THE GREAT PARINIRVANA SUTRA
VOLUME XVIII
Chapter 8: Brahmacarya 4
Furthermore, O virtuous man! What is that which all worldly beings do not see or know, but which is the object of the Bodhisattva’s seeing and knowing? It is the Six Recollections. What are the six? They are the recollection of the Buddha, the recollection of the Dharma, the recollection of the Sangha, the recollection of Precepts, the recollection of Giving, and the recollection of Goodness.
O virtuous man! What is the recollection of the Buddha? The Tathāgata, the Worthy One, the Rightly and Universally Enlightened One, the One Perfect in Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men to Be Tamed, the Teacher of Gods and Humans, the Buddha, the World-Honored One, is always unchanging, endowed with the Ten Powers, the Four Fearlessnesses, the great lion’s roar, the great Śramaṇa, the great Brāhmaṇa, the great Pure One, having completely reached the other shore, the Invincible One, the One whose crown cannot be seen, without fear, neither frightened nor disturbed, alone without companions, self-awakened without a teacher, one who has accomplished swift wisdom, great wisdom, sharp wisdom, profound wisdom, liberating wisdom, uncommon wisdom, all-pervading wisdom, ultimate wisdom; the Elephant King among humans, the Bull King among humans, the Dragon King among humans, the Great Man among humans, the lotus and the white lotus among humans, the Master Tamer among humans, the great lord of power, the teacher of the great Dharma.
Because He clearly knows all phenomena, He is called the Great Dharma Master. Because He knows meaning, He is called the Great Dharma Master. Because He knows the proper time, He is called the Great Dharma Master. Because He knows contentment, He is called the Great Dharma Master. Because He knows the self, He is called the Great Dharma Master. Because He knows the great assembly, He is called the Great Dharma Master. Because He knows all the various dispositions of sentient beings, He is called the Great Dharma Master. Because He knows the sharp and dull faculties of sentient beings, He is called the Great Dharma Master. Because He teaches the Middle Way, He is called the Great Dharma Master.
What is meant by Tathāgata? It is like the unchanging teachings of all Buddhas of the past. What does “unchanging” mean? The Buddhas of the past taught the Twelve Categories of Scriptures in order to save sentient beings; the Tathāgata does likewise, therefore He is called Tathāgata. The Buddhas and World-Honored Ones of the past arrived at great Nirvāṇa through the Six Pāramitās, the Thirty-seven Factors of Enlightenment, and the Eleven Emptinesses; the Tathāgata is likewise, and therefore is truly called Tathāgata. The Buddhas and World-Honored Ones, in order to save sentient beings, skillfully and appropriately revealed the Three Vehicles, and their lifespans were immeasurable and beyond calculation; the Tathāgata is likewise, therefore the Buddha is called Tathāgata.
What is meant by Worthy One (Arhat)? In worldly teachings, something is called an enemy. The Buddha counteracts such things, therefore He is called Worthy One. The Four Māras are enemies of Bodhisattvas. When the Buddhas and Tathāgatas were Bodhisattvas, they constantly used wisdom to destroy the Four Māras, therefore they are called Worthy Ones. Furthermore, “Worthy One” means being far removed. When the Buddhas were still Bodhisattvas, they had to be far removed from immeasurable afflictions, therefore they are called Worthy Ones. Furthermore, “Worthy One” means peace and happiness. The Buddhas of the past, while still Bodhisattvas, although for immeasurable and countless kalpas they endured various sufferings in order to save sentient beings, always perceived peace and happiness; the Tathāgata is likewise, and therefore is called Worthy One. Furthermore, the title Worthy One is given because all gods and humans constantly use various kinds of incense, flowers, jeweled necklaces, banners, streamers, and music to make offerings to the Tathāgata.
What is meant by Rightly and Universally Enlightened One? “Rightly” means not being inverted. “Universally Enlightened” means fully penetrating the Four Inversions. Furthermore, “Rightly” refers to ascetic practice. “Universally Enlightened” means knowing that the cause of ascetic practice certainly produces the result of suffering. Furthermore, “Rightly” means the middle of the world. “Universally Enlightened” means completely and certainly knowing that practicing the Middle Way will lead to Unsurpassed Right and Equal Enlightenment. Furthermore, “Rightly” means that which can be counted, measured, and calculated; “Universally Enlightened” means that which cannot be counted, measured, or calculated. Therefore the Buddha is called the Rightly and Universally Enlightened One.
O virtuous man! Śrāvakas and Pratyekabuddhas also possess universal knowledge and yet do not possess universal knowledge. Why? Because “universal knowledge” refers to the Five Aggregates, the Twelve Sense Bases, and the Eighteen Elements. Śrāvakas and Pratyekabuddhas also know these completely, and therefore they are called universally knowing. What does it mean that they do not possess universal knowledge? O virtuous man! Even if those of the Two Vehicles spent immeasurable kalpas observing a single form aggregate, they still could not completely know it. For this reason, it is said that Śrāvakas and Pratyekabuddhas do not possess universal knowledge.
What is meant by Perfect in Wisdom and Conduct? “Wisdom” means attaining immeasurable good fruits. “Conduct” means feet. The good fruit is Unsurpassed Right and Equal Enlightenment. The feet are precepts and wisdom. Relying upon the feet of precepts and wisdom, one realizes Unsurpassed Right and Equal Enlightenment; therefore it is called Perfect in Wisdom and Conduct.
Furthermore, “wisdom” means mantra, “conduct” means auspiciousness, and “perfect” means fruit. O virtuous man! This is the worldly meaning.
“Perfect” refers to liberation. “Auspiciousness” refers to Unsurpassed Right and Equal Enlightenment. “Fruit” refers to Great Nirvāṇa. Therefore it is called Perfect in Wisdom and Conduct.
Furthermore, “wisdom” means light, “conduct” means karma, and “perfect” means fruit. O virtuous man! This is the worldly meaning. Light refers to non-negligence. Karma refers to the Six Pāramitās. Fruit refers to Unsurpassed Right and Equal Enlightenment.
Furthermore, “wisdom” refers to the Three Knowledges: first, Bodhisattva wisdom; second, the wisdom of Buddhas; third, the wisdom of non-wisdom. Bodhisattva wisdom is Prajñāpāramitā. The wisdom of Buddhas is the Buddha eye. The wisdom of non-wisdom is ultimate emptiness. “Conduct” means that throughout immeasurable kalpas, Bodhisattvas cultivated wholesome actions for the sake of sentient beings. “Perfect” means clearly seeing Buddha-nature. Because of this meaning, it is called Perfect in Wisdom and Conduct.
What is meant by the Well-Gone One? “Well” means high. “Gone” means not high. O virtuous man! This is the worldly meaning. “High” refers to Unsurpassed Right and Equal Enlightenment. “Not high” refers to the mind of the Tathāgata. O virtuous man! If the mind were high, it would not be called Tathāgata; therefore the Tathāgata is called the Well-Gone One.
