THE MAHĀPARINIRVĀṆA SŪTRA
Volume XII
Chapter 7: The Noble Practice (Part 2)
Furthermore, good man! The noble practice of a Great Bodhisattva is to contemplate this body from head to toe, seeing that within it there are only hair, body hair, nails, teeth, impure and filthy substances, skin, flesh, tendons, bones, spleen, kidneys, heart, lungs, liver, gallbladder, stomach, small intestine, large intestine, urine, feces, nasal mucus, saliva, tears, brain, marrow, pus, blood, and veins. When the Bodhisattva single-mindedly contemplates and reflects in this way, he asks: What is the self? To what does the self belong? Where is the self? What belongs to the self? He further thinks: Is the bone the self? Is the self apart from the bone? At that time, the Bodhisattva sets aside skin and flesh and contemplates only the white bones. He also reflects that bones appear in different colors: blue, yellow, red, white, and even the color of a pigeon. Such characteristics of bones are likewise not the self. Why? Because the self is not blue, yellow, red, white, or pigeon-colored.
When the Bodhisattva concentrates on such contemplation, he immediately eradicates all sensual desire based on form. He further reflects: These bones all arise from causes and conditions. The bones of the feet are connected to the ankles; the ankles to the shins; the shins to the knees; the knees to the thighs; the thighs to the hips; the hips to the spine; the spine to the ribs; the upper spine to the neck; the neck to the shoulders; the shoulders to the upper arms; the upper arms to the forearms; the forearms to the hands; and the hands to the fingers.
When the Bodhisattva contemplates in this way, all the bones of the body appear separated. Having perfected this contemplation, he cuts off three kinds of craving: first, craving for appearance; second, craving for bodily form; third, craving for smooth touch. When the Great Bodhisattva contemplates blue-colored bones, he sees that throughout the lands of the ten directions—east, west, south, north, above, below, and the intermediate directions—all are characterized by the color blue. Just as with blue, so too when contemplating yellow, white, or pigeon-colored bones.
When the Bodhisattva contemplates in this manner, rays of blue, yellow, red, white, and pigeon-colored light shine forth from between his eyebrows. At that time, he sees within each ray of light a Buddha. Seeing them, he asks: “This body is formed by impure causes and conditions coming together. How then can it sit, lie down, walk, stand, bend, stretch, bow, raise itself, look, blink, breathe, grieve, weep, rejoice, and laugh? There is no master within this body. Who directs all these actions?” As soon as he finishes asking, all the Buddhas within the light disappear.
The Bodhisattva then reflects: “Perhaps consciousness is the self, and therefore the Buddhas did not answer me.” He further observes that consciousness arises and ceases continuously like flowing water and is likewise not the self. Then he wonders: “Could the outgoing and incoming breath be the self?” He reflects further: “Breathing is merely the nature of wind, and the nature of wind belongs to the four great elements. Which of these is the self? The earth element is not the self. The water element, the fire element, and the wind element are likewise not the self.” He continues to contemplate: “This entire body has no self. There are only mental thoughts that, through the combination of causes and conditions, give rise to all kinds of phenomena. It is like an illusion created by magic or sorcery, or like the sounds produced at will by a harp. Since this body is impure and merely assembled from various causes and conditions, where could lust arise? And if someone insults me, where could anger arise? My body is merely an aggregation of thirty-six foul and impure substances. Where is there anyone within it who receives insults? If I hear abusive words, I should reflect: Which sound constitutes the insult? No single sound constitutes an insult. If one sound cannot do so, then many sounds cannot either. Therefore, I should not give rise to anger. If someone comes and strikes me, I should also reflect: From where does this beating arise? I further think: ‘Because of the force of the hand, the stick, and my own body, it is called a beating. Why then should I become angry with another? In truth, it is my own body that has brought about this fault because I have accepted this body of the five aggregates. It is like a target: only because there is a target can an arrow strike it. Likewise, only because I have this body can I be struck. If I lack patience, my mind becomes scattered. If my mind is scattered, I lose right mindfulness. If I lose right mindfulness, I cannot discern what is wholesome and unwholesome. If I cannot discern what is wholesome and unwholesome, I will commit evil deeds and fall into hell, the realm of hungry ghosts, or the realm of animals.’”
When the Bodhisattva has contemplated in this way, he attains the Four Foundations of Mindfulness. Having attained the Four Foundations of Mindfulness, he abides in the stage of forbearance. Having reached this stage, the Great Bodhisattva is able to endure greed, anger, and ignorance, and also to endure cold and heat, hunger and thirst, mosquitoes, lice, bedbugs, violent winds, unpleasant contact, discomfort, all kinds of illnesses, harsh words, insults, abuse, and beatings. He is able to bear all physical and mental suffering. Therefore, this is called abiding in the stage of forbearance.
The Great Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! Before a Bodhisattva reaches the stage of immovability, while upholding the pure precepts, are there circumstances under which breaking the precepts is permitted?”
“Good man! Before a Bodhisattva reaches the stage of immovability, there are circumstances under which the precepts may be broken.”
Bodhisattva Kāśyapa again asked the Buddha:
“World-Honored One! How is this so?”
The Buddha replied:
“Kāśyapa! Suppose there is a Bodhisattva who knows that by breaking the precepts he can inspire people to delight in accepting and upholding the Mahāyāna scriptures, enable them to read and recite them fluently, copy the scriptures, and expound them extensively to others without retreating from Supreme Perfect Enlightenment. For such a reason, breaking the precepts is permitted. At that time, the Bodhisattva should think: ‘I would rather endure the karmic consequence of falling into the Avīci Hell for one kalpa, or even less than one kalpa, if only I can prevent such a person from retreating from Supreme Perfect Enlightenment.’ Kāśyapa! For such reasons, a Great Bodhisattva may break the pure precepts.”
Then the Great Bodhisattva Mañjuśrī addressed the Buddha:
“World-Honored One! If there is a Bodhisattva who protects and supports such a person so that they do not lose their aspiration, then it is impossible that, because of breaking the precepts, he would fall into the Avīci Hell.”
