THE MAHĀPARINIRVĀṆA SUTRA
VOLUME XXXIV
Chapter 12: BODHISATTVA KĀŚYAPA 2
Good son! If one says that the Tathāgata completely enters Nirvāṇa or does not completely enter Nirvāṇa, that person speaks in such a way because he does not understand the meaning of the Tathāgata.
Good son! In this Fragrant Mountain there were fifty-three thousand ascetics, all of whom had practiced various meritorious deeds under the Buddha Kāśyapa in a previous life but had not yet attained the true path. They drew near to the Buddhas and heard and received the true Dharma. The Tathāgata, wishing to save these ascetics, said to Ānanda: “After three months, I shall enter Nirvāṇa.” The gods, having heard this, successively transmitted these words until they reached the Fragrant Mountain. The ascetics heard them and felt regret, saying: “Why were we born among humans yet did not draw near to the Buddha? The appearance of the Buddhas and Tathāgatas in the world is extremely difficult to encounter, like the Udumbara flower. Now we should go to the World-Honored One to hear the true Dharma.”
Good son! At that time, the fifty-three thousand ascetics immediately came to me. I then taught the Dharma according to their capacities: “Great practitioners! Form is impermanent. Why? Because the causes and conditions of form are impermanent. Since form is produced from impermanence, how could it be permanent? The same applies up to consciousness.” At that time, after hearing the Dharma, the ascetics immediately attained the fruition of Arhatship.
Good son! In the city of Kuśinagara there were three hundred thousand strong warriors who refused to submit to anyone, were arrogant and conceited, and indulged themselves, relying on their beauty, strength, lifespan, and wealth, causing their minds to become wild and scattered.
Good son! In order to tame these warriors, I said to the Venerable Mahāmaudgalyāyana: “You should subdue these warriors.” At that time, Maudgalyāyana followed my instruction and for five full years used many methods to teach and transform them, yet he could not cause even one warrior to be subdued and accept the Dharma. Therefore, I again, for the sake of these warriors, said to Ānanda: “After three months, the Tathāgata will enter Nirvāṇa.”
Good son! At that time, when the warriors heard this news, they gathered together and repaired the roads. Three months later, when I traveled from the country of Vaiśālī to the city of Kuśinagara, on the way I saw the warriors from afar. I then manifested a body in the form of a Śramaṇa and went to the warriors, saying: “Young men, what are you doing?”
The warriors became angry upon hearing this and said: “Śramaṇa! Why do you call us young men?”
I replied: “Now, even if all of you, numbering three hundred thousand, joined your strength together, you still could not move this small stone. Why should I not call you young men?”
The warriors said: “If you consider us young men, then you should know that you are a grown man.”
Good son! At that time, I used two toes to kick the stone away. Seeing this, the warriors became frightened and said: “Śramaṇa! Can you move this stone away from the road?”
I said: “Young men, for what reason are you repairing this road?”
The warriors said: “Śramaṇa, do you not know? The Śākya Tathāgata will travel along this road to the Śāla forest to enter Nirvāṇa. For this reason, we are making it smooth and level.”
At that time, I praised them: “Excellent! Excellent! You young men have given rise to such wholesome intentions. I will remove this stone for you.”
At that time, I used my hand to lift the great stone and threw it upward until it reached the Heaven of Neither Great Perception nor Non-Perception? (Akaniṣṭha, the highest heaven of the Form Realm). When the warriors saw the stone suspended in the sky, they were all terrified and wanted to flee. I again said: “Warriors, you should not give rise to fear and run away.”
The warriors said: “Venerable Śramaṇa! If someone can rescue us, we will remain still.”
At that time, I caught the stone with my hand and placed it upon my right palm. Seeing this, the warriors rejoiced and asked: “Śramaṇa! Is this stone permanent or impermanent?”
I then blew upon the stone with my mouth, causing it to disintegrate like dust. Seeing this, the warriors proclaimed: “Śramaṇa! This stone is impermanent.”
They immediately felt ashamed and blamed themselves: “Why did we rely on our freedom, beauty, strength, long lives, and wealth and become arrogant?”
Knowing their minds, I abandoned the transformed body and returned to my previous form, then taught them the Dharma. Having seen this, all the warriors generated the aspiration for Bodhi.
Good son! In the city of Kuśinagara there was a craftsman named Cunda. In a previous life, when he was with the Buddha Kāśyapa, he made a great vow: “When the Śākya Tathāgata is about to enter Nirvāṇa, I shall make the final offering of food.”
