THE GREAT PARINIRVANA SUTRA
VOLUME XXXVII
Chapter 12: BODHISATTVA KASHYAPA 5
Bodhisattva Kashyapa said to the Buddha:
“World-Honored One! As the Buddha has said, the Buddha-nature of sentient beings is like empty space. What does it mean that it is like empty space?”
“Good son! The nature of empty space is neither past, nor future, nor present. The Buddha-nature is also like this. Good son! Empty space is not past. Why? Because there is no present. If there were a present phenomenon, then one could speak of the past; because there is no present, there is no past, nor is there a present. Why? Because there is no future. If there were a future phenomenon, then one could speak of the present; because there is no future, there is no present, nor is there a future. Why? Because there is neither present nor past. If there were present and past, then there would be future; because there is no past and no present, there is no future. For this reason, the nature of empty space does not belong to the three times.
Good son! Because empty space does not exist, there are no three times; it is not because it exists that there are no three times. Just as flowers seen in empty space are not something that exists, and therefore do not belong to the three times, empty space is also like this: it is not something that exists, and therefore does not belong to the three times. Good son! The absence of any thing is precisely empty space. The Buddha-nature is also like this.
Good son! Because empty space does not exist, it does not belong to the three times. The Buddha-nature is eternal, and therefore does not belong to the three times.
Good son! The Tathagata has attained unsurpassed enlightenment; all Buddha-dharmas and the Tathagata’s Buddha-nature are eternal and unchanging. For this reason, they have no three times, just like empty space.
Good son! Because empty space is non-existent, it is neither within nor outside. The Buddha-nature is eternal, and therefore it is neither within nor outside. Thus it is said that the Buddha-nature is like empty space.
Good son! In the world, a place without obstruction is called empty space. After the Tathagata attained Unsurpassed Perfect Enlightenment, there is no obstruction regarding all Buddha-dharmas; therefore, it is said that the Buddha-nature is like empty space. For this reason, I say that the Buddha-nature is like empty space.”
Bodhisattva Kashyapa said to the Buddha:
“World-Honored One! The Buddha-nature and the Tathagata’s Nirvana do not belong to the three times, yet they are called existent. Why is empty space, which also does not belong to the three times, not called existent?”
The Buddha said:
“Good son! That which is not Nirvana is called Nirvana; that which is not the Tathagata is called the Tathagata; that which is not Buddha-nature is called Buddha-nature.
What is meant by ‘that which is not Nirvana’? It means all conditioned dharmas of afflictions. Because these conditioned afflictions are destroyed, it is called Nirvana.
‘That which is not the Tathagata’ refers to those of the One Vehicle of Extreme Disbelief (Icchantika) up to the Pratyekabuddha. Because such beings as the Icchantika and Pratyekabuddha are transcended and destroyed, it is called the Tathagata.
‘That which is not Buddha-nature’ refers to all insentient things, such as walls, partitions, tiles, and stones. By being separated from such insentient things, it is called Buddha-nature.
Good son! All worldly beings come into contact with empty space while being within empty space.”
Bodhisattva Kashyapa said to the Buddha:
“World-Honored One! Beings in the world also all come into contact with the four great elements, yet the four great elements are still called existent. Since they all come into contact with empty space, why is empty space not called existent?”
The Buddha said:
“Good son! If one says that Nirvana does not belong to the three times and that empty space is also the same, this meaning is incorrect. Why? Because Nirvana is existent, can be seen, can be realized, is the mark and expression of form, is existence, is perception, is condition, is a place of reliance, is the safe, tranquil, pure, and luminous far shore. Therefore it is called not belonging to the three times.
The nature of empty space does not possess such dharmas, and therefore it is called non-existent. If there were something that, while being separate from such dharmas, was nevertheless a dharma in itself, then it should belong to the three times. If empty space were the same as existent dharmas, then it could not avoid belonging to the three times.
Good son! People of the world consider empty space to be without form, without resistance, and invisible. If it is without form, without resistance, and invisible, then it is precisely a mental factor dharma. If empty space were the same as mental factor dharmas, then it could not avoid belonging to the three times. If it belongs to the three times, then it is among the four aggregates. Therefore, after separating from the four aggregates, there is no empty space.
Furthermore, good son! Some non-Buddhist teachers say: ‘Empty space itself is light.’ If it is light, then it is a form dharma. If empty space is a form dharma, then it is impermanent. Because it is impermanent, it belongs to the three times. Then why do non-Buddhists say that it is not of the three times? If it already belongs to the three times, then it is not empty space; one could also say that empty space is permanent.
Good son! Again, some people say that empty space is a place of abiding. If there is a place of abiding, then it is a form dharma. All places are impermanent and belong to the three times. Empty space, however, is permanent and does not belong to the three times. If one says it is a place, then one knows that empty space does not exist.
Again, there is a teaching that says empty space is sequence or order. If it is sequence, then it is a numbered dharma. If it can be counted, then it belongs to the three times. If it belongs to the three times, how can it be called permanent?
Good son! Again, there is a teaching that says empty space is not separate from three things: first, emptiness; second, reality; third, true emptiness.
If it is said to be emptiness, one should know that empty space is an impermanent dharma. Why? Because there is no place of reality.
If it is reality, one should know that empty space is also impermanent. Why? Because it does not exist in either of the two places. Therefore, empty space is called non-existent.