Furthermore, “well” means good spiritual friend. “Gone” refers to the fruit of the good spiritual friend. O virtuous man! This is the worldly meaning. A good spiritual friend is the one who has newly aroused the aspiration for enlightenment. The fruit is Great Parinirvāṇa. The Tathāgata does not abandon the initial aspiration for enlightenment, and therefore attains Great Nirvāṇa. Thus the Tathāgata is called the Well-Gone One.
Furthermore, “well” means good, and “gone” means existing. O virtuous man! This is the worldly meaning. “Good” means seeing Buddha-nature. “Existing” means Great Nirvāṇa.
O virtuous man! The nature of Nirvāṇa truly is not existence. The Buddhas and World-Honored Ones, for the sake of worldly beings, speak of it as existing. O virtuous man! It is like worldly people who truly have no child but say that they have a child; who truly have no path but say that there is a path. Nirvāṇa is likewise. In accordance with worldly conventions, it is said that there is Nirvāṇa. The Buddhas and World-Honored Ones have accomplished Great Nirvāṇa, and therefore they are called the Well-Gone Ones.
Good man! What is meant by World-Knowing? Good man! “World” refers to the five aggregates, and “Knowing” means understanding clearly. The World-Honored Buddhas completely know the five aggregates, therefore the Buddha is called World-Knowing. Furthermore, “World” refers to the five desires, and “Knowing” means not being attached. Because He is not attached to the five desires, the Buddha is called World-Knowing. Furthermore, World-Knowing means that there are immeasurable and countless worlds that all Śrāvakas and Pratyekabuddhas neither know, see, nor understand, but the Buddhas know, see, and understand them all. In the south, west, north, the four directions, above and below, it is likewise; therefore the Buddha is called World-Knowing. Furthermore, “World” refers to all sentient beings, and “Knowing” means understanding the causes and effects of the wholesome and unwholesome deeds of ordinary beings, which Śrāvakas and Pratyekabuddhas are unable to know. Only the Buddha can know this, therefore the Buddha is called World-Knowing. Furthermore, “World” refers to the lotus flower, and “Knowing” refers to being undefiled. Good man! This is the meaning of the world. The lotus flower is the Tathāgata; being undefiled is the Tathāgata, who is not stained by the eight worldly dharmas. Therefore the Buddha is called World-Knowing. Furthermore, World-Knowing refers to the Buddhas and Bodhisattvas being called World-Knowing. Why? Because the Buddhas and Bodhisattvas clearly see the world, they are called World-Knowing. Good man! Just as because one obtains longevity through eating, food is called life. Likewise, because the Buddhas and Bodhisattvas clearly understand the world, they are called World-Knowing.
What is meant by Supreme Person? “Supreme Person” means severing; that which is not severed is called Supreme Person. The World-Honored Buddhas have no afflictions, therefore there is nothing to sever, and thus the Buddha is called Supreme Person. Furthermore, “Supreme Person” refers to disputes, while “Supreme Person” means without disputes. The Tathāgata does not engage in disputes, therefore the Buddha is called Supreme Person. Furthermore, “Supreme Person” refers to speech that can be destroyed, while “Supreme Person” refers to speech that cannot be destroyed. The words of the Tathāgata cannot be destroyed by any sentient being, therefore the Buddha is called Supreme Person. Furthermore, “Supreme” refers to the highest position, while “Supreme Person” means there is no position above it. Among the Buddhas of the three times, there is no one who surpasses it, therefore the Buddha is called Supreme Person. Furthermore, “Supreme” means new, and “Person” means old. The World-Honored Buddhas enter Great Nirvāṇa, where there is neither new nor old, therefore the Buddha is called Supreme Person.
What is meant by Tamer of Men? One who is himself a man of virtue and also disciplines other men. Good man! The Tathāgata is truly neither a man nor not a man; because He disciplines men, the Tathāgata is called a Man. All men and women who possess four qualities are called men of virtue. What are these four? First, to be close to a virtuous spiritual friend; second, to be able to listen to the Dharma; third, to contemplate the meaning and principles; fourth, to practice according to the teachings. Good man! If any man or woman possesses these four qualities, they are called men of virtue. Good man! If any man does not possess these four qualities, he cannot be called a man of virtue. Why? Although his body may be that of a man, his conduct is the same as that of an animal. The Tathāgata is able to tame men and women, therefore the Buddha is called Tamer of Men.
Furthermore, good man! Just as a horse trainer has four methods: first, touching the hair; second, touching the skin; third, touching the flesh; fourth, touching the bones. According to the place touched, the horse will follow the trainer’s wishes. The Tathāgata is also like this, using four methods to tame sentient beings. First, for sentient beings, He teaches about birth, causing them to accept the Buddha’s words, like touching the hair of a horse, and the horse follows the trainer’s wishes. Second, He teaches sentient beings about birth and aging, causing them to accept the Buddha’s words, like touching the hair and skin of a horse, and the horse follows the trainer’s wishes. Third, He teaches sentient beings about birth, aging, and sickness, causing them to accept the Buddha’s words, like touching the hair, skin, and flesh of a horse, and the horse follows the trainer’s wishes. Fourth, He teaches sentient beings about birth, aging, sickness, and death, causing them to accept the Buddha’s words, like touching the hair, skin, flesh, and bones of a horse, and the horse follows the trainer’s wishes. Good man! A horse trainer is not always certain. The Tathāgata, the World-Honored One, disciplines sentient beings with certainty and without falsehood; therefore the Buddha is called Tamer of Men.
What is meant by Teacher of Gods and Humans? There are two kinds of teachers: one teaches wholesome things, and the other teaches unwholesome things. The Buddhas and Bodhisattvas always use wholesome Dharma to teach and transform sentient beings. What is wholesome Dharma? It is that body, speech, and mind are all wholesome. The Buddhas and Bodhisattvas teach sentient beings in this way:
“Good men! You should abandon unwholesome actions of the body. Why? Because if the evil actions of the body can be abandoned, liberation can be attained. Therefore I teach this Dharma to you. If liberation could be attained without abandoning evil actions, I would never teach you to abandon them. If sentient beings have abandoned evil actions yet still fall into the three evil paths, this would never happen. Through abandoning evil actions, they accomplish Unsurpassed Right and Equal Enlightenment and attain Great Nirvāṇa.”
Therefore, the Buddhas and Bodhisattvas constantly use this Dharma to teach sentient beings. The same applies to unwholesome actions of speech and mind; therefore the Buddha is called Supreme Teacher.
