THE MAHĀPARINIRVĀṆA SUTRA
VOLUME XXXX
Chapter 13: KAUṆḌINYA 2
Thus.
The Brahmin Vatsagotta said:
“Revered Gautama! Now I wish to ask You something. May I do so?”
The Tathāgata remained silent. After asking a second time, and a third time, Vatsagotta again said:
“Revered Gautama! For a long time You and I have been close friends. Your relationship with me has never been divided. I wish to ask You something; why do You remain silent?”
At that time, the World-Honored One thought: “This Brahmin has a gentle nature, is pure and wholesome, upright and honest. He usually comes with the desire to understand, not to cause disturbance. If he asks, I should answer according to his wishes.”
The World-Honored One said:
“Vatsagotta! Good! Good! Ask Me according to your doubts, and I will explain them to you.”
Vatsagotta said:
“Revered Gautama! Does there exist in the world a wholesome dharma?”
“Brahmin, it is so.”
“Does there exist an unwholesome dharma?”
“Brahmin, it is so.”
“Revered Gautama! Please explain to me the wholesome and unwholesome dharmas.”
The Buddha taught:
“Good man! I can distinguish and explain this meaning in detail. Now I will speak of it briefly for you.
Good man! Desire is called an unwholesome dharma; liberation from desire is called a wholesome dharma. Anger and ignorance are likewise so. Killing living beings is called an unwholesome dharma; not killing living beings is called a wholesome dharma. Even wrong views are likewise so.
Good man! I have now explained to you the three wholesome dharmas and the three unwholesome dharmas, and also the ten wholesome and unwholesome dharmas. If a disciple of Mine can distinguish such three kinds of wholesome and unwholesome dharmas, up to the ten wholesome and unwholesome dharmas, then you should know that this person can completely end greed, anger, ignorance, all afflictions, and cut off all outflows.”
The Brahmin said:
“Revered Gautama! Within the Buddha’s teaching, are there any monks who can completely end greed, anger, ignorance, all afflictions, and all forms of existence?”
The Buddha taught:
“Good man! Within the Buddha’s teaching, it is not merely one, two, three, or even five hundred; there are countless monks who have already completely ended greed, anger, ignorance, all outflows, and all such forms of existence.”
“Revered Gautama! Apart from monks, within the Buddha’s teaching, are there any nuns who have completely ended greed, anger, ignorance, all outflows, and all such forms of existence?”
The Buddha said:
“Good man! Within the Buddha’s teaching, it is not merely one, two, three, or even five hundred; there are countless nuns who have completely ended greed, anger, ignorance, all outflows, and all such forms of existence.”
Vatsagotta said:
“Revered Gautama! Apart from monks and nuns, within the Buddha’s teaching, are there any male lay disciples who uphold the precepts, diligently practice, maintain pure conduct, cross beyond the shore of doubt, and sever the net of doubt?”
The Buddha taught:
“Good man! In My teaching, it is not merely one, two, three, or even five hundred; there are countless male lay disciples who uphold the precepts, diligently practice, maintain pure conduct, sever the five lower fetters, attain the fruit of Anāgāmin, cross beyond the shore of doubt, and cut off the net of doubt.”
Vatsagotta said:
“Revered Gautama! Apart from monks, nuns, and male lay disciples, within the Buddha’s teaching, are there any female lay disciples who uphold the precepts, diligently practice, maintain pure conduct, and sever the net of doubt?”
The Buddha said:
“Good man! In My Buddha teaching, it is not merely one, two, three, or even five hundred; there are countless female lay disciples who uphold the precepts, diligently practice, maintain pure conduct, sever the five lower fetters, attain Anāgāmin, cross beyond the shore of doubt, and cut off the net of doubt.”
Vatsagotta said:
“Revered Gautama! Apart from monks and nuns who have ended all outflows, and male and female lay disciples who uphold the precepts, diligently practice, maintain pure conduct, and sever the net of doubt, within the Buddha’s teaching are there any male lay disciples who enjoy the five kinds of sensual pleasures while their minds are without the net of doubt?”
The Buddha said:
“Good man! Within the Buddha’s teaching, it is not merely one, two, three, or even five hundred; there are countless male lay disciples who have cut off the three fetters, attained the fruit of Stream-entry, diminished greed, anger, and ignorance, and attained the fruit of Once-returning. The same is true for female lay disciples.”
“World-Honored One! Now I wish to give an analogy.”
The Buddha said:
“Good! If you wish, then speak.”
“World-Honored One! If those of other paths wish to come and leave home to become monastics, how many months does the Tathāgata test them?”
The Buddha taught:
“Good man! I test them all for four months, but they are not necessarily treated as one category.”
“World-Honored One! If they are not treated as one category, may the Great Compassionate One allow me to leave home?”
At that time, the World-Honored One said to Kauṇḍinya:
“Allow Vatsagotta to leave home and receive the precepts.”
Kauṇḍinya followed the Buddha’s instruction and, among the Saṅgha, performed the ordination ceremony. After leaving home for ten days, Vatsagotta attained the fruit of Stream-entry. Having attained the fruit, he again thought:
“If the wisdom of a person is obtained through learning, then I have now been able to encounter the Buddha.”
He immediately went to the Buddha’s place, bowed his head in reverence, respectfully sat to one side, and said to the Buddha:
“World-Honored One! Those whose wisdom is obtained through learning have now attained it. Please, World-Honored One, distinguish and explain for me so that I may obtain non-learning wisdom.”
The Buddha said:
“Good man! You should diligently and vigorously cultivate the two practices of Calm Abiding (Śamatha) and Insight (Vipaśyanā).
Good man! If there is any monk who wishes to attain the fruit of Stream-entry, he should also diligently cultivate these two practices. If he wishes to attain the fruits of Once-returning, Non-returning, or Arhatship, he must also cultivate these two practices.
Good man! If there is any monk who wishes to attain the four meditations, the four immeasurable minds, the six supernatural powers, the eight liberations, the eight bases of mastery, unobstructed wisdom, summit wisdom, ultimate wisdom, the four unobstructed wisdoms, the Vajra Samādhi, exhausted wisdom, and unborn wisdom, he must also cultivate these two practices.
Good man! If he wishes to attain the stage of the Ten Abodes, the patience of non-arising, the patience of non-characteristics, the inconceivable patience, the conduct of the sages, the Brahma conduct, the heavenly conduct, the Bodhisattva conduct, the Space Samādhi, the Knowledge-Seal Samādhi, the Emptiness, Signlessness, and Wishlessness stages, the Non-retrogression Samādhi, the Śūraṅgama Samādhi, the Vajra Samādhi, and the Buddha’s infinite practices of Bodhi, he must also cultivate these two practices.”