Good son! Just as it is said that empty space is a created dharma, such as saying that by removing trees or houses one creates empty space, by leveling something one creates empty space, by covering empty space, by ascending into empty space, by painting the color of empty space, or like the color of the great ocean. Therefore, empty space is a created dharma. All created dharmas are impermanent, like tiles, jars, and so forth. If empty space is like this, then it must also be impermanent.”
O good man! People in the world say that in all dharmas, the place where there is no obstruction is called empty space. Is this absence of obstruction in relation to all dharmas complete in its entirety or does it exist only in parts? If it exists completely, then one should know that other places do not have empty space. If it exists only in parts, then that dharma and this dharma can be counted. If it can be counted, then one should know that it is impermanent. O good man! If someone says that empty space is non-obstruction and also combines with things, and further says that empty space exists within material things like fruit inside a container, both of these theories are incorrect. Why? Because if one speaks of combination, there are three kinds: first, different actions combining together, like a bird flying down and perching on a tree; second, common action combining together, like two goats colliding with each other; third, something already combined and then combining again, like two pairs of fingers coming together in one place.
If one says that different actions combine differently, there are two kinds: first, the action of material things; second, the action of empty space. If the action of empty space combines with the action of material things, then empty space is impermanent. If the action of material things combines with empty space, then material things do not extend everywhere. Since they do not extend everywhere, they are also impermanent.
If one says that empty space is permanent, then its nature of being unmoving would exist together with moving things. This meaning is incorrect. Why? Because if empty space were permanent, then material things should also be permanent. If things are impermanent, then emptiness is also impermanent. If one says that empty space is both permanent and impermanent, this cannot be.
If common action combines, this meaning is incorrect. Why? Because empty space is all-pervading. If it combines with action, then action should also be all-pervading. If it is all-pervading, it must extend everywhere. If it extends everywhere, it must combine with everything. One should not say that there are things with which it combines and things with which it does not combine.
If one says that something already combined combines again, like two fingers joining together, this meaning is also incorrect. Why? Because before there was no combination, and afterward there is combination. What did not exist before and exists afterward is an impermanent dharma. Therefore, one cannot say that empty space, having already combined, then combines again.
Just as worldly phenomena that did not exist before and later come into existence are impermanent things, if empty space were also like this, then it should likewise be impermanent. If one says that empty space exists within material things like fruit inside a container, this meaning is incorrect. Why? Because before there was a container, where was that empty space? If it had a location, then there would be many empty spaces. If there are many, how could one say it is permanent, one, and all-pervading? Even supposing empty space exists apart from empty space and has a place to dwell, then material things should likewise have a place to dwell apart from empty space. Therefore, one should know that there is no empty space.
O good man! There is a teaching that says the place where a finger is located is called empty space. One should know that empty space is an impermanent dharma. Why? Because a finger has four directions. If there are four directions, then one should know that empty space also has four directions. All permanent dharmas have no location; because it has a location, empty space is impermanent. If it is impermanent, then it is not separate from the five aggregates. If it is separate from the five aggregates, then there is nothing at all.
O good man! If there is a dharma that abides due to causes and conditions, that dharma is called impermanent. O good man! Just as all sentient beings and trees rely on the earth to abide, because the earth is impermanent, the things that rely on the earth are also gradually impermanent. O good man! Just as the earth relies on water, and because water is impermanent, the earth is also impermanent; just as water relies on wind, and because wind is impermanent, water is also impermanent; wind relies on empty space, and because empty space is also impermanent, wind is also impermanent. If it is impermanent, how can one say that empty space is permanent and extends everywhere?
Because empty space is non-existent, it is not included in the past, present, or future. Just as a rabbit’s horn does not exist and therefore is not included in the past, present, or future. Therefore, I say that Buddha-nature is permanent and is not dependent on the three times. Because empty space is non-existent, it is not included in the three times.
O good man! I never argue with the world. Why? Because when wise people say there is something, I also say there is something; when wise people say there is nothing, I also say there is nothing.
Bodhisattva Kasyapa said to the Buddha:
World-Honored One! How many dharmas must a great bodhisattva possess in order not to argue with the world and not be defiled by the world?
The Buddha said:
O good man! A great bodhisattva who possesses ten dharmas does not argue with the world and is not defiled by worldly dharmas. What are these ten? First is faith; second is having precepts; third is associating with virtuous friends; fourth is skillful contemplation in the mind; fifth is possessing complete diligence; sixth is possessing complete right mindfulness; seventh is possessing complete wisdom; eighth is possessing complete right speech; ninth is delighting in the true Dharma; tenth is having compassion for sentient beings.
O good man! A bodhisattva who possesses these ten dharmas does not argue with the world and is not defiled by worldly dharmas, like the Udumbara flower.
Bodhisattva Kasyapa said to the Buddha:
World-Honored One! As the Buddha has said: when wise people say there is something, I also say there is something; when wise people say there is nothing, I also say there is nothing. What are the things that wise people say exist and do not exist?
The Buddha said:
O good man! If wise people say that form is impermanent, suffering, empty, and without self, and up to consciousness is likewise so, then, O good man, this is called what worldly wise people say exists, and I also say exists.
O good man! If worldly wise people say that form does not possess permanence, bliss, self, or purity; and feeling, perception, formations, and consciousness are likewise so, then, O good man, this is called what worldly wise people say does not exist, and I also say does not exist.