The Buddha praised Mañjuśrī:
“Excellent! Excellent! Just as you have said. I remember that long ago, in this Jambudvīpa, I was a great king named Senyo (Xiānyù). The king loved and revered the Mahāyāna scriptures. His mind was pure and kind, free from malice, jealousy, and stinginess. His speech was always gentle and peaceful. He constantly helped the poor, the lonely, and the destitute, practicing generosity and diligence without ceasing. At that time, there were no Buddhas, Śrāvakas, or Pratyekabuddhas. The great king delighted in the Mahāyāna Vaipulya scriptures and, for twelve years, served Brahmins, providing them with all the necessities of life. After those twelve years of support, the great king said to the Brahmins: ‘You should now give rise to the aspiration for Supreme Perfect Enlightenment.’
“The Brahmins replied: ‘Great King! The nature of Bodhi possesses nothing, and the Mahāyāna scriptures are likewise so. Why does the Great King wish to make people and things equal to empty space?’
“Good man! At that time, because the king deeply revered the Mahāyāna, upon hearing the Brahmin slander the Mahāyāna Vaipulya scriptures, he killed that Brahmin. Good man! Because of this cause and condition, from that time until now, the king has never fallen into hell. Good man! Such is the immeasurable power that comes from protecting and preserving the Mahāyāna scriptures.
“Furthermore, Kāśyapa! There is a noble practice called the Four Noble Truths: suffering, its origin, cessation, and the path. Kāśyapa! Suffering is characterized by oppression. Origin is characterized by the capacity to generate. Cessation is characterized by quiescence. The path is characterized by the Great Vehicle.”
Again, good man! Suffering is the characteristic of what presently exists. Origin is the characteristic of arising. Cessation is the characteristic of elimination. The Path is the characteristic of being able to eliminate.
Good man! Suffering has three characteristics: the suffering of suffering, the suffering of conditioned existence, and the suffering of change. Origin is the twenty-five realms of existence. Cessation is the extinction of the twenty-five realms of existence. The Path is the cultivation of morality, concentration, and wisdom.
Furthermore, good man! Conditioned (defiled) phenomena are of two kinds: those with causes and those with results. Unconditioned (undefiled) phenomena are also of two kinds: those with causes and those with results. The result of conditioned phenomena is called Suffering; the cause of conditioned phenomena is called Origin. The result of unconditioned phenomena is called Cessation; the cause of unconditioned phenomena is called the Path.
Good man! There are eight characteristics called suffering: the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of separation from what one loves, the suffering of encountering what one hates, the suffering of not obtaining what one seeks, and the suffering of the flourishing of the five aggregates. That which gives rise to these eight kinds of suffering is called Origin. The state in which these eight kinds of suffering do not exist is called Cessation. The ten kinds of wisdom, the four fearlessnesses, the three establishments of mindfulness, and great compassion—these are called the Path.
Good man! Birth is the characteristic of coming into existence, and it has five kinds: first, newly being born; second, reaching completion; third, growth; fourth, emerging from the womb; and fifth, birth according to one’s species. What is aging? Aging has two kinds: first, aging as conceived in thought; second, aging at the end of life. It also has two kinds: first, aging through growth; second, aging through decay and destruction. This is called aging. What is illness? Illness is the disharmony of the four great elements, like poisonous snakes no longer in balance. It also has two kinds: bodily illness and mental illness. Bodily illness has five kinds: first, caused by water; second, caused by wind; third, caused by heat; fourth, illnesses involving multiple conditions; and fifth, illnesses caused by external factors. Illnesses caused by external factors have four kinds: first, forcing oneself to do what is beyond one’s proper capacity; second, falling into misfortune through delusion; third, injuries from knives, clubs, tiles, or stones; and fourth, possession by demons or spirits. Mental illness also has four kinds: excessive joy, fear, sorrow, and ignorance.
Furthermore, good man! Illnesses of body and mind comprise three kinds: first, those resulting from karmic retribution; second, those arising from encountering adverse conditions; and third, those caused by changes in the weather. Thus arise various causes and conditions, names, and differentiated experiences. Causes and conditions include disorders such as wind diseases and the like; names include nausea, swollen lungs, belching, coughing, heart palpitations, and dysentery; differentiated experiences include headaches, eye pain, pain in the hands and feet, and so forth. This is called illness. What is death? Death is the abandonment of the body one has received. Abandoning the body also has two kinds: first, dying because one’s lifespan has ended; second, dying because of external causes and conditions. Death through the exhaustion of lifespan also has three kinds: first, lifespan ends but merit is not exhausted; second, merit is exhausted but lifespan is not; third, both merit and lifespan are exhausted. Death through external causes and conditions also has three kinds: first, dying not by one’s own intentional act; second, being killed by another; third, dying together with others. There are also three kinds of death: first, death through heedlessness; second, death through violating the precepts; third, death through the destruction of the life faculty. What is called death through heedlessness? If someone slanders the Mahayana Vaipulya Prajñāpāramitā, this is called death through heedlessness. What is called death through violating the precepts? Violating the precepts established by the Buddhas of the past, present, and future is called death through violating the precepts. What is called death through the destruction of the life faculty? Abandoning the body of the five aggregates is called death through the destruction of the life faculty. Therefore, death is said to be exceedingly painful.
What is the suffering of separation from what one loves? It is when cherished things are ruined and separated. The ruin and separation of cherished things also has two kinds: first, the destruction of the five aggregates in the human realm; second, the destruction of the five aggregates in the heavenly realm. Attachments to the five aggregates in the heavenly and human realms can be distinguished and counted in immeasurable ways. This is called the suffering of separation from what one loves.
What is the suffering of encountering what one hates? It is when what one dislikes continually comes upon one. That which one dislikes and yet continually encounters also has three kinds: hell beings, hungry ghosts, and animals. These three evil destinies can likewise be distinguished and counted in immeasurable ways. This is called the suffering of encountering what one hates.
What is the suffering of not obtaining what one seeks? It has two kinds: first, seeking what one desires but failing to obtain it; second, expending great effort yet achieving no result. This is called the suffering of not obtaining what one seeks.
