attained that stage (the Stage of Supreme Love for One’s Only Child). Because of compassion, I killed them; it was not from an evil mind. O good man! It is like parents who have only one child and love him extremely. If that child violates the laws of the state and commits a grave offense, then out of great fear, the parents may either drive him away or kill him. Although the parents drive him away or kill him, they do not have an evil mind. A great Bodhisattva protecting the True Dharma is likewise. If there are sentient beings who slander the Mahāyāna, the Bodhisattva may use a whip to strike them severely as a means of correction, or even kill them, wishing to make them repent and return to cultivating wholesome teachings. A Bodhisattva should always contemplate in this way: “By what causes and conditions can I cause sentient beings to give rise to faith and, according to their suitable circumstances, practice what is necessary?”
After those Brahmins died and fell into the Avīci Hell, they reflected on three matters. First, they thought to themselves: “From where did I come to be born here?” They then realized they had come from the human realm. Second, they thought: “What is the place where I have been born?” They then realized it was the Avīci Hell. Third, they thought: “Through what karmic cause and condition did I fall here?” They then realized it was because they slandered the Mahāyāna Vaipulya scriptures, did not believe in causes and conditions, and were killed by the king, causing them to fall here. After thinking about these matters, they immediately gave rise to reverence and faith toward the Mahāyāna Vaipulya scriptures. After death, they were reborn in the Buddha-land of Tathāgata Sweet Dew Drum, where they lived for ten kalpas. O good man! For this reason, in the past I bestowed upon them ten kalpas of life; how can this be called killing? O good man! Is there someone who digs the earth, cuts grass, fells trees, cuts up corpses, curses, beats, and so forth, and because of these causes and conditions falls into hell?
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! As I understand clearly the meaning of the Buddha’s teaching, such a person should fall into hell. Why? In the past, as the Buddha taught the Śrāvakas, He said: ‘Bhikshus! Even toward burning and withered trees and grasses, do not give rise to an evil mind. Why? Because all sentient beings fall into hell due to evil minds.’”
At that time, the Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! It is exactly as you have said; therefore, you should carefully uphold and protect this. O good man! If someone falls into hell because of an evil mind, then at that time the Bodhisattva truly did not have an evil mind. Why? Because the great Bodhisattva, toward all sentient beings—even insects, ants, and so forth—has compassion and brings them benefit. Why? Because the Bodhisattva skillfully understands all causes, conditions, and skillful means, and uses the power of skillful means to cause sentient beings to plant wholesome roots. O good man! For this reason, at that time I used skillful and excellent means; although I killed them, I did not have an evil mind.
O good man! According to the customs of the Brahmins, even if one kills ants filling ten carts, there is no karmic retribution. This applies even to mosquitoes, flies, lice, bedbugs, cats, foxes, lions, tigers, wolves, bears, poisonous insects, fierce animals, and those beings that can harm sentient beings, such as ghosts, spirits, Rākṣasas, Kumbhāṇḍas, Kālā, Pūtanas, mad and withered beings, and various spirits. If someone kills all of them filling ten carts, there is no karmic retribution. But if one kills an evil person, there is karmic retribution. After killing, if one does not repent, one falls into the realm of hungry ghosts; if one repents and fasts for three days, that offense completely disappears. If one kills one’s preceptor, kills one’s parents, kills women, or kills cattle, one falls into hell for countless thousands of years.
O good man! The Buddhas and Bodhisattvas know that killing has three levels: inferior, intermediate, and superior. The inferior level ranges from ants up to all animals, except for Bodhisattvas who manifest birth among them. O good man! Because of vows and karmic power, Bodhisattvas manifest as animals; killing such beings is called killing of the inferior level. Due to the karmic cause of killing at the inferior level, one falls into hell, the animal realm, or the hungry ghost realm, and undergoes all inferior sufferings. Why? Because animals possess very few wholesome roots. Therefore, those who kill them must undergo various karmic retributions; this is called killing of the inferior level.