Therefore, while I was in the country of Vaiśālī, I said to the monk Upavāṇa:
Good son! After three months, I shall enter Nirvāṇa in the midst of the twin Śāla trees in the city of Kuśinagara. You should go and inform Cunda.
Good son! In the city of Rājagṛha there was an ascetic named Subhadra, who was one hundred and twenty years old and had attained the five supernatural powers. He claimed himself to be omniscient and had a very arrogant mind. In past lives, this person had planted wholesome roots before countless Buddhas. I also wished to tame this ascetic, so I said to Ānanda: “After three months, I shall enter Nirvāṇa.”
Subhadra heard this news, gave rise to faith and reverence, and came to me. I then taught the Dharma to that ascetic. After hearing it, he attained the exhaustion of the outflows.
Good son! King Bimbisāra of the country of Rājagṛha had a crown prince named Ajātaśatru. Because of the causes and conditions of his karma, he gave rise to an evil and rebellious mind, wishing to kill his father but lacking the opportunity.
At that time, Devadatta also, due to the causes and conditions of past karma, gave rise to an evil mind wishing to harm me. He then cultivated practices and before long attained the five supernatural powers. He became a close friend of Prince Ajātaśatru and, for the prince’s sake, manifested countless miraculous displays: entering from a place where there was no door, exiting through a door, entering through a doorless place, or sometimes manifesting the bodies of elephants, horses, oxen, sheep, men, and women.
When Prince Ajātaśatru saw this, he gave rise to affection, joy, and faith. Therefore, he ordered that all kinds of offerings and valuable items be prepared. The prince further said: “Great Master, holy one! Now I wish to see the Mandārava flowers.”
Devadatta then ascended to the Heaven of Trāyastriṃśa and went to the gods to request the flowers. Because his blessings had been exhausted, no one gave them to him. Unable to obtain the flowers, Devadatta thought: “The Mandārava tree has no self and nothing belonging to self. If I take the flowers myself, what fault would there be?”
Just as he was about to take them, his supernatural powers disappeared. He found himself once again in the city of Rājagṛha, felt ashamed, and did not dare go to see Prince Ajātaśatru.
Devadatta then thought again: “Now I will go to the Tathāgata and request the assembly. If the Buddha grants it, I will command Śāriputra and others according to my wishes.”
At that time, Devadatta immediately came to me and said: “I respectfully request that the Tathāgata entrust this assembly to me. I will use many methods of teaching the Dharma and transforming beings to discipline them.”
I said: “Foolish person! Śāriputra and others are intelligent beings of great wisdom who are trusted and respected by people in the world. I have not even entrusted the assembly to them; how could I entrust it to you, a foolish person who drinks the saliva of others?”
At that time, Devadatta again gave rise to a very evil mind toward me and said: “Gautama! Now that you are disciplining the assembly, your power and influence will soon be destroyed.”
As soon as he finished speaking, the earth shook, causing Devadatta to fall to the ground. A fierce wind arose beside his body, blowing dust and filth all over him. Seeing this inauspicious sign, Devadatta said: “If my present body must fall into the Avīci Hell, then I must repay this great hatred and enmity.”
Devadatta then went to Prince Ajātaśatru. When Prince Ajātaśatru saw him, he asked: “Holy one, why is your appearance haggard and your expression sorrowful?”
Devadatta said: I am always like this; does the prince not know? The prince replied: Please explain clearly, for what reason? Devadatta said: Now I and the prince are very close and affectionate to each other. Outsiders insult the prince, saying that he has no reason or justification. How could I hear of this and not feel sorrow?
Prince Thiện-kiến again asked: How do people insult me? Devadatta said: People insult the prince by calling him Vị Sinh Oán. The prince said: Why do they call me Vị Sinh Oán? Who gave me that name? Devadatta said: Before the prince was born, all the fortune-tellers said: “When this child is born, he will kill his father, the king.” Therefore, outsiders all call the prince Vị Sinh Oán. Everyone inside the palace, wishing to make the prince happy, calls him Thiện-kiến. Lady Vi-đề heard of this matter, and when the prince was born, she threw him down from a high tower, causing the prince to lose one finger. Because of this karmic condition, everyone called the prince by the name Bà-la-lưu-chỉ. I heard these things and felt worried in my heart, but I did not dare tell the prince.