After hearing this, Vatsagotta bowed in reverence and withdrew. He practiced the two methods of Calm Abiding and Insight in the Sāla forest, and before long attained the fruit of Arhatship.
At that time, countless bhikkhus wished to go to the Buddha’s presence. Dugjika asked: “Venerable ones, where do you wish to go?”
The bhikkhus replied:
“We wish to go to the Buddha’s presence.”
Dugjika then said:
“If the venerable ones go to the Buddha’s presence, please speak on my behalf to the Buddha: The Brahmin Dugjika has cultivated the two practices of Calm Abiding and Insight Meditation and has attained the knowledge of one who is no longer in training. Now, in order to repay the Buddha’s kindness, he will enter Nirvana.”
At that time, the bhikkhus went to the Buddha and said:
“World-Honored One! The bhikkhu Dugjika sent us this message: World-Honored One! The Brahmin Dugjika cultivated the two practices of Calm Abiding and Insight Meditation and realized the knowledge of one who is no longer in training. Now he will enter Nirvana in order to repay the Buddha’s kindness.”
The Buddha said:
“Good sons! The Brahmin Dugjika has attained the fruit of an Arhat. You should go and make offerings to Dugjika’s remains.”
The bhikkhus followed the Buddha’s teaching, returned, and arranged a great ceremony to make offerings to Dugjika’s remains.
The Brahmin Nạp Y then said:
“Gautama! According to what Gautama has said, through countless lives one performs wholesome and unwholesome deeds, and in future lives one again receives wholesome and unwholesome bodies. This meaning is incorrect. Why? Because Gautama once said that due to afflictions there is this body. If the body is obtained because of afflictions, then did the body come first, or did the afflictions come first? If the afflictions came first, then who created them and where were they located? If the body came first, then how could it be that the body arises because of afflictions? Therefore, if one says the afflictions came first, it cannot be established; if one says the body came first, it also cannot be established. If one says they came before and after simultaneously, that also cannot be established. Therefore, I say that all phenomena possess their own inherent nature and do not arise from causes and conditions.
Gautama! Solidity is the nature of earth; moisture is the nature of water; heat is the nature of fire; movement is the nature of wind; non-obstruction is the nature of space. The natures of these five great elements do not arise from causes and conditions. If in the world there is the nature of even one thing that does not arise from causes and conditions, then the nature of all things is likewise not produced from causes and conditions. If there is one thing that arises from causes and conditions, why are the natures of the five great elements not also from causes and conditions?
Gautama! Sentient beings who possess wholesome bodies and unwholesome bodies all attain liberation; this is their own inherent nature and does not come from causes and conditions. Therefore, I say that all phenomena exist by their own inherent nature and do not arise from causes and conditions.
Gautama! Worldly things have fixed uses. For example, when a carpenter says this wood can be made into a vehicle, it can likewise be used to make doors, beds, and chairs. Likewise, a goldsmith makes ornaments: when worn on the forehead it is called a crown; when worn around the neck it is called a necklace; when worn on the hand it is called a bracelet; when worn on the finger it is called a ring. Because their uses are fixed, they are called having fixed natures. Gautama! All sentient beings are the same. Because they possess the natures of the five destinies, there are hell beings, hungry ghosts, animals, heavenly beings, and humans. If this is so, why do you say they arise from causes and conditions?
Gautama! All sentient beings have different natures. Therefore, this is called the self-nature of all things. Gautama! Just as a turtle born on land can naturally dive into water by itself; a calf born can naturally drink milk; fish seeing bait naturally snap and eat it; poisonous snakes at birth naturally eat earth. Who taught them these things? Just as thorns naturally grow with sharp tips, and the feathers of birds naturally have different colors. Beings in the world are also like this. Some are intelligent, some are dull; some are rich, some are poor; some are beautiful, some are ugly. Some people attain liberation, while others do not. Therefore, one should know that all phenomena have their own distinct inherent natures.
Gautama! You once said that greed, anger, and ignorance arise from causes and conditions, and that these three poisons arise because of the five sense objects. This meaning is incorrect. Why? Because when sentient beings sleep, separated from the five sense objects, greed, anger, and ignorance still arise; it is the same when they are in the womb. When they have just emerged from the womb, before distinguishing good and bad among the five sense objects, they still give rise to greed, anger, and ignorance. Ascetics and sages living in secluded places, without the five sense objects, also give rise to greed, anger, and ignorance. Moreover, there are people who encounter the five sense objects but do not give rise to greed, anger, and ignorance. Therefore, it is not certain that all phenomena arise from causes and conditions; their own inherent nature is simply so.
Gautama! I also see that among people in the world, some whose five faculties are incomplete possess many treasures and live freely. Some whose faculties are complete are poor, humble, and without freedom, having to serve as servants. If there were causes and conditions, why would this be so? Therefore, all phenomena have their own distinct inherent natures and do not arise from causes and conditions.
Gautama! In the world, young children who cannot yet distinguish the five sense objects may either laugh or cry. When they laugh, they know happiness; when they cry, they know sadness. Therefore, one should know that all phenomena each have their own inherent nature. Gautama! Worldly phenomena have two aspects: one is existence, and the other is nonexistence. Existence is space; nonexistence is the horn of a rabbit. These two phenomena: one exists and therefore does not arise from causes and conditions; the other does not exist and also does not arise from causes and conditions. Therefore, phenomena possess inherent natures and do not arise from causes and conditions.”
The Buddha said:
“Good son! As you say, just as the nature of the five great elements is so, all phenomena should also be the same. This meaning is incorrect. Why? Good son! In your doctrine, you consider the five great elements to be permanent. Through what cause and condition are all phenomena not permanent? If worldly things are impermanent, why are the natures of these five great elements not impermanent? If the five great elements are permanent, then worldly things should also be permanent. Therefore, your statement that because the five great elements have their own natures they do not arise from causes and conditions, and that all phenomena are the same as the five great elements, cannot be true.
Good son! Your statement that because things have fixed uses they possess inherent natures is incorrect. Why? Because all things obtain their names through causes and conditions. If names arise from causes and conditions, then meanings also arise from causes and conditions.
How are names said to arise from causes and conditions? For example, an ornament worn on the forehead is called a crown; on the neck it is called a necklace; on the hand it is called a bracelet; on a vehicle it is called a wheel; fire among grass and trees is called grass fire or wood fire.
Good son! When a tree first grows, it does not possess the nature of arrows or spears. Through causes and conditions, craftsmen make arrows and spears from it. Therefore, one should not say that all phenomena possess inherent natures.
