THE MAHĀPARINIRVĀṆA SUTRA
VOLUME XX
Chapter 8: Pure Conduct 6
At that time, the World-Honored One, while staying in the twin sāla grove, saw King Ajātaśatru faint and fall to the ground, and immediately said to the great assembly:
The Tathāgata now, for the sake of this king, will remain in the world for countless kalpas and will not enter Nirvāṇa.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! The Tathāgata does not enter Nirvāṇa because of immeasurable sentient beings; why then is it only because of King Ajātaśatru?
The Buddha said:
Good son! Among this great assembly there is not a single person who thinks that I will certainly enter Nirvāṇa. Only King Ajātaśatru thinks that I will certainly enter Nirvāṇa, and therefore he fainted and fell to the ground.
Good son! The Tathāgata has said that because of King Ajātaśatru, I will not enter Nirvāṇa. You have not yet been able to understand this secret meaning. Why? Because when I say “because of,” I mean because of all ordinary beings. King Ajātaśatru is one who has committed all the five heinous offenses. Furthermore, “because of” means because of all conditioned sentient beings. I never remain in the world because of unconditioned beings. Why? Whatever is unconditioned is not a sentient being. King Ajātaśatru is a person who possesses all afflictions. Furthermore, “because of” means because of sentient beings who do not see Buddha-nature. If sentient beings see Buddha-nature, I would never remain long in the world. Why? Those who have seen Buddha-nature are not called sentient beings. King Ajātaśatru represents all those who have not yet aroused the mind of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Furthermore, “because of” means because of the two assemblies of Ānanda and Kāśyapa. King Ajātaśatru represents the queen, the consorts in the inner palace of King Ajātaśatru, and all women in the city of Rājagṛha. Furthermore, “because of” is called Buddha-nature; “Ajāta” means unborn; “śatru” means enemy. Because Buddha-nature is not born, the afflictions of enmity arise. Because the afflictions of enmity arise, Buddha-nature is not seen. Because afflictions are not born, Buddha-nature is seen. By seeing the Buddha, one attains abiding in the Great Nirvāṇa; this is called the unborn. Therefore, “because of” is called Ajātaśatru.
Good son! Ajāta means unborn; unborn means Nirvāṇa. Śatru means worldly phenomena, and “because of” means without defilement. Because the eight worldly phenomena do not defile [the Tathāgata], He will not enter Nirvāṇa throughout immeasurable, boundless, countless kalpas. Therefore, I say that because of Ajātaśatru, the Tathāgata will not enter Nirvāṇa for countless billions of kalpas.
Good son! The secret words of the Tathāgata are inconceivable. The Buddha, the Dharma, and the Sangha are also inconceivable. The great Bodhisattvas are also inconceivable. The Great Nirvāṇa Sutra is also inconceivable.
At that time, the World-Honored One, the Great Compassionate Teacher, for the sake of King Ajātaśatru, entered the Moon-Loving Samādhi. Having entered the samādhi, He emitted a great light. That light was cool and refreshing, shining upon the body of the king. The sores on the king’s body immediately healed, and the burning pain disappeared. The king knew that the sores had healed, and his body felt cool and peaceful. He then said to Jīvaka:
I once heard people say that when a kalpa is about to end, three moons will appear at once. At that time, the calamities and sufferings of all sentient beings will be eliminated. Now the time has not yet arrived, so from where has this light come to shine upon my body, causing my painful sores to heal and my body to become peaceful and joyful?
Jīvaka replied:
This is not the light of the three moons appearing at the end of a kalpa, nor is it the light of fire, the sun, stars, medicinal herbs, or precious jewels.
The king asked again:
If this light is not the light of the three moons nor the light of precious jewels shining upon me, whose light is this?
Jīvaka said:
Great King! This is the light emitted by the One Revered Among Gods. This light has no origin, no limit; it is neither hot nor cold, neither eternal nor extinguished, neither form nor without form, neither characterized nor without characteristics, neither blue, yellow, red, nor white. Because He wishes to save and liberate sentient beings, He manifests with visible characteristics; therefore, it is said to have a source, a limit, heat, cold, and the colors blue, yellow, red, and white.
Great King! Although this light is real, it cannot be spoken of, cannot be seen, and ultimately has no color such as blue, yellow, red, or white, and so forth.
