THE MAHĀPARINIRVĀṆA SŪTRA
Volume XXXIII
Chapter 12: Bodhisattva Kāśyapa (1)
Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! The Tathāgata has compassion for all sentient beings. Toward those who are undisciplined, He can bring them to discipline; those who are impure, He can make pure; those who have not taken refuge, He can lead to refuge; those who have not attained liberation, He can bring to liberation. Having attained the eight kinds of sovereign mastery, He is the Great Physician and the Great King of Medicines.
Bhikṣu Sunakṣatra was the Buddha’s son when the Buddha was still practicing as a Bodhisattva. After becoming a monk, Sunakṣatra accepted, upheld, recited, distinguished, and expounded the Twelve Divisions of the scriptures. He destroyed the afflictions of the Desire Realm and attained the four dhyānas. Why then did the Tathāgata declare that Sunakṣatra was an *icchantika*, a base person beyond correction, destined to remain in hell for an entire kalpa? Why did the Tathāgata not first expound the true Dharma to Sunakṣatra so that he might later become a Bodhisattva? If the World-Honored Tathāgata could not save Bhikṣu Sunakṣatra, how can He be called one of great compassion? How can He be said to possess great skillful means?”
The Buddha said:
“Good man! Suppose there are parents with only three sons. The eldest has faith in and reverence for his parents, is intelligent and wise, and is able to understand worldly affairs early. The second son does not respect his parents and has no faith in them, yet he is intelligent and wise and can also understand worldly affairs early. The third son neither respects his parents nor has faith in them, and he is foolish and lacking in wisdom. When the parents wish to instruct their children, whom should they teach first? Which child should they draw near to and love first? Which should they first teach to understand worldly affairs?”
Bodhisattva Kāśyapa replied to the Buddha:
“World-Honored One! Those parents should first instruct and teach the son who has faith in and reverence for them, who is intelligent, wise, and understands worldly affairs. Next they should teach the second son, and only afterward the third. Although the latter two lack faith and reverence, the parents, out of compassion, should still teach them in due order.”
“Good man! The Tathāgata is the same. Of those three sons, the first represents the Bodhisattvas, the second represents the Śrāvakas, and the third represents the *icchantikas*. The subtle meanings found in the sūtras belonging to the Twelve Divisions of the scriptures I first expounded to the Bodhisattvas. The more elementary meanings I expounded to the Śrāvakas. The worldly teachings I expounded to the *icchantikas* and those who commit the five heinous offenses. Although they gain no benefit in this present lifetime, out of compassion I plant the seeds of goodness for future lives.
Good man! Consider three kinds of fields. The first has freely flowing water, without sand, saline soil, tiles, stones, or thorns. Plant one seed there, and a hundred are harvested. The second has no sand, saline soil, tiles, stones, or thorns, but its irrigation is poor, so its harvest is less than half that of the first. The third has difficult irrigation and is full of sand, saline soil, tiles, stones, thorns, and overgrown weeds. Plant one seed there, and only one is harvested. Good man! When spring arrives and it is time to sow, which field does the farmer sow first?”
“World-Honored One! The farmer first sows the first field, then the second, and finally the third.”
“The first field represents the Bodhisattvas, the second represents the Śrāvakas, and the third represents the *icchantikas*.
Good man! Suppose there are three vessels: the first is intact, the second leaks, and the third is broken. If one wishes to store milk, curds, and cream, which vessel should be used first?”
“World-Honored One! One should first use the sound vessel, next the leaking vessel, and only afterward the broken one.”
“The clean, intact vessel represents the Bodhisattva Saṅgha; the leaking vessel represents the Śrāvakas; and the broken vessel represents the *icchantikas*.
Good man! Suppose three sick people come together to a skilled physician. The first is easy to cure, the second is difficult to cure, and the third cannot be cured. Good man! Which patient should the physician treat first?”
World-Honored One! One should first treat the person who is easy to cure, then the second type of person, and finally the third.
The patient who is easy to cure is a metaphor for the Bodhisattva Sangha; the patient who is difficult to cure is a metaphor for the Śrāvaka Sangha; and the one who cannot be cured is a metaphor for the Icchantika. Although those of the last type have no wholesome result in this present life, out of the Tathāgata’s compassion, wholesome seeds are still planted for them for future lives.
Good man! It is like a king who has three kinds of horses. The first kind is easy to train and strong; the second is difficult to train but strong; the third cannot be trained, being old and weak. If the king wishes to ride, which horse should he ride first?