What is the suffering of the flourishing of the five aggregates? The suffering of the flourishing of the five aggregates consists of the suffering of birth, aging, illness, death, separation from what one loves, encountering what one hates, and not obtaining what one seeks. This is called the suffering of the flourishing of the five aggregates.
Kāśyapa, the root of birth includes these seven kinds of suffering: from the suffering of aging up to the suffering of the flourishing of the five aggregates.
Kāśyapa, as for aging and decline, not all beings experience them. Buddhas and heavenly beings certainly do not. Among humans, it is not definite—some experience it and some do not.
Kāśyapa, among those who receive a body in the three realms, there is no one who is without birth. But aging is not inevitable. Therefore, birth is the root of everything.
Kāśyapa, beings in the world have their minds obscured by delusion and inversion. Thus they become attached to the appearance of birth while growing weary of and fearing aging and death.
Kāśyapa, a Bodhisattva is not like this. A Bodhisattva contemplates the body at the very moment of birth and already sees its suffering and affliction.
Kashyapa! Suppose there is a woman who enters another person’s house. She is graceful and beautiful, adorned with a splendid jeweled necklace. The master of the house sees her and asks, “What is your name? To whose family do you belong?” The woman replies, “My name is Great Goddess of Merit.” The master asks, “Why have you come here?” She answers, “Wherever I go, I can bestow gold, silver, lapis lazuli, crystal, pearls, coral, amber, mother-of-pearl, agate, elephants, horses, carriages, and servants.” Hearing this, the master is overjoyed and says, “I must indeed have great blessings for you to come to my house.” He immediately burns incense, scatters flowers as offerings, and bows to her with great respect.
Then he sees another woman standing outside the door. She is ugly in appearance, dressed in tattered and filthy clothes, with cracked skin and a pale gray complexion. The master asks, “What is your name? To whose family do you belong?” The woman replies, “My name is Darkness.” The master asks, “Why are you called Darkness?” She answers, “Wherever I go, I can cause all the wealth and treasures of that household to be completely exhausted.” Upon hearing this, the master seizes a sharp knife and says, “If you do not leave, I will kill you.” The woman replies, “You are extremely foolish and lack wisdom.” The master asks, “Why do you call me foolish and without wisdom?” She answers, “The woman standing inside your house is my elder sister. I always travel together with her. If you drive me away, you must also drive her away.”
The master returns inside and asks the Goddess of Merit, “The woman outside says she is your younger sister. Is that true?” The Goddess of Merit replies, “Yes, she is indeed my younger sister. We have always traveled together and have never been separated. Wherever I perform good deeds, she performs harmful ones. Wherever I bring benefit, she brings decline. Whoever loves me must also love her. Whoever honors me must also honor her.”
The master then says, “If both good and bad must come together like this, then I want neither of you. Go wherever you please.” At that moment, the two women leave hand in hand. When the master sees them both gone, he feels greatly relieved and delighted.
The two women then go together to the home of a poor man. When the poor man sees them, he joyfully says, “From this day onward, please both stay in my house.” The Goddess of Merit says, “We have just been driven away by someone. Why do you invite us to stay?” The poor man replies, “Since you have thought of me, for your sake I must also respect your sister. Therefore I invite you both to remain in my home.”
Kashyapa! A great Bodhisattva is likewise. Such a one does not wish to be born in the heavenly realms, because wherever there is birth, there must also be old age, sickness, and death. Therefore, the Bodhisattva abandons them all without the slightest attachment. Foolish ordinary beings, however, do not recognize the faults and suffering inherent in old age, sickness, and death, and so they cling to the two aspects of birth-and-death.
Furthermore, Kashyapa! Suppose a Brahmin child is suffering from extreme hunger. Seeing a mango lying in a heap of filth, he picks it up. A wise man sees this and rebukes him, saying, “You are a Brahmin, born into a pure lineage. Why do you pick up a dirty fruit from a pile of filth?” The child, ashamed, replies, “I truly do not intend to eat it. I only wanted to wash it clean and then throw it away.” The wise man says, “How foolish you are! If you intended to throw it away, you should never have picked it up in the first place.”
Good man! A great Bodhisattva is like this. Regarding birth, the Bodhisattva neither accepts nor rejects it, just as the wise man reproved the child. Foolish ordinary beings delight in birth and hate death, just like the child who picked up the dirty fruit only to discard it afterward.
Kashyapa! Imagine a crossroads where a man is selling a bowl filled with fragrant and delicious food. A traveler from afar, overcome with hunger, sees the food and asks, “What is this?” The seller replies, “This is delicious food. Whoever eats it will gain beauty, strength, freedom from hunger and thirst, and will even behold the heavenly beings. There is only one drawback: whoever eats it will die.” Hearing this, the traveler thinks, “I have no need for beauty, strength, or seeing the heavenly beings, nor do I wish to die.” He then asks, “If eating this food causes death, why do you sell it?” The seller replies, “No wise person is willing to buy it. Only fools, unaware of this, crave the food and pay me a high price.”
Good man! A great Bodhisattva is likewise. The Bodhisattva does not aspire to be reborn in the heavens for the sake of beauty, strength, or seeing the heavenly beings. Why? Because rebirth in the heavens still does not escape suffering. Foolish ordinary beings become attached wherever they are born because they fail to perceive old age, sickness, and death.
Good man! A poisonous tree can kill with its roots. Its trunk, bark, flowers, fruit, and seeds can all kill as well. Likewise, good man, the body composed of the five aggregates, wherever it is reborn throughout the thirty-one realms of existence, is capable of bringing harm.
Good man! Just as excrement, whether much or little, always has a foul odor, so too is life itself. Whether one lives for eighty thousand years or only ten years, suffering is inevitable.
Furthermore, Kashyapa! Imagine a deep and dangerous pit covered with grass. On the far side of the pit is abundant ambrosia. Whoever could eat that ambrosia would live for a thousand years, free from illness, secure, and joyful. A foolish man, desiring the ambrosia, does not realize that there is a deep pit beneath the grass. He goes to obtain it, slips, falls into the pit, and dies. A wise person, recognizing the danger, simply walks away.