Good son! You say that a turtle born on land has the inherent nature of being able to dive into water; a calf born has the inherent nature of being able to drink milk. This meaning is incorrect. Why? If entering water is not due to causes and conditions, then why does a turtle not enter fire? If a calf is born with the nature of being able to suck milk and this is not due to causes and conditions, then why does it not suck its own horns?
Good son! If all phenomena possessed inherent natures, then there would be no need for teaching, learning, or cultivation, and there would be no increase or development. This meaning is incorrect. Why? Because we now see that there is teaching, and through teaching one attains growth and development. Therefore, one should know that there is no inherent nature.
Good son! If all phenomena had their own distinct inherent natures, then Brahmins should not kill goats for sacrifice in order to obtain pure bodies. If they perform sacrifices for the sake of the body, then one should know that there is no inherent nature.
Good son! Worldly language has three kinds: first, wishing to do; second, currently doing; third, having done. If all phenomena possessed inherent natures, why would the world have these three kinds of speech? Because these three kinds of speech exist, one should know that all phenomena do not possess inherent natures.
Good son! If you say that all phenomena possess inherent natures, then you should know that all phenomena have fixed natures. If they have fixed natures, why is it that from the single substance of sugarcane one can make sugar, wine, bitter wine, and so forth? If there is only one nature, why do many different tastes arise? If one thing produces many different things, then one should know that phenomena do not each possess one fixed inherent nature.
Good son! If all phenomena had fixed natures, why would sages drink sugarcane juice and eat sugar, but not drink it after it becomes wine, while drinking it again after it becomes bitter wine? Therefore, one should know that there is no fixed nature. If there is no fixed nature, why should things not arise from causes and conditions?”
Good man! You say that all dharmas possess their own nature; then why do you give examples? If there are examples, one should know that dharmas do not possess their own nature. If they possess their own nature, one should know that there can be no examples. The wise people of the world all speak by using examples. Therefore, one should know that dharmas have no own nature and no fixed nature.
Good man! Your question of whether the body comes first or afflictions come first is not correct. Why? Because if I say that the body comes first, you could ask: You are the same as me, still believing that the body does not come first; why then do you ask such a question?
Good man! For all sentient beings, the body and afflictions do not have a before or after; they arise at the same time. Although they arise at the same time, it is because of afflictions that there is a body; it is completely not because of the body that there are afflictions. If your thought is that, just as the two eyes of a person arise at the same time and do not depend on each other—the left eye does not come from the right eye, and the right eye does not come from the left eye—so afflictions and the body are also like this, then this meaning is not correct. Why? Good man! In the world, the eye sees the lamp wick and the light; although they arise at the same time, the light must depend upon the lamp wick, and the lamp wick absolutely does not depend upon the light in order to exist.
Good man! If your thought is that because the body does not come first, therefore one should know there is no cause and condition, then this meaning is not correct. Why? Because if you say that the body comes first without causes and conditions and therefore is called nonexistent, then you should not say that all dharmas have causes and conditions. If you say that because one does not see it, one does not speak of it, then now you see that a pot and so forth arise from causes and conditions—why do you not speak of this? The pot, whose body appears before its causes and conditions, is also the same.
Good man! Whether seen or unseen, all dharmas arise from causes and conditions and have no own nature. Good man! If you say that all dharmas possess their own nature and do not depend upon causes and conditions, then why do you speak of the five elements? The nature of these five elements is precisely based on causes and conditions. Good man! Although the five elements are produced through causes and conditions in this way, one should not think that all dharmas are the same as the causes and conditions of the five elements. It is like people in the world saying that all people who leave home diligently uphold precepts, and therefore those of the Candala class must also diligently uphold precepts in the same way. Good man! You say that the five elements have a firm and definite nature. I see that this nature is changing and not fixed.
Good man! Suet, white wax, and glue—these things, according to your doctrine, are called earth. This earth is not fixed; sometimes it is the same as water, and sometimes it is the same as earth. Therefore, one cannot say that its own nature is solidity. Good man! Aluminum, lead, zinc, copper, iron, gold, and silver—these things, according to your doctrine, are called fire. This fire has four natures: when it melts, it has the nature of water; when it moves, it has the nature of wind; when it is hot, it has the nature of fire; when it becomes solid, it has the nature of earth. How can you say that it is definitely called the nature of fire?
Good man! The nature of water is flowing. If water becomes frozen and solid, it is not called earth but is still called the nature of water. By what cause and condition, when waves move, is it not called wind? If movement is not called wind, then when it becomes solid it should also not be called water. If these two meanings come from causes and conditions, then why do you say that all dharmas do not come from causes and conditions?
Good man! If you say that the five sense faculties have the nature of being able to see, hear, understand, know, and touch, and therefore are all their own nature and do not come from causes and conditions, then this meaning is not correct. Why? Good man! The nature of own nature cannot be transformed. If the nature of the eye is seeing, then it should always see. There should not be times when it sees and times when it does not see. Therefore, one should know that seeing arises from causes and conditions, and is not without causes and conditions. Good man! You say that it is not because of the five sense objects that greed and liberation arise. This meaning is not correct. Why? Good man! Although greed and liberation do not arise merely because of the five sense objects, because of evil conceptual thoughts, greed and desire arise; because of wholesome conceptual thoughts, liberation is attained.
Good man! Due to internal causes and conditions, greed and liberation arise; due to external causes and conditions, they increase and develop. Therefore, your statement that all dharmas have their own nature and that greed and liberation do not arise due to the five sense objects has no such basis. Good man! You say that a person with a complete body may be poor and lack wealth, unable to be free and independent, while a person with a disabled body may possess many treasures and be very free and independent. Therefore, you use this to prove that there is an own nature and that it does not come from causes and conditions. This meaning is not correct. Why? Good man! Sentient beings obtain karmic results due to karma. These karmic results have three kinds: first, present-life retribution; second, rebirth retribution; third, later retribution. Poverty, wealth, complete faculties, or incomplete faculties are all different kinds of karma. If there were an own nature, then those with complete faculties should have many treasures; those with many treasures should have complete faculties. But this is not so. Therefore, one definitely knows that there is no own nature; all arise from causes and conditions. As you say, worldly children have not yet learned to distinguish the five sense objects, yet they also cry and laugh; therefore, all things have their own nature. This meaning is not correct. Why is that? Because if there were an own nature, then laughter should always be laughter, and crying should always be crying; there should not be times of laughing and times of crying. If there is both laughter and crying, then one should know that all arise from causes and conditions. Therefore, one should not say that all dharmas have their own nature and do not arise from causes and conditions.