World-Honored One! The king should first ride the horse that is easy to train and strong, then the second kind, and finally the third.
Good man! The horse that is easy to train and strong is a metaphor for the Bodhisattva Sangha; the second kind is a metaphor for the Śrāvaka Sangha; and the third kind is a metaphor for the Icchantika. Although this last type receives no benefit in the present life, out of compassion the Tathāgata plants wholesome seeds for their future lives.
Good man! It is like a great almsgiving where three kinds of people come to ask for alms. The first kind is of noble lineage, intelligent, and observes the precepts. The second is of ordinary status, of inferior faculties, but still keeps the precepts. The third is of low birth, foolish, and breaks the precepts. Good man! To which group should the donor at this great almsgiving give first?
World-Honored One! One should first give to those of noble lineage, intelligence, and moral discipline, then to the second group, and finally to the third.
The first group is a metaphor for the Bodhisattva Sangha; the second is a metaphor for the Śrāvaka Sangha; and the third is a metaphor for the Icchantika.
Good man! Just as a great lion uses all its strength when killing a mighty elephant, and likewise uses the same effort when killing a rabbit, without giving rise to any thought of contempt, so too do all Buddhas, the Tathāgatas. Whether they expound the true Dharma to Bodhisattvas or to Icchantikas, their effort is no different.
Good man! Formerly, when I was in the city of Rājagṛha, the bhikṣu Sunakṣatra was my attendant. Early one evening, I was expounding the essential Dharma to Śakra, Lord of the Devas. It is the duty of a disciple to go to sleep after the teacher. Because I remained seated for a long time, the bhikṣu Sunakṣatra gave rise to evil thoughts.
At that time, in the city of Rājagṛha, whenever little boys or girls would not stop crying, their parents would frighten them by saying, “If you do not stop crying, we will hand you over to the demon Bakula.” Then the bhikṣu Sunakṣatra used those same words to frighten me, saying, “Quickly go into your meditation chamber, or the demon Bakula is coming!” I said to Sunakṣatra, “You foolish man, have you not heard that the Tathāgata, the World-Honored One, is one who knows no fear?”
At that time Śakra said to me, “World-Honored One! Can such a person also remain within the Buddha’s Dharma?” I replied, “Kauśika! Such people may also enter the Buddha’s Dharma. They also possess Buddha-nature and will attain unsurpassed Bodhi. Although I expounded the Dharma for Sunakṣatra, he still had no mind to believe and accept it.”
Good man! Once, when I was in the city of Śivapura in the kingdom of Kāśi, the bhikṣu Sunakṣatra was my attendant. At that time, I wished to enter the city for alms. Countless beings longed to see my footprints. Following behind me, the bhikṣu Sunakṣatra wiped away my footprints. Not only was he unable to erase them, but he also caused beings to give rise to unwholesome thoughts. After I entered the city, I saw a Nirgrantha squatting in a wine shop, hunched over, eating wine dregs. When Sunakṣatra saw him, he said, “World-Honored One! If there is an Arhat in this world, this man is the greatest. Why? Because he says there is no cause and no effect.” I said to Sunakṣatra, “You foolish man, have you not heard that an Arhat does not drink wine, does not kill, does not lie, does not steal, and does not engage in sexual misconduct? This man killed his father and mother and eats wine dregs. Why do you call him an Arhat? After his death he will certainly fall into the Avīci Hell. An Arhat has forever cut off the three evil destinies. Why then do you call him an Arhat?” Sunakṣatra immediately argued back, “Even the nature of the four great elements can change. To say that this man will fall into the Avīci Hell is impossible.” I replied, “You foolish man, have you not heard that all Buddhas, the Tathāgatas, speak truthful words without duality?” Although I expounded the Dharma for Sunakṣatra, he completely lacked the mind to believe and accept it.