Good man! A great Bodhisattva is likewise. The Bodhisattva does not desire even the delicious foods of the heavenly realms, much less those of the human world. Foolish beings in hell swallow balls of burning iron; how then could they refrain from eating delicious food in the heavens or among humans?
Kashyapa! Through these examples—and countless others without limit—you should understand that birth is truly suffering. Kashyapa! This is what is called the great Bodhisattva abiding in the Mahayana Mahāparinirvāṇa Sūtra and contemplating birth as suffering.
Kashyapa! How does a great Bodhisattva abiding in the Mahayana Mahāparinirvāṇa Sūtra contemplate the suffering of old age? Old age brings coughing, labored breathing, and the loss of strength. One remembers the days of vigorous youth—healthy, joyful, proud, confident, peaceful, and free—but now the back is bent, the body is weary, lazy, and despised by others.
Kashyapa! It is like lotus flowers blooming abundantly in a pond, fresh and beautiful, only to be destroyed by a hailstorm. Good man! In the same way, old age destroys vigor and beauty.
Furthermore, Kashyapa! Suppose a king has a wise minister skilled in military strategy. A neighboring king rebels and refuses to submit. The king sends his capable minister with an army to subdue the rebellion and capture the opposing king, bringing him back in chains. Likewise, old age captures strength and beauty and delivers them into the hands of death.
Furthermore, Kashyapa! It is like the axle of a cart that has broken and can no longer be used. In the same way, old age leaves one incapable of accomplishing anything.
Furthermore, Kashyapa! Imagine a wealthy household possessing abundant treasures—gold, silver, lapis lazuli, coral, amber, mother-of-pearl, and agate. Bandits break into the house and steal everything. Likewise, the thief of old age constantly robs people of their youthful vigor and beauty.
Furthermore, Kashyapa! It is like a poor man longing for delicious food and fine clothing. Though he desires them, he cannot obtain them. Good man! In the same way, an old and weakened person may still crave the enjoyment of the five sensual pleasures, but can no longer attain them.
Furthermore, Kashyapa! It is like a turtle living on land whose heart constantly longs for the water. Good man! Likewise, when people have grown old and withered, their minds continually dream of the pleasures of the five senses that they enjoyed in the days of their youth.
Again, Kāśyapa! It is like the lotus flowers of autumn, which everyone delights in admiring; but when the flowers wither, no one likes them anymore. Good man! So it is with vigor and beauty: everyone delights in them, but when old age comes, everyone dislikes them.
Again, Kāśyapa! It is like sugarcane: once it has been pressed, the leftover stalk no longer has any sweetness. Good man! So it is with youthful beauty: once it has been pressed by old age, it no longer possesses three flavors: first, the flavor of monastic life; second, the flavor of reciting the scriptures; third, the flavor of meditative practice.
Again, Kāśyapa! It is like the full moon, which shines brightly at night but not during the day. Good man! Human beings are the same: in youth they are handsome and beautiful, but in old age their bodies weaken and their spirits decline.
Again, Kāśyapa! Suppose there were a king who always ruled his kingdom according to the true Dharma, honestly and without deceit, compassionate and fond of generosity. Then an enemy kingdom invaded and defeated him, forcing him into exile in another land. The people of that country, seeing the king, would pity him and say, “Great King! In the past you governed your country with the true Dharma and never mistreated your subjects. Why then have you now come here as an exile?”
Good man! Human beings are the same. When old age has worn them down, they constantly praise the accomplishments of their youth.
Again, Kāśyapa! It is like a lamp wick that depends on grease or oil. Once the grease or oil is exhausted, it will soon go out. Good man! So too, the human body depends on the fat and vigor that sustain it. When that vigor is exhausted, the wick of old age is lit; how much longer can one remain?
Again, Kāśyapa! It is like a dried-up river, which can no longer benefit people, non-human beings, birds, or animals. Good man! Likewise, when the human body is dried up by old age, it can no longer accomplish any useful work.
Again, Kāśyapa! It is like a tall tree standing on a riverbank. If a strong wind arises, it will surely fall. Good man! Likewise, a person standing on the perilous bank of old age cannot remain standing when the wind of death blows.
Again, Kāśyapa! It is like the axle of a cart that has broken and can no longer carry a heavy load. Good man! Likewise, one weakened by old age can no longer study or receive all wholesome teachings.
Again, Kāśyapa! It is like a small child who is looked down upon. Good man! Likewise, old age is often despised and scorned.
Kāśyapa! Through these examples and countless others, one should understand that old age is truly suffering. This is called the Great Bodhisattva practicing the Mahāyāna Mahāparinirvāṇa Sūtra and contemplating the suffering of old age.
Kāśyapa! How does the Great Bodhisattva practicing the Mahāyāna Mahāparinirvāṇa Sūtra contemplate the suffering of illness? Illness destroys all peace and happiness, just as hail ruins crops.
Again, Kāśyapa! It is like a person harboring hatred, who is always anxious and fearful.
Good man! All sentient beings are likewise always afraid of illness, and their minds are constantly filled with worry.
Again, Kāśyapa! Suppose there were a handsome man dearly loved by the queen. She sent a messenger to seize him and bring him to her for illicit relations. When the king discovered this, he ordered his soldiers to gouge out one of the man’s eyes, cut off one ear, and sever one hand and one foot. From then on, the man’s appearance was changed, and people found him repulsive and looked down on him.
Kāśyapa! So it is with the human body. At first it has a fine appearance, with all its faculties intact. But when illness surrounds and torments it, people come to despise and scorn it.
Again, Kāśyapa! It is said that banana trees, bamboo, reeds, and mules die after producing offspring. Good man! Likewise, one who becomes ill must eventually die.
Again, Kāśyapa! It is like a Wheel-Turning King who has a great minister commanding the army, always leading the way while the king follows behind. Or like the leader among fish, ants, snails, buffaloes, or merchants, with the others always following closely behind.
Good man! The death of a Wheel-Turning King is the same: death always follows the minister called illness without leaving it. Likewise, fish, ants, snails, buffaloes, and merchants are all constantly followed by death.