The king said:
Jīvaka! For what cause and condition does the One Revered Among Gods emit this light?
Jīvaka replied:
Great King! This auspicious sign is for the sake of the great king. Previously, the great king said that there was no skilled physician in the world who could cure the king’s bodily illness and mental illness. Therefore, the Tathāgata emitted this light, first treating the king’s bodily illness, and afterward treating the king’s mental illness.
The king said:
Jīvaka! Does the Tathāgata, the World-Honored One, also remember me?
Jīvaka replied:
It is like a person who has seven children. Among those seven children, if one of them becomes ill, the parents care for that sick child more; yet in their hearts, the parents are not without equality.
Great King! The Tathāgata is also like this. Regarding sentient beings, He is not without equality, but toward those who have faults, He shows greater concern; toward those who are negligent, He shows greater compassion; toward those who are not negligent, He gives less attention. What are called those who are not negligent? Those who are not negligent are Bodhisattvas dwelling at the sixth stage.
Great King! The Buddhas, the World-Honored Ones, when regarding sentient beings, do not observe their family lineage, whether old, young, or middle-aged, whether poor or wealthy, the seasons, days, months, astrological influences, whether skillful or clumsy, servants or attendants, but only observe whether sentient beings have wholesome minds. If sentient beings have wholesome minds, They show compassion toward them.
Great King! This auspicious sign is precisely the light of the Tathāgata entering the Samādhi of Lunar Love.
The King immediately asked:
What is called the Samādhi of Lunar Love?
Jīvaka replied:
For example, the light of the moon can cause all Utpala flowers to open slightly; the Samādhi of Lunar Love is likewise able to cause the minds of sentient beings to open. Therefore it is called the Samādhi of Lunar Love.
Great King! For example, the light of the moon can make all people traveling at night on the road rejoice; the Samādhi of Lunar Love is likewise able to make those who cultivate the path of Nirvāṇa rejoice. Therefore it is called the Samādhi of Lunar Love.
Great King! For example, the light of the moon, from the first day of the lunar month until the fifteenth day, gradually increases; the Samādhi of Lunar Love is likewise able to cause the wholesome roots of those who have newly generated the aspiration to gradually grow until they are complete with Great Parinirvāṇa. Therefore it is called the Samādhi of Lunar Love.
Great King! For example, the light of the moon, from the sixteenth day until the thirtieth day, gradually decreases; the Samādhi of Lunar Love is likewise such that wherever its light shines and there are afflictions, those afflictions are gradually extinguished. Therefore it is called the Samādhi of Lunar Love.
Great King! For example, when the weather is extremely hot, all sentient beings constantly think of the moonlight. When the moonlight shines upon the season of intense heat, the Samādhi of Lunar Love is likewise able to cause sentient beings to eliminate the burning heat of the affliction of greed.
Great King! For example, the full and radiant moon is the king among the stars and is the nectar desired by all sentient beings. The Samādhi of Lunar Love is likewise the king among wholesome teachings and is the nectar desired by all sentient beings. Therefore it is called the Samādhi of Lunar Love.
The King said:
I have heard that the Tathāgata does not sit, stand, speak, or converse together with evil people, just as the great ocean does not contain corpses, just as mandarin ducks do not perch in latrines, Śakra does not dwell with demons, and the cuckoo does not rest on dead trees. The Tathāgata is also like this. How could I possibly meet Him? Even if I were to meet Him, would my body not be buried in the earth? I think that the Tathāgata would rather encounter a drunken elephant, a lion, a tiger, a wolf, or raging fire than ever approach an extremely evil person. Because I think this way, I dare not go to meet the Tathāgata.
Jīvaka replied:
Great King! For example, a thirsty person quickly goes to a clear stream; a hungry person seeks food; a frightened person seeks help; a sick person seeks a skilled physician; a hot person seeks shade; a cold person seeks warm fire. Now, Great King, your seeking the Buddha is just the same.
Great King! The Tathāgata even teaches the Dharma to Icchantikas; how much more so for you, Great King, who is not an Icchantika—why would you not rely on His compassionate virtue for deliverance?
The King said:
Jīvaka! I once heard that an Icchantika is one who does not believe, does not listen, cannot contemplate, and does not understand principles and meanings. Why would the Tathāgata teach the Dharma to such people?