Bodhisattva Kasyapa said to the Buddha:
World-Honored One! The wise people of the world are precisely the Buddha, bodhisattvas, and all the noble ones. If the form of all noble beings is impermanent, suffering, empty, and without self, then why does the Tathagata say that the Buddha’s form body is eternal and unchanging? Worldly wise people have said that there is no such dharma, so why does the Tathagata say that there is? If the Tathagata, the World-Honored One, speaks in this way, why does He say that He does not argue with the world and is not defiled by worldly dharmas?
The Tathagata has already abandoned the three kinds of inversion: the inversion of perception, the inversion of mind, and the inversion of views. Therefore, He should say that the Buddha’s form body is impermanent. Now He says it is permanent. How can this be called abandoning inversion and not arguing with the world?
The Buddha said:
O good man! The form body of ordinary beings arises from afflictions, therefore wise people say that the form body is impermanent, suffering, empty, and without self. The form body of the Tathagata is free from afflictions, therefore it is said to be eternal and unchanging.
Bodhisattva Kasyapa said to the Buddha:
World-Honored One! What is meant by form arising from afflictions?
O good man! Afflictions have three kinds: desire outflow, existence outflow, and ignorance outflow. Wise people should contemplate the faults of these three outflows. Why? Because after knowing their faults, one can abandon them. Just as a physician first examines the pulse and observes the illness, and after knowing what kind of illness it is, then gives medicine.
O good man! It is like leading a blind person into a thorny forest and leaving him there before returning. This blind person will afterward find it very difficult to escape; even if he does escape, his body will be completely torn and scratched. Ordinary beings in the world are also like this. Because they cannot see and understand the faults of the three outflows, they follow them. If someone can see them, that person can abandon them.
A person who knows the faults, even while still receiving karmic results, will experience very light results.
O good man! There are four kinds of people: first, those whose actions are heavy when creating karma but whose results are light when receiving them; second, those whose actions are light when creating karma but whose results are heavy when receiving them; third, those whose actions are heavy when creating karma and whose results are also heavy when receiving them; fourth, those whose actions are light when creating karma and whose results are also light when receiving them.
O good man! A person who can contemplate the faults of afflictions is one whose creation of karma and receiving of results are both light.
O good man! A wise person thinks: “I should abandon such outflows and should not create such evil actions.” Why? Because now I have not yet attained liberation from the results of hell, hungry ghosts, animals, humans, and gods. If I cultivate the path, I must rely on this power to destroy suffering.
After thinking in this way, greed, hatred, and delusion become lighter. This person sees that his own greed, hatred, and delusion have become lighter and feels great joy. He again thinks: “Now I have attained this because of the power of the causes and conditions of cultivating the path, which allows me to be free from unwholesome dharmas and draw near to wholesome dharmas. Now I see the true path, so I must diligently cultivate further.”
Through the power of diligently cultivating the path, this person becomes free from countless evil afflictions and escapes the results of hell, hungry ghosts, animals, humans, and gods.
Therefore, in the sutras, I say: One must contemplate all afflictions of existence and the causes of existence. Why? Because if a wise person only contemplates the outflows but does not contemplate the causes of the outflows, that person cannot cut off the afflictions. Why? Because a wise person observes that the outflows arise from causes; now, if these causes are cut off, the outflows will no longer arise.
O virtuous son! Just as that physician, after first eliminating the cause of the illness, causes the illness not to recur, so too the wise person first eliminates the cause of afflictions. The person of wisdom first observes the causes, and then observes the karmic results, knowing that wholesome results arise from wholesome causes, and knowing that unwholesome results arise from unwholesome causes. After observing the karmic results, one abandons unwholesome causes. After observing the results, one should next observe whether the afflictions are heavy or light. After observing their heaviness or lightness, one first abandons the heavy afflictions; once the heavy afflictions are abandoned, the light afflictions naturally disappear.
O virtuous son! If a wise person knows afflictions, the causes of afflictions, the karmic results of afflictions, and knows whether afflictions are light or heavy, then this person diligently practices the path without cease, without regret, draws near good friends, and with wholehearted intention listens to the Dharma in order to eliminate such afflictions.
O virtuous son! It is like a sick person who knows that a mild illness can be cured; although he takes bitter medicine, he does not regret it. A person of wisdom is likewise: he diligently practices the Noble Path, is always joyful, does not grieve, does not stop, and does not regret.
O virtuous son! If a person can know afflictions, the causes of afflictions, the karmic results of afflictions, and whether afflictions are heavy or light, and practices the Noble Path in order to eliminate afflictions, then this person does not arise from afflictions; form, feeling, perception, formations, and consciousness are likewise. If one cannot know afflictions, the causes of afflictions, the karmic results of afflictions, whether afflictions are light or heavy, and does not diligently practice the Noble Path, then this person arises from afflictions; form, feeling, perception, formations, and consciousness are likewise.
O virtuous son! The person who knows afflictions, the causes of afflictions, the karmic results of afflictions, knows whether afflictions are heavy or light, and practices the path in order to eliminate afflictions, is the Tathāgata. Because of this cause and condition, the form body of the Tathāgata is eternally abiding, and even consciousness is eternally abiding.
O virtuous son! The person who does not know afflictions, the causes of afflictions, the karmic results of afflictions, does not know whether afflictions are heavy or light, and cannot practice the path, is an ordinary being. Therefore, the form body of ordinary beings is impermanent; feeling, perception, formations, and consciousness are also impermanent.