Furthermore, in the past He had not attained the Way, but now He has attained the Way; using the Way He has attained, He teaches sentient beings. From ancient times until now, He had not practiced the pure conduct, but now He has completed the practice, and He uses His own cultivation to instruct sentient beings. He Himself has destroyed ignorance, and He destroys ignorance for sentient beings. He Himself has attained the pure eye, and He removes the darkness from the eyes of sentient beings, causing them to attain the pure eye. He Himself clearly knows the two truths, and He teaches sentient beings to understand the two truths. He Himself is liberated, and He teaches the Dharma of liberation to sentient beings. He Himself has crossed the great boundless river of birth and death, and He causes all sentient beings to cross over as well. He Himself has no fear, and He teaches sentient beings, causing them to have no fear. He Himself has attained Nirvāṇa, and He teaches Great Nirvāṇa to sentient beings. Therefore the Buddha is called Supreme Teacher.
“Heaven” refers to daytime; in the heavens, the days are long and the nights are short, therefore it is called Heaven. Furthermore, Heaven refers to being without sorrow and always experiencing happiness, therefore it is called Heaven. Furthermore, Heaven means a bright lamp, which can dispel darkness and radiate great light, therefore it is called Heaven. It is also because one can eliminate the darkness of evil karma, attain wholesome karma, and be reborn in the heavens, therefore it is called Heaven. Furthermore, Heaven means peace and happiness; because of peace and happiness, it is called Heaven. Furthermore, Heaven means the sun; because it has light, it is called Heaven. Because of these meanings, it is called Heaven.
“Human” refers to having many meanings of kindness and gratitude. Furthermore, Human refers to gentle body and speech. Furthermore, Human refers to having pride. Furthermore, Human refers to being able to eliminate pride.
Good man! Although the Buddhas are the unsurpassed great teachers of sentient beings, in the scriptures they are called Teacher of Gods and Humans. Why? Good man! Among all sentient beings, only gods and humans can arouse the mind of Unsurpassed Right and Equal Enlightenment, can cultivate the ten wholesome paths of action, and can attain the fruits of Stream-Enterer, Once-Returner, Non-Returner, Arhat, Pratyekabuddha, and the state of Unsurpassed Right and Equal Enlightenment. Therefore the Buddha is called Teacher of Gods and Humans.
What is a Buddha? A Buddha is called the Enlightened One, because he has awakened himself and is also able to awaken others. O virtuous man! Just as when someone knows that there are thieves and robbers, the thieves and robbers cannot harm him. A Great Bodhisattva can clearly know all immeasurable afflictions; having clearly known them, he causes those afflictions to be unable to do anything, and therefore is called a Buddha. Because of awakening, he is not born, does not grow old, does not become ill, and does not die; therefore he is called a Buddha, a Bhagavān. “Bhaga” means to destroy, and “vā” means afflictions; because he can destroy and eliminate afflictions, he is called Bhagavān. Furthermore, he can accomplish all wholesome dharmas; he can skillfully understand the meanings of all dharmas; he possesses great merit that no one can surpass; his reputation resounds throughout the ten directions; he can practice giving everywhere; and throughout immeasurable and countless kalpas he has abandoned the roots and tendencies of being a woman.
O virtuous man! If any virtuous man or virtuous woman can recollect the Buddha in this way, then while walking, standing, lying down, sitting, whether during the day or night, at dawn or dusk, they will constantly see the World-Honored One.
O virtuous man! Why is he called Thus Come One, Worthy of Offerings, Perfectly Enlightened One, and even Bhagavān, possessing immeasurable merits and such great names? O virtuous man! The Great Bodhisattva, in immeasurable and countless kalpas in the past, had respectfully honored his parents, preceptor monks, teachers, elders, senior monks, and venerable ones. Furthermore, throughout immeasurable kalpas he constantly practiced giving for the sake of sentient beings, upheld the precepts, cultivated patience, practiced diligence, meditation, wisdom, great loving-kindness, great compassion, great sympathetic joy, and great equanimity. Therefore, today he attains a vajra body, complete with the thirty-two marks of excellence and eighty secondary characteristics.
Moreover, in the past, throughout immeasurable and countless kalpas, he cultivated the faculties of wisdom, diligence, mindfulness, concentration, and insight; toward his teachers and preceptors he respectfully made offerings, always acting for the benefit of the Dharma and not for material gain, food, or drink. Either the Bodhisattva upheld the twelve divisions of the Buddhist scriptures, or read and recited them, always causing sentient beings to attain liberation, peace, and joy, while the Bodhisattva himself did not act for his own sake at all.
Why is this so? Because the Bodhisattva constantly cultivates the mind that transcends the world, the mind of renunciation, the unconditioned mind, the non-contentious mind, the undefiled mind, the unbound mind, the non-attached mind, the unobstructed mind, the mind that does not fail to remember anything, the mind beyond birth and death, the doubtless mind, the non-greedy mind, the non-angry mind, the non-ignorant mind, the non-arrogant mind, the undefiled mind, the affliction-free mind, the suffering-free mind, the immeasurable mind, the vast mind, the mind like empty space, the empty mind, the mind of emptiness of emptiness, the unrestrained mind, the unguarded mind, the unconcealed mind, the non-worldly mind, the constantly concentrated mind, the constantly cultivated mind, the constantly liberated mind, the non-retributive mind, the non-vowing mind, the wholesome-vow mind, the non-deluded mind, the gentle mind, the non-abiding mind, the自在 (free and independent) mind, the undefiled mind, the mind of ultimate meaning, the irreversible mind, the impermanent mind, the upright mind, the non-flattering mind, the purely wholesome mind, the mind without excess or deficiency, the non-stubborn mind, the non-ordinary mind, the non-Śrāvaka mind, the non-Pratyekabuddha mind, the skillfully knowing mind, the mind that knows realms, the mind that knows the arising of realms, the mind that knows the abiding of realms, and the mind that knows the freedom of realms.
Therefore, he now attains the Ten Powers of Wisdom, the Four Fearlessnesses, Great Compassion, the Three Places of Mindfulness, and permanence, bliss, self, and purity. Therefore he is called Thus Come One and even Bhagavān. This is called the Great Bodhisattva’s recollection of the Buddha.
—
What is the Great Bodhisattva’s recollection of the Dharma?
O virtuous man! The Great Bodhisattva contemplates the supreme and most wondrous Dharma proclaimed by all Buddhas. Through this Dharma, sentient beings can attain results in the present life. Only this true Dharma is not bound by time; the seeing of the Dharma-eye is not the seeing of the fleshly eye, and it cannot be compared through any analogy.
This Dharma is not born, does not arise, does not abide, does not perish, has no beginning, has no end, is unconditioned, and is beyond enumeration. For those without a home, it becomes a home; for those without a refuge, it becomes a refuge; for those in ignorance, it brings illumination; for those who have not reached the other shore, it brings them to the other shore; for places without fragrance, it produces unobstructed fragrance; what cannot be seen, it enables one to see clearly.
This Dharma does not move, does not change, is not long, is not short; it forever ends all pleasures and attains complete and wondrous bliss.