Kāśyapa! The causes and conditions of illness are suffering, distress, grief, lamentation, and unrest of body and mind. One may also be oppressed by hostile enemies, have rafts destroyed, bridges collapsed, or face disasters that can take away life. Illness also destroys strength, beauty, power, and happiness, strips away one’s sense of shame, and burns both body and mind.
Through these examples and countless others, one should understand that illness is extremely painful.
Kāśyapa! This is called the Great Bodhisattva practicing the Mahāyāna Mahāparinirvāṇa Sūtra and contemplating the suffering of illness.
Kāśyapa! How does the Great Bodhisattva practicing the Mahāyāna Mahāparinirvāṇa Sūtra contemplate the suffering of death? Death has the power to burn up and destroy. Kāśyapa! It is like the disaster of fire, which can burn everything except the realms of the Second Dhyāna and above, where the power of fire cannot reach.
Good man! Likewise, the fire of death can burn all things except Bodhisattvas abiding in the Mahāyāna Mahāparinirvāṇa, for the power of death cannot reach them.
Again, Kāśyapa! It is like the disaster of water, which sweeps everything away except the realms of the Third Dhyāna and above, where the power of water cannot reach.
Good man! Likewise, the waters of death can drown all things except Bodhisattvas abiding in the Mahāyāna Mahāparinirvāṇa.
Again, Kāśyapa! It is like the disaster of wind, which scatters and blows away everything except the realms of the Fourth Dhyāna and above, where the power of wind cannot reach.
Good man! Likewise, the wind of death can destroy everything that exists except Bodhisattvas abiding in the Mahāyāna Mahāparinirvāṇa.
The Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! For what reason can neither wind, water, nor fire reach the realm of the Fourth Dhyāna?”
The Buddha said to Kāśyapa:
“Good man! In the realm of the Fourth Dhyāna there are no internal or external calamities.
Good man! The realm of the First Dhyāna has calamities: internally there are initial and sustained thought; externally there is the disaster of fire. The realm of the Second Dhyāna has calamities: internally there is joy; externally there is the disaster of water. The realm of the Third Dhyāna has calamities: internally there is breathing; externally there is the disaster of wind. The realm of the Fourth Dhyāna has neither internal nor external calamities; therefore, the three disasters cannot enter it.
Good man! So it is with the Great Bodhisattva. Abiding in the Mahāyāna Mahāparinirvāṇa, all internal and external calamities are extinguished, and thus the king of death cannot enter.
Again, good man! It is like the Garuḍa bird, which can swallow and digest all fish, dragons, jewels, gold, silver, and the like, except for diamond, which it cannot digest.
Good man! So too with the Garuḍa of death. It can swallow and digest all sentient beings, except for the Great Bodhisattva abiding in the Mahāyāna Mahāparinirvāṇa.
Again, Kāśyapa! It is like the grasses and trees growing along a riverbank. When floodwaters rise, they are all swept into the great ocean, except for the willow tree, because it is supple and flexible. Good man! Likewise, all sentient beings are carried along into the ocean of death, except for the Bodhisattva abiding in the Mahāyāna Mahāparinirvāṇa.
Again, Kāśyapa! Just as the body of Nārāyaṇa can subdue all wrestlers, except the great wind. Why? Because it cannot be restrained.
Again, Kāśyapa! Death is like the body of Nārāyaṇa: it can subdue all beings, except Bodhisattvas abiding in the Great Nirvāṇa of the Mahāyāna. Why is this so? Because they are unhindered.
Again, Kāśyapa! It is like a man who pretends to be friendly toward his enemy, constantly following him like a shadow follows the body, waiting for an opportunity to kill him. If that person carefully guards himself, then the one wishing to harm him cannot kill him.
Good man! Death, the enemy, is likewise. It constantly follows sentient beings wishing to kill them, but it cannot harm the great Bodhisattvas abiding in the Great Nirvāṇa of the Mahāyāna, because Bodhisattvas are never negligent.
Again, Kāśyapa! Suppose the heavens suddenly rained vajra diamonds, destroying all medicinal herbs, trees, mountains, forests, earth, sand, tiles, stones, gold, silver, lapis lazuli, and every other object, except the diamond jewel, which would not be destroyed.
Good man! The vajra rain of death is likewise. It can destroy all sentient beings, except the diamond-like Bodhisattvas abiding in the Great Nirvāṇa of the Mahāyāna.
Again, Kāśyapa! Just as the Garuḍa bird can swallow all kinds of dragons, except dragons that have taken refuge in the Three Jewels.
Good man! The Garuḍa of death is likewise. It can swallow immeasurable numbers of all sentient beings, except Bodhisattvas abiding in the three samādhis. What are these three samādhis? Emptiness, signlessness, and wishlessness.
Again, Kāśyapa! Just as when the deadly Māra serpent bites someone, even excellent medicine and powerful spells cannot save them; only the Akiệt-đa-tinh mantra can heal them.
Good man! The venomous serpent of death is likewise. All medicines fail to save one from it, except for Bodhisattvas abiding in the Great Nirvāṇa of the Mahāyāna.
Again, Kāśyapa! Suppose someone has incurred the king’s anger. By using gentle, skillful words and presenting jewels and treasures to the king, that person may escape punishment.
Good man! The king of death is not like that. Even with gentle words and offerings of precious jewels, one cannot escape its judgment.
Good man! Death is a place of peril. There is no wealth or food there. It is a long road without companions. It travels day and night without end. It is deep darkness without a lamp. It enters a house with no door, yet it has a place to dwell. Though it has no visible wound, it cannot be cured. It comes and goes without obstruction. Once it arrives, there is no escape. Though it destroys nothing visibly, those who behold it are filled with sorrow. Though it has no ugly color or form, it fills people with terror. It remains beside one’s body, yet one is unaware of it.
Kāśyapa! Through these examples and countless others, you should understand that death is truly full of suffering.
Kāśyapa! This is called the great Bodhisattva practicing the Mahāyāna Mahāparinirvāṇa Sūtra by contemplating the suffering of death.