Killing of the intermediate level ranges from ordinary people up to Anāgāmins; this is called killing of the intermediate level. Due to this karmic cause, one falls into hell, the animal realm, or the hungry ghost realm, and undergoes all intermediate sufferings; this is called killing of the intermediate level.
Killing of the superior level ranges from one’s parents up to Arhats, Pratyekabuddhas, and irreversible Bodhisattvas; this is called the superior level. Due to this karmic condition, one falls into the great Avīci Hell and undergoes all superior sufferings; this is called killing of the superior level.
O good man! Is there anyone who kills an icchantika? Such an act does not belong to these three levels of killing. O good man! All those Brahmins were icchantikas. It is like digging the earth, cutting grass, felling trees, cutting corpses, cursing, beating, and so forth; there is no karmic retribution. Killing an icchantika is the same; there is no karmic retribution. Why? Because those Brahmins did not possess the five faculties such as faith. Therefore, although they were killed, they still did not fall into hell.”
Good son! Earlier, you asked why the Tathāgata called Devadatta a foolish person who eats saliva. You should not ask such a question. Why? Because the words spoken by all Buddhas, the World-Honored Ones, are inconceivable. Good son! If there are words that are truthful and pleasing to everyone, but are spoken at an inappropriate time, contrary to the Dharma, and bring no benefit, such words I never speak. Good son! If there are words that are harsh and false, spoken at an inappropriate time, contrary to the Dharma, disliked by those who hear them, and bringing no benefit, I also do not speak them. Good son! If there are words that, although harsh, are truthful and not false, spoken at the right time, in accordance with the Dharma, and capable of benefiting all sentient beings, then even if those who hear them are displeased, I must still speak those words. Why? Because the Buddhas, the World-Honored Ones, the Thus Come Ones, the Worthy Ones, the Perfectly Enlightened Ones, clearly know all skillful means.
Good son! Once, I was staying beneath a tree in a forest in the village of Wilderness. There was a demon named Wilderness who only ate flesh, drank blood, and killed many people. Every day this demon ate one person. Good son! At that time, because of this demon, I taught the essentials of the Dharma. But because it was cruel, foolish, and lacked wisdom, it did not accept the teachings. I then transformed myself into a demon of great power and caused its palace to tremble and become unstable. At that time, the demon Wilderness, together with its followers, came out of the palace and wished to resist. When the demon Wilderness saw me, it was immediately terrified, frightened, fainted, and fell to the ground, like a dead person. Out of compassion, I placed my hand upon the demon’s body and rubbed it; it immediately regained consciousness, stood up, and said:
“Fortunately! Today I have come back to life! This great divine king possesses great majestic virtue and a compassionate mind, and therefore has forgiven my offenses.”
The demon Wilderness gave rise to wholesome faith toward me. I then manifested again the body of the Tathāgata and, for the sake of the assembly, again taught the essentials of the Buddha’s Dharma, causing those demons and spirits to receive the precept of not killing.
On that very day, in the village of Wilderness, there was an elder who was supposed to be the one to die. The villagers brought him and handed him over to the demon. The demon Wilderness received him and then brought him as an offering to me. After accepting him, I gave the elder the name Elder Guardian.
At that time, the demon Wilderness said to me:
“World-Honored One! I and my followers rely only on blood and flesh to sustain our lives. Now that we have received the precepts, what should we take as food to live?”
I then said:
“From now on, I will instruct my Śrāvaka disciples that wherever there are people practicing according to the Buddha’s Dharma, they should give food and drink as offerings to you.”
Good son! Because of this cause and condition, I established this precept for the bhikṣus:
“From now on, you must always give food to the demon Wilderness. If in any place you do not give offerings, you should know that those people are not my disciples, but rather the companions and followers of Māra, the Heavenly Demon.”
Good son! In order to tame and transform sentient beings, the Tathāgata manifests all kinds of such skillful means; it is not because he intentionally causes them to fear.