The Brahmin said:
“Venerable World-Honored One! If all phenomena arise from causes and conditions, then from what causes and conditions does this body arise?”
The Buddha taught:
“Good man! This body arises from the conditions of afflictions and karma.”
The Brahmin said:
“Venerable World-Honored One! Thus, since this body arises from afflictions and karma, these afflictions and karma can be brought to an end.”
The Buddha said:
“That is right! That is right!”
The Brahmin again said:
“World-Honored One! Please explain this clearly for me, so that after hearing it, I may immediately, right here, cut off afflictions and karma.”
The Buddha taught:
“Good man! If one knows the two sides and the middle without obstruction, then this person can cut off afflictions and karma.”
“World-Honored One! I have understood and have attained the eye of the true Dharma.”
The Buddha taught:
“How do you understand it?”
“World-Honored One! The two sides are form and liberation from form; the middle is the Eightfold Noble Path. Feeling, perception, formations, and consciousness are likewise.”
The Buddha taught:
“Excellent! Excellent! Good man! You skillfully know the two sides and cut off afflictions and karma.”
“World-Honored One! Please allow me to leave home and receive the precepts.”
The Buddha said:
“Come, Bhikshu!”
At that moment, the Brahmin eliminated the afflictions of the three realms and attained the fruit of Arhatship.
At that time, there was another Brahmin named Hoằng Quảng who said:
“Gautama! Do you know my present thoughts?”
The Buddha taught:
“Good man! Nirvana is permanent; conditioned phenomena are impermanent. The crooked is wrong view; the straight is the Noble Path.”
The Brahmin said:
“Gautama! Due to what causes and conditions do you say this?”
“Good man! Your mind always considers alms begging to be permanent and private invitations to be impermanent. The crooked is like a locked gate; the straight is the banner of Śakra, Lord of the Gods. Therefore, I say Nirvana is permanent, conditioned phenomena are impermanent, the crooked is wrong view, and the straight is the Eightfold Noble Path. It is not as you previously thought.”
The Brahmin said:
“Gautama! Truly you know my thoughts. Does this Eightfold Noble Path cause all sentient beings to become completely extinguished?”
At that time, the World-Honored One remained silent and did not answer.
The Brahmin said:
“Gautama! You already know my thoughts. Now I ask you, why do you remain silent and do not answer?”
At that time, Kauṇḍinya immediately said:
“Great Brahmin! If someone asks whether the world has boundaries or is without boundaries, the Tathagata always remains silent and does not answer. The Eightfold Noble Path is straight, Nirvana is permanent. If one cultivates the Eightfold Noble Path, one attains complete cessation; if one does not cultivate it, one cannot attain cessation.
Great Brahmin! It is like a great city whose walls on all four sides have no openings, with only one gate. The gatekeeper is intelligent and wise, able to skillfully distinguish those who should be allowed to pass and let them pass, and those who should be stopped and stop them. Although he cannot know the number of people entering and leaving, many or few, he certainly knows that all those entering and leaving do so through this gate.
Good man! The Tathagata is also like this. The great city is an analogy for Nirvana; the gate is an analogy for the Eightfold Noble Path; the gatekeeper is an analogy for the Tathagata. Good man! Now, although the Tathagata does not answer whether there is complete cessation or no complete cessation, those who attain complete cessation must cultivate this Eightfold Noble Path.”
The Brahmin said:
“Excellent! Excellent! Venerable Kauṇḍinya! The Tathagata has skillfully spoken the wondrous Dharma. I truly wish to know the city, know the path, and personally become the gatekeeper.”
Kauṇḍinya said:
“Excellent! Excellent! Brahmin! You are able to arouse the unsurpassed vast aspiration.”
The Buddha taught:
“Stop, stop, Kauṇḍinya! This Brahmin has not only today aroused the unsurpassed aspiration. Kauṇḍinya! In the past, countless eons ago, there was a Buddha World-Honored One named Universal Radiant Light Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One. This person previously, in the presence of that Buddha, aroused the unsurpassed Bodhi aspiration. In this Fortunate Eon, he will attain Buddhahood. For a long time, he has understood and penetrated the characteristics of Dharma; for the sake of sentient beings, he appears among the followers of non-Buddhist paths and manifests as if he does not know. For this reason, Kauṇḍinya, you should not praise him by saying: ‘Excellent! Excellent! You are now able to arouse the vast aspiration.’”
At that time, although the World-Honored One already knew, He still asked Kauṇḍinya:
“Where is the Bhikshu Ānanda now?”
Kauṇḍinya replied:
Venerable World-Honored One! The bhikshu Ānanda is now outside in the Tāla forest, twelve yojanas away from this assembly, and is being disturbed by sixty-four thousand trillion demons. These demons have all transformed themselves into the bodies of Tathāgatas. Some proclaim that all dharmas arise from causes and conditions; some proclaim that all dharmas do not arise from causes and conditions; some teach that all causes and conditions are eternal dharmas, while dharmas arising from causes and conditions are impermanent. Some say the five aggregates are real, while others say they are false and unreal. The realms of existence are likewise spoken of in these ways. Some speak of the twelve links of dependent origination; some speak of the existence of four conditions; some say that all dharmas are like illusions and transformations, like flames when they blaze forth; some say that one attains Dharma through hearing; some say that one attains Dharma through contemplation; some say that one attains Dharma through cultivation. Some again speak of contemplation of impurity; some speak of mindfulness of inhalation and exhalation; some speak of contemplation of the four foundations of mindfulness; some speak of the three kinds of contemplation of meaning, the seven kinds of skillful means; some speak of the stage of warmth, the stage of summit, the stage of patience, the stage of the highest worldly attainment, the stage of the arhat beyond learning, and the first abode of the Bodhisattva up to the tenth abode. Some speak of emptiness, signlessness, and wishlessness. Some speak of Sūtra (Discourses), Geya (Repetitive Verses), Vyākaraṇa (Prophecies), Gāthā (Verses), Udāna (Spontaneous Discourses), Nidāna (Causes and Conditions), Avadāna (Parables), Itivṛttaka (Accounts of Past Deeds), Jātaka (Birth Stories), Vaipulya (Extensive Teachings), Adbhuta-dharma (Marvelous Teachings), and Upadeśa (Expositions). Some speak of the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Some speak of internal emptiness, external emptiness, internal and external emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, emptiness of nature, emptiness of separation, scattered emptiness, emptiness of self-characteristics, emptiness of no characteristics, emptiness of the aggregates, emptiness of the sense entrances, emptiness of the elements, emptiness of the wholesome, emptiness of the unwholesome, emptiness of the indeterminate, emptiness of Bodhi, emptiness of the path, emptiness of Nirvāṇa, emptiness of practice, emptiness of attainment, ultimate meaning emptiness, emptiness of emptiness, and great emptiness.