Kāśyapa! What does it mean for a great Bodhisattva abiding in the Mahāyāna Mahāparinirvāṇa Sūtra to contemplate the suffering of separation from what one loves? The suffering of separation from what one cherishes can become the root of all suffering. As the verse says:
> From attachment arises sorrow.
> From attachment arises fear.
> If one is free from attachment,
> What sorrow? What fear?
Because of attachment, sorrow arises. Because of sorrow, sentient beings decline into old age. The suffering of separation from what one loves culminates in death.
Good man! Because separation gives rise to many lesser sufferings, I shall now explain them to you in detail.
Good man! In ages past, people lived for immeasurably long lifespans. At that time there was a king named Good Abiding (Thiện Trụ). While still young, he ruled the kingdom as crown prince. After ascending the throne, he reigned for eighty-four thousand years. Then a soft fleshy protuberance, as soft as cotton and as delicate as fine cloth, appeared on the crown of his head. It gradually grew larger without causing pain. After ten months, it split open, and a boy was born from it. His appearance was extraordinarily beautiful, his features radiant and unmatched, supreme among humankind. His delighted father named him Crown-Born (Đảnh Sinh).
Later, King Good Abiding entrusted the kingdom to Crown-Born, abandoned his palace, family, wives, and children, and entered the mountains to pursue the Way, where he remained for eighty-four thousand years.
Then, on the full moon day, Prince Crown-Born bathed, observed the precepts, and ascended a high tower. From the east there appeared a golden jeweled wheel with one thousand spokes, not made by any craftsman but arising spontaneously, flying to where the king was.
King Crown-Born thought, “Long ago I heard immortals who had attained the five supernatural powers say: ‘If, in the lineage of Kṣatriya kings, on the full moon day while on a high tower, after bathing and observing the precepts, a golden jeweled wheel with one thousand spokes, not fashioned by any craftsman, spontaneously flies to him, then one should know that this king is destined to become a Wheel-Turning Sage King.'”
He then thought, “Now I should test this.”
Holding the golden wheel in his left hand and an incense burner in his right, he knelt on his right knee and made this vow:
“If this is truly the golden jeweled wheel, then fly forth and lead the way as you did for the Wheel-Turning Sage Kings of the past.”
After he made the vow, the golden wheel rose into the sky, circled throughout the ten directions, then returned and stopped beside Crown-Born’s left hand.
At this, Crown-Born rejoiced beyond measure and declared, “Surely I shall become a Wheel-Turning Sage King.”
Soon afterward, a precious elephant appeared, beautiful like a white lotus, with its seven limbs firmly touching the earth. Seeing it, Crown-Born again thought:
“Long ago I heard immortals possessing the five supernatural powers say: ‘If, in the lineage of Kṣatriya kings, on the full moon day while on a high tower after bathing and observing the precepts, there appears a precious elephant as beautiful as a white lotus, with seven limbs touching the earth, then that king is truly the Sage King.'”
Again he thought, “Now I should test it.”
Taking the incense burner, kneeling on his right knee, he vowed:
“If this is truly the precious white elephant, then fly forth and lead the way as did the elephant of the Wheel-Turning Sage Kings of the past.”
As soon as he finished speaking, the precious white elephant flew from morning until evening throughout the eight directions to the edge of the seas before returning to the royal palace.
Crown-Born’s joy was boundless. He declared, “I shall certainly become a Wheel-Turning Sage King.”
Not long afterward, a precious horse appeared, its coat a lustrous blue-green, with tail and mane of pure gold. Seeing it, Crown-Born thought:
“Long ago I heard immortals possessing the five supernatural powers say: ‘If, on the full moon day while on a high tower after bathing and observing the precepts, there appears a precious horse with a beautiful blue-green coat and a golden mane and tail, then that king is the Sage King.'”
Again he thought, “Now I should test it.”
Holding the incense burner and kneeling on his right knee, he vowed:
“If this is truly the precious horse, then let it be as the horse of the Wheel-Turning Sage Kings of the past.”
As soon as he spoke, the precious horse traveled throughout the eight directions from morning until evening, reaching the shores of the seas before returning to the palace.
Then Crown-Born rejoiced immeasurably and proclaimed, “I shall certainly become a Wheel-Turning Sage King.”
Soon afterward, a precious queen appeared. She was supremely beautiful—not tall, not short, neither fair nor dark. Every pore of her body emitted the fragrance of sandalwood, and her breath was as fragrant as the blue lotus. Her eyes could see a yojana into the distance, and her hearing and sense of smell were equally keen. Her tongue was broad and long enough to cover her entire face. Her skin was smooth like polished copper. She was intelligent, greatly wise, and always spoke gently to all beings. Whenever her hand touched the king’s garments, she immediately knew whether he was healthy or ill and also understood his thoughts.
Crown-Born then thought:
“If there is a woman who can know the king’s thoughts, she must indeed be the precious queen.”
Not long afterward, within the palace there naturally appeared a great maṇi jewel as large as a person’s thigh, pure crystal-blue in color. In darkness it illuminated an area of one yojana. Even if rain fell in drops as large as cart axles, the power of this precious jewel could shelter an entire yojana, preventing the heavy rain from falling.
Crown-Born thought:
“If a Wheel-Turning Sage King possesses such a jewel, then he is indeed the Sage King.”
Soon afterward, a chief treasurer appeared, possessing immeasurable wealth and overflowing treasuries lacking nothing. Through the karmic power of his divine eyesight, he could see all treasures hidden beneath the earth and could provide whatever the king desired.
At that time, Crown-Born wished to test him. He boarded a ship with the chief treasurer and sailed out to sea. The king said:
“Now I desire precious jewels.”
The chief treasurer immediately stirred the seawater with both hands. At once, ten treasure vaults emerged from the tips of his ten fingers. Presenting them to the king, he said:
“Great King, please use whatever you require. Whatever remains should be cast back into the sea.”