Jīvaka replied:
Great King! For example, there is a person whose body suffers from a serious illness. At night, he dreams that he flies up to a one-pillared palace, drinks cream, and applies it to his body; he lies on ashes, eats ashes, climbs a withered tree, or travels, sits, and lies together with monkeys and apes; he sinks beneath water, becomes stuck in mud, falls from high towers, mountains, and forests; or he sees elephants, horses, oxen, and goats wearing blue, yellow, and red garments, laughing joyfully, singing, and dancing. Or he sees crows, vultures, foxes, and jackals losing their teeth and hair, naked, resting their heads on dogs’ bodies, and lying on filthy excrement.
He then goes together with dead people, walking, standing, sitting, holding hands, eating and drinking, and traveling on roads filled with poisonous snakes. Or he dreams of embracing a woman with false hair, wearing garments made of palm leaves, sitting in a broken donkey cart traveling toward the due south.
When the dreamer awakens, his heart becomes sorrowful and anxious. Because of this sorrow and anxiety, his bodily illness becomes more severe. Because it becomes more severe, his family members go to invite a physician.
The person sent to invite the physician is short and ugly in appearance, with incomplete faculties, his head covered with filthy dust, his clothing torn and worn, and he travels in an old broken cart. He says to the physician:
“Please quickly get on the cart and come to my house to treat the illness.”
At that time, the physician immediately thinks:
“Now I see that the person who has come to invite me has an inauspicious appearance; therefore I know that the sick person will be difficult to cure.”
The physician then thinks:
“This messenger has an inauspicious appearance. Perhaps I should examine whether the day is suitable for treatment.”
He then sees that it is the fourth, sixth, eighth, twelfth, or fourteenth day of the month. On such days, the illness is also difficult to cure.
The physician again thinks:
“The day is inauspicious. Perhaps I should examine whether the stars are suitable for treatment.”
He finds that they are the Fire Star, the Metal Star, the Crosswise Star, the King Yama Star, the Low Star, or the Full Star. When encountering such stars, the illness is also difficult to cure.
The physician again thinks:
“The stars are inauspicious. Then I should examine the season.”
If it is autumn, winter, sunset, midnight, or the time when the moon is setting, then at such times the illness is difficult to cure.
The physician again thinks:
“Although these signs are all inauspicious, are they fixed or not fixed? Therefore I should examine whether this sick person possesses merit. If he has merit, he can be treated; if he lacks merit, even auspicious conditions will be of no benefit.”
Having thought this, the physician then goes with the messenger to the sick person’s home. Along the way, he again thinks:
“If this sick person has signs of long life, then he may be cured.”
At that moment, he sees ahead on the road two children fighting. They grab each other’s heads, pull out each other’s hair, and strike each other with tiles, stones, knives, and sticks. He also sees someone carrying fire that suddenly goes out; he sees someone cutting down a tree; he sees someone dragging a piece of leather along the road; he sees something fallen on the road; he sees someone holding an empty container; he sees a Śramaṇa traveling alone without companions; he sees tigers, wolves, crows, vultures, and wild foxes.
After seeing these things, the physician again thinks:
“The messenger, as well as all the signs seen along the road, are unfavorable. Therefore I know that the sick person will certainly be difficult to cure.”
The physician again thinks:
“If I do not go, then I am not a physician; if I go, I will not be able to cure him.”
He again thinks:
“Although these forms and signs are inauspicious, I should abandon them all and go to the sick person’s home.”
Having thought this, he then hears voices ahead on the road saying: “loss, death, collapse, destruction, breaking, falling, stripping away, downfall, burning, do not go, cannot be treated, cannot be saved.”
He also hears from the southern direction the sounds of birds, namely crows, vultures, Śāriputra birds, or dogs, rats, foxes, rabbits, and pigs.
After hearing these sounds, the physician again thinks:
“Know that the sick person will be difficult to cure.”