Good man! Once I and the bhikṣu Sunakṣatra came to the city of Rājagṛha. At that time there was in the city a Nirgrantha named Kuḍaka. This man constantly declared, “The afflictions of sentient beings have no cause or condition, and the liberation of sentient beings likewise has no cause or condition.” The bhikṣu Sunakṣatra again said to me, “World-Honored One! If there is an Arhat in the world, then Kuḍaka is the greatest.” I replied, “You foolish man. The Nirgrantha Kuḍaka is certainly not an Arhat and cannot understand the path of an Arhat.” Sunakṣatra argued back, “Why would an Arhat give rise to jealousy toward another Arhat?” I replied, “You foolish man. I harbor no jealousy toward Arhats; rather, you yourself have given rise to evil and false views. If you say Kuḍaka is an Arhat, then seven days from now he will die of abdominal pain caused by overeating. After death he will be reborn as a ghost that feeds on vomit, and his fellow practitioners will carry his corpse to the charnel ground.” Thereupon Sunakṣatra went to the Nirgrantha Kuḍaka and said, “Elder! Do you know that the ascetic Gautama has said that seven days from now you will die from abdominal pain caused by overeating? After death you will be reborn as a ghost feeding on vomit, and your fellow practitioners will carry your corpse to the charnel ground. Elder, you should think carefully and by every possible means make Gautama’s words false.” After hearing this, Kuḍaka immediately fasted from the first day through the sixth. When the seventh day arrived, he ate brown sugar, and after eating it he drank plain water, developed abdominal pain, and died. After his death, his fellow practitioners carried his body into the charnel ground. Kuḍaka was then reborn as a hungry ghost that fed on vomit, wandering around beside his corpse. Hearing of this, the bhikṣu Sunakṣatra entered the charnel ground and saw Kuḍaka, now a hungry ghost, squatting beside the corpse with his back bent.
Sunakṣatra asked, “Venerable sir, have you died?”
Kuḍaka replied, “I have died.”
He asked, “Why did you die?”
He answered, “I died of abdominal pain.”
He asked, “Who brought your body here?”
He replied, “My fellow practitioners.”
He asked, “Where did they leave your body?”
He answered, “You fool! Don’t you know this is the charnel ground?”
He asked, “What form have you taken?”
He replied, “I have taken the body of a ghost that feeds on vomit.”
“Sunakṣatra! You should listen carefully. The Tathāgata speaks good words, truthful words, timely words, meaningful words, and words in accordance with the Dharma. Sunakṣatra! Since such truthful words issue from the golden mouth of the Tathāgata, why did you not believe them then? If any sentient being does not believe the truthful words of the Tathāgata, that person too will receive this very body as I have.”
Thereupon Sunakṣatra returned and said to me, “World-Honored One! After his death, the Nirgrantha Kuḍaka was reborn in the Heaven of the Thirty-Three.”
I replied, “You foolish man. An Arhat has no place of rebirth. Why do you say Kuḍaka was reborn in the Heaven of the Thirty-Three?”
Sunakṣatra said, “World-Honored One! Just as the World-Honored One said, the Nirgrantha Kuḍaka truly was not reborn in the Heaven of the Thirty-Three. He is now bearing the body of a hungry ghost that feeds on vomit.”
I replied, “You foolish man. All Buddhas, the World-Honored Ones, speak truthful words without error. To say that the Tathāgata speaks with two tongues is impossible.”
Sunakṣatra then said, “Although the Tathāgata spoke in that way at the time, I still did not give rise to any faith regarding this matter.”
Good man! I also often preached the true Dharma to the bhikshu Sunakṣatra, but Sunakṣatra had absolutely no faith and accepted nothing.
Good man! Although the bhikshu Sunakṣatra recited the Twelve Divisions of the Scriptures and attained the four dhyānas, he did not even understand the meaning of a single verse, a single line of verse, or a single word. Because he associated with evil companions, he lost the four dhyānas. After losing the four dhyānas, he gave rise to evil and wrong views, saying: “There is no Buddha, no Dharma, and no Nirvāṇa. The ascetic Gautama is merely skilled in the art of physiognomy, so he is able to know the minds of others.” At that time, I said to Sunakṣatra: “The Dharma I teach is good in the beginning, good in the middle, and good in the end. Its words are skillfully spoken, its language is correct, its speech is free from impurity, and it fully embodies the pure holy life.” But the bhikshu Sunakṣatra replied: “Although the Tathāgata teaches the Dharma to me, I firmly declare that there is no cause and effect.”
Good man! If you do not believe this, the bhikshu Sunakṣatra is now near the Nairañjanā River. You and I can go there and ask him.
At that time, the Tathāgata immediately went together with the Bodhisattva Kāśyapa to where Sunakṣatra was.
When the bhikshu Sunakṣatra saw the Tathāgata approaching from afar, he immediately gave rise to an evil mind and wrong views. Because of this evil mind, after his death he fell into the Avīci Hell.