O virtuous son! Worldly wise people, all sages, bodhisattvas, and Buddhas all speak of these two meanings. I also speak of these two meanings. Therefore, I say that I do not dispute with worldly wise people and am not defiled by worldly phenomena.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! As the Buddha has said, there are three kinds of outflows. What are called the outflow of desire, the outflow of existence, and the outflow of ignorance?
The Buddha said:
O virtuous son! The outflow of desire is evil thoughts and contemplations within that, depending on external conditions, give rise to the outflow of desire. Therefore, in the past when I was in the city of Rājagṛha, I said to Ānanda: “Ānanda! Now you should receive and accept this verse spoken by that maiden. This verse is the words of the Buddhas of the past.” Because of this, all evil thoughts and contemplations within, together with external causes and conditions, are called desire. This is the outflow of desire.
The outflow of existence refers to the evil phenomena within and the external conditions of the Form Realm and the Formless Realm, excluding the external conditions and internal thoughts and contemplations of the Desire Realm; these are called the outflow of existence.
The outflow of ignorance refers to being unable to understand the person and what belongs to the self, and being unable to distinguish between inner and outer; this is called the outflow of ignorance.
O virtuous son! Ignorance is the root of all outflows. Why? Because all sentient beings, due to ignorance, regarding the aggregates, sense bases, and elements, remember and generate the notion called “sentient being.” This is called distorted perception, distorted mind, and distorted view; because of this cause and condition, all outflows arise. Therefore, in the Twelve Divisions of the Scriptures, I say that ignorance is the cause of greed, anger, and delusion.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! In the past, within the Twelve Divisions of the Scriptures, the Tathāgata said that because of improper contemplation, greed, anger, and ignorance arise. Now, due to what reason do you say that it is ignorance?
O virtuous son! These two phenomena are mutually cause and effect and increase one another. Because of unwholesome contemplation, ignorance arises; because of ignorance, unwholesome contemplation arises.
O virtuous son! These two phenomena are capable of producing and increasing all afflictions, and are both called the causes and conditions of afflictions. Drawing near such causes and conditions of afflictions is called ignorance. Unwholesome contemplation is like a seed that sprouts. The seed is the near cause; the four great elements are the distant cause. Afflictions are likewise.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! As the Buddha has said, ignorance itself is an outflow. Why then do you say that because of ignorance, all outflows arise?
The Buddha said:
O virtuous son! As I have said, the outflow of ignorance is internal ignorance. When it is said that ignorance gives rise to all outflows, this refers to internal and external causes. If it is said that the outflow of ignorance is internal distortion, then it means not knowing impermanence, suffering, emptiness, and non-self. If it is said that all afflictions are causes and conditions, then it means not knowing the self and what belongs to the self externally. If it is said that the outflow of ignorance is without beginning or end, then from ignorance arise the aggregates, sense bases, and elements.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! As the Buddha has said, the person of wisdom knows the cause of outflows. What is meant by knowing the cause of outflows?
O virtuous man! The wise person contemplates: Due to what causes and conditions do these afflictions arise? What karma is created that causes these afflictions to arise? During what period do these afflictions arise? While staying with whom do these afflictions arise? In what place do these afflictions arise? Through contemplating what do these afflictions arise? By receiving whose houses, bedding, food and drink, clothing, and medicine do these afflictions arise? Due to what conditions do inferior ones transform into middling ones, and middling ones transform into superior ones? Inferior karma becomes middling karma, and middling karma becomes superior karma?
When a great Bodhisattva contemplates in this way, he becomes able to stay far away from the causes and conditions that give rise to the outflows. When he contemplates in this way, afflictions that have not yet arisen are prevented from arising, and afflictions that have already arisen are immediately eliminated. Therefore, in the sutras I have said that wise people should contemplate the causes and conditions that give rise to the various outflows.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Sentient beings have only one body; how can they give rise to so many afflictions?”
The Buddha said:
“O virtuous man! Just as within a single container there are many kinds of seeds, when they encounter rainwater, each kind grows by itself. Sentient beings are the same. Although the body is only one, due to the causes and conditions of craving and attachment, it can give rise to and nourish various afflictions.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! How does a wise person contemplate retribution?”
“O virtuous man! A wise person should contemplate that the causes and conditions of the outflows can cause rebirth in hell, among hungry ghosts, and among animals; and through the causes and conditions of these outflows, one may obtain the body of a heavenly being or a human being, which is in truth impermanent, suffering, empty, and without self. Within this body are the three kinds of suffering and the three kinds of impermanence. These causes and conditions of the outflows can cause sentient beings to commit the five rebellious acts and undergo their karmic consequences; they can cut off wholesome roots, commit the four grave offenses, and slander the Three Jewels. A wise person should contemplate: ‘Having already obtained such a body, I should not give rise to such afflictions and undergo evil karmic results.’”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! There is the fruit that is without outflows. Yet you say that wise people eliminate all karmic results. Is this fruit without outflows included among what should be eliminated? Those who attain the Way possess the fruit without outflows. Since wise people seek such a fruit without outflows, why does the Buddha say that all wise people should eliminate karmic results? If karmic results are eliminated, how can there be the noble sages who exist today?”