When entering the house of the sick person, the physician saw that the patient was sometimes cold and sometimes hot, with tendons and bones aching, eyes red and shedding tears, ears ringing and unable to hear, throat blocked and painful, cracks and sores on the tongue, a dark bluish complexion, unable to lift the head, the body dry and rough without sweat, unable to defecate or urinate, the whole body swollen with an unusual reddish flush, speech incoherent, sometimes loud and sometimes faint, the entire body showing a mixture of blue and yellow colors, the abdomen distended, and speech unclear. Seeing this, the physician then went to ask the caregiver of the sick person: “How has the patient’s mental state been from yesterday until now?” The caregiver replied: “Master, this sick person formerly respected and believed in the Three Jewels and the gods, but now it is different; he no longer respects or believes. Previously he ate little, but now he eats a lot. Previously he was gentle and kind, but now he has become evil and wicked. Previously he was compassionate, filial, and respectful toward his parents, but now his mind is no longer respectful toward them.”
Hearing this, the physician approached and smelled the patient’s body, and detected the fragrances of blue lotus (Utpala), mixed agarwood, Tất-ca-đa fragrance, Đa-ca-la fragrance, Đa-ma-la-bạt fragrance, turmeric fragrance, sandalwood fragrance, and so on, as well as the smells of roasted meat, grape wine, flowing tendons and bones, fish, feces, and so forth. The physician recognized both the pleasant and unpleasant odors, then touched the patient’s body and knew that it was soft like cotton silk, like the Kiếp-bối flower, or hard like stone, or cold like water, or hot like fire, or rough like sand.
At that time, after seeing such signs, the physician knew that the patient would certainly die, but he did not say so. Instead, he told the caregiver: “I now have urgent matters; tomorrow I will return. Whatever the patient needs, you should follow his wishes and do not prevent him.” After giving these instructions, the physician returned home. The next day, when the patient’s family came to invite him, the physician said: “My work is not yet finished, and I have not yet had time to prepare the medicine.”
The wise person should know that this patient will certainly die.
Great King! The World-Honored One is also like this. Although He clearly knows the faculties and dispositions of those of the icchantika type, He still teaches the Dharma for their sake. Why? Because if He did not teach the Dharma to them, all ordinary beings would say that the Tathāgata does not possess great compassion. Only with compassion can one be called a knower of all things. Therefore, the Tathāgata teaches the Dharma for the sake of the icchantikas.
Great King! The Tathāgata sees the sick person and immediately bestows the Dharma medicine. If the sick person does not drink it, that is not the fault of the Tathāgata.
Great King! The icchantikas are divided into two kinds: first, those who will obtain wholesome roots in the present life; second, those who will obtain wholesome roots in a future life.
The Tathāgata knows clearly those icchantikas who can obtain wholesome roots in this present life, and He teaches the Dharma to them. For those icchantikas who will obtain wholesome roots in a future life, He also teaches the Dharma to them. Although it is of no benefit today, it plants the cause for the future life; therefore, the Tathāgata teaches the Dharma to the icchantikas.
Furthermore, there are two kinds of icchantikas: first, those with sharp faculties; second, those with intermediate faculties. Those with sharp faculties can obtain wholesome roots in the present life, while those with intermediate faculties obtain wholesome roots only in a future life.
The Buddhas, the World-Honored Ones, never teach the Dharma without benefit.
Great King! For example, when a clean person enters a latrine, a good friend who sees this feels compassion and pulls him out by the hair. The Buddhas and Tathāgatas are also like this. Seeing sentient beings fall into the three evil paths, They use skillful means to rescue and deliver them. Therefore, the Tathāgata teaches the Dharma to the icchantikas.
The King said:
“Venerable Kỳ-bà! If the Tathāgata possesses such qualities, then we should choose an auspicious day and time and go meet the Tathāgata.”
Kỳ-bà replied:
“Great King! In the teachings of the Tathāgata, there is no choosing of auspicious days and times.
Great King! Just as a seriously ill person should not consider whether a day or time is auspicious or inauspicious, but should only seek to invite a physician, so now Your Majesty is seriously ill and needs the Buddha, the excellent physician, to cure you. You should not choose an auspicious day or time.
Great King! It is like the fire of sandalwood and the fire of y-lan. These two kinds of fire burn in the same way. Auspicious and inauspicious days are also like this. If one has already arrived before the Buddha, one’s sins will all be extinguished. Therefore, I hope Your Majesty will quickly go meet the Buddha today.”
At that time, King A-xà-thế immediately told his attendant Cát Tường:
“Cát Tường! I now wish to go to the place of the World-Honored One. Quickly prepare all the necessary offerings!”
Cát Tường replied:
“Great King! Excellent! Excellent! All offerings have already been prepared.”