Some display miraculous transformations: water and fire emerging from their bodies; water coming from the upper part of the body and fire from the lower part; water from the lower part and fire from the upper part; water from the left side of the waist and water from the right side; water from the right side and water from the left side; thunder from one side and rain pouring from the other. Some display the realms of the Buddhas. Some display the Bodhisattva at birth taking seven steps; dwelling in the palace and enjoying the five kinds of sensual pleasures; leaving home and practicing asceticism; sitting in meditation beneath the Bodhi tree; defeating the armies of Māra; turning the Dharma wheel; displaying great miraculous powers; and entering Nirvāṇa.
Venerable World-Honored One! When the bhikshu Ānanda saw such things, he thought: “The miraculous transformations I have seen from ancient times until now have never been like these. Who has created them? Could it be that Śākyamuni Buddha has manifested?” Ānanda wished to rise, wished to speak, but none of his wishes could be fulfilled. The bhikshu Ānanda had entered the net of Māra, and again thought: “The words spoken by the Buddhas are different and not the same. Now whom should I accept and follow?”
Venerable World-Honored One! Ānanda is presently undergoing great suffering. Although he remembers the Tathāgata, there is no one to rescue him, and therefore he has not come to this assembly.
At that time, the Great Bodhisattva Mañjuśrī said to the Buddha:
“Venerable World-Honored One! Among this assembly are Bodhisattvas who, from one lifetime up to countless lifetimes ago, have generated the mind of Anuttara-samyak-saṃbodhi. They have made offerings to countless Buddhas, their minds are steadfast, they have fully cultivated the Perfections of Giving up to and including the Perfection of Prajñā. They have accomplished meritorious virtues, have long been close to countless Buddhas, have purifiedly cultivated the holy conduct, have attained the irreversible mind of Bodhi, irreversible patience, irreversible maintenance, attained Dharma patience, and countless samādhis such as the Śūraṅgama Samādhi and so forth.
These Bodhisattvas, upon hearing Mahāyāna scriptures, completely do not give rise to doubt. They are skilled in discrimination and can proclaim that the Three Jewels have the same nature and characteristics, eternally abiding and unchanging. Hearing inconceivable Dharma, they have no fear. Hearing that all dharmas are empty, their minds are not shaken. They understand and thoroughly penetrate the nature of all dharmas. They uphold all twelve divisions of scriptural teachings, understand their broad meanings, and are also able to uphold the twelve divisions of scriptural teachings spoken by countless Buddhas. Then why worry that they cannot uphold this Mahāparinirvāṇa Sūtra? For what reason does the Tathāgata ask where Kauṇḍinya and Ānanda are?”
At that time, the World-Honored One said to Mañjuśrī:
“Listen carefully, listen carefully! Good son! I have been a Buddha for more than twenty years. When I was in the city of Rājagṛha, I said to the bhikshus:
‘Bhikshus! Who among this assembly can, for my sake, uphold the twelve divisions of the Tathāgata’s teachings, serve and provide for my needs, and also ensure that he himself does not lose excellent benefits?’
At that time, Kauṇḍinya came forward from within the assembly and said to me:
‘If I may, I can uphold the twelve divisions of the teachings, serve and provide for the Buddha, and not forget to perform beneficial deeds.’
I said:
‘Kauṇḍinya! You are old and weak and need someone to serve you. Why do you wish to serve me?’
At that time, Śāriputra also said:
‘I can uphold all the Buddha’s teachings, provide service, and not do anything that brings benefit only to myself.’
I said to Śāriputra:
‘You are old and weak and need someone to serve you. Why do you wish to serve me?’
One after another, until five hundred arhats had offered, I did not accept any of them as attendants.
At that time, Maudgalyāyana thought within the assembly:
‘Now the Tathāgata has not accepted five hundred bhikshus as attendants. Whom does the Buddha wish to have as attendant?’
Having thought this, he entered right concentration and knew that the Tathāgata wished to accept Ānanda. It was as clear as the rising sun, whose light shines upon the western wall. Having seen this, he emerged from concentration and said to Kauṇḍinya:
‘Venerable One! I see that the Tathāgata wishes Ānanda to be his attendant.’
Then Kauṇḍinya together with five hundred arhats went to Ānanda and said:
‘Ānanda! You should now become the attendant of the Tathāgata. Please accept this responsibility.’
Ānanda said:
‘Venerable Great Ones! I truly cannot serve as the attendant of the Tathāgata. Why? Because the Tathāgata is noble like the king of lions, like a dragon, like fire. I am now weak and feeble; how could I be capable of this?’
The bhikshus said:
‘Ānanda! You should accept our request. By serving the Tathāgata, you will gain great benefit.’
They encouraged him a second time and a third time in the same way.
Ānanda said:
‘Venerable Great Ones! I also do not seek great benefit. I truly cannot accept becoming the attendant.’
At that time, Maudgalyāyana said:
‘Ānanda! You do not yet know the situation.’
Ānanda said:
‘Venerable One, please explain it clearly to me.’
Maudgalyāyana then said:
‘The Tathāgata among the Saṅgha needs an attendant. Five hundred arhats all requested to undertake it, but the Tathāgata did not agree. I entered concentration and saw that the Tathāgata wishes you to become his attendant. Why then do you refuse?’
Hearing this, Ānanda knelt down, joined his palms, and said:
‘Venerable Great Ones! If this is truly the case, please let the World-Honored Tathāgata grant me three requests. I will then obey the Saṅgha’s command and serve as attendant.’
Maudgalyāyana asked:
‘What are these three requests?’
Ānanda replied:
‘First, if the Tathāgata gives me his old robes, I request permission not to accept them.
Second, if the Tathāgata accepts a special invitation from a donor, please allow me not to accompany him.
Third, please allow me to enter and leave regardless of the time.
If the Buddha grants these three requests, I will obey the Saṅgha and serve as attendant.’
At that time, Kauṇḍinya together with five hundred bhikshus came to me and said:
‘We have persuaded the bhikshu Ānanda. Ānanda only requests three things; if the Buddha grants them, Ānanda will obey.’
Mañjuśrī! At that time, I praised Ānanda:
‘Excellent! Excellent! The bhikshu Ānanda possesses complete wisdom and foresaw possible criticism. Why? Because there would be people who might say that Ānanda served the Tathāgata because of clothing. Therefore, Ānanda requested permission not to accept old robes and not to accompany the Buddha when he received special invitations.