This Dharma is not form, is the cessation of form, and is also form; up to consciousness, it is not consciousness, is the cessation of consciousness, and is also consciousness; it is not karma, is the cessation of karma, and is also karma; it is not bonds, is the cessation of bonds, and is also bonds; it is not things, is the cessation of things, and is also things; it is not elements, is the cessation of elements, and is also elements; it is not existence, is the cessation of existence, and is also existence; it is not sense bases, is the cessation of sense bases, and is also sense bases; it is not causes, is the cessation of causes, and is also causes; it is not results, is the cessation of results, and is also results; it is neither empty nor real, it cuts off all reality, and is also reality; it is neither arising nor ceasing, it forever cuts off arising and ceasing, and is also cessation; it is neither marks nor non-marks, it cuts off all marks, and is also marks; it is neither teaching nor non-teaching, and is also the teacher; it is neither fear nor security, it cuts off all fear, and is also security; it is neither patience nor non-patience, it completely cuts off non-patience, and is also patience; it is neither cessation nor non-cessation, it cuts off all cessation, and is also cessation.
At the summit of all dharmas, it can completely cut off all afflictions; it is pure and without marks, completely surpassing all characteristics. It is the ultimate dwelling place of immeasurable sentient beings; it can extinguish all flames of birth and death; it is the place where all Buddhas go and return, always without change. This is called the Great Bodhisattva’s recollection of the Dharma.
What is the recollection of the Sangha?
The Noble Sangha of the Buddhas abides according to the Dharma, upholds the true Dharma, and practices in accordance with it. It cannot be seen, cannot be grasped, cannot be destroyed, cannot be harmed, cannot be conceived of, and is the excellent field of merit for all sentient beings.
Although it is a field of merit, there is no place where it receives anything. It is pure and undefiled, without outflows, unconditioned, vast and boundless, with a gentle and equal mind without duality, not stained by anything, and constantly unchanging. This is called the recollection of the Sangha.
What is the recollection of the Precepts?
The Bodhisattva reflects on the precepts: they are not broken, not leaking, not damaged, and not mixed. Although they have no form or color, they can be upheld. Although they cannot be touched, through skillful cultivation of means they can be perfectly fulfilled without faults, and are praised by Buddhas and Bodhisattvas. They are the cause of the Great Nirvāṇa and the Great Universal Equality.
O virtuous man! For example, like the earth, ships and boats, jeweled necklaces, noble families, great oceans, ash water, houses, swords, bridges and roads, skilled physicians, excellent medicines, the medicine Agada, wish-fulfilling jewels, feet, eyes, parents, and shade trees: no one can steal or harm them; fire cannot burn them; water cannot wash them away. They are the steps for climbing a high mountain and are the jeweled banners of Buddhas and Bodhisattvas.
If one abides in these precepts, one will attain the fruit of Srotāpanna. I too possess this possibility, but I do not seek it. Why? If I attain the fruit of Srotāpanna, I will not be able to liberate all sentient beings.
If, by abiding in these precepts, one attains Supreme Perfect Enlightenment, I too possess that possibility, and that is what I seek. Why? If I attain Supreme Perfect Enlightenment, I will widely expound the wondrous Dharma for the sake of sentient beings and save them.
This is called the Great Bodhisattva’s recollection of the Precepts.
What is contemplation of Giving? The Great Bodhisattva deeply observes that this giving is the cause of Unsurpassed Complete and Perfect Enlightenment. The Buddhas and Bodhisattvas cultivate such giving closely; I too cultivate such giving closely. If one does not give, one cannot adorn the four assemblies. Although giving does not completely cut off the fetters, it can eliminate present afflictions. Due to the causes and conditions of giving, one is constantly praised by sentient beings throughout the infinite and boundless worlds in the ten directions. When the Great Bodhisattva gives food to sentient beings, it is giving them life. Because of this karmic result, when becoming a Buddha, one is always unchanging. Because of giving happiness and comfort, when becoming a Buddha, one always attains bliss. When the Bodhisattva gives material wealth according to the Dharma, he does not harm one person in order to give to another; therefore, upon becoming a Buddha, he attains pure Nirvana. When the Bodhisattva gives so that all sentient beings obtain what they do not seek, therefore, upon becoming a Buddha, he attains freedom and mastery. Because the causes and conditions of giving enable others to have strength and health, therefore, upon becoming a Buddha, he realizes the ten powers. Because the causes and conditions of giving enable others to speak, therefore, upon becoming a Buddha, he attains the four kinds of unobstructed wisdom. The Buddhas and Bodhisattvas cultivate this practice of giving, which is the cause of Nirvana. I too, in the same way, cultivate the practice of giving, which is the cause of Nirvana. The practice of giving is explained in detail as in the Miscellaneous Flower Sutra.
What is contemplation of Heaven? There are realms from the Four Heavenly Kings up to Neither Perception nor Non-Perception. If one has faith, one attains the realm of the Four Heavenly Kings. I too possess that potential. If one upholds precepts, hears much, gives, and possesses wisdom, one can attain the realm of the Four Heavenly Kings up to the realm of Neither Perception nor Non-Perception. I too possess that potential, but these are not what I seek. Why? Because the realms from the Four Heavenly Kings up to Neither Perception nor Non-Perception are all impermanent. Because they are impermanent, there is birth, old age, sickness, and death. For this reason, they are not what I seek. They are like magical illusions that deceive foolish people. The wise are not deluded by them. Like a magical illusion, these are the realms from the Four Heavenly Kings up to Neither Perception nor Non-Perception. Foolish people are all ordinary beings; I do not identify with foolish ordinary beings. I have heard that there is a Heaven of Ultimate Meaning; that is, the Buddhas and Bodhisattvas who are always unchanging. Because it is eternal and abiding, there is no birth, no old age, no sickness, and no death. For the sake of sentient beings, I diligently seek the Heaven of Ultimate Meaning. Why? Because the Heaven of Ultimate Meaning can cause sentient beings to eliminate afflictions, like a wish-fulfilling tree. If I possess faith up to wisdom, I can attain this realm of Ultimate Meaning. I will explain clearly to sentient beings the Heaven of Ultimate Meaning. This is called the Great Bodhisattva’s contemplation of Heaven.
Good son! This is called the Bodhisattva who is not of the world, something that the world neither sees nor knows, but which is seen and known by Bodhisattvas. Good son! If a disciple of mine upholds, reads, recites, copies, and expounds the twelve divisions of the scriptures, and upholds, reads, recites, copies, and expounds the Great Nirvana Sutra and so forth, if they were equal and without distinction, then this meaning would not be so. Why? Good son! Because the Great Nirvana is the profound secret treasury of all Buddhas, World-Honored Ones. Because the profound secret treasury of the Buddhas is superior to all. Good son! For this reason, the Great Nirvana Sutra is extremely wondrous, extremely unique, and inconceivable.
Bodhisattva Kashyapa said to the Buddha:
World-Honored One! I also know that the Great Nirvana Sutra is extremely wondrous, extremely unique, and inconceivable. The Buddha, Dharma, and Sangha are inconceivable. Bodhisattvas, Bodhi, and the Nirvana Sutra are also inconceivable. World-Honored One! For what reason is it said that Bodhisattvas are inconceivable?