King A-xà-thế and his consort departed with twelve thousand chariots, fifty thousand strong and powerful elephants. On each elephant were three people carrying banners, canopies, flowers, incense, musical instruments, and all kinds of offerings. Eighteen thousand people riding horses followed them. The people of the country of Magadha, numbering five hundred and eighty thousand, also followed the king.
At that time, in the city of Câu-thi-na, a great assembly stood spread out for twelve yojanas. Everyone saw King A-xà-thế and his retinue approaching from afar.
At that time, the Buddha said to the great assembly:
The close affinity for all sentient beings who seek Anuttara-samyak-sambodhi is, first of all, a good spiritual friend. Why? Because if King Ajātaśatru had not listened to Jīvaka’s advice, on the seventh day of the coming month he would have died and fallen into the Avīci Hell. Therefore, no close affinity is greater than that of a good spiritual friend.
While on the way, King Ajātaśatru heard the story of King Virūḍhaka sitting in a boat and entering the sea, where he encountered fire and died. The Bhikṣu Kokalika was still alive yet sank into the earth and fell into the Avīci Hell. Śunaḥśepa committed many evil deeds, but when he encountered the Buddha, all his offenses were completely extinguished. After hearing these stories, the king immediately said to Jīvaka:
“Although I have heard these stories, I am still not certain. Jīvaka, come here. I wish to sit together with you on the same elephant saddle. If I were to fall into the Avīci Hell, I hope you would hold on to me and not let me fall. Why? Because I previously heard that those who attain the path do not fall into hell.”
At that time, among the assembly there was a Bodhisattva named Dhāraṇī of All Things who said to the Buddha:
“World-Honored One! Previously the Buddha said that all phenomena do not have a fixed characteristic. Form does not have a fixed characteristic, and even Nirvāṇa does not have a fixed characteristic. Then why today does the Tathāgata say that he will cause King Ajātaśatru to have a fixed mind?”
The Buddha said:
“Excellent! Excellent! Good man, the Tathāgata will now cause King Ajātaśatru to have a fixed mind. Why? Because if the king’s doubtful mind can be dispelled, then one will know that all phenomena do not have a fixed characteristic. Therefore, the Tathāgata causes King Ajātaśatru’s mind to become fixed, because he knows that the king’s mind is not fixed. Good man! If the king’s mind were fixed, then how could the king’s five rebellious acts be extinguished? Because there is no fixed perception, the king’s offenses can be eliminated.”
At that time, King Ajātaśatru arrived at the forest of the twin sāla trees and went to where the Buddha was. He looked up at the Tathāgata and saw the thirty-two marks of excellence and the eighty minor characteristics, appearing like a wondrous mountain of pure gold.
At that time, the World-Honored One emitted eight kinds of voices and said to the king:
“Great King!”
At that moment, King Ajātaśatru looked around at the great assembly to see who was the great king. The king then thought:
“I am a sinful person without merit or virtue. The Tathāgata should not call me ‘Great King.’”
At that time, the Tathāgata again called out:
“Great King Ajātaśatru!”
Hearing the Tathāgata’s call, the king’s mind became extremely joyful and thought:
“Today the Tathāgata has shown concern for me. I truly know that the Tathāgata has a mind of loving-kindness that does not discriminate among sentient beings.”
The king said to the Buddha:
“World-Honored One! Today my mind no longer has doubts. I truly know that the Tathāgata is the unsurpassed Great Teacher of sentient beings.”
At that time, Bodhisattva Kāśyapa said to Bodhisattva Dhāraṇī of All Things:
“The Tathāgata has caused King Ajātaśatru’s mind to become settled.”
At that time, King Ajātaśatru said to the Buddha:
“World-Honored One! Even if today I were able to sit and eat with Brahmā or Śakra-devānām Indra, I would not be as joyful as meeting the Tathāgata and hearing a single word of acknowledgment from him. I am immensely delighted.”
At this time, King Ajātaśatru immediately brought banners, canopies, incense, flowers, and music as offerings to the World-Honored One. He bowed at the Buddha’s feet, circumambulated him three times to the right, paid his respects, and then sat to one side.
At that time, the Buddha said to King Ajātaśatru:
“Great King! The Tathāgata will now expound the Dharma for you. Therefore, the king should listen attentively!”