Devadatta used such evil matters to incite the prince to kill his father and said: If the prince kills his father, then I too can kill the Śramaṇa Gautama. Prince Thiện-kiến asked a great minister named Vũ Hành: Why did the great king give me the name Vị Sinh Oán? The minister immediately recounted the entire matter exactly as Devadatta had said, without any difference. After hearing this, the prince, together with the minister, had his father imprisoned outside the city and ordered four divisions of troops to guard him.
Lady Vi-đề heard of this and went to visit the king. Those guarding the king prevented her from entering. At that time, the lady became angry and scolded them. The guards then reported to the prince: “Your Majesty! The lady wishes to enter and visit the former king. Should we allow her to do so or not?”
When the prince heard this, he became angry and went to his mother. He grabbed her hair, drew his sword, and wanted to cut her down. At that moment, Kỳ-bà said: “Your Majesty! From the time the kingdom was established until now, even when crimes are extremely serious, women have never been punished, let alone one’s own mother!”
Prince Thiện-kiến heard these words and respected Kỳ-bà, so he released his mother and forbade providing his father with clothing, bedding, food, drink, and medicine. After seven days, his father died. When the prince saw that his father had died, regret arose in his heart.
The minister Vũ Hành used evil and false teachings to advise the king: “Your Majesty! All actions have no sin; why does Your Majesty now give rise to regret?”
Kỳ-bà said: “Your Majesty should know! Your actions involve two grave offenses: First, killing your father, the king; second, killing a Stream-enterer. Such a grave offense—apart from the Buddha—no one can cause it to be eradicated.”
King Thiện-kiến said: “The Tathāgata is pure and without defilement. I am a person full of wrongdoing; how would I dare go meet Him?”
Good son! Knowing this matter, I told Ānanda: “After three more months, I will enter Nirvāṇa.” King Thiện-kiến heard this news and immediately came to where I was. For Thiện-kiến, I taught the Dharma, and through this his grave offenses were reduced, and he attained faith without root.
Good son! My disciples, after hearing these words, did not understand My meaning, and therefore thought that the Tathāgata was certainly going to enter final Nirvāṇa.
Good son! Bodhisattvas are of two kinds: one is according to true meaning, and the other is only a designation. Bodhisattvas of the merely nominal kind, upon hearing that I would enter Nirvāṇa after three months, all gave rise to thoughts of retreat and said:
“The Tathāgata is also impermanent and does not remain. Why should we, because of such impermanence, endure great suffering throughout countless lifetimes? The World-Honored Tathāgata has completely perfected immeasurable virtues, yet He cannot destroy the demon of death; how could we possibly be able to destroy it?”
Good son! Therefore, for these Bodhisattvas, I said that the Tathāgata eternally abides and does not change.
Good son! My disciples, after hearing these words, did not understand My meaning, and therefore thought that the Tathāgata does not finally enter Nirvāṇa.
Good son! There are sentient beings who give rise to the view of annihilation, believing that after all beings’ bodies perish, good and evil karma has no one to receive its results. For these people, I say that the results of good and evil truly have someone who receives them.
How do we know there is such a one? Good son! In the past, in the city of Câu-thi-na, there was a king named Thiện-kiến. When he was a prince, he lived for eighty-four thousand years; when he ascended the throne as king, he also lived for eighty-four thousand years.
The king sat alone thinking: “Sentient beings have little merit and short lifespans. They are constantly pursued by four kinds of enemies, yet they do not know and continue to be negligent. Therefore, I must leave home and cultivate the path to completely end the four enemies of birth, old age, sickness, and death.”
The king then ordered officials to build a lecture hall made of the seven treasures outside the city. After it was completed, the king told his ministers, officials, queens, princes, and palace relatives:
“You should know! I wish to leave home and cultivate. Is it possible?”
At that time, all the great ministers and relatives said: “Excellent, Great King! This is truly the right time!”
Then King Thiện-kiến, accompanied by one attendant, went to the lecture hall. For eighty-four thousand years, he cultivated loving-kindness. Because of the causes and conditions of cultivating loving-kindness, afterward, for the next eighty-four thousand lifetimes, he became a Wheel-Turning Sage King.
Good son! At that time, who was Thiện-kiến? He was none other than My own body.
Good son! My disciples, after hearing these words, did not understand My meaning, and therefore proclaimed that the Tathāgata definitely taught that there is a self and things belonging to the self.