At that time, King Đảnh Sinh’s heart was filled with immeasurable joy and delight. He then said: “Now I shall certainly become a Wheel-Turning Sage King.” Not long afterward, a naturally appearing commander of the army emerged, brave and mighty, foremost in wisdom, strategy, and military skill, and well versed in the four divisions of the army. When battle was needed, troops would appear for him to use. When there was no need to use the army, the troops would disappear. Any country that had not yet submitted could be made to submit. Any country that had already submitted would be diligently protected. At that time, Đảnh Sinh again thought: “If a Wheel-Turning Sage King possesses such a precious commander of the army, then it should certainly be known that he is a Wheel-Turning Sage King.”
At this time, the Wheel-Turning Sage King Đảnh Sinh said to his great ministers: “You should know that this Jambudvīpa realm is peaceful, prosperous, and joyful. I have now attained the seven treasures and possess a thousand sons of kings. What should I do next?” The ministers replied: “Great King, we respectfully report that the Pūrvavideha continent in the east has not yet submitted to the virtue and authority of the Sage King. Therefore, you should lead the army to conquer it.” Then Sage King Đảnh Sinh, together with the seven treasures, flew over to the Pūrvavideha continent, and all the people there rejoiced and submitted.
Đảnh Sinh again said to his ministers: “My Jambudvīpa realm and the Pūrvavideha continent are peaceful, prosperous, and joyful; the people flourish and have all come to submit. I have attained the seven treasures and possess a thousand sons of kings. What should I do next?” The ministers replied: “Great King, we respectfully report that the Aparagodānīya continent in the west has not yet submitted.” Then the Sage King again, together with the seven treasures, flew over to the Aparagodānīya continent in the west. When the king arrived, the people of that realm also submitted.
Đảnh Sinh again said to his ministers: “My Jambudvīpa realm, the Pūrvavideha continent, and this Aparagodānīya continent are peaceful, prosperous, and joyful; the people flourish and have all submitted. I have attained the seven treasures and possess a thousand sons of kings. What should I do next?” The ministers replied: “Great King, we respectfully report that the Uttarakuru continent in the north has not yet submitted.” Then the Sage King again, together with the seven treasures, flew over to the Uttarakuru continent in the north. When the king arrived there, the people of that realm also joyfully submitted.
Đảnh Sinh again said to his ministers: “My four realms are all peaceful, prosperous, and joyful; the people flourish and have all submitted. I have attained the seven treasures and possess a thousand sons of kings. What should I do next?” The ministers replied: “Great King, we respectfully report that the Thirty-Three Heavens have long lifespans, peace, and happiness. The bodies of the devas are exquisitely beautiful. Their palaces, beds, seats, and bedding are all made of the seven treasures. Relying on heavenly merit, they have not yet come to submit. Now you may bring your army there to subdue them.”
At that time, the Sage King again, together with the seven treasures, flew up to the Heaven of the Thirty-Three (Trāyastriṃśa). He saw a tree of deep green color. After seeing it, the Sage King asked his ministers: “What color is that?” The ministers replied: “That is the color of the Pārijāta tree. The devas of this Heaven of the Thirty-Three, during the three summer months, often enjoy themselves beneath this tree every day.”
He then saw something white like a white cloud. King Đảnh Sinh asked his ministers: “What color is that?” The ministers replied: “That is the Hall of Good Dharma. The devas of the Heaven of the Thirty-Three often gather there to discuss matters concerning the heavenly and human realms.”
At that time, the heavenly lord Śakra knew that King Đảnh Sinh had arrived, so he came out to welcome him, took his hand, led him into the Hall of Good Dharma, and sat with him. At that moment, the two kings had identical appearances and features, without any difference; only their eyes looked different. Then the Sage King thought: “Now can I depose this king and remain here as the Heavenly King?”
Good man! At that time, Śakra had received, upheld, and recited the Mahāyāna scriptures, and often taught, explained, and analyzed them for the devas, but he had not yet fully understood the profound meanings of the scriptures. Through the power of reciting, upholding, and extensively explaining them to others, he possessed great majestic virtue.
Good man! When King Đảnh Sinh gave rise to an evil thought toward the Heavenly Emperor, his merit was immediately diminished, and he fell by himself back into the realm of Jambudvīpa. Remembering the heavenly realm, he grieved over the separation between gods and humans, his mind became filled with suffering and distress, and he contracted a severe illness. After that, he passed away. The Heavenly Emperor at that time was none other than Buddha Kāśyapa, and the Wheel-Turning Sage King was my former life.
Good man! You should know that such separation from what one loves is extremely painful and distressing.
Good man! Even a great Bodhisattva remembers such past suffering caused by separation from what one loves; how much more should a Bodhisattva abiding in the Mahāyāna Great Nirvāṇa Sutra fail to contemplate the present suffering of separation from what one loves?
Good man! How does a great Bodhisattva who practices the Mahāyāna Great Nirvāṇa Sutra contemplate the suffering of meeting what one hates? Good man! This great Bodhisattva contemplates that hell beings, hungry ghosts, animals, humans, and heavenly beings all experience the suffering of meeting what they hate. Furthermore, good man! It is like a person who constantly fears enemies, shackles, and imprisonment, and therefore abandons parents, wife and children, relatives, treasures, and property, and flees far away.
Good man! The great Bodhisattva is also like this. Fearing birth and death, he cultivates and completes the six pāramitās and dwells in Nirvāṇa. This is called the Bodhisattva practicing the Mahāyāna Great Nirvāṇa Sutra and contemplating the suffering of meeting what one hates.
Good man! How does a great Bodhisattva who practices the Mahāyāna Great Nirvāṇa Sutra contemplate the suffering of seeking but not obtaining? Seeking means desiring and pursuing all things. Seeking has two kinds: first, seeking wholesome dharmas; second, seeking unwholesome dharmas. If one seeks wholesome dharmas but has not yet obtained them, that is suffering. If one wishes to abandon evil dharmas but has not yet abandoned them, that is suffering. This is a brief explanation of the suffering of the five aggregates blazing intensely. Kāśyapa, this is called the Truth of Suffering.
At that time, the great Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One, according to what the Buddha has said, the meaning that the five aggregates blazing intensely are suffering is not correct. Why? For example, in the past the Buddha said to Śikha-māṇava:
‘If form were suffering, then all sentient beings should not seek form. If there are people who seek it, then it cannot be called suffering.’