Good son! I also struck the Dharma-protecting demon with a stick. Another time, on the top of a mountain, I pushed the demon Sheep-Head down the mountain. Again, from the top of a tree, I pushed down the demon Monkey Guardian. I caused the elephant Wealth Guardian to see five lions. I commanded the Vajra Spirit to frighten Sātyāni-kīṇḍa. I also used a needle to pierce the body of the demon Arrow-Hair. Although I did such things, I did not cause those demons and spirits to die; I only wished to cause them to abide in the Right Dharma, and therefore manifested various skillful means in this way.
Good son! At that time, I truly did not scold Devadatta. Devadatta also was not truly foolish, did not eat the saliva or mucus of others, was not cast into the Avīci hell to suffer punishment for one kalpa in the evil realms, did not destroy the Sangha, did not cause the Buddha’s body to bleed, did not commit the four extremely grave offenses, did not slander the Right Dharma and Mahāyāna scriptures, was not an Icchantika, and was neither a Śrāvaka nor a Pratyekabuddha.
Good son! Devadatta is truly not a realm that Śrāvakas or Pratyekabuddhas can know. Only the Buddhas can see and know it.
Good son! Therefore, you should not now question: “Why did the Tathāgata reproach and scold Devadatta?” Regarding the realm of the Buddhas, you should not give rise to such a net of doubt.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! It is like sugarcane that, after being repeatedly boiled, produces various flavors. I too am like this: by constantly listening to the Buddha, I obtain many flavors of the Dharma, namely the flavor of leaving home, the flavor of freedom from desire, the flavor of cessation, and the flavor of the path.
World-Honored One! It is like pure gold that, after being heated for a long time until it melts, is refined and becomes bright and clean, balanced and flexible, with a shining, brilliant color, and immeasurable value; only afterward does it become a treasure valued and cherished by gods and humans.
World-Honored One! The Tathāgata is also like this. Through respectfully asking questions, one hears the teachings, understands their profound meaning, enables practitioners to receive, uphold, and practice them with reverence, and causes countless sentient beings to arouse the mind of Supreme Perfect Enlightenment. Only afterward is one honored, respected, and worshiped by gods and humans.”
At that time, the Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! Great Bodhisattva, in order to benefit sentient beings, you have asked the Tathāgata about such profound meanings. Good son! Because of this meaning, I will follow your wishes and explain the profound and secret Mahāyāna Vaipulya Dharma called the Ground of the Utmost Love for the Only Son.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! If Bodhisattvas cultivate Loving-kindness, Compassion, Joy, and Equanimity, they attain the Ground of the One Son. But when cultivating the mind of Equanimity, which ground do they attain?”
The Buddha said:
“Excellent! Excellent! Good son! You truly know the proper time and know that I wish to speak, therefore you have asked this question! When a Great Bodhisattva cultivates the mind of Equanimity, they abide in the Equality Empty Ground, like Subhūti.
Good son! A Great Bodhisattva abiding in the Equality Empty Ground no longer sees the existence of father, mother, brothers, sisters, spouse, children, relatives, friends, enemies, or those who are neither close nor hostile. They no longer see even the aggregates, elements, sense bases, sentient beings, or life span.
Good son! It is like space, which has no father, mother, brothers, spouse, children, and so on, and even has no sentient beings or life span. All phenomena are also like this: they have no father, mother, and so on, up to no life span. A Great Bodhisattva sees all phenomena in this same way, and the mind of the Bodhisattva becomes equal to that space. Why? Because the Bodhisattva skillfully cultivates the teachings of emptiness.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! What is called ‘emptiness’?”
Good son! “Emptiness” means: inner emptiness, outer emptiness, inner-and-outer emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, emptiness of nature, emptiness of non-possession, ultimate meaning emptiness, emptiness of emptiness, and great emptiness.
How does a Great Bodhisattva contemplate inner emptiness? This Great Bodhisattva contemplates that the inner dharmas are empty. The emptiness of inner dharmas means that there are no parents, enemies or relatives, neither enemies nor relatives, sentient beings, life span, permanence, bliss, self, purity, the Tathāgata, the Dharma, the Saṃgha, or all possessions. Within these inner dharmas, although there is Buddha-nature, this Buddha-nature is neither inside nor outside. Why? Because Buddha-nature is eternally abiding and unchanging. This is called the Great Bodhisattva’s contemplation of inner emptiness.