The Buddha taught:
Good son! A Great Bodhisattva, without anyone teaching or instructing him, can arouse the mind of Bodhi by himself. Having already aroused the mind of Bodhi, he diligently practices with vigor and effort. Even if a great fire were to burn his body and head, he would never seek help or abandon his mindfulness of the Dharma. Why? Because the Great Bodhisattva constantly reflects: “Throughout countless, immeasurable kalpas, whether in the hell realms, hungry ghost realms, animal realms, human realm, or heavenly realms, I have been burned by the various fires of the fetters, yet I have never obtained even one definitive Dharma. That definitive Dharma is Unsurpassed Complete and Perfect Enlightenment. Now, for the sake of Unsurpassed Complete and Perfect Enlightenment, I will never cherish my body or life. For the sake of Unsurpassed Complete and Perfect Enlightenment, even if my body must be shattered into particles as fine as dust, I will never abandon diligent effort and vigor. Why? Because the mind of diligent effort and vigor is the cause of Unsurpassed Complete and Perfect Enlightenment.”
Good son! This Bodhisattva, before seeing Unsurpassed Complete and Perfect Enlightenment, can already be without concern for his body and life in this way; how much more so after seeing it? Therefore, Bodhisattvas are inconceivable.
The Great Bodhisattva has already seen that birth and death contain immeasurable faults and suffering, which neither the Hearers nor the Solitary Realizers can know. Even though he knows that birth and death contain immeasurable faults and suffering, for the sake of sentient beings he remains within it and endures suffering without becoming weary or seeking to leave it; therefore, he is called inconceivable. The Great Bodhisattva, for the sake of sentient beings, even while in the hell realms and enduring various sufferings and afflictions, remains joyful as if he were in the third meditation heaven; therefore, he is again called inconceivable.
Good son! It is like a wealthy elder whose house is burning. After seeing it, the elder immediately escapes from the house, while his children behind him have not yet escaped the danger of the flames. At that time, the elder knows with certainty that the fire will harm them, but because of his children, he returns into the house to rescue them, disregarding the danger. The Great Bodhisattva is also like this. Although he knows that birth and death contain many faults and sufferings, for the sake of sentient beings he remains within birth and death without becoming weary; therefore, he is called inconceivable.
Good son! Countless sentient beings arouse the mind of Bodhi, see the many faults of birth and death, and their minds immediately retreat. Some become Hearers, and some become Solitary Realizers. If there is a Bodhisattva who hears this sutra, he will never lose the mind of Bodhi and become a Hearer or a Pratyekabuddha. Such a Bodhisattva, although he has not yet reached the First Immovable Ground, has a mind that is firm and does not regress; therefore, he is called inconceivable.
Good son! If someone says: “I can cross the great ocean by swimming,” can such a statement be considered conceivable?
The World-Honored One replied: “Such a statement may be conceivable or inconceivable. Why? Because if an ordinary person can cross the great ocean by swimming, it is inconceivable; but if an Asura can cross it by swimming, it is conceivable.”
Good man! I do not speak of Asuras; I only speak of people.
World-Honored One! Among human beings there are also those who can be contemplated and those who cannot be contemplated. World-Honored One! People also have two kinds: One is the noble person, and the other is the ordinary person. Ordinary people cannot be contemplated. The noble and worthy ones can be contemplated.
Good man! When I speak of ordinary people, I do not speak of noble persons.
World-Honored One! If an ordinary person could cross the great ocean, that would truly be inconceivable.
Good man! Ordinary people truly cannot cross the great ocean. Bodhisattvas truly can cross beyond the great ocean of birth and death; therefore they are called inconceivable. Good man! If someone could use a lotus root fiber to suspend Mount Sumeru, would that be conceivable or not?
World-Honored One! It would not be.
Good man! In a single thought-moment, a Great Bodhisattva can calculate all birth and death; therefore he is again called inconceivable. Good man! For immeasurable and countless kalpas, Great Bodhisattvas constantly contemplate birth and death as impermanent, without self, without bliss, and without purity, and then, for the sake of sentient beings, they distinguish and expound permanence, bliss, self, and purity. Although they expound in this way, they are not holding wrong views; therefore they are called inconceivable.
Good man! Just as when a person enters water, water cannot carry him away; when he enters a great fire, fire cannot burn him—such a thing is inconceivable. Great Bodhisattvas are also like this. Although they dwell in the realm of birth and death, they are not harmed or afflicted by birth and death; therefore they are called inconceivable. Good man! People have three grades: superior, middle, and inferior.
A person of inferior grade, when first entering the womb, thinks: “Now I am in a place like a filthy latrine full of foul odors, a place of refuge like a place where corpses are discarded, among thorns, in a place of great darkness.” When first emerging from the womb, he thinks: “Now I have left the filthy latrine full of foul odors, and have emerged from that dark place.”
A person of middle grade thinks: “Now I enter houses and chambers, into forests beside pure flowing rivers.” When emerging from the womb, he thinks the same.
A person of superior grade thinks: “I ascend to palaces, dwell in flower gardens, ride elephants, gallop horses, and climb high mountains.” When emerging from the womb, he thinks the same.
When Bodhisattvas first enter the womb, they know they are entering the womb; while abiding, they know they are abiding; when leaving, they know they are leaving. They completely do not give rise to thoughts of greed or anger, but they have not yet reached the First Dwelling Stage; therefore they are called inconceivable. Good man! Supreme Perfect Enlightenment truly cannot be compared by means of examples. Good man! The mind also cannot be compared by skillful means or metaphors, yet all of these can still be spoken of. Great Bodhisattvas have no teacher to ask, no place of learning, yet they can attain the Dharma of Supreme Perfect Enlightenment. Having attained this Dharma, their minds have no regret, and they constantly expound it for sentient beings; therefore they are called inconceivable.
Good man! Great Bodhisattvas have matters in which the body is separated, but not the mouth. They have matters in which the mouth is separated, but not the body. They have matters that are neither of the body nor of the mouth, yet are also separated.
The matters of bodily separation are separation from killing, stealing, and sexual misconduct; this is called bodily separation but not verbal separation.
The matters of verbal separation are separation from false speech, divisive speech, harsh speech, and meaningless speech; this is called verbal separation but not bodily separation.
The matters that are neither bodily nor verbal separation, yet are also separated, are separation from greed, jealousy, anger, and wrong views.
Good man! These are matters that are neither of the body nor of the mouth, yet are also separated. Good man! Great Bodhisattvas do not see any single dharma as being the body, as being karma, or as being the agent of separation that possesses separation; therefore they are called inconceivable. The mouth is the same.