Likewise, the Buddha told the monks that there are three kinds of feelings: painful feeling, pleasant feeling, and neither-painful-nor-pleasant feeling. As the Buddha previously told the monks, if a person can cultivate wholesome dharmas, they attain pleasant feeling. Likewise, as the Buddha said, in the good paths there are six kinds of pleasurable contact: seeing beautiful forms with the eyes is joy; the ears, nose, tongue, body, and even the mind thinking of wholesome dharmas are the same. As the Buddha said in verse:
Observing precepts brings happiness,
The body does not undergo suffering,
Sleep and rest are peaceful,
Awakening, the mind is joyful.
When receiving clothing and food,
Reciting scriptures and practicing walking meditation,
Dwelling alone in mountain forests—
Such things are greatly joyful.
If toward sentient beings
One cultivates loving-kindness day and night,
Because of this one constantly attains joy,
For one does not harm others.
Joy comes from few desires and contentment;
Learning extensively and knowing much brings joy.
An Arhat without attachment
Is also said to experience happiness.
The great Bodhisattvas
Ultimately reach the other shore;
All deeds have been completed—
This is called the highest joy.”
Venerable World-Honored One! In the sutras that speak of the characteristics of happiness, the meaning is as such.
What corresponds to the meaning of what the Buddha speaks today? The Buddha said to Bodhisattva Kāśyapa:
Excellent! O virtuous man! You are able to skillfully ask the Tathāgata about such meanings.
O virtuous man! All sentient beings regard a small amount of suffering as happiness.
Therefore, today I speak of the characteristics of suffering as not different from what I spoke of before.
At that time, Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! As the Buddha said: Sentient beings regard a small amount of suffering as happiness. Then regarding the lesser sufferings of birth, old age, sickness, death, separation from loved ones, not obtaining what one seeks, encountering those one hates, and the flourishing of the five aggregates, should these also be considered happiness?
World-Honored One! Birth among the lower class consists of the three evil destinies; birth among the middle class is among humans; birth among the higher class is in the heavens.
If someone were to ask again: If, regarding the happiness of the lower class, one thinks of it as suffering; regarding the happiness of the middle class, one thinks of it as neither suffering nor happiness; and regarding the happiness of the higher class, one thinks of it as happiness, how should one answer?
World-Honored One! If in lower-class suffering one thinks it is happiness, then I have not seen anyone who is about to receive a punishment of one thousand blows and, when struck only once at the beginning, already thinks it is happiness. If at the first blow one does not think it is happiness, then how can it be said that in lower-class suffering one thinks it is happiness?
The Buddha said to Bodhisattva Kāśyapa:
That is correct! That is correct! It is as you have said. Because of this meaning, there is no thought of happiness. Why? Because, for example, that criminal who was to be punished with one thousand blows, after receiving one blow, was then released; this person consequently gave rise to the thought of happiness. Therefore, one should know that within what is not happiness, one mistakenly thinks it is happiness.
Bodhisattva Kāśyapa said:
World-Honored One! That person did not become happy because of receiving one blow. It was because he was pardoned that joy arose in his mind.
Kāśyapa! Therefore, in the past I told Śākya-nāman: within the five aggregates there is happiness. Those words were correct and not false.
Kāśyapa! There are three feelings and three kinds of suffering. The three feelings are pleasant feeling, painful feeling, and neither-painful-nor-pleasant feeling. The three kinds of suffering are suffering of suffering, suffering of change, and suffering of conditioned existence. Kāśyapa! Painful feeling is the three kinds of suffering; the other two feelings are precisely suffering of conditioned existence and suffering of change.
O virtuous man! Because of this cause and condition, within birth and death there truly exists pleasant feeling. The Great Bodhisattva, because he sees that the nature of suffering and the nature of happiness are not separate from one another, therefore says that all are suffering.
O virtuous man! In birth and death there is truly no happiness, but the Buddhas and Bodhisattvas follow worldly conventions and therefore speak of happiness.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! If Buddhas and Bodhisattvas speak according to worldly convention, is there falsehood? As the Buddha has said, those who cultivate wholesome Dharma receive joyful results. Observing precepts brings peace and happiness, so the body does not undergo suffering; and even when all deeds that should be done have been completed, this is greatly joyful. Are such statements of receiving happiness in the sutras false?
If they are false, then the Buddhas, the World-Honored Ones, having cultivated the path of Bodhi throughout immeasurable hundreds of thousands of millions of billions of countless eons in the distant past and having abandoned false speech, why does the Buddha now speak in this way? What is the meaning?
O virtuous man! The verses spoken previously regarding the experience of happiness are precisely the root foundation of the path of Bodhi, and they can also nourish and develop unsurpassed right and complete enlightenment. Because of this meaning, the previous sutras spoke of the characteristics of happiness.
O virtuous man! For example, in the world, the necessities used in daily life can become causes for happiness, and therefore they are called happiness. Such things as female beauty, indulgence in drinking alcohol, delicious food, receiving water when thirsty, receiving fire when cold, clothing, necklaces and ornaments, elephants and horses, vehicles, servants, gold, silver, lapis lazuli, coral, pearls, storehouses of grain and rice, and things of this kind that people need and use can become causes for happiness, and therefore they are called happiness.
O virtuous man! Such things can also give rise to suffering. Because of female beauty, suffering arises for men, such as worry, sorrow, weeping, and even death. Because of alcohol, delicious food, and even grain and rice, people may also experience much worry and suffering. Therefore, all are suffering and there is no characteristic of happiness.
O virtuous man! The Great Bodhisattva, regarding these eight kinds of suffering, understands clearly that they are suffering and therefore is not afflicted by suffering.
O virtuous man! All Śrāvakas, Pratyekabuddhas, and others do not know the cause of happiness. Therefore, the Buddha speaks to them of the characteristics of happiness within lower-class suffering. Only Bodhisattvas abiding in the Great Nirvāṇa of the Great Vehicle can know the causes of this suffering and happiness.