“O virtuous man! Sometimes the Tathāgata speaks of the effect while referring to the cause, and speaks of the cause while referring to the effect. For example, worldly people say that clay is the vessel, and silk is the clothing; this is called speaking of the effect within the cause. Speaking of the cause within the effect means that a cow is water and grass, and a person is food. I am also like this, speaking of the effect within the cause. For example, in previous sutras I often said: ‘I move my body from the mind and reach the Brahmā Heaven.’ This is called speaking of the effect within the cause, and speaking of the cause within the effect. These six sense faculties are called past karma; this is called speaking of the cause within the effect.
O virtuous man! In reality, all noble sages do not have a karmic result that is without outflows. However, because all noble sages cultivate the Noble Path, they obtain a karmic result in which the outflows no longer arise. Therefore, it is called the fruit of retribution without outflows. O virtuous man! When a wise person contemplates in this way, he completely cuts off the karmic results of afflictions. O virtuous man! After contemplating in this way, the wise person cultivates the Noble Path in order to eliminate such karmic results of afflictions.
That Noble Path is emptiness, signlessness, and wishlessness. After cultivating this Noble Path, one can eliminate all the karmic results of afflictions.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! All sentient beings have karmic results because of afflictions. Afflictions are said to be evil. Afflictions arising from evil afflictions are also called evil. Such afflictions have two kinds: one is cause, and the other is result. Because the cause is evil, the result is evil; because the result is evil, the cause is evil.
It is like the Nimba fruit: because its seed is bitter, its flowers, fruits, and tree are all bitter. It is like a poisonous tree: because its seed is poisonous, its fruit is also poisonous. Because the cause is sentient beings, the result is also sentient beings; because the cause is affliction, the result is also affliction. The cause and result of afflictions are precisely sentient beings, and sentient beings are precisely the cause and result of afflictions.
If this meaning is so, why did the Tathāgata previously use the analogy of Snow Mountain, saying that it contains both poisonous grasses and beneficial medicinal plants? If it is said that afflictions are sentient beings and sentient beings are afflictions, why then is it said that within the body of sentient beings there is beneficial medicine?”
The Buddha said:
“Excellent! Excellent! O virtuous man! Limitless sentient beings all share this same doubt. Now you are able to ask on behalf of sentient beings for an explanation. I am also able to explain it in order to remove doubts. Listen carefully! Listen carefully! You should think well and remember this. Now I shall distinguish and explain it for you.
O virtuous man! The Snow Mountain is an analogy for sentient beings; the poisonous grass is an analogy for afflictions; the beneficial medicinal plant is an analogy for pure conduct. O virtuous man! Any sentient being who is able to cultivate pure conduct is said to have beneficial medicine within their body.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! What kind of sentient being has pure conduct?”
“O virtuous man! It is like in the world: from a seed, a fruit is produced.
This fruit can become a cause for producing another seed; there are kinds that cannot produce and kinds that can produce. These are called fruit-seeds. If it cannot produce again, it is only called a fruit and is not called a seed.
All sentient beings are also like this. They have two kinds: one is those whose fruit of affliction is the cause of affliction; the other is those whose fruit of affliction is not the cause of affliction. The fruit of affliction that is not the cause of affliction is called pure conduct.
O virtuous man! Sentient beings contemplate feeling and know the proximate cause of all afflictions: namely, internal afflictions and external afflictions. Because of the causes and conditions of feeling, they are unable to completely cut off all afflictions and are unable to escape the prison of the three realms. Sentient beings, based on feeling, grasp that there is a self and things belonging to self, giving rise to inverted minds, inverted perceptions, and inverted views. Therefore, sentient beings must first contemplate feeling. This feeling is the proximate cause of all craving. Therefore, wise people who wish to eliminate craving must first contemplate feeling.
O virtuous man! All wholesome and unwholesome actions created by sentient beings within the twelve links of dependent origination are based on feeling as their cause. Therefore, I said to Ānanda: ‘Ānanda! When all sentient beings create wholesome and unwholesome karma, it is all because of feeling.’
Therefore, wise people must first contemplate feeling. After contemplating feeling, they must further contemplate: From where does this feeling arise? If it arises from causes and conditions, then from where do those causes and conditions arise? If it arises without causes, why does that causeless thing not give rise to the absence of feeling?
Again, contemplate that this feeling is not produced by Īśvara, not produced by a person or creator, not produced by atoms, not produced by seasons, not produced by thought, not produced by inherent nature, not produced by itself, not produced by another, not produced by both itself and another, and not produced without cause.
This feeling arises from the combination of various conditions. These causes and conditions are precisely craving. Within this combination, there is neither feeling nor absence of feeling. Therefore, I must eliminate this combination. Because the combination is eliminated, feeling does not arise.
O good man! The wise person has already contemplated causes and then contemplates karmic results. Beings, because of feeling, undergo immeasurable suffering and affliction in the hell realms, the realm of hungry ghosts, the realm of animals, and throughout the three realms. Because of the condition of feeling, they experience impermanent happiness; because of the condition of feeling, they cut off their roots of goodness; because of the condition of feeling, they attain liberation. When contemplating in this way, one does not create causes for feeling. What does it mean to not create causes for feeling? It means to distinguish feelings: Which feelings can become causes for craving? Which cravings can become causes for feelings? O good man! If any beings can clearly contemplate the causes of craving and the causes of feeling in this way, then they can immediately eliminate the notions of self and what belongs to self.