Good man! From the body, one separates the body; from the mouth, one separates the mouth; from wisdom, one separates what is neither body nor mouth. Good man! There truly is this wisdom, yet it cannot cause Bodhisattvas to separate. Why? Good man! There is no dharma that can be destroyed or created; the nature of conditioned dharmas is that arising is one thing and ceasing is another. Therefore this wisdom cannot be separated.
Good man! Wisdom cannot be destroyed; fire cannot burn it, water cannot dissolve it, wind cannot move it, and earth cannot support it. Birth cannot give birth to it, aging cannot make it age, abiding cannot make it abide, destruction cannot make it be destroyed, greed cannot make it greedy, anger cannot make it angry, ignorance cannot make it ignorant, because the nature of conditioned dharmas is that arising is different and ceasing is different. Great Bodhisattvas never think: “I use this wisdom to destroy all afflictions,” yet they themselves say that they destroy afflictions. Although they speak in this way, it is not false. Therefore they are called inconceivable.
Bodhisattva Kasyapa addressed the Buddha:
World-Honored One! Now I know that Great Bodhisattvas are inconceivable. Buddha, Dharma, Sangha, the Great Nirvana Sutra and those who uphold it, Bodhi and Nirvana—all are inconceivable. World-Honored One! The unsurpassed Buddha Dharma: for how long, whether near or far, will it remain before it becomes extinct?
Good man! If among My disciples there are those who uphold, read, recite, transcribe, and explain the meanings of the five practices in the Great Nirvana Sutra—the practices of the Noble One, Brahma practice, Heavenly practice, Illness practice, and Infant practice—and they receive the respect, honor, praise, and offerings of sentient beings, you should know that this is the period when the Buddha Dharma has not yet become extinct. Good man! If the Great Nirvana Sutra continues to circulate fully, know that this is the period when the Buddha Dharma has not yet become extinct.
If My disciples violate many precepts, create evil karma, and do not believe in this scripture, and because they do not believe, they do not uphold, read, recite, transcribe, or explain the meaning of this sutra, then they will not receive respect or offerings from people. When they see someone who upholds it, they instead slander and disparage them, saying: “You are one of the Six Teachers, not a disciple of the Buddha.” You should know that this is the period when the Buddha Dharma is about to become extinct and will not remain for long.
Bodhisattva Kasyapa addressed the Buddha:
World-Honored One! While following the Buddha, I heard the Buddha say: “The True Dharma of Buddha Kasyapa remained in the world for seven days, and afterward disappeared.” World-Honored One! Did Buddha Kasyapa have this Great Nirvana Sutra? If he did, why would it be said to have disappeared? If he did not, then why is this Great Nirvana Sutra said to be the secret treasury of all Tathagatas?
The Buddha said:
Good son! Previously I said that only Mañjuśrī could understand this meaning. Now I shall explain it again; you should listen with utmost sincerity. Good son! The World-Honored Buddhas have two kinds of Dharma: one is worldly Dharma, and the other is the Dharma of the highest meaning. Worldly Dharma has destruction and extinction; the Dharma of the highest meaning does not have destruction and extinction.
There are also two kinds: one is impermanence, non-self, non-bliss, and non-purity; the other is permanence, bliss, self, and purity. Impermanence, non-self, non-bliss, and non-purity have destruction and extinction, while permanence, bliss, self, and purity do not have destruction and extinction.
There are also two kinds: one is the Dharma upheld by the Two Vehicles, and the other is the Dharma upheld by Bodhisattvas. The Dharma upheld by the Two Vehicles has destruction and extinction; the Dharma upheld by Bodhisattvas does not have destruction and extinction.
There are also two kinds: one is external Dharma, and the other is internal Dharma. External Dharma has destruction and extinction; internal Dharma does not have destruction and extinction.
There are also two kinds: one is conditioned, and the other is unconditioned. Conditioned Dharma has destruction and extinction; unconditioned Dharma has no destruction and extinction.
There are also two kinds: one is attainable, and the other is unattainable. Attainable Dharma has destruction and extinction; unattainable Dharma does not have destruction and extinction.
There are also two kinds: one is shared Dharma, and the other is unshared Dharma. Shared Dharma is destroyed and extinguished; unshared Dharma is not destroyed and extinguished.
There are also two kinds: one is among humans, and the other is among devas. The Dharma among humans is destroyed and extinguished; the Dharma among devas is not destroyed and extinguished.
There are also two kinds: one is the eleven categories of scriptural teachings, and the other is the Vaipulya (Expanded) sutras. The eleven categories of scriptural teachings are destroyed and extinguished; the Vaipulya sutras are not destroyed and extinguished.
Good son! If my disciples uphold, read, recite, transcribe, expound, respect, make offerings to, honor, and praise the Vaipulya sutras, then you should know that this is the period when the Buddha’s Dharma is not destroyed and extinguished.
Good son! You asked whether the Tathāgata Kāśyapa had this sutra. Good son! The Great Nirvāṇa Sutra is the secret treasury of all Buddhas. Why? Because although the Buddhas have the eleven categories of scriptural teachings, they do not explain Buddha-nature, they do not explain the Tathāgata, permanence, bliss, self, and purity; they do not explain that the World-Honored Buddhas do not completely enter Nirvāṇa. Therefore, this sutra is called the secret treasury of the Tathāgata. The eleven categories of scriptural teachings do not expound upon it, and therefore it is called a treasury.
It is like the seven kinds of precious treasures of a person that are not brought out for use, and therefore are called a treasury. Good son! The reason this person stores away wealth is so that it may be used for future matters. What are these future matters? They are times when grain and rice become scarce, when enemies invade, when one encounters a cruel king and needs to use it to ransom one’s life. Or when roads become blocked, wealth is exhausted, and only at the appropriate time is it brought out for use.
Good son! The secret treasury of the Tathāgata is likewise. In the future age, evil monks will store impure possessions; they will tell the four assemblies that the Tathāgata has completely entered Nirvāṇa; they will read and recite worldly writings and will not respect the Buddha’s sutras. When such evils appear in the world, the Tathāgata, wishing to eliminate these evils and cause them to abandon wrong livelihood and improper gains, will expound this sutra for them.
If, when the secret treasury of this scriptural teaching disappears and no longer appears, then you should know that this is the time when the Buddha’s Dharma has completely perished.
Good son! The Great Nirvāṇa Sutra is eternally abiding and unchanging, so why do you ask whether, during the time of the Buddha Kāśyapa, this sutra existed?
Good son! During the time of the Buddha Kāśyapa, there were sentient beings with few desires and much wisdom, gentle and easily taught great Bodhisattvas, possessing great majestic virtue and never forgetting the dhāraṇīs, like a great elephant king, and the land was pure. All sentient beings knew that the Tathāgata did not completely enter Nirvāṇa, but eternally abided without change. Although this sutra existed, it was not appropriate to expound it.
Good son! The sentient beings of this age have many afflictions, ignorance, anger, lack wisdom, have many doubts, do not establish faith, and the land is impure. All sentient beings believe that the Tathāgata is impermanent and changing, and completely enters Great Nirvāṇa. Therefore, the Tathāgata expounds this sutra.