At another time, I taught sentient beings that the self is precisely nature itself. This means that the internal and external causes and conditions, the twelve links of dependent origination, sentient beings, the five aggregates, mind, realms, the world, virtues, actions, and the heaven of自在 (Self-Mastery) are called the self.
My disciples, after hearing these words, did not understand My meaning and therefore thought that the Tathāgata definitely taught that there is a self.
Good son! On another occasion, a monk came to Me and asked: “World-Honored One! What is called the self? Who is the self? Due to what conditions does the self exist?”
For that monk, I said: “Monk! There is no self and nothing belonging to self. The eye previously did not exist, but now exists; having existed, it returns to nonexistence. When it arises, it does not come from anywhere; when it ceases, it does not go anywhere. Although there is the result of karma, there is no creator. There is no one who abandons the aggregates, and there is no one who receives the aggregates.
As for your question, ‘What is the self?’—the self is precisely the period of time. ‘Who is the self?’—that is precisely karma. ‘Due to what condition does the self exist?’—that is precisely craving.
Monk! Just as when two hands clap together, a sound arises from within them, the self is also like this. Sentient beings, karma, and craving—because of these three causes and conditions, it is called the self.
Monk! The form of all sentient beings is not the self. Within the self there is no form; within form there is no self; and up to consciousness it is likewise.
Monk! Although outsiders claim there is a self, it is completely inseparable from the aggregates. If one claims there is a separate self outside the aggregates, there is no such principle. The actions and karmic activities of all sentient beings are like illusions, like mirages.
Monk! The five aggregates are all impermanent, without bliss, without self, and without purity.”
Good son! At that time, countless monks contemplated the five aggregates as without self and without anything belonging to self, and attained the fruit of Arhatship.
Good son! My disciples, after hearing these words, did not understand My meaning, and therefore thought that the Tathāgata definitely taught there is no self.
Good son! In the sutras, I also said that through the combination of three factors one receives a body: first, the father; second, the mother; third, the intermediate existence. These three factors combine and one receives a body.
Sometimes I said that an Anāgāmin enters Nirvāṇa while appearing in this body; sometimes while in the intermediate existence. Sometimes I also said that the faculties of the intermediate body are complete and clear, all resulting from previous-life karmic actions, like pure clarified butter.
Good son! Sometimes I said that evil sentient beings receive an intermediate body like the rough, coarse woolen cloth of the world. Purely virtuous sentient beings receive an intermediate body like the white silk of Bārāṇasī.
My disciples, after hearing these words, did not understand My meaning and therefore thought that the Tathāgata taught that there is definitely an intermediate body.
Good son! For those sentient beings who commit the five rebellious offenses, I said that after death, those who create the five offenses directly enter the Avīci Hell.
I also said that the monk Đàm-ma-lưu-chi, after death, directly entered the Avīci Hell, with no place to stop in between.
I also said to the Brahmin Độc-tử: “Brahmin! If there is an intermediate body, then there are six realms.”
I also said that beings in the Formless Realm do not have an intermediate body.
Good son! My disciples, after hearing these words, did not understand My meaning and therefore thought that the Buddha definitely taught that there is no intermediate body.
Good man! In the sutras I have also spoken of retrogression. Why is this? Because, due to innumerable acts of laziness, the bhikkhus do not practice cultivation, and therefore it is said that there are five kinds of retrogression: First, delighting in many affairs; second, delighting in worldly discussions; third, delighting in sleep and rest; fourth, delighting in associating closely with laypeople; fifth, delighting in traveling about frequently. Because of these causes and conditions, a bhikkhu falls into retrogression. The causes and conditions of retrogression are again of two kinds: first, internal; second, external. Although an arhat has already abandoned internal causes, he has not abandoned external causes. Due to external causes and conditions, afflictions arise. Because afflictions arise, retrogression occurs.
There was also a bhikkhu named Cù-để who, after retrogressing six times, gave rise to a sense of shame and again diligently cultivated. Upon the seventh time, he attained realization. After attaining it, he feared that he might retrogress again, so he used a knife to harm himself. At another time, I spoke of liberation or spoke of the six classes of arhats. My disciples, hearing these words, did not understand my meaning and thus thought that the Tathāgata had said that retrogression definitely exists.