Ordinary beings usually contemplate their own bodies in twenty ways:
First, this body of mine is a body subject to outflows.
Second, originally it does not possess wholesome roots.
Third, life and death have not yet been brought into harmony.
Fourth, one falls into a deep pit where there is no place without fear.
Fifth, by what means can one see the Buddha-nature?
Sixth, how should one cultivate concentration in order to see the Buddha-nature?
Seventh, birth and death are constantly suffering, without permanence, bliss, self, or purity.
Eighth, one is constantly unable to escape the eight difficulties.
Ninth, one is constantly pursued by enemies and adversaries.
Tenth, there is not a single Dharma that can block the various realms.
Eleventh, one has not yet been liberated from the three evil paths.
Twelfth, one is filled with all kinds of wrong views.
Thirteenth, one has not yet established the shore that crosses beyond the five rebellious acts.
Fourteenth, samsara has no boundary, yet one has not crossed beyond it.
Fifteenth, one does not create karma and does not receive karmic results.
Sixteenth, there is no self that acts while another person receives the result.
Seventeenth, if one does not create happiness, there will be no result of happiness.
Eighteenth, if one creates karma and receives its result, it cannot disappear.
Nineteenth, one is born because of ignorance, and one also dies because of ignorance.
Twenty are the past, future, and present, which are often indulged in and heedlessly abandoned.
O great king! Ordinary people commonly contemplate this body as having twenty such aspects. Through such contemplation, they do not delight in birth and death and therefore attain right contemplation. At that time, they then gradually contemplate the characteristics of the arising, abiding, and ceasing of the mind, and next contemplate the arising, abiding, and ceasing characteristics of the mind. Contemplating concentration, wisdom, and diligence is also the same. Having contemplated arising, abiding, and ceasing, they then know the characteristics of the mind, up to the characteristics of the precepts, and never create evil, have no fear of death, and do not fear the three evil destinies. If they do not diligently contemplate these twenty aspects, the mind becomes heedless, and there is no evil deed that they will not commit.
King Ajātaśatru said:
World-Honored One! As I understand the meaning of the words spoken by the World-Honored One, from the past until now I have never contemplated those twenty aspects, and therefore I have committed various evil deeds. Because of this, I fear death and fear the three evil destinies.
O World-Honored One! I have brought calamity upon myself by committing grave offenses: My father, the king, was innocent, yet I harmed him. Therefore, whether I contemplate these twenty aspects or do not contemplate them, I will certainly fall into the Avīci Hell.
The Buddha said:
O great king! The nature and characteristics of all phenomena are impermanent and not fixed. Why then do you say that you will certainly fall into the Avīci Hell?
King Ajātaśatru said to the Buddha:
World-Honored One! If all phenomena do not have fixed characteristics, then my offense of killing is also not fixed. If the offense of killing were fixed, then all phenomena would have to be fixed.
The Buddha said:
O great king! Excellent! Excellent! The Buddhas, the World-Honored Ones, teach that all phenomena do not have fixed characteristics. The king also clearly understands that the offense of killing is not fixed. Therefore, one should know that the offense of killing has no fixed characteristic.
O great king! As the king said, the father king was without fault, yet the king harmed him. What is a father? It is only by falsely imagining the assumed five aggregates of sentient beings that one thinks of them as a father. Within the twelve links of dependent origination and the eighteen realms, what is a father? If form is the father, then the other four aggregates are not the father. If the other four aggregates are the father, then form is not the father. If form and non-form combined together become the father, this is impossible. Why? Because the nature of form and non-form does not harmonize.
O great king! Ordinary sentient beings falsely imagine the form aggregate to be the father. Yet such a form aggregate also cannot be harmed. Why? Because form has ten kinds. Among the ten kinds of form, only one kind can be seen, grasped, weighed, measured, led, bound, and so forth. Even though it can be seen and bound, its nature does not remain. Because it does not remain, it cannot be seen, grasped, weighed, measured, led, or bound. Such a form appearance—how could it be killed or harmed? If form is the father who can be killed and harmed and thus incurs karmic retribution, then the other nine kinds are not the father. If those nine kinds are not the father, then there is no offense.