Good man! Although the bhikshu Sunakṣatra entered the Buddha’s Dharma, which contains immeasurable treasures, he obtained none of them—not even a single beneficial teaching. This was because of his negligence and his association with evil companions. It is like a person who enters the great ocean and sees many jewels, but because of carelessness obtains none of them. Or like someone who enters the sea and sees heaps of treasures, but either kills himself or is slain by a rākṣasa demon. Likewise, although the bhikshu Sunakṣatra entered the Buddha’s Dharma, he was destroyed by the great rākṣasa demon of evil companionship. Good man! Therefore, out of compassion, the Tathāgata constantly admonished Sunakṣatra, saying that he was excessively negligent. Good man! If a person has always been poor, one may feel compassion for him, but not very deeply. If a person was once greatly wealthy and later lost all his possessions, one feels much deeper compassion for him. The bhikshu Sunakṣatra was just like this. He had upheld and recited the Twelve Divisions of the Scriptures and attained the four dhyānas, but later regressed from them. This is truly pitiable. Therefore I said that the bhikshu Sunakṣatra was excessively negligent. Because of great negligence, he severed all his wholesome roots. When My disciples heard of this, they all developed profound compassion for Sunakṣatra, just as they would for someone who had once been very wealthy but later lost all his wealth. For many years I lived in close association with the bhikshu Sunakṣatra, yet he himself gave rise to an evil and misguided mind, and because of that mind he would not abandon his wrong views. Good man! From the beginning until now, I had seen that Sunakṣatra still possessed a tiny wholesome root, as slight as a strand of hair. I never thought that he had completely severed his wholesome roots, that he was an icchantika, or that he was a base person destined to remain in hell for an entire kalpa. But because Sunakṣatra proclaimed that there are no causes, no effects, and no karmic actions, I then declared that he had completely severed his wholesome roots, that he was an icchantika, and that he was a base person destined to remain in hell for an entire kalpa. Good man! It is like a person who has fallen into a pit of filth. A good friend reaches in to rescue him, and if he can grasp even a strand of the person’s hair, he pulls him out. But after searching for a long time without finding anything to grasp, he finally gives up the attempt. Likewise, I searched for even the slightest wholesome root in Sunakṣatra in order to save him, but after searching all day I could not find even the tiniest trace, not even as much as a strand of hair. Therefore I could not rescue Sunakṣatra from the karmic retribution of falling into hell.
The Bodhisattva Kāśyapa asked:
“World-Honored One! Why did the Tathāgata say that Sunakṣatra would fall into the Avīci Hell?”
Good man! The bhikshu Sunakṣatra had many followers, all of whom believed that he had attained the fruit of Arhatship. In order to destroy their mistaken belief, I declared that Sunakṣatra, because of his negligence, would fall into hell. Good man! You should now know that the words of the Tathāgata are true and without error. If the Buddha says that someone will fall into hell, and that person does not fall into hell, such a thing is impossible. As for the judgments made by Śrāvakas and Pratyekabuddhas, there are two possibilities: they may be wrong or they may be correct. For example, when Maudgalyāyana was in the country of Magadha, he told the people that it would rain after seven days, but when the time came, it did not rain. He also predicted that a cow would give birth to a white calf, but when it gave birth, the calf was yellow. He predicted the birth of a son, but later a daughter was born instead.
Good man! The bhikshu Sunakṣatra constantly proclaimed to innumerable beings that there are no good or evil karmic results, and at that very moment he completely severed all his wholesome roots, leaving not even the slightest trace, not even as much as a hair. Good man! Long ago I already knew that the bhikshu Sunakṣatra would completely sever his wholesome roots, yet I deliberately continued to live with him, care for him, and accompany him for a full twenty years. For if I had abandoned him and no longer remained near him, Sunakṣatra would have persuaded countless beings to commit evil deeds. This is called the fifth power of wisdom of the Tathāgata.
“World-Honored One! Through what causes and conditions does an icchantika have no wholesome Dharma?”
Good man! It is because an icchantika has completely severed all wholesome roots. All beings possess the five spiritual faculties, such as faith, but the icchantika has utterly destroyed them. It is for this reason that even killing an ant incurs the karmic offense of taking life.
“World-Honored One! Is an icchantika so called because such a person possesses absolutely no wholesome Dharma?”
The Buddha replied:
“Yes. Yes.”