The bhikshu Ānanda possesses complete wisdom. He knew that if there were fixed times for entering and leaving, he would be unable to widely benefit the four assemblies. Therefore, Ānanda requested permission to enter and leave regardless of the time.’
Kauṇḍinya! I accepted Ānanda’s three requests.”
At that time, Maudgalyāyana returned and told Ānanda:
“I have brought your words before the Buddha. The greatly compassionate Tathāgata has agreed.”
Ānanda said:
“Venerable One! Since the Buddha has permitted it, I will go and serve as attendant.”
Mañjuśrī! For more than twenty years, Ānanda served me and possessed eight inconceivable qualities. What are these eight?
First, during the more than twenty years he served me, Ānanda never once accompanied me when I accepted a special invitation.
Second, from the time he became my attendant until now, he never accepted my old robes.
Third, from the time he became my attendant until now, he never came before me at an inappropriate time.
Fourth, from the time he became my attendant until now, although he still possessed defilements, when he accompanied me into the palaces of Kṣatriya kings, the homes of wealthy and noble families, and when he saw women of human and heavenly realms, as well as nāga women, he never gave rise to lust.
Fifth, from the time he became my attendant until now, he retained the twelve divisions of my teachings after hearing them once, remembering them clearly without needing to ask again; like water poured from one vessel into another, except for one occasion when he asked.
O virtuous man! Prince Lưu Ly killed the Śākya clan and destroyed the city of Kapilavastu. At that time, Ānanda was sorrowful and wept, and he came to where I was and said: “I and the Tathāgata were both born in this city, we are of the same Śākya clan; why is the countenance of the Tathāgata still as usual, while I have become haggard and worn?” At that time I replied: “Ānanda! Because I cultivate the concentration of non-arising, I am therefore not the same as you.” More than three years later, Ānanda again asked me: “World-Honored One! When I passed through the city of Kapilavastu, I once heard that the Tathāgata cultivated the concentration of non-arising. Is this true or false?” I replied: “Ānanda! It is so! It is so! Just as you have said.”
Sixth, from the time he attended upon me until now, although he has not yet attained the knowledge of knowing others’ minds, he has always known the true concentrations that the Tathāgata enters. Seventh, from the time he attended upon me until now, although he has not yet attained wish-fulfilling knowledge, he can clearly know that among sentient beings who come before the Tathāgata, some can presently realize the four fruits of the Śramaṇa path, some will attain them in the future, some will take human bodies, and some will take heavenly bodies. Eighth, from the time he attended upon me until now, all the secret teachings of the Tathāgata he has been able to fully understand.
O virtuous man! The monk Ānanda possesses these eight inconceivable qualities. Therefore I call the monk Ānanda the Treasury of Extensive Learning.
O virtuous man! The monk Ānanda possesses eight qualities and can fully retain the twelve divisions of Buddhist scriptures. What are these eight qualities? First, his faith-root is firmly established; second, his mind and intentions are straightforward; third, his body is free from illness and suffering; fourth, he is always diligent and vigorously cultivates; fifth, he possesses complete mindfulness; sixth, his mind is free from arrogance; seventh, he has accomplished concentration and wisdom; eighth, he possesses the wisdom arising from hearing the Dharma.
O Mañjuśrī! The attendant disciple of Buddha Vipaśyin was named Aśoka and also possessed these eight qualities. The attendant disciple of Buddha Śikhin was named Śaṃbhakara; the attendant disciple of Buddha Viśvabhū was named Upapandaka; the attendant disciple of Buddha Krakucchanda was named Bhadra; the attendant disciple of Buddha Kanakamuni was named Sudatta; the attendant disciple of Buddha Kāśyapa was named Ye-bhamitra. All of them also possessed these eight qualities. Now Ānanda, my attendant disciple, also possesses these eight qualities, therefore I call the monk Ānanda the Treasury of Extensive Learning.
O virtuous man! As you have said, although there are immeasurable and boundless Bodhisattvas in this great assembly, these Bodhisattvas all carry the great responsibility of great loving-kindness and great compassion. Because of the causes and conditions of compassion, each of them quickly subdues their retinue and adorns their own bodies. For this reason, after I enter Nirvāṇa, these beings will not be able to clearly proclaim the twelve divisions of Buddhist scriptures. Some Bodhisattvas may be able to proclaim them, but people will not believe and accept them.
O Mañjuśrī! The monk Ānanda is my younger brother. He has attended upon me for more than twenty years until now. All the teachings he has heard, he has retained completely, like water poured into a vessel. Therefore, I intentionally ask where Ānanda is now, wishing to cause Ānanda to retain this Nirvāṇa Sutra.
O virtuous man! After I enter Nirvāṇa, the teachings that the monk Ānanda has not yet heard can be propagated by the Bodhisattva Hongguang; the teachings that Ānanda has heard, he himself will be able to proclaim.
O Mañjuśrī! The monk Ānanda is now in another place, twelve yojanas beyond this great assembly, and is being tormented by sixty-four thousand billion heavenly Māras. You should go there and loudly say: “All Māras, listen! Listen! Now the Tathāgata speaks the Great Dhāraṇī. All gods, dragons, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, mountain spirits, tree spirits, river spirits, sea spirits, household spirits, and so forth, upon hearing the name of this mantra, should respectfully uphold it. Ten billion Ganges-river-sands of Buddhas and World-Honored Ones all proclaim this Dhāraṇī together. This Dhāraṇī can transform the female body and enable one to know one’s previous lives. If one upholds five practices: first, pure conduct; second, not eating meat; third, not drinking alcohol; fourth, not eating pungent foods; fifth, delighting in dwelling in quiet and pure places, and with sincere mind believing, accepting, reciting, and copying this Dhāraṇī, then one should know that this person will transcend seventy-seven billion ugly and evil bodies.”
At that time, the World-Honored One immediately spoke the mantra:
A ma lệ, Tỳ ma lệ, Niết ma lệ, Mông già lệ, Hê ma la, nhã kiệt tỳ, Tam mạn đa bạt đề, Ta bà tha ta đàn ni, Bà la ma tha ta đàn ni, Ma na tư, A chuyết đề, Tỳ la kỳ, Am ma lại đê, Bà lam di, Bà lam, Ma tá lệ, Phú nê Phú na ma nô lại đề.
At that time, Mañjuśrī received the Dhāraṇī from the Buddha and then went to where Ānanda was. In the midst of the assembly of Māras, he said: “All you Māras and your retinues, listen! I speak the Dhāraṇī mantra that I received from the Buddha.” The Māra king, after hearing this Dhāraṇī, immediately gave rise to unsurpassed Bodhi-mind, abandoned his Māra activities, and released Ānanda. Mañjuśrī and Ānanda went together to the Buddha’s place. Ānanda saw the Buddha, paid reverent homage with sincere mind, and stood to one side.