O great king! Form has three aspects: past, future, and present. Why? Because the past has already passed, and the present is destroyed moment by moment. Only because it obstructs the future is it called killing. Such a form may or may not be killed. Whether there is killing or no killing, form itself is not definite. If form is not definite, then killing is not definite; if killing is not definite, then karmic retribution is not definite. How then can one say that one will certainly enter hell?
O great king! All sentient beings who create sinful karma have two kinds: first, light offenses; second, grave offenses. If they are created through thought and speech, they are called light offenses; if they are created through body, speech, and thought, they are called grave offenses.
O great king! If the mind thinks and the mouth speaks, but the body does not act, then one receives a lighter karmic result.
O great king! In the past, the great king did not order him to be killed; you only said to cut off his feet. O great king! If a king ordered a minister to behead the father king, and only after charging him with crimes did he execute him, he would still not incur an offense—how much less would the great king, who did not issue such an order, incur an offense? If the king incurs an offense, then the Buddhas, the World-Honored Ones, would also incur an offense. Why? Because the great king’s father, King Bimbisara, constantly cultivated wholesome roots before the Buddhas and therefore was able to become a king in this life. If the Buddhas had not accepted offerings, how could the former king have become a king? If the former king had not become a king, how could the great king have killed due to matters of the state? If the great king killed his father and thereby had an offense, then we Buddhas would also have to have an offense. If the Buddhas, the World-Honored Ones, have no offense, then why would only the great king have an offense?
O great king! In the past, your former king Bimbisara once had an evil thought. The king went hunting deer at Mount Vulture Peak. He searched everywhere but could not find any deer and only encountered an immortal sage who possessed the five supernormal powers. The former king then gave rise to an evil thought and became angry, saying: “Today, the reason I have gained nothing from hunting is precisely because this person has driven all the animals away.” The former king then ordered his attendants to kill the sage. When the immortal sage was dying, he gave rise to resentment and thus lost his supernatural powers. He made the vow: “I have no offense. You used your mind and speech to kill me. Therefore, in a future life, I too will use my mind and speech to kill you.” After hearing this, the former king felt remorse and made offerings to the corpse. Therefore, the former king received only a light offense and did not fall into hell. How much less should the great king, who did not act in such a way, receive the karmic result of falling into hell? The former king created it himself and therefore received it himself; how can one say that the great king has committed the offense of killing?
As the great king said, the father king was without fault. O great king! Why say he was without fault? Whenever one creates an offense, there is a karmic result; if one does not create evil, one does not receive the result of wrongdoing. Now, if the former king of the great king had no offense, how could he receive retribution? King Bimbisara in this life also received both good results and bad results. Therefore, the former king was also not fixed. Because he was not fixed, the act of killing is also not fixed. If killing is not fixed, how can the great king say that one will certainly fall into hell?
O great king! There are four kinds of madness among sentient beings: first, madness caused by greed and desire; second, madness caused by poison or drugs; third, madness caused by spells or incantations; fourth, madness caused by karmic conditions from previous lives.
O great king! Among the disciples of the Tathagata, those who suffer from these four kinds of madness, even if they commit many evil deeds, are not regarded by the Tathagata as violating the precepts. The actions of such people do not cause them to fall into the three evil paths. If their minds return to clarity, they are also not called offenders. Now, the great king rebelled and killed his father king because of craving for the throne; since this was done through madness caused by greed and desire, how can it be called an offense?
O great king! It is like a drunken person who commits the grave act of killing his mother. When he becomes sober, he feels remorse. You should know that this killing also does not receive karmic retribution. Now, the great king was intoxicated by greed and not acting from his original mind. If it was not done from his original mind, how can it be said that he committed an offense?
O great king! It is like a magician at a crossroads who uses spells to create all kinds of things, such as men, women, elephants, horses, jeweled necklaces, garments, and so forth. The ignorant think those things are real; the wise know they are unreal. Killing is also like this: ordinary people think it is real, while all Buddhas, the World-Honored Ones, know it is unreal.
O great king! It is like an echo in a mountain valley. The ignorant think it is a real sound; the wise know it is unreal. Killing is also like this: ordinary beings think it is real, while all Buddhas, the World-Honored Ones, know it is unreal.
O great king! It is like an enemy pretending to be friendly and approaching someone. The ignorant accept him as a relative or friend, while the wise clearly know that he is deceitful. Killing is also like this: ordinary beings think it is real, while all Buddhas, the World-Honored Ones, know it is unreal.