O good man! Whoever can contemplate in this way should distinguish where craving and feeling are eliminated. One then sees that craving and feeling are partially eliminated; therefore, one should know that complete elimination will also occur. At that time, faith in liberation arises. Having generated faith, one contemplates: From where does this liberation come? One knows that it comes from the Eightfold Noble Path and thus cultivates it.
What is called the Eightfold Noble Path? The Path is the contemplation that feeling has three characteristics: first, suffering; second, pleasure; third, neither suffering nor pleasure. These three characteristics can all cause body and mind to increase and develop. Through what condition can they increase and develop? Through contact as the condition. Contact has three kinds: first, contact of ignorance; second, contact of wisdom; third, contact that is neither wisdom nor ignorance. The contact of wisdom is the Eightfold Noble Path. The other two kinds of contact increase body, mind, and the three kinds of feeling. Therefore, I must eliminate these two kinds of contact. Because contact is eliminated, the three feelings do not arise.
O good man! This feeling is also called cause and is also called result. The wise person must contemplate both its cause and its result. What is called cause? Because craving arises from feeling, it is called cause. What is called result? Because it arises based on contact, it is called result. Therefore, feeling is both cause and result. After the wise person contemplates feeling in this way, they next contemplate craving. The karmic result of feeling is called craving.
The wise person contemplates craving and finds there are two kinds: first, craving with nourishment; second, craving without nourishment. Craving with nourishment relies upon birth, aging, sickness, death, and all realms of existence. Craving without nourishment eliminates birth, aging, sickness, death, and all realms of existence, delighting in the unconditioned path. The wise person should again think: If I give rise to craving with nourishment, I will not be able to eliminate birth, aging, sickness, and death. Now, although I delight in the unconditioned path, if I do not eliminate the cause of feeling, I cannot attain the fruit of the unconditioned path. Therefore, I must first eliminate contact. Once contact is eliminated, feeling naturally ceases; once feeling has ceased, craving also ceases. This is called the Eightfold Noble Path.
O good man! Beings who can contemplate in this way, although they possess the poison of the body, within it there is also excellent medicine. Just as in the Snow Mountains there are poisonous grasses, but there are also excellent medicinal plants.
O good man! Such beings, although they obtain karmic results from afflictions, these karmic results no longer become causes for the arising of afflictions. This is called pure conduct.
Furthermore, O good man! The wise person must contemplate through what conditions the two things, feeling and craving, arise, and know that they arise from perception. Why? Because when beings see forms, they do not necessarily give rise to attachment, and when they contemplate feelings, they do not necessarily give rise to attachment. If they give rise to inverted perceptions regarding forms, they believe that forms are permanent, blissful, self, and pure. They believe that feeling is eternal and unchanging. Because of these inverted perceptions, greed, hatred, and delusion arise. Therefore, the wise person must contemplate perception.
What is called contemplating perception? One should think: All beings who have not yet realized the Path possess inverted perceptions. What are called inverted perceptions? Regarding what is not permanent, they give rise to the perception of permanence; regarding what is not blissful, they give rise to the perception of bliss; regarding what is not self, they give rise to the perception of self; regarding what is not pure, they give rise to the perception of purity; regarding phenomena that have no self, they give rise to the perception of self; regarding what is not male or female, large or small, bright or dark, years, months, clothing, houses, bedding, and so forth, they give rise to perceptions of male and female, and so on, extending even to bedding.
These perceptions have three kinds: first, small; second, great; third, immeasurable. Because of small conditions, small perceptions arise; because of great conditions, great perceptions arise; because of immeasurable conditions, immeasurable perceptions arise.
There is also small perception, meaning all perceptions before entering concentration; great perception, meaning having already entered concentration; and immeasurable perception, meaning the ten all-encompassing attainments.
There is also small perception, meaning all perceptions of the Desire Realm; great perception, meaning all perceptions of the Form Realm; and immeasurable perception, meaning all perceptions of the Formless Realm.
Because the three perceptions cease, feeling naturally ceases; because the perception of feeling ceases, it is called liberation.
Bodhisattva Kasyapa addressed the Buddha:
“World-Honored One! The cessation of all phenomena is called liberation. Why does the Tathagata say that the cessation of the perception of feeling is called liberation?”
The Buddha said:
“O good man! Sometimes the Tathagata speaks of the Dharma based on beings, and those who hear understand it as Dharma. Sometimes the Tathagata speaks of beings based on the Dharma, and those who hear also understand that it refers to beings.
What does it mean to speak of Dharma based on beings, so that those who hear understand Dharma? Previously, when I spoke to Great Kasyapa, I said: ‘O Great Kasyapa! When beings cease, wholesome Dharma also ceases.’ This is called relying on beings to speak of Dharma, and those who hear understand it.
What does it mean to speak of beings based on Dharma, so that those who hear understand it as referring to beings? Previously, when I spoke to Ananda, I said: ‘I do not say that one should approach all phenomena, nor do I say that one should not approach all phenomena. If, after approaching certain phenomena, wholesome Dharma declines and unwholesome Dharma increases, then such phenomena should not be approached. If, after approaching certain phenomena, unwholesome Dharma declines and wholesome Dharma increases, then such phenomena should be approached.’ This is called speaking of beings based on Dharma, and those who hear understand that it refers to beings.
O good man! Although the Tathagata speaks of the cessation of the two things, perception and feeling, this is a general statement referring to the cessation of all that can be eliminated. After the wise person has contemplated perception in this way, they next contemplate the cause of perception. From what does this immeasurable perception arise? They know that it arises from contact.