Good man! In the sutras I also said: When wood has been burned into charcoal, it is no longer wood. Just as when a vessel has been broken, it no longer has the function of a vessel. Afflictions are also like this. Once an arhat has cut them off completely, they will never arise again. I have also said that sentient beings have three causes for the arising of afflictions: First, afflictions have not yet been cut off; second, the causes and conditions have not been cut off; third, one does not contemplate skillfully. An arhat no longer possesses two causes and conditions: the cutting off of afflictions and skillful contemplation.
Good man! My disciples, after hearing these words, did not understand my meaning and thought that the Tathāgata had said that retrogression definitely does not exist.
Good man! In the sutras I have said that the body of the Tathāgata has two kinds: first, the birth body; second, the Dharma body. The birth body refers to the skillful, transformative manifestation body. This body can be said to be a body that is born, ages, becomes ill, dies, is long, short, white, black, this, that, a learner, or a non-learner. My disciples, hearing these words, did not understand my meaning and thus thought that the Tathāgata had said that the Buddha’s body is definitely a conditioned dharma.
The Dharma body is the body that is eternal, blissful, self, and pure, completely free from birth, aging, illness, and death. It is neither white nor black, neither high nor low, neither this nor that, neither a learner nor a non-learner. Whether a Buddha appears in the world or does not appear in the world, that body remains eternally abiding, unmoving, and unchanging. Good man! My disciples, hearing these words, did not understand my meaning and thought that the Tathāgata had said that the Buddha’s body is definitely an unconditioned dharma.
Good man! In the sutras I have said: What are the twelve links of dependent origination? From ignorance arise formations; from formations arises consciousness; from consciousness arise name-and-form; from name-and-form arise the six sense bases; from the six sense bases arises contact; from contact arises feeling; from feeling arises craving; from craving arises grasping; from grasping arises existence; from existence arises birth; because of birth there are aging, death, sorrow, suffering, and distress. Good man! My disciples, hearing these words, did not understand my meaning and thought that the Tathāgata had said that the twelve links of dependent origination are definitely conditioned.
At another time, I told the bhikkhus: The nature and characteristics of the twelve links of dependent origination are eternally abiding, whether there is a Buddha or whether there is no Buddha. Good man! There are twelve links of dependent origination that do not arise from conditions. There are dharmas that arise from conditions but are not the twelve links of dependent origination. There are dharmas that arise from conditions and are also the twelve links of dependent origination. There are dharmas that are neither arisen from conditions nor are the twelve links of dependent origination. The dharmas that are the twelve links of dependent origination but are not produced from conditions are the twelve links belonging to future existence. The dharmas that arise from conditions but are not the twelve links of dependent origination are the five aggregates of an arhat. The dharmas that arise from conditions and are also the twelve links of dependent origination are the five aggregates and the twelve links of dependent origination of ordinary beings. The dharmas that are neither produced from conditions nor are the twelve links of dependent origination are space and Nirvāṇa. Good man! My disciples, hearing these words, did not understand my meaning and immediately thought that the Tathāgata had said that the twelve links of dependent origination are definitely unconditioned.
Good man! In the sutras I have said that all sentient beings, whether creating wholesome or unwholesome karma, when they die, the four great elements disintegrate. Those who create entirely wholesome karma have their minds ascend; those who create purely evil karma have their minds descend. My disciples, hearing these words, did not understand my meaning and therefore thought that the Tathāgata had said that the mind is definitely eternal.
Good man! Once, I said to King Tần-bà-sa-la: “Great King! You should know that form is impermanent. Why? Because form arises from impermanent causes. If form arises from impermanent causes, how could wise people say that form is permanent? If form were permanent, it should not decay or perish and should not give rise to suffering and distress. Now we see that this form disintegrates and perishes; therefore we know that form is impermanent. Consciousness is the same way.” Good man! My disciples, hearing these words, did not understand my meaning and thought that the Tathāgata had said that the mind is definitely annihilated.
Good man! In the sutras I have said that my disciples receive fragrances, flowers, gold, silver, jewels, wives and children, servants, and the eight impure things; they attain the right path, and after attaining the right path they do not abandon them. My disciples, hearing these words, did not understand my meaning and therefore firmly concluded that the Tathāgata had said that enjoying the five kinds of sensual pleasures does not obstruct the noble path. At another time, I said that it is impossible for a householder to attain the right path. Good man! My disciples, hearing these words, did not understand my meaning and thought that the Tathāgata had said that enjoying the five kinds of sensual pleasures definitely obstructs the right path.