The Buddha said to Ānanda:
Outside this forest of sāla trees there is a Brahmin named Subhadra. He is very old, one hundred and twenty years of age. Although he has attained the five supernatural powers, he has not abandoned arrogance. He has attained the concentration of Neither Perception nor Non-Perception and considers it omniscience, and he believes he has attained Nirvāṇa. You should go and say to Subhadra:
“The Tathāgata appears in the world like the udumbara flower. In the middle of tonight, the Tathāgata will enter Nirvāṇa. If there is any matter that needs to be done, it should be done in time. Do not wait until later and give rise to regret.”
Ānanda! What you say, Subhadra will certainly believe and accept. Why? Because in your former lives, you were his son for five hundred lifetimes. His affection for you still remains, therefore he can believe and accept your words.
At that time, Ānanda followed the Buddha’s instruction and went to Subhadra’s place and said:
“Venerable sir! You should know that the Tathāgata appears in the world like the udumbara flower. In the middle of tonight, the Tathāgata will enter Nirvāṇa. If there is anything that needs to be done, it should be done at the proper time. Do not wait until later and give rise to regret.”
Subhadra said:
“Excellent! Ānanda! Now I will go to the place of the Tathāgata.”
At that time, Ānanda and Subhadra returned together to visit the Buddha. After paying respects, Subhadra said:
“Gautama! Now I wish to ask a question. Please answer me.”
The Buddha said: “Subhadra! Now is the right time. Ask whatever you wish, and I will skillfully answer you.”
“Gautama! There are some Śramaṇas and Brahmins who say this: All sentient beings experience the results of suffering and happiness according to the karma they created in the past. Therefore, if a person observes precepts, diligently cultivates, and causes the body and mind to undergo suffering, they can destroy the karma from the past. When old karma is exhausted, all suffering is exhausted; when suffering is exhausted, one immediately realizes Nirvāṇa. What does this meaning mean?”
The Buddha taught:
“Good man! If there is a Śramaṇa or Brāhmaṇa who speaks in this way, I will, out of compassion, always go to that person and ask: ‘Venerable sir, did you truly say such a thing?’ If that person replies: ‘I did say so. Why? Gautama, because I have seen some sentient beings who commit evil deeds yet become wealthy, prosperous, and free in their bodies; and I have also seen those who do good deeds yet are poor, destitute, and without freedom. I have seen some who spend great effort seeking something but do not obtain it, while others do not seek and yet naturally receive it. I have seen some who have a compassionate mind, do not kill living beings, and yet die young; while others delight in killing and live long lives. I have seen some who purely cultivate the holy life, diligently uphold precepts, and attain liberation, while others do not. Therefore, I say that all sentient beings who experience the fruits of suffering and happiness are entirely due to the karma of their past lives.’
Then, Subhadda, I would ask that person: ‘Do you truly see past karma? If you see it, is that karma much or little? Can present austerities destroy much or little of it? Can you know whether this karma has been exhausted or not? If this karma is exhausted, does that mean all karma is exhausted?’
If that person answers: ‘I truly do not know,’ then I would give him an example. Suppose there is a person whose body has been struck by a poisoned arrow. His relatives invite a skilled physician to remove the poisoned arrow. After the poisoned arrow has been removed, his body becomes safe and peaceful. Ten years later, this person still clearly remembers that the physician removed the poisoned arrow for him and applied medicine to heal him, allowing him to become healthy and joyful. Venerable sir, if you do not know the causes of past karma, how can you know that present austerities can certainly destroy past karma?
If that person says: ‘Gautama, there is indeed past karma. Why do you constantly criticize our view of past karma? Gautama, the scriptures also say: If you see someone who is wealthy and free, you should know that this person in a previous life enjoyed giving charity. Is this not called knowing past karma?’
Then I would reply: ‘Venerable sir, knowing in this way is called knowing by comparison; it is not called true knowledge. In my Buddha Dharma, sometimes one knows the effect through the cause, and sometimes one knows the cause through the effect. In my Buddha Dharma, there is past karma and there is present karma. Your teaching is not like this; it only has past karma and does not have present karma. Your teaching does not rely on methods to eliminate karma. My teaching is not like this; through methods, karma is eliminated. Your teaching says that when karma is exhausted, suffering is exhausted. My teaching is not so. When afflictions are exhausted and karma is exhausted, then suffering is exhausted. Therefore, I criticize your view of past karma.’
If that person says: ‘Gautama, I truly do not know. I received this teaching from my teacher; it is not our fault.’
Then I would say: ‘Venerable sir, who is your teacher?’ If he replies: ‘Pūraṇa,’ then I would say: ‘Why did you not previously ask clearly whether your teacher truly knew past karma? If your teacher said, “I do not know,” why did you accept this teaching? If your teacher said he knew, then you should have asked: “If the cause is inferior suffering, can one experience middle or superior suffering? If the cause is middle suffering, can one experience inferior or superior suffering? If the cause is superior suffering, can one experience middle or inferior suffering?”’
If he answered no, then ask again: ‘Why does your teacher claim that the fruits of suffering and happiness are only due to past karma and not present karma? You should also ask: “Does present suffering exist from the past?” If it existed in the past, then all past karma has already been exhausted; and if it has already been exhausted, why does one still receive a present body? If the past does not exist and only the present exists, then why do you say that the suffering and happiness of sentient beings are all due to past karma?’
Venerable sir, if one knows that present austerities can destroy past karma, then what destroys present austerities? If they cannot be destroyed, then suffering is permanent. If suffering is permanent, how can one say that liberation from suffering is attained? If there is another practice that destroys the practice of austerities, then since the past has already ended, why does suffering still exist?
Venerable sir, can austerities cause karma that would normally bring happiness to instead receive a painful result? Can they cause karma that would normally bring suffering to instead receive a joyful result? Can they cause karma that is neither painful nor pleasant to receive no result? Can they cause the present result to become the result of the next life? Can they cause the result of the next life to become a present result? Can they make both kinds of results become no result? Can they make a fixed result become a non-result? Can they make a non-result become a fixed result?’
If that person answers: ‘Gautama, this cannot be done,’ then I would say:
‘Venerable sir, if this cannot be done, why do you undertake such painful austerities? Venerable sir, you should know that there is certainly past karma and there are present causes and conditions. Therefore, I say that through the cause of afflictions, karma arises; through the cause of karma, one experiences karmic results.