Contact has two kinds: first, contact that comes from afflictions; second, contact that comes from liberation. Because it arises from ignorance, it is called affliction-contact; because it arises from wisdom, it is called liberation-contact. From affliction-contact arises inverted perception; from liberation-contact arises non-inverted perception.
After contemplating the cause of perception, one next contemplates its karmic result.
Bodhisattva Kasyapa addressed the Buddha:
Venerable World-Honored One! If, due to the cause of this afflictive perception, distorted perception arises, then all the sages would truly have distorted perceptions but without afflictions. How should this meaning be understood?
The Buddha said:
Good son! What does it mean that sages have distorted perceptions? Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! All sages perceive a cow as a cow and also call it a cow; they perceive a horse as a horse and also call it a horse; likewise with men and women, the large and small, houses, vehicles, coming and going, and so forth. This is called distorted perception.
Good son! All ordinary beings have two kinds of perception: one is universally circulating worldly perception, and the other is grasping perception. All sages have only universally circulating worldly perception and do not have grasping perception. All ordinary beings, because of unwholesome examination and discernment, give rise to grasping perception based on universally circulating worldly perception. All sages, because of wholesome examination and discernment, do not give rise to grasping perception based on universally circulating worldly perception. Therefore, ordinary beings are called to have distorted perceptions. Although sages know these things, they are not called to have distorted perceptions. The wise person observes the cause of perception in this way, and then observes the results and consequences: the results of these evil perceptions are experienced in the realms of hell, hungry ghosts, animals, gods, and humans. Just as I, in order to eliminate evil examination and discernment, have ended ignorance-contact, therefore perception ceases. Because perception ceases, the resulting consequences also cease. Because the wise person eliminates the cause of perception in this way, they cultivate the Eightfold Noble Path. Good son! If anyone can observe in this way, they are called one who practices pure conduct. Good son! This is called the existence of a good medicine within the poisonous body of sentient beings, just as in the Snow Mountain there are poisonous grasses but also good medicinal trees.
Furthermore, good son! The wise person observes desire. Desire means form, sound, smell, taste, and touch. Good son! The Tathāgata speaks of the result while referring to the cause, because from these five sense objects desire arises; in reality, they themselves are not desire. Good son! Just as foolish people, because they crave sensual pleasure, give rise to distorted perception toward forms, and likewise up to touch, they also give rise to distorted perception. Because distorted perception serves as a cause, feeling arises. Therefore the world says that based on the cause of distorted perception, the ten kinds of perception arise. Because desire serves as the cause, one receives evil results in the world. Through evil actions, one harms one’s father, mother, Śramaṇas, Brāhmaṇas, and so forth; one deliberately does what should not be done without concern even for one’s own life. Therefore the wise person observes that it is due to the conditions of evil perception that the mind of craving arises. The wise person, having observed the cause of desire in this way, then observes its results. This desire has many evil consequences, namely: hell, hungry ghosts, animals, humans, and gods. This is observing the consequences. If evil perception is eliminated, this mind of craving will never arise again. Because there is no craving mind, one does not undergo evil feelings; because there are no evil feelings, there are no evil results. Therefore, in the past I first eliminated evil perception; once evil perception was eliminated, all other evil phenomena naturally ceased. Thus the wise person, in order to eliminate evil perception, cultivates the Eightfold Noble Path. This is called pure conduct, and it is also called the existence of good medicine within the poisonous body of sentient beings, just as in the Snow Mountain there are poisonous grasses but also good medicinal trees.
Furthermore, good son! After the wise person has observed desire in this way, they must next observe karma. Why? A wise person should think: Feeling, perception, desire, and contact are themselves afflictions. These afflictions can create productive karma for rebirth but do not create karma of experience. When these afflictions accompany karma, there are two kinds: one creates rebirth karma, and the other creates experiential karma. Therefore, the wise person should observe karma. Karma has three aspects: body, speech, and mind. Good son! The two karmas of body and speech are both called karma and also called karmic results. Only the mental karma is called karma and is not called result. Because it is the cause of karma, it is called karma. Good son! The karmas of body and speech are called external karma; mental karma is called internal karma. These three kinds of karma, together with afflictions, give rise to two kinds of karma: one is rebirth-producing karma, and the other is experience-producing karma.
Good son! Right karma is mental karma; recorded karma is the karma of body and speech. What arises first is called mental karma; what arises from mental karma is called bodily and verbal karma. Therefore, mental karma is called primary. The wise person, having observed karma, next observes the cause of karma. The cause of karma is ignorance-contact. Because of ignorance-contact, sentient beings seek existence. The cause and condition of seeking existence is craving; because of the causes and conditions of craving, one creates the three kinds of karma of body, speech, and mind. Good son! The wise person, having observed the cause of karma in this way, next observes its results. There are four kinds of results: first, black-black result; second, white-white result; third, mixed-mixed result; fourth, neither black nor white result. The black-black result means that when one creates defiled karma, the result is also defiled. The white-white result means that when one creates pure karma, the result is also pure. The mixed-mixed result means that when one creates mixed karma, the result is also mixed. The neither black nor white result is undefiled karma.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! Previously, the Tathāgata said that the undefiled has no result. Why do you now say that there is a result that is neither black nor white?