Good man! In the sutras I have said that one who has not yet been liberated from afflictions, being like one who cultivates the worldly supreme dharma in the Desire Realm. Good man! My disciples, hearing these words, did not understand my meaning and thought that the supreme worldly dharma is only in the Desire Realm. At another time, I said that the warmth stage, peak stage, patience stage, and supreme worldly stage are found from the First Dhyāna up to the Fourth Dhyāna. My disciples, hearing these words, did not understand my meaning and thus thought that these four dharmas belong to the Form Realm. I said that those among the non-Buddhist practitioners who have cut off afflictions in the Fourth Dhyāna, cultivate the warmth stage, peak stage, patience stage, and supreme worldly stage, contemplate the Four Noble Truths, and attain the fruit of Anāgāmin. My disciples, hearing these words, did not understand my meaning and thought that the supreme worldly stage belongs to the Formless Realm.
Good man! In the sutras I have said that among the four kinds of giving, there are three kinds that are pure: First, the giver believes in cause, believes in effect, and believes in giving; the recipient does not believe in cause, effect, or giving. Second, the recipient believes in cause, effect, and giving; the giver does not believe in cause, effect, or giving. Third, both the giver and the recipient have faith. Fourth, both the giver and the recipient lack faith. Among these four kinds of giving, the first three are pure. My disciples, hearing these words, did not understand my meaning and therefore thought that the Tathāgata had said that giving belongs only to the mind.
Good man! At times I have said that when a person who practices giving makes offerings, he gives five things. What are the five? First, giving form; second, giving strength; third, giving peace and security; fourth, giving life; fifth, giving eloquence. Because of these causes and conditions, the giver again obtains five karmic results. My disciples, hearing these words, did not understand my meaning and therefore thought that the Buddha said giving is the same as the five aggregates.
Good man! There was a time when I said that Nirvana is precisely separation, that afflictions have been completely extinguished and no dharma can arise again, like a lamp that has gone out. Saying that space is nothing means that there is nothing in the worldly realm, and therefore it is called space; it is not something that is extinguished through the condition of wisdom, but simply means that there is nothing. If space existed, it would have to have causes and conditions; if it had causes and conditions, it would have to have complete cessation. Because space is nothing, it has no complete cessation. My disciples, hearing these words, did not understand my meaning and therefore thought that the Buddha said there are no three unconditioned dharmas.
Good man! Once I told the Venerable Maudgalyayana: “Maudgalyayana! Regarding Nirvana, it is a phrase, a mark, the ultimate place, the place without fear, the Great Teacher, the great fruit, the ultimate wisdom, the great samadhi of patient endurance without obstruction, the great Dharma realm, the nectar, and something difficult to see. Maudgalyayana! If one says there is no Nirvana, why would someone give rise to a mind that slanders Nirvana and fall into hell?” Good man! My disciples, hearing these words, did not understand my meaning and therefore thought that the Tathagata said that Nirvana exists.
At another time, I told Maudgalyayana: “Maudgalyayana! The eye is not permanent, and so is the body; all are not permanent. Because they are not permanent, they are called space, just as food is swallowed and then moves to the place of digestion. All sounds are called space.” My disciples, hearing these words, did not understand my meaning and thought that the Tathagata definitively said that there is an unconditioned space.
I also told Maudgalyayana: “Maudgalyayana! There is a person who has not yet attained the fruit of Stream-entry. While abiding in the patience of the Dharma, he cuts off immeasurable karmic results in the three evil paths. You should know that this is not something severed and extinguished through wisdom.” My disciples, hearing these words, did not understand my meaning and thus thought that the Tathagata definitively said there is a dharma that is not extinguished through wisdom.
Good man! At another time, I said to the monk Bạt-ba: “Bạt-ba! If a monk contemplates form—whether past, future, or present; whether near or far; whether coarse or subtle—such forms are not self and not belonging to self, then he can cut off attachment and craving toward form.” Bạt-ba asked again: “What is called form?” I replied: “The four great elements are called form; the four aggregates are called name.” My disciples, hearing these words, did not understand my meaning and therefore thought that the Tathagata definitively said that form is the four great elements.
Good man! I also said: “For example, because there is a mirror, an image appears; form is also like this. It is created based on the four great elements, namely coarse, subtle, smooth, rough, blue, yellow, red, white, long, short, square, round, curved, straight, heavy, light, hot, cold, hunger, thirst, smoke, dust, and clouds. These are called forms created by the four great elements, like echoes and reflections.” My disciples, hearing these words, did not understand my meaning and said that the Tathagata taught that because there are the four great elements, there are forms created by the four great elements, or that there are four great elements without created forms.