Venerable sir, you should know that all sentient beings have past karma and present causes. Although sentient beings may have past karma for a long life, they still must rely on present causes and conditions, such as food and drink. Venerable sir, if one says that sentient beings experience suffering and happiness entirely and certainly due to the causes and conditions of past karma, that is incorrect.
Why? Venerable sir, for example, there is a person who removes an enemy of the king’s household and therefore receives many treasures and riches from the king. Because of these treasures and riches, he experiences happiness in the present. This person created the cause of happiness in the present and therefore receives the result of happiness.
For example, there is a person who kills the beloved crown prince of a king, and therefore loses his life. This person created the cause of suffering in the present and therefore receives the result of suffering.
Venerable sir, all sentient beings in the present experience suffering and happiness because of the four great elements, seasons, land, and society. Therefore, I say that all sentient beings do not experience suffering and happiness entirely because of past karma.
Venerable sir, if liberation is attained through the power of causes and conditions that eliminate karma, then all noble beings would not attain liberation. Why? Because the original karma of all sentient beings is beginningless and endless. Therefore, I say that when cultivating the Noble Path, this Noble Path can obstruct karma that is beginningless and endless.
Venerable sir, if one could attain the Path by enduring suffering and practicing austerities, then all animals would also attain the Path. Therefore, one must first discipline the mind rather than discipline the body. Hence, in my scriptures I say: “Completely cut down this forest; do not cut down the trees.” Why? Because fear arises from the forest, not from the trees. To discipline the body, one must first discipline the mind. The mind is like the forest; the body is like the trees.”
Subhadda said:
“World-Honored One! I have already disciplined my mind first.”
The Buddha taught:
“Good man! How can you now say that you have first disciplined your mind?”
Subhadda said:
“World-Honored One! First, I contemplate that desire is impermanent, not joyful, and impure. I contemplate form as permanent, blissful, self, and pure. Having contemplated in this way, I cut off the afflictions of the desire realm and attain the form realm. Therefore, this is called first disciplining the mind.
Furthermore, I contemplate form as impermanent, like a boil, like a sore, like poison, like an arrow, and I see the formless as permanent, pure, silent, and peaceful. Having contemplated in this way, the afflictions of the form realm are exhausted, and I attain the formless realm. Therefore, this is called first disciplining the mind.
Furthermore, I contemplate perception as impermanent, like a boil, a sore, poison, and an arrow. Having contemplated in this way, I attain the realm of neither perception nor non-perception. This realm of neither perception nor non-perception is all-knowing, peaceful, pure, not subject to falling away, eternal, and unchanging. Therefore, I am able to discipline my own mind.”
The Buddha taught:
“Good man! How are you able to discipline your mind? The concentration of neither perception nor non-perception that you have attained is still called perception. Nirvāṇa is without perception. How can you say that you have attained Nirvāṇa?
Good man! Previously, you were able to criticize coarse perception. Why now do you cling to subtle perception? Because you do not know how to criticize the realm of neither perception nor non-perception in this way, it is called perception like a boil, like a sore, like poison, and like an arrow.
Good man! Your teacher Udraka Rāmaputra was intelligent and had sharp faculties, yet he was still unable to cut off the realm of neither perception nor non-perception and therefore had to receive an evil rebirth. How much more so for others!”
O World-Honored One! How can one put an end to all realms?
Good man! If a person can contemplate the true reality, then they can put an end to all realms.
O World-Honored One! What is called true reality?
Good man! The mark of the marklessness is called true reality.
O World-Honored One! What is called the mark of marklessness?
Good man! All dharmas have no mark of self, no mark of others, no mark of self-and-others, no mark of being without cause, no mark of making, no mark of receiving, no mark of the maker, no mark of the receiver, no mark of dharma and non-dharma, no mark of male and female, no mark of the noble person, no mark of particles, no mark of seasons, no mark of being for oneself, no mark of being for others, no mark of being for oneself and others, no mark of existence, no mark of nonexistence, no mark of arising, no mark of the one who causes arising, no mark of cause, no mark of the cause of causes, no mark of effect, no mark of the effect of effects, no mark of day and night, no mark of brightness and darkness, no mark of seeing, no mark of the one who sees, no mark of hearing, no mark of the one who hears, no mark of knowing, no mark of the one who knows, no mark of Bodhi, no mark of the one who attains Bodhi, no mark of karma, no mark of arising karma, no mark of afflictions, no mark of arising afflictions.
Good man! Such marks, according to the place where they are extinguished, are called true marks. Good man! All dharmas are false and unreal; according to the place where they are extinguished, they are called true, called true reality, called the Dharma realm, called ultimate wisdom, called the ultimate truth, called ultimate emptiness.
Good man! That mark is the Dharma realm, ultimate wisdom, the ultimate truth, and ultimate emptiness. When those of inferior wisdom contemplate it, they attain Śrāvaka Bodhi; when those of intermediate wisdom contemplate it, they attain Pratyekabuddha Bodhi; when those of superior wisdom contemplate it, they attain unsurpassed Bodhi.
When the Buddha expounded this Dharma, ten thousand Bodhisattvas attained the true reality of one life, fifteen thousand Bodhisattvas attained the Dharma realm of two lives, and twenty-five thousand Bodhisattvas attained ultimate wisdom. Thirty-five thousand Bodhisattvas realized the ultimate truth; this ultimate truth is also called ultimate emptiness and is also called the Śūraṅgama Samādhi. Furthermore, forty-five thousand Bodhisattvas attained the Space Samādhi; this Space Samādhi is also called the Vast Samādhi and the Wisdom Seal Samādhi. Fifty-five thousand Bodhisattvas attained the Non-retrogression Patience; this Non-retrogression Patience is also called Dharma-like Patience and is also called Like the Dharma Realm. Sixty-five thousand Bodhisattvas attained Dhāraṇī; this Dhāraṇī is also called the Great Mind of Remembrance and is the Unobstructed Wisdom. Seventy-five thousand Bodhisattvas attained the Lion’s Roar Samādhi; this Lion’s Roar Samādhi is also called the Vajra Samādhi and is the Five Wisdom Seal Samādhi. Eighty-five thousand Bodhisattvas attained the Equal Samādhi; this Equal Samādhi is also called Great Loving-Kindness and Great Compassion. An immeasurable number of sentient beings, as numerous as the sands of the Ganges, aroused the unsurpassed Bodhi mind; an immeasurable number of sentient beings, as numerous as the sands of the Ganges, aroused the Pratyekabuddha mind; an immeasurable number of sentient beings, as numerous as the sands of the Ganges, aroused the Śrāvaka mind; two hundred billion women and heavenly maidens transformed their female bodies into male bodies; Subhadda attained the fruit of Arhatship.
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