Good son! The teachings of the Buddha Kāśyapa have truly not perished. Why? Because they eternally abide without change.
Good son! If there are sentient beings who, regarding self, see non-self; regarding non-self, see self; regarding permanence, see impermanence; regarding impermanence, see permanence; regarding bliss, see non-bliss; regarding non-bliss, see bliss; regarding purity, see impurity; regarding impurity, see purity; regarding extinction, see non-extinction; regarding non-extinction, see extinction; regarding sin, see that which is not sin; regarding that which is not sin, see sin; regarding a minor sin, see a grave sin; regarding a grave sin, see a minor sin; regarding a vehicle, see that which is not a vehicle; regarding that which is not a vehicle, see a vehicle; regarding the path, see that which is not the path; regarding that which is not the path, see the path; regarding what truly is Bodhi, see that it is not Bodhi; regarding what truly is not Bodhi, mistakenly see it as Bodhi; regarding suffering, see that it is not suffering; regarding accumulation, see that it is not accumulation; regarding cessation, see that it is not cessation; regarding truth, see that it is not truth; regarding worldly truth, see it as the truth of the highest meaning; regarding the truth of the highest meaning, see it as worldly truth; regarding returning, see that it is not returning; regarding that which is not returning, see it as returning; regard the Buddha’s words as the words of Māra; and regard the words of Māra as the Buddha’s words—then, in such an age, the Buddha will expound the Great Nirvāṇa Sutra.
Good son! It would be preferable to say that the trunk of a mosquito could extend all the way to the bottom of the great ocean, rather than to say that the true Dharma of the Tathāgata has perished.
It would be preferable to say that one could blow apart Mount Sumeru with one’s mouth, rather than to say that the true Dharma of the Tathāgata has perished.
It would be preferable to say that one could bind a mighty wind with a silk thread, rather than to say that the true Dharma of the Tathāgata has perished.
It would be preferable to say that lotus flowers could grow in the fire of Khadira wood, rather than to say that the true Dharma of the Tathāgata has perished.
It would be preferable to say that the medicine Agada could be a poisonous drug, rather than to say that the true Dharma of the Tathāgata has perished.
It would be preferable to say that the moon could be made hot and the sun could be made cold, rather than to say that the true Dharma of the Tathāgata has perished.
It would be preferable to say that the four great elements could all abandon their own natures, rather than to say that the true Dharma of the Tathāgata has perished.
Good son! If there is a Buddha who appears in the world, realizes Unsurpassed Right and Equal Enlightenment, but there are not yet disciples who understand this profound meaning, and that Buddha immediately enters Nirvana, then you should know that such True Dharma will not remain in the world for long. Good son! If a Buddha appears in the world, realizes Unsurpassed Right and Equal Enlightenment, and there are disciples who understand this profound meaning, then even if that Buddha enters Nirvana, you should know that such True Dharma will continue to exist in the world for a long time.
Furthermore, good son! If a Buddha appears in the world, realizes Unsurpassed Right and Equal Enlightenment, and although there are disciples who understand the profound meaning, there are no lay donors who wholeheartedly believe in, revere, and respect the Buddha’s Dharma, and that Buddha immediately enters Nirvana, then you should know that such True Dharma will not remain in the world for long.
Furthermore, good son! If a Buddha appears in the world, realizes Unsurpassed Right and Equal Enlightenment, has disciples who understand the profound meaning, and has many lay donors who wholeheartedly believe in, revere, and respect the Buddha’s Dharma, then although the Buddha enters Nirvana, you should know that the Buddha’s Dharma will continue to exist in the world for a long time.
Furthermore, good son! If a Buddha appears in the world, attains Unsurpassed Right and Equal Enlightenment, and has disciples who understand the profound meaning and lay donors who wholeheartedly believe in and respect the Buddha’s Dharma, but those disciples expound the sutras and teachings with the purpose of seeking offerings and benefits rather than for the sake of Nirvana, then you should know that when the Buddha passes into extinction, the True Dharma will not remain in the world for long.
Furthermore, good son! If a Buddha appears in the world, attains Unsurpassed Right and Equal Enlightenment, has disciples who understand the profound meaning, has lay donors who wholeheartedly believe in and respect the Buddha’s Dharma, and those disciples expound the sutras and teachings not out of desire for offerings and benefits, but only seek Nirvana, then you should know that although the Buddha has passed into extinction, the True Dharma will continue to exist in the world for a long time.
Furthermore, good son! If a Buddha appears in the world, attains Unsurpassed Right and Equal Enlightenment, and although there are disciples who understand the profound meaning and lay donors who wholeheartedly believe in and respect the Buddha’s Dharma, the disciples give rise to many disputes among themselves about right and wrong, then you should know that when the Buddha enters Nirvana, the True Dharma will not remain in the world for long.
Furthermore, good son! If a Buddha appears in the world, attains Unsurpassed Right and Equal Enlightenment, has disciples who understand the profound meaning, has lay donors who wholeheartedly believe in and respect the Buddha’s Dharma, and those disciples practice the Dharma of harmony and mutual respect, do not dispute with one another over right and wrong, and honor one another, then you should know that although the Buddha has entered Nirvana, the Buddha’s Dharma will continue to exist and will not perish.
Furthermore, good son! If a Buddha appears in the world, attains Unsurpassed Right and Equal Enlightenment, and although there are disciples who understand the profound meaning and lay donors who wholeheartedly believe in and respect the Buddha’s Dharma, those disciples, for the sake of Great Nirvana, expound the True Dharma, respectfully treat one another, and do not engage in disputes, but they store all kinds of impure objects and falsely praise themselves as having attained the fruits from Stream-entry (Srotāpanna) up to Arhatship, then you should know that when the Buddha passes into extinction, the True Dharma will not remain in the world for long.
Furthermore, good son! If a Buddha appears in the world, attains Unsurpassed Right and Equal Enlightenment, has disciples who understand the profound meaning, has lay donors who wholeheartedly believe in and respect the Buddha’s Dharma, and those disciples, for the sake of Great Nirvana, expound the sutras and teachings, skillfully practice the Dharma of harmony and mutual respect, honor one another, do not store impure objects, and do not claim themselves to have attained the fruit of Stream-entry up to Arhatship, then you should know that although the World-Honored Buddha has entered extinction, the True Dharma will continue to exist in the world for a long time.
Furthermore, good son! If a Buddha appears in the world and realizes Unsurpassed Right and Equal Enlightenment, has disciples who understand the profound meaning, and they do not store impure objects, nor claim themselves to have attained the fruit of Stream-entry up to Arhatship, but those disciples each cling to their own views, establish various different doctrines, and say:
“Venerable Elder! The precepts established by the Buddha, the four grave precepts, and even the seven methods of extinguishing disputes, are either prohibited or permitted according to living beings. The twelve divisions of the Buddhist scriptures are also like this. Why? Because the Buddha knows that lands and times differ, and the sharpness or dullness of sentient beings’ faculties are not the same. Therefore, the Tathāgata sometimes prohibits and sometimes permits, with differences of severity and leniency.