Good man! In the past, Prince Bodhi said: “If there is a monk who observes precepts but gives rise to an evil thought, then one should know that at that time he has lost the monk’s precepts.” Hearing this, I immediately told Prince Bodhi: “The precepts have seven kinds. From the body and speech arise non-manifest form. Because of the causes and conditions of non-manifest form, although the monk’s mind is in evil or indeterminate states, it is not called losing the precepts; he is still called one who upholds the precepts. For what reason is it called non-manifest form? It is not the cause of another form, nor does it create the result of another form.”
Good man! My disciples thought that the Buddha said there is non-manifest form. Good man! In other sutras, I said: “The precepts are precisely the restraint of evil dharmas; if one does not commit evil, it is called maintaining the precepts.” My disciples, hearing these words, did not understand my meaning and thought that the Tathagata definitively said there is no non-manifest form.
Good man! In the sutras I said that the form aggregate of the noble ones, up to the consciousness aggregate, all arise from ignorance. All ordinary beings are also the same: from ignorance arises craving; therefore, one should know that craving itself is ignorance. From craving arises grasping; therefore, one should know that grasping itself is ignorant craving. From grasping arises existence; that existence itself is ignorant craving and grasping. From existence arises feeling; therefore, one should know that feeling is precisely formations and existence. From feeling arise name-and-form, ignorance, craving, grasping, existence, formations, feeling, contact, consciousness, the six sense bases, and so forth. Therefore, feeling itself is the twelve links of dependent origination. Good man! My disciples, hearing these words, did not understand my meaning and therefore thought that the Tathagata said there are no mental factors.
Good man! In the sutras I said: From the eye, forms, light, and evil desires, etc., these four things give rise to eye consciousness. Saying that desire and craving are ignorance: when the nature of desire seeks and longs, it is called craving; craving serves as a condition for grasping; grasping is called karma; karma serves as a condition for consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions perception, feeling, craving, faith, diligence, concentration, and wisdom. These dharmas arise based on contact but are not contact itself. Good man! My disciples, hearing these words, did not understand my meaning and immediately thought that the Tathagata said there are mental factors.
Good man! Sometimes I only spoke of one realm; sometimes I spoke of two, three, four, five, six, seven, eight, nine, and up to twenty-five realms. My disciples, hearing these words, did not understand my meaning and therefore thought that the Tathagata said there are five realms or six realms.
Good man! Previously, when I was in the Nigrodha forest in the city of Kapilavastu, the Śākya Ma-nan came to me and said: “World-Honored One! What is called an Upāsaka?” I said: “If there is a good man or good woman whose faculties are complete and who receives the three refuges, then this is called an Upāsaka.” Śākya Ma-nan said: “World-Honored One! What is called a partial Upāsaka?” I told him: “Ma-nan! If a person receives the three refuges and one precept, this is called a partial Upāsaka.” My disciples, hearing these words, did not understand my meaning and thought that the Tathagata said that the precepts of an Upāsaka cannot be fully received.
Good man! At another time, I was by the Ganges River. At that time Kātyāyana came to me and said: “World-Honored One! I teach sentient beings and cause them to receive the eight-precept fasting practice, whether for one day, one night, one hour, or one thought-moment. Do these people attain the Dharma of the eight-precept fasting practice?” I told him: “Monk! These people only obtain goodness and cannot be called having received the fasting precepts.” My disciples, hearing these words, did not understand my meaning and thought that the Tathagata said that the eight fasting precepts must be fully received in order to attain it.
Good man! In the sutras I said: “If there is a monk who violates the four grave precepts, he is not called a monk, but is called a monk who has broken the precepts, a monk who has forgotten them, and one who cannot give rise to wholesome dharmas. It is like a seed that has been burned and cannot sprout or produce fruit. It is like a palm tree whose top has been cut off and can no longer produce fruit. A monk who violates grave precepts is also like this.” My disciples, hearing these words, did not understand my meaning and therefore thought that the Tathagata said that a monk who violates grave precepts loses the monk’s precepts.
Good man! In the sutra, I spoke to Cunda about four kinds of monks: First, those who have completely attained the path; second, those who understand the path; third, those who receive the path; fourth, those who defile the path. A person who violates the four grave precepts is one who defiles the path. My disciples, hearing these words, did not understand my meaning and thought that the Tathagata said that monks who have violated the four grave precepts do not lose the precepts.