“World-Honored One! All sentient beings possess wholesome Dharma in three times: past, future, and present. Even an icchantika cannot sever the wholesome Dharma of the future. Why then is one who has severed all wholesome Dharma called an icchantika?”
Good man! There are two kinds of severance. One is severance in the present; the other is the present obstruction of the future. An icchantika possesses both of these. Therefore I say that such a person has completely severed all wholesome roots. Good man! It is like someone who has fallen into a pit of filth, with only a single strand of hair above the surface. Although that one strand remains above the filth, it cannot pull up the entire body. An icchantika is just like this. Although in the future such a person will have wholesome roots, they cannot rescue him from the suffering of hell. In the future he may indeed be liberated, but in the present there is no way to save him. Therefore he is said to be beyond rescue. Yet through the cause and condition of the Buddha-nature, he can ultimately be saved. For the Buddha-nature is neither past, nor future, nor present. Therefore the Buddha-nature can never be completely severed. It is like a rotten seed that cannot sprout. An icchantika is likewise.
World-Honored One! The icchantika does not sever Buddha-nature, and Buddha-nature is also a wholesome dharma. Why then is it said that they have cut off all wholesome dharmas?
Good man! If any being in the present life possesses Buddha-nature, that being is not called an icchantika. It is like the self-nature of beings in the world. Buddha-nature is eternal and does not belong to the past, present, or future. If it belonged to the three times, it would be impermanent. Because beings will see Buddha-nature in the future, it is said that all beings possess Buddha-nature. For this reason, only Bodhisattvas abiding in the Tenth Stage, fully adorned with virtues, are able to perceive a small portion of it.
Bodhisattva Kāśyapa asked:
World-Honored One! Buddha-nature is eternal like space. Why then does the Tathāgata speak of it as belonging to the future? If the Tathāgata says that icchantikas have no wholesome dharmas, does that mean they have no affection or concern for fellow students, teachers, parents, spouses, children, or relatives? If they do have love and concern, is that not wholesome?
The Buddha said:
Excellent! Excellent, good man! Your question is indeed well asked! Buddha-nature is like space: it is neither past, future, nor present. All beings have three kinds of bodies: the body of the past, the body of the future, and the body of the present. In the future, beings will possess a pure and perfectly adorned body and will see Buddha-nature. Therefore, I speak of Buddha-nature in relation to the future. Good man! For the sake of beings, sometimes I speak of the cause as the result, and sometimes of the result as the cause. Thus, in the sutras it is said that the life faculty is food and drink, and that seeing form is contact. Because the future body is pure, I speak of Buddha-nature.
World-Honored One! According to the meaning you have explained, why then is it said that all beings possess Buddha-nature?
Good man! Although the Buddha-nature of beings is not manifest at present, it cannot be said to be nonexistent. Just as the nature of space is empty, yet it cannot presently be said to be nonexistent. Although all beings are impermanent, Buddha-nature remains eternally abiding and unchanging. Therefore, in this sutra I say that the Buddha-nature of beings is neither inside nor outside, just like space, which is neither inside nor outside. If there truly were an inside and an outside, then space could not be called singular, eternally abiding, or present everywhere. Although space is neither inside nor outside, all beings possess it. The Buddha-nature of beings is likewise. As for what you said—that icchantikas possess wholesome dharmas—that is not correct. Why? Because the bodily actions, verbal actions, mental actions, acts of grasping, acts of seeking, acts of giving, and acts of understanding of icchantikas are all misguided actions. Why? Because they do not seek causes and results.
Good man! The fruit, root, stem, branches, leaves, flowers, and seeds of the āmalaka fruit are all bitter. The actions of an icchantika are just the same.
Good man! The Tathāgata fully knows the faculties and powers of beings and is able to distinguish well whether their faculties are superior, middling, or inferior. He knows clearly when someone progresses from an inferior to a middling level, from a middling to a superior level, from a superior down to a middling level, or from a middling down to an inferior level. Therefore, you should know that the faculties of beings are not fixed. Because they are not fixed, wholesome roots may be cut off and later arise again. If the faculties of beings were fixed, there could never be a case where wholesome roots were first severed and then arose again, nor could it be said that an icchantika falls into hell for the duration of one lifetime. Good man! Therefore the Tathāgata says that all dharmas are without fixed characteristics.