Outer emptiness is likewise without inner dharmas. Inner-and-outer emptiness is also the same. Good man! Only the Tathāgata, the Dharma, the Saṃgha, and Buddha-nature are not included in the two kinds of emptiness. Why? Because these four dharmas are permanence, bliss, self, and purity; therefore, these four dharmas are not called empty. This is called inner-and-outer emptiness.
Good man! Conditioned emptiness means that all conditioned dharmas are empty. These are inner emptiness, outer emptiness, inner-and-outer emptiness, emptiness of permanence, bliss, self, and purity, emptiness of sentient beings, life span, the Tathāgata, the Dharma, the Saṃgha, and the emptiness of the ultimate meaning. Among these, Buddha-nature is not a conditioned dharma; therefore, Buddha-nature is not the emptiness of conditioned dharmas. This is called conditioned emptiness.
Good man! How does a Great Bodhisattva contemplate unconditioned emptiness? All unconditioned dharmas are empty. This means there is no impermanence, suffering, impurity, non-self, aggregates, elements, sense bases, characteristics of sentient beings, life span, conditioned dharmas, defiled dharmas, inner dharmas, or outer dharmas. Within unconditioned dharmas, the four dharmas such as Buddha and so forth are neither conditioned nor unconditioned. Because their nature is wholesome, they are not unconditioned; because their nature is eternally abiding, they are not conditioned. This is called the Bodhisattva’s contemplation of unconditioned emptiness.
How does a Great Bodhisattva contemplate beginningless emptiness? This Great Bodhisattva sees beginningless birth and death as completely tranquil. The meaning of emptiness is that permanence, bliss, self, and purity are all completely tranquil and never change. Sentient beings, life span, the Three Jewels, Buddha-nature, and unconditioned dharmas are likewise so. This is called the Bodhisattva’s contemplation of beginningless emptiness.
How does a Bodhisattva contemplate emptiness of nature? This Great Bodhisattva contemplates that the inherent nature of all dharmas is empty. These include the aggregates, elements, sense bases, permanence, impermanence, suffering, bliss, purity, impurity, self, and non-self. Contemplating all dharmas in this way and not seeing any inherent nature is called the Great Bodhisattva’s contemplation of emptiness of nature.
How does a Great Bodhisattva contemplate emptiness of non-existence? It is like a person who has no child saying that the house is empty; when contemplating emptiness to the ultimate end, there is no attachment to loved ones. Foolish people think that the directions are empty; poor people say that everything is empty. Such views are either delusional emptiness or not true emptiness. When the Bodhisattva contemplates in the way a poor person considers everything empty, this is called the Great Bodhisattva’s contemplation of emptiness of non-existence.
How does a Great Bodhisattva contemplate the emptiness of the ultimate meaning? Good man! When a Great Bodhisattva contemplates the emptiness of the ultimate meaning, he knows that this eye, when it arises, does not come from anywhere, and when it ceases, it does not go anywhere. Originally it was empty, yet now it exists; having existed, it returns to emptiness. Examining its true nature, he finds there is no eye and no controller. Since the eye has no nature, all dharmas are likewise so. What is called the emptiness of the ultimate meaning? There is karma and there is karmic result, yet one does not see any person who creates them. A dharma that is like this is called the emptiness of the ultimate meaning. This is called the Great Bodhisattva’s contemplation of the emptiness of the ultimate meaning.
How does a Great Bodhisattva contemplate emptiness of emptiness? Within this emptiness of emptiness is precisely the place where practitioners such as Śrāvakas and Pratyekabuddhas become deluded and immersed. Good man! “Is” and “is not”—this is called emptiness of emptiness. “Is correct” and “is not correct”—this is called emptiness of emptiness. Good man! Regarding this Dharma, even Bodhisattvas of the Ten Abodes can only penetrate a small portion, as small as a particle of dust; how much more so other people? Good man! Such emptiness of emptiness is also not the same as the Samādhi of emptiness of emptiness attained by Śrāvakas. This is the Bodhisattva’s contemplation of emptiness of emptiness.