The Buddha said:
Good son! This meaning has two aspects: one is both result and consequence; the other is only result and not consequence. The black-black result is both called result and called consequence. Because it arises from black causes, it is called result; because it can serve as a cause, it is called consequence.
Pure karma and mixed karma are the same. The undefiled result arises from defiled existence as its cause, so it is called result; it does not serve as a cause for other phenomena, so it is not called consequence. Therefore it is called result but not consequence.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! This undefiled karma is not a black phenomenon; through what condition is it not called white?
Good son! Because it has no consequence, it is not called white; because it opposes black, it is called white. Now I say that karma which receives a consequence is called black-white. This undefiled karma does not receive a consequence, therefore it is not called white but is called peaceful and still. Such karma has definite places where results are received, just as the ten evil actions definitely lead to hell, hungry ghosts, and animals; the ten wholesome karmas definitely lead to the human and heavenly realms. The ten unwholesome actions have superior, intermediate, and inferior levels. The superior leads to birth in hell, the intermediate leads to birth as an animal, and the inferior leads to birth among hungry ghosts. The ten wholesome karmas of humans also have four types: first inferior, second intermediate, third superior, fourth supremely superior. Inferior karma leads to birth in Uttarakuru; intermediate karma leads to birth in Pūrvavideha; superior karma leads to birth in Aparagodānīya; supremely superior karma leads to birth in Jambudvīpa. The wise person, having observed in this way, then thinks: How can I eliminate these karmic results? They further reflect: This karma is produced by ignorance-contact; if I eliminate ignorance-contact, the karmic results will also disappear and no longer arise. Therefore, the wise person, in order to eliminate ignorance-contact, cultivates the Eightfold Noble Path. This is called pure conduct. Good son! This is also called the existence of good medicine within the poisonous body of sentient beings, just as in the Snow Mountain there are poisonous grasses but also good medicinal trees.
Again, O virtuous one! After the wise person contemplates karma and afflictions, they next contemplate the karmic results of these two. The karmic result of these two is suffering. Having understood that it is suffering, one can abandon all forms of rebirth. The wise person again contemplates that afflictions arise from afflictions, and afflictions arise from karma. Furthermore, karma arises from afflictions; suffering arises from karma; afflictions arise from suffering; existence arises from afflictions; suffering arises from existence; existence arises from suffering; karma arises from existence; afflictions arise from karma; suffering arises from afflictions; karma arises from suffering. O virtuous one! The wise person who can contemplate in this way should be understood as being able to contemplate the suffering of karma. Why? Because all the things contemplated above are precisely the twelve links of dependent origination of birth and death. Whoever can contemplate the twelve links of dependent origination of birth and death in this way should be understood as someone who does not create new karma, but can destroy old karma.
O virtuous one! The wise person contemplates the suffering in the hell realms, contemplating from one hell realm up to one hundred and thirty-six places. Each hell realm contains all kinds of suffering, all of which arise from karma and afflictions. After contemplating the hell realms, they next contemplate the sufferings of hungry ghosts and animals. After contemplating these, they again contemplate the sufferings among humans and in the heavenly realms. All such sufferings arise from karma and afflictions. O virtuous one! Although in the heavenly realms there are no great sufferings, because the body is soft and the bones are fragile, when the five signs of decline appear, one still experiences great suffering, no different from the sufferings of the hell realms and so forth.
O virtuous one! The wise person deeply contemplates that all sufferings in the three realms arise from the meaning of afflictions.
O virtuous one! For example, an unbaked clay vessel is easily broken; beings who have received this body are likewise. Having received a body, it becomes a container for all sufferings. Just as a large tree with abundant flowers and fruits can be destroyed by birds, and just as a large amount of dry grass can be burned by even a small spark of fire, beings who have received a body and are destroyed by various sufferings are likewise. O virtuous one! If the wise person can contemplate the eight kinds of suffering as taught in the practice of the Noble Ones, one should know that this person can eliminate all sufferings.
O virtuous one! After deeply contemplating the eight kinds of suffering, the wise person next contemplates the cause of suffering. The cause of suffering is precisely craving and ignorance. Craving and ignorance have two kinds: first, seeking the body; second, seeking possessions. Whether seeking the body or seeking possessions, both are suffering. Therefore, one should know that craving and ignorance are the causes of suffering.
O virtuous one! Craving and ignorance also have two kinds: one is internal, and the other is external. The internal can create karma; the external can increase it. Furthermore, the internal creates karma, while the external forms the karmic result. Once internal craving is eliminated, karma is ended; once external craving is eliminated, the result is ended. Internal craving can produce suffering in future lives; external craving can produce suffering in this present life. The wise person contemplates that craving itself is the cause of suffering. Having contemplated the cause, they next contemplate the result. The result of suffering is grasping; the result of craving is also called grasping. The causes and conditions of grasping are internal craving and external craving; therefore, there is the suffering of craving.
O virtuous one! The wise person should contemplate that craving conditions grasping, and grasping conditions craving. If we can eliminate the two dharmas of craving and grasping, then we will no longer create karma that receives suffering. Therefore, the wise person, in order to eliminate the suffering of craving, practices the Eightfold Noble Path.
O virtuous one! Whoever can contemplate in this way is called one who practices pure conduct. This is called the presence of a good medicine within the poisonous body of sentient beings; just as in the Snow Mountain, although there are poisonous grasses, there are still excellent medicinal plants.