Venerable Elder! It is like a skilled physician who gives milk to some illnesses but does not give milk to others. For heat-related illnesses, he gives it; for cold-related illnesses, he forbids it. Likewise, the Tathāgata observes the afflictions and illnesses of sentient beings, and therefore also permits and prohibits accordingly.
Venerable Elder! I personally heard the Buddha teach this meaning. Only I know this meaning; you cannot know it. Only I understand the Vinaya; you do not understand it. Only I know the sutras; you cannot know them.”
Then you should know that when that Buddha passes into extinction, the True Dharma will not remain in the world for long.
Furthermore, good son! If a Buddha appears in the world, realizes Unsurpassed Right and Equal Enlightenment, has disciples who, even up to the point of not claiming “I have attained the fruit of Stream-entry up to Arhatship,” and also do not say that “the Buddhas and World-Honored Ones prohibit or permit things for the sake of sentient beings,” but instead say:
“Venerable Elder! I personally heard the Buddha teach this meaning. Venerable Elder! One should rely upon the twelve divisions of the Tathāgata’s scriptures. If this meaning is correct, I will uphold it; if it is incorrect, I will reject it.”
Then you should know that although that World-Honored Buddha has entered Nirvana, the True Dharma will continue to exist in the world for a long time.
Good son! When my True Dharma declines and disappears, there will be disciples of the Śrāvaka vehicle who say there is a self, or say there is no self; who say there is an intermediate existence (antarābhava), or say there is no intermediate existence; who say there are three times, or say there are no three times; who say there are three vehicles, or say there are no three vehicles; who say everything exists, or say everything does not exist; who say sentient beings have a beginning and an end, or say sentient beings have neither beginning nor end; who say the twelve links of dependent origination are conditioned phenomena, or say dependent origination is unconditioned; who say the Tathāgata has karmic actions that bring sickness and suffering, or say the Tathāgata does not have karmic actions that bring sickness and suffering; who say the Tathāgata did not allow monks to eat ten kinds of meat.
What are the ten? Human flesh, snake flesh, elephant flesh, horse flesh, dog flesh, donkey flesh, lion flesh, pig flesh, fox flesh, and monkey or ape flesh. Other than these, all are said to be permitted to eat. Others say that all kinds of meat are prohibited.
Some say that monks are not allowed to engage in five activities. What are the five? They are not allowed to sell things such as slaves, knives, alcohol, condensed milk, and sesame oil; other than these, all are permitted.
Some say monks are not allowed to enter five kinds of houses. What are the five? Butcher houses, houses of prostitutes, taverns, royal palaces, and houses of Caṇḍālas; other than these houses, all are permitted.
Some say they are not allowed to wear kausheya silk robes; all others are permitted.
Some say that the Tathāgata allowed monks to receive and store robes, food, bedding, and other necessities, each worth one hundred thousand measures of gold; others say this is not allowed.
Some say that Nirvana is merely the exhaustion of the fetters, and that there is no other Dharma, which is why it is called Nirvana. It is like taking threads woven together and calling them clothing; when the clothing is torn and ruined, it is called “without clothing,” but there is actually no other thing called “without clothing.” The nature of Nirvana is likewise.
Good son! During that period, my disciples will speak of what is true less often and speak of what is false more often; they will accept the True Dharma less often and accept false teachings more often; they will accept the Buddha’s words less often and accept Māra’s words more often.
Good son! At that time, in the country of Kauśāmbī, there were two disciples: one was an Arhat, and the other was one who broke the precepts. The followers of the precept-breaker numbered five hundred people, while the followers of the Arhat numbered one hundred people.
The precept-breaker said:
“The Tathāgata has completely entered Nirvana. I personally heard this meaning from the Buddha. The Tathāgata established the four grave precepts, but whether one upholds them or violates them, there is no offense. Now I have also attained the fruit of Arhatship and the four unobstructed wisdoms. Yet an Arhat can also violate these four grave precepts. If the four grave precepts were truly offenses, then an Arhat absolutely should not violate them. When the Tathāgata was still in the world, he instructed us to guard them strictly; after entering Nirvana, all were released.”
The Arhat said to the precept-breaking monk:
“Venerable Elder! You should not say that the Tathāgata has ultimately entered Nirvana. I know that the Tathāgata is eternally abiding and does not change.
If the Tathāgata is still in the world or has already entered Nirvāṇa, committing the four grave prohibitions is no different in either case. If it is said that an Arhat commits the four grave offenses, this meaning is incorrect. Why? Because even a Śrotāpanna does not commit them, let alone an Arhat. If an elder says that he is an Arhat, a true Arhat would never give rise to the thought, “I am an Arhat.” An Arhat only speaks of wholesome Dharma and does not speak of unwholesome Dharma. All the words spoken by that elder are entirely contrary to the Dharma. If there is someone who has read the Twelve Categories of Sutra Teachings, they will know with certainty that this elder is not an Arhat.
O virtuous man! At that time, the disciples of the defiled monk joined together and killed the Arhat. O virtuous man! At that time, Māra, taking advantage of the anger arising in the minds of both groups, caused harm to all six hundred monks. At that time, ordinary people said to one another: “Alas! The Buddha’s Dharma has now completely perished!” But My true Dharma had not actually perished. Because at that time, in that country, there were twelve hundred thousand Great Bodhisattvas who skillfully upheld and protected My Dharma. How could it be said that My Dharma had perished?
At that time, throughout Jambudvīpa, there was not even a single monk who was My disciple. The demon Pāpīyas (Māra) used great fire to burn all the existing scriptures. Whatever remained was stolen by the Brahmins, who gathered it together and incorporated it into their own scriptures. For this reason, when the younger Bodhisattvas had not yet encountered the Buddha, they followed and accepted the words of the Brahmins. Although the Brahmins claimed that they observed abstinence and precepts, in reality they were merely non-Buddhist practitioners and did not possess such discipline. Although the non-Buddhists claimed to speak of self, bliss, and purity, in truth they did not understand the meaning of self, bliss, and purity. They merely took one or two words, or one or two sentences, from the Buddha’s teachings and claimed that their own scriptures contained such meanings.
At that time, in the grove of the twin sāla trees in the city of Kuśinagara, the immeasurable, boundless, countless assembly, after hearing these words, all cried out together:
“The world is empty! The world is empty!”
Bodhisattva Kāśyapa said to the great assembly:
“Do not grieve or weep! The world is not empty. The Tathāgata is eternally abiding and unchanging; the Dharma and the Sangha are likewise so.”
At that time, after the assembly heard these words, they no longer wept or lamented. They all aroused the aspiration for Anuttara-samyak-saṃbodhi (Supreme Perfect Enlightenment).