Good man! How does a Great Bodhisattva contemplate great emptiness? Good man! The term great emptiness refers to Prajñāpāramitā; this is called great emptiness. Good man! When a Great Bodhisattva realizes such gateways of emptiness, he attains abiding in the Space-Equal Ground (the ground equal to space). Good man! Now, while I am in this great assembly explaining such meanings of emptiness, ten billion Ganges-river-sands of Great Bodhisattvas immediately attained abiding in the Space-Equal Ground.
Good man! After a Great Bodhisattva abides in this ground, with regard to all dharmas, he is unobstructed, unbound, and unattached, and his mind is not confused. Because of this meaning, it is called the Space-Equal Ground.
Good man! It is like space: toward pleasant forms it does not become attached, and toward unpleasant forms it does not become angry. A Great Bodhisattva abiding in this ground is likewise so; toward beautiful forms and ugly forms, the mind neither becomes attached nor angry.
Good man! It is like vast space, limitless and able to contain all things. A Great Bodhisattva abiding in this ground is likewise vast and limitless, able to contain all dharmas. Because of this meaning, it is again called the Space-Equal Ground.
Good man! A Great Bodhisattva abiding in this ground sees and knows all dharmas: whether action, condition, nature, characteristic, cause, condition, the minds of sentient beings, faculties, meditative absorptions, vehicles, good spiritual friends, observance of precepts, or objects of giving. All such dharmas, that Bodhisattva sees and knows.
Furthermore, good man! A Great Bodhisattva abiding in this ground knows but does not see. What does it mean to know? He knows methods such as fasting, jumping into deep abysses, entering fire, leaping down from high mountains, always standing on one leg, the five kinds of heat that burn the body, always lying on ashes, earth, thorns, woven leaves, thorny grass, cow dung, wearing coarse and inferior discarded garments from graveyards, robes made of discarded cloth, coarse khambala cloth, deer skin, antelope skin, garments made of dry grass, eating vegetables, grass, lotus roots, tree roots, oil residue, cow dung, fruits, and roots. If going for alms, one limits oneself to only one household; if the householder says there is none, one immediately leaves. Even if they call one back, one never turns to look again. One does not eat salt, meat, or the five products made from cow’s milk; one only drinks husk water, hot water, or boiled water; one observes the practices of cows, dogs, chickens, and pheasants; smears ashes on the body, grows long hair as a mark; when using a goat for sacrifice, first recites a blessing and then kills it; worships fire for four months, drinks wind for seven days, offers hundreds of thousands of billions of flowers to the gods, believing that wishes can thereby be fulfilled. That such practices can become causes for unsurpassed liberation is impossible. This is called knowing.
What does it mean not to see? A Great Bodhisattva does not see even one person who practices such methods and attains true liberation. This is called not seeing.
Furthermore, good man! A Great Bodhisattva also both sees and knows. What does he see? He sees that sentient beings who cultivate such practices will certainly fall into the hell realms. This is called seeing.
What does he know? He knows that sentient beings who leave the hell realms and are born among humans, if they are able to practice the Perfection of Giving and up to the completion of all perfections, will certainly attain true liberation. This is called knowing.
Furthermore, good man! A Great Bodhisattva can also both see and know. What does he see? He sees permanence, impermanence, suffering, bliss, purity, impurity, self, and non-self. This is called seeing.
What does he know? He knows that the Tathāgatas certainly do not completely enter Nirvāṇa; he knows that the body of the Tathāgata is vajra-like, indestructible, not a body created by afflictions, and not a filthy body that decays and breaks apart. He also knows that all sentient beings possess Buddha-nature. This is called knowing.