O virtuous man! In the sutras I have said that there are the One Vehicle, the One Path, the One Practice, and the One Condition among the bhikkhus. The One Vehicle, up to the One Condition, can cause sentient beings to attain quiescence, completely sever all bondage, sorrow, suffering, and the causes of suffering, and enable all sentient beings to reach the One Vehicle. My disciples, hearing these words, do not understand my meaning and immediately think that the Tathāgata has said that those who attain the stages from Srotāpanna to Arhat all become enlightened in the Buddha Way.
O virtuous man! In the sutras I have said that one who attains the stage of Srotāpanna still returns seven times among the human and heavenly realms before entering Nirvāṇa. A Sakṛdāgāmin is reborn once more among the heavenly or human realms before entering Nirvāṇa. An Anāgāmin has five categories: some enter Nirvāṇa in the intermediate state, and some attain Nirvāṇa through ascending to higher realms. Arhats have two categories: one is present, and the other is future. The present one also cuts off the afflictions of the five aggregates. My disciples, hearing these words, do not understand my meaning and think that the Tathāgata has said that Sakṛdāgāmins up to Arhats do not attain the Buddha Way.
O virtuous man! In the sutras I have said that Buddha-nature possesses six qualities: first, it is eternal; second, it is real; third, it is true; fourth, it is good; fifth, it is pure; sixth, it can be seen. My disciples, hearing these words, do not understand my meaning and think that the Buddha has said that the Buddha-nature of sentient beings exists apart from sentient beings.
O virtuous man! I have also said that the Buddha-nature of sentient beings is like space. Space is neither past, nor present, nor future; neither inside, nor outside; neither form, sound, smell, taste, nor touch. Buddha-nature is likewise. My disciples, hearing these words, do not understand my meaning and think that the Buddha-nature of sentient beings exists apart from sentient beings.
O virtuous man! I have also said that the Buddha-nature of sentient beings is like a treasure hidden in the house of a poor woman, like a precious diamond jewel on the forehead of a strong warrior, and like the ambrosial spring of a Wheel-Turning Sage King. My disciples, hearing these words, do not understand my meaning and think that the Tathāgata has said that the Buddha-nature of sentient beings exists outside and apart from sentient beings.
O virtuous man! I have also said that those of the Icchantika class, those who have committed the four grave offenses, those who slander the Mahāyāna scriptures, and those who commit the five rebellious acts all possess Buddha-nature. Such sentient beings do not possess any wholesome dharmas, while Buddha-nature is a wholesome dharma. My disciples, hearing these words, do not understand my meaning and think that the Buddha has said that the Buddha-nature of sentient beings exists outside and apart from sentient beings.
O virtuous man! I have also said that sentient beings themselves are Buddha-nature. Why? Because apart from sentient beings, one cannot attain the unsurpassed Right and Equal Enlightenment. Therefore, I spoke to King Prasenajit using the analogy of touching an elephant. Just as blind people describe the form of an elephant, although their descriptions are not accurate, they are not separate from the elephant. When sentient beings speak of form up to consciousness as Buddha-nature, it is the same: although these are not Buddha-nature itself, they are not outside Buddha-nature. Just as I spoke to King Prasenajit using the analogy of the konghou harp, Buddha-nature is likewise. My disciples, hearing these words, do not understand my meaning and then establish many doctrines, like blind people asking about the color of milk; Buddha-nature is likewise. For this reason, some people say that Icchantikas, those who commit the four grave offenses, those who slander the Mahāyāna scriptures, and those who commit the five rebellious acts all possess Buddha-nature. Others say that they do not possess Buddha-nature.
O virtuous man! In the sutras I have previously said that when one person appears in the world, many people gain benefit; that in one country there are two Wheel-Turning Kings; and that in one world two Buddhas appear—these things are completely impossible. In one four-continent world, there cannot be eight Four Heavenly Kings, nor can there be two realms of the Heaven of Free Transformation of Others’ Creations. I have spoken of this from Jambudvīpa up to the Avīci Hell, and extending upward to the Akaniṣṭha Heaven. My disciples, hearing these words, do not understand my meaning and therefore think that the Buddha has said there are no Buddhas in the ten directions. In the Mahāyāna scriptures, I have said that there are Buddhas in the ten directions.