Bodhisattva Kāśyapa asked the Buddha:
World-Honored One! Since the Tathāgata fully knew the faculties and powers of beings and knew with certainty that Sunakṣatra would cut off his wholesome roots, for what reason did you nevertheless allow him to leave home?
The Buddha said:
Good man! Long ago, when I first left the household life, my younger brother Ānanda, Devadatta, and my son Rāhula all followed me into the homeless life to practice the Way. If I had not allowed Sunakṣatra to leave home, he would in time have inherited the throne as a king with sovereign power and would have destroyed the Buddha’s Dharma. For this reason, I allowed him to leave home and practice the Way. Good man! Even if the bhikṣu Sunakṣatra had not gone forth, he still would have cut off his wholesome roots and, throughout immeasurable lifetimes, would have gained no benefit. Now that he has gone forth, although he lost his wholesome roots, he was nevertheless able to uphold the precepts, make offerings, respectfully honor virtuous elders and seniors, and cultivate the First Dhyāna through the Fourth Dhyāna. These are called wholesome causes. Through such wholesome causes, wholesome dharmas can arise. Once wholesome dharmas arise, one can cultivate the Way, and by cultivating the Way one can attain unsurpassed Bodhi. Therefore, I allowed Sunakṣatra to leave home. Good man! If I had not allowed the bhikṣu Sunakṣatra to leave home and receive the precepts, I could not be called the Tathāgata endowed with the Ten Powers.
Good man! The Buddha observes that beings possess both wholesome and unwholesome dharmas. Although such people possess both, before long they may completely cut off all wholesome roots while fully developing unwholesome roots. Why? Because such beings do not associate with good spiritual friends, do not hear the true Dharma, do not reflect correctly, and do not practice in accordance with the Dharma. For these reasons, they are able to lose their wholesome roots and become fully endowed with unwholesome roots. Good man! The Tathāgata also knows that such a person, whether in this present life or in a future life, whether young or old, will eventually associate with good spiritual friends, hear and receive the true Dharma of Suffering, Origination, Cessation, and the Path. At that time, wholesome roots may arise again. Good man! It is like a mountain stream not far from a village, whose water is sweet and possesses the eight excellent qualities. A thirsty person wishes to go to the stream. A wise person standing by the bank sees the thirsty person and knows with certainty that he will come to the water. Why? Because there is no other road. The World-Honored Tathāgata observes all beings in exactly this way. Therefore, the Tathāgata is called one who fully knows the faculties and powers.
Then the World-Honored One placed a little earth on his fingernail and said to Bodhisattva Kāśyapa:
Which is greater—this bit of earth or the earth throughout the worlds of the ten directions?
Bodhisattva Kāśyapa replied:
World-Honored One! The earth on your fingernail cannot possibly compare with the earth throughout the worlds of the ten directions.
Good man! The number of those who, after giving up one body, regain a human body; who leave the three evil realms and obtain a human body; who possess all their faculties; who are born in prosperous lands; who possess right faith; who are able to cultivate the Way; who, having cultivated the Way, attain liberation; and who, having attained liberation, enter Nirvāṇa—is like the amount of earth on a fingernail. But the number of those who leave a human body and are reborn in the three evil realms; who leave one of the three evil realms only to be reborn again in one of them; who lack complete faculties; who are born in remote borderlands; who believe in inverted wrong views; who cultivate false paths; who fail to attain liberation; and who constantly delight in what they think is Nirvāṇa—is as numerous as the earth throughout the worlds of the ten directions.
Good man! The number of those who uphold the precepts diligently without laziness, who do not commit the four grave offenses, who do not commit the five heinous crimes, who do not misuse the property of the Sangha, who do not become icchantikas, who do not sever their wholesome roots, and who have faith in this Nirvāṇa Sutra—is like the amount of earth on a fingernail. The number of those who break the precepts, are lazy, commit the four grave offenses, commit the five heinous crimes, misuse the property of the Sangha, become icchantikas, sever all wholesome roots, and do not believe in this Nirvāṇa Sutra—is as numerous as the earth throughout the worlds of the ten directions.
Good man! It is in this way that the Tathāgata thoroughly knows the superior, middling, and inferior faculties of beings. Therefore, the Buddha is called the One who fully knows the faculties and powers.
Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! The Tathāgata fully knows these faculties and powers, and therefore can distinguish the superior, middling, and inferior capacities, as well as the sharp and dull faculties, of all sentient beings. He knows the capacities of beings in the present life and also those of beings in future lives. He knows that after the Buddha has entered parinirvāṇa, these beings will say such things as: ‘The Tathāgata has completely entered Nirvāṇa,’ or ‘The Tathāgata has not completely entered Nirvāṇa’; or they will say there is a self, or there is no self; or that there is an intermediate existence (antarābhava), or there is no intermediate existence; or that there is regression, or there is no regression; or that the body of the Tathāgata is conditioned, or that it is unconditioned; or that the twelve links of dependent origination are conditioned dharmas, or that they are unconditioned dharmas; or that the mind is permanent, or that the mind is impermanent; or that enjoyment of the five sensual pleasures obstructs the Noble Path, or that it does not; or that the Supreme Worldly Dharma belongs only to the Desire Realm, or that it belongs to all three realms; or that giving belongs only to the karma of the mind, or that giving itself is the five aggregates; or that there are three unconditioned dharmas, or that there are not three unconditioned dharmas.
“Furthermore, some say there is produced form, others say there is no produced form, others say both produced and unproduced form, while others say neither. Some say there are mind and mental factors, others say there are not. Some say there are five great elements, others say there are six great elements. Some say that a lay follower (Upāsaka) who fully observes the eight precepts has received full ordination; others say he has not. Some say that even after a bhikṣu has committed the four grave offenses, the bhikṣu precepts still remain; others say they do not. Some say that Stream-enterers, Once-returners, Non-returners, and Arhats can all attain Buddhahood; others say they cannot. Some say Buddha-nature exists within sentient beings; others say it exists apart from sentient beings. Some say that those who commit the four grave offenses, the five heinous crimes, and icchantikas all possess Buddha-nature; others say they do not. Some say there are Buddhas in the ten directions; others say there are not.
“If the Tathāgata completely and perfectly knows all faculties and powers, why does He not today speak with certainty?”
The Buddha said to Bodhisattva Kāśyapa:
“Good man! Such meanings cannot be known by the eye-consciousness, nor even by the mind-consciousness. They are known only by wisdom. To those who possess wisdom, I never speak in a dualistic way, and such people likewise understand that I do not speak dualistically. To those without wisdom, I speak in ways that are not fixed, and they also perceive that I do not speak in a fixed manner.
“Good man! Every wholesome act of the Tathāgata is for the purpose of teaching and transforming sentient beings. It is like the medicines of a skilled physician, all intended to cure every illness and suffering.
“Good man! The Tathāgata, the World-Honored One, according to countries, times, languages, people, and capacities, may express one Dharma as two, one name as countless names, one meaning as countless names, or countless meanings as countless names.
“What does it mean to express one name as countless names? Nirvāṇa, for example, is called Nirvāṇa; it is also called the Unborn, the Unarisen, the Unmade, the Unconditioned, Refuge, Dwelling, Liberation, Light, Lamp of Illumination, the Other Shore, Fearlessness, Non-retrogression, Peaceful Abode, Tranquility, Signlessness, Non-duality, Single Practice, Coolness, Without Darkness, Unobstructed, Non-contention, Stainless, Vastness, Ambrosia, and Auspiciousness. This is called expressing one name as countless names.
“What does it mean to express one meaning as countless names? Indra, for example, is also called Kauśika, Vāsava, Purandara, Maghavan, Indra, Divine Eye, Vajra, Jeweled Crown, and Jeweled Banner. This is called expressing one meaning as countless names.
“What does it mean to express countless meanings as countless names? The Buddha Tathāgata is called the Tathāgata—this is one meaning and one name; He is also called Arhat—another meaning and another name; also Samyaksaṃbuddha; also Ferryman; also Guide; also Perfectly Enlightened One; also Perfect in Knowledge and Conduct; also Great Lion King; also Śramaṇa; also Brāhmaṇa; also Tranquil One; also Great Benefactor; also One Who Has Reached the Other Shore; also Great King of Physicians; also Great King of Elephants; also Great King of Dragons; also Giver of Vision; also Great Strong One; also Great Fearless One; also Treasury of Jewels; also Chief Merchant; also One Who Has Attained Liberation; also Great Hero; also Teacher of Gods and Humans; also Great White Lotus; also the Peerless One Without Equal Companion; also Great Field of Merit; also Great Ocean of Wisdom; also Signless; also Possessor of the Eightfold Wisdom. These are all different meanings with different names. Good man! This is what is meant by expressing countless meanings as countless names.