Furthermore, good man! A Great Bodhisattva can also both know and see. What does he know? He knows that this sentient being has firm faith; he knows that this sentient being seeks the Mahāyāna Dharma. This person is one who follows the current; this person is one who goes against the current; this person abides in the true Dharma; he knows that this sentient being has reached the other shore.
Those who follow the current are called ordinary beings. Those who go against the current range from Stream-enterers (Srotāpanna) up to Pratyekabuddhas. Those who abide in the true Dharma are the various classes of Bodhisattvas.
The one who has reached the other shore is called the Tathāgata, the Worthy One, the Perfectly Enlightened One. This is called knowing. What is seeing? A Great Bodhisattva who abides in the Mahāyāna Great Nirvāṇa scriptures, whose mind practices the Brahma conduct, uses the pure Heavenly Eye to see sentient beings who create the three evil karmas of body, speech, and mind, and who fall into the hell realms, the animal realm, and the hungry ghost realm; sees sentient beings who cultivate wholesome karma and, after death, are reborn among the devas or humans; sees sentient beings who go from darkness into darkness, some sentient beings who emerge from darkness into light, some sentient beings who go from light into darkness, and some sentient beings who go from light into light. This is called seeing.
Furthermore, O virtuous one! A Great Bodhisattva can also both know and see. A Great Bodhisattva knows that sentient beings cultivate the body, cultivate precepts, cultivate the mind, and cultivate wisdom. He knows that in the present life this person has created evil karmas, whether through greed, anger, or ignorance, and because of these karmas will certainly fall into hell and undergo retribution. Yet other people, because they cultivate the body, cultivate precepts, cultivate the mind, and cultivate wisdom, in this present life receive only light karmic results and do not fall into hell.
Why can such karma receive its retribution in the present life? Because they openly confess and repent the evil deeds they have committed, and after repenting, they never again dare to commit them. Because they know shame, make offerings to the Three Jewels, and constantly blame themselves, these people, through the causes and conditions of such wholesome karma, do not fall into hell. Instead, in the present life they experience such results as headaches, eye pain, stomach pain, back pain, death due to misfortune, being reprimanded, insulted, beaten, imprisoned, bound, suffering from hunger and thirst, and hardship. Knowing that in this life they receive only such light karmic results is called knowing.
What is seeing? A Great Bodhisattva sees people like this who are unable to cultivate the body, precepts, mind, and wisdom, and who create only a small amount of evil karma. Due to the causes and conditions of that karma, they should receive retribution in this life. Yet these people create little evil karma but do not repent at all, do not blame themselves, do not know shame, and are not fearful. Therefore, their evil karma increases and they must receive retribution in hell. This is called seeing.
There is also knowing but not seeing. What is knowing but not seeing? Knowing that all sentient beings possess Buddha-nature, but because it is covered by various afflictions, they are unable to see it. This is called knowing but not seeing.
There is also knowing but seeing only a little. The Bodhisattvas of the Ten Stages know that all sentient beings possess Buddha-nature, but their seeing is not clear. It is like the darkness of night, in which one cannot see clearly.
There is also seeing and knowing. This refers to all Buddhas, the Tathāgatas, who both see and know.
There is also seeing and knowing, and not seeing and not knowing. Seeing and knowing means seeing and knowing all written characters, languages, men and women, vehicles, jars and vessels, houses, cities and villages, clothing, food and drink, mountains and rivers, gardens and forests, sentient beings, and the lifespans of beings in the world. This is called both seeing and knowing.
What is not seeing and not knowing? The profound and wondrous secret words of the sages do not contain men and women, or even gardens and forests, and so forth. This is called not seeing and not knowing.
There is also knowing but not seeing. Knowing the thing that is given, knowing the place where offerings are made, knowing the recipient, and knowing the causes, conditions, and karmic results—this is called knowing.
What is not seeing? Not seeing the thing given, the place where offerings are made, the recipient, and the karmic results—this is called not seeing.
The knowing of a Great Bodhisattva has eight kinds, which are the knowing through the five eyes of the Tathāgata.