“There is also one meaning expressed by countless names. For example, the aggregates are called aggregates; they are also called delusion, truth, the Four Foundations of Mindfulness, the four kinds of nourishment, the dwelling place of the four consciousnesses, existence, the path, time, sentient beings, the world, ultimate truth, the three knowledges of body, realms, and mind, cause and effect, afflictions, liberation, the twelve links of dependent origination, Śrāvakas, Pratyekabuddhas, hells, hungry ghosts, animals, humans, gods, as well as past, present, and future.
“Good man! For the sake of sentient beings, the Tathāgata, the World-Honored One, sometimes explains the extensive in brief, and the brief in detail. He speaks ultimate truth as conventional truth, and speaks conventional truth as ultimate truth.
“What is meant by explaining the extensive in brief? As when I tell the bhikṣus: ‘Today I shall explain the twelve links of dependent origination.’ What are the twelve links? They are simply cause and effect.
“What is meant by explaining the brief in detail? As when I tell the bhikṣus: ‘Today I shall explain Suffering, Origin, Cessation, and the Path.’ Suffering means countless forms of suffering. Origin means countless afflictions. Cessation means countless liberations. The Path means countless skillful means.
“What is meant by speaking ultimate truth as conventional truth? As when I tell the bhikṣus: ‘This body is subject to old age, sickness, and death.’
“What is meant by speaking conventional truth as ultimate truth? As when I tell Kauṇḍinya: ‘Because you have attained the Dharma, you are called Ājñāta Kauṇḍinya.’
“Thus, according to the person, according to intention, and according to the time, the Tathāgata is said to know the faculties and powers.
“Good man! If I were to speak with absolute certainty regarding such matters, then I could not be called the Tathāgata who fully knows the faculties and powers.
“Good man! A wise person should understand that the burden carried by a great elephant cannot be borne by a donkey. Since the karmic activities of all sentient beings are immeasurable, the Tathāgata teaches them countless and immeasurable Dharmas. Why? Because sentient beings possess many kinds of afflictions. If the Tathāgata taught only one practice, He could not be called one who completely and perfectly knows all faculties and powers.
“Therefore, in other sūtras I have said that there are five kinds of people to whom one should not teach five kinds of Dharma. One should not praise right faith to those who have no faith; one should not praise moral discipline to those who violate the precepts; one should not praise generosity to the miserly; one should not praise extensive learning to the lazy; and one should not praise wisdom to the foolish.
“Why? If a wise person were to teach these five Dharmas to these five kinds of people, it should be understood that such a teacher does not fully know the faculties and powers, nor can he be called compassionate toward sentient beings. Why? Because upon hearing these teachings, such people would give rise to disbelief, evil thoughts, and anger, and because of these causes they would suffer painful consequences for immeasurable lifetimes.
“Therefore, such a person cannot be called compassionate toward sentient beings or one who fully knows the faculties and powers.
“For this reason, in other sūtras I previously told Śāriputra: ‘You must be careful. Do not expound the Dharma in great detail to those of sharp faculties, and do not teach it only briefly to those of dull faculties.’”
Venerable Śāriputra said:
“Blessed World-Honored One! I speak the Dharma only out of compassion, not because I possess complete faculties and powers.”
The Buddha said:
“Good man! Whether the Dharma is taught in detail or briefly is the domain of the Buddha; it is not something that the Śrāvakas or Pratyekabuddhas can comprehend. Good man! As you have said, after the Buddha enters Nirvāṇa, the disciples will all speak differently. Such people fail to attain right view because of deluded causes and conditions. Because they fail to attain right view, they are unable to benefit themselves or others. Good man! These sentient beings do not all have the same nature, the same practice, the same faculties, the same realm, the same land, or the same good spiritual teacher. Therefore, the Tathāgata expounds countless essential teachings for them. For this reason, the Buddhas and Tathāgatas of the ten directions instruct and expound the Twelve Divisions of the Scriptures for the sake of sentient beings. Good man! The Tathāgata teaches these Twelve Divisions of the Scriptures not for His own benefit, but solely for the benefit of others. Therefore, the fifth power of the Tathāgata is called the Power of Discernment. Through these two powers, the Tathāgata clearly knows: this person can sever their roots of goodness in the present life; this person can sever their roots of goodness in a future life; this person can attain liberation in the present life; this person can attain liberation in a future life. Therefore, the Tathāgata is called the Unsurpassed Mighty One.”