O great king! It is like a person looking into a mirror and seeing his own face. The ignorant think it is the real face; the wise understand clearly that it is not the real face. Killing is also like this: ordinary people think it is real, while all Buddhas, the World-Honored Ones, know it is unreal.
O great king! It is like a mirage appearing under the hot sun. The ignorant think it is water; the wise clearly know it is not water. Killing is also like this: ordinary beings think it is real, while all Buddhas, the World-Honored Ones, clearly know it is unreal.
O great king! It is like the city of the Gandharvas. The ignorant think it is real; the wise clearly know it is not real. Killing is also like this: ordinary beings think it is real, while all Buddhas, the World-Honored Ones, clearly know it is unreal.
O great king! It is like a person dreaming of enjoying the pleasures of the five desires. The ignorant think it is real; the wise clearly know it is unreal. Killing is also like this: ordinary beings think it is real, while all Buddhas, the World-Honored Ones, clearly know it is unreal.
O great king! The manner of killing, the act of killing, the killer, the consequences of killing, and even liberation—the Tathāgata knows all of these clearly, yet has no offense. Then why should you, great king, knowing about killing, have an offense?
O great king! It is like a person who owns a liquor shop but does not drink the liquor, and therefore does not become drunk. Although a person knows fire, he is not burned by it. You, great king, are the same. Even though you know about killing, why should you have an offense?
O great king! There are sentient beings who, when the sun rises, commit various kinds of wrongdoing; when the moon rises, they go forth to steal; when neither the sun nor the moon rises, they do not commit wrongdoing. Although it is because of the sun and moon that cause this person to commit offenses, the sun and moon themselves truly have no fault. Killing is also like this: although it occurs because of the great king, the great king himself is truly without fault.
O great king! It is like in a royal palace where the king often orders goats to be slaughtered. Yet the king himself does not feel fear. Why then should you feel fear regarding your father, the king? Although humans and animals differ in status, both cherish life and fear death equally. Why do you not fear when it concerns goats, but feel sorrow and fear when it concerns your father?
O great king! People in the world become servants of craving and therefore are not free. Being commanded by craving, they perform acts of killing. Even if there is a karmic result, it is truly the fault of craving. Since you were commanded by others, how could you have an offense?
O great king! It is like Nirvāṇa, which is neither existent nor nonexistent, and yet is also said to exist. Killing is also like this: although it is neither existent nor nonexistent, it is also said to exist. Those who possess shame and remorse are not said to have it; those who lack shame and remorse are not said to lack it. Those who experience the karmic result are said to have it; those who see emptiness are not said to have it. Those who see existence are not said to lack it. There are those who see existence and are also said to have it. Why? Because those who see existence become subject to karmic results, while those who see nonexistence do not receive karmic results. Those who see permanence are not said to be without it; those who see impermanence are not said to have it. Those who constantly see permanence are not called nonexistent. Why? Because those who constantly see permanence have evil karmic results. Therefore, those who constantly see permanence are not called nonexistent. For this reason, although it is neither existent nor nonexistent, it is also said to exist.
O great king! As long as beings are living, their breath continues to enter and leave. Causing the cessation of the entering and leaving of breath is called killing.
O great king! Form is impermanent, and the causes and conditions of form are also impermanent. Since form arises from impermanent causes, how can it be called permanent? Likewise, consciousness is impermanent, and the causes and conditions of consciousness are also impermanent. Since consciousness arises from impermanent causes, how can it be called permanent? Because of impermanence there is suffering; because of suffering there is emptiness; because of emptiness there is no-self. If it is impermanent, suffering, empty, and without self, then what is there to kill? Killing impermanence attains eternal Nirvāṇa; killing suffering attains bliss; killing emptiness attains true reality; killing non-self attains the true self.
O great king! If one kills impermanence, suffering, emptiness, and non-self, it is the same as the self. If one also kills the self, then impermanence, suffering, emptiness, and non-self will not fall into hell. Then, great king, into what do you enter?
At that time, King Ajātaśatru followed the Buddha’s teaching and contemplated from the aggregate of form up to the aggregate of consciousness. Having contemplated in this way, he said to the Buddha:
“World-Honored One! I now understand that form is impermanent, and consciousness is also impermanent. If previously I had been able to know this, I would not have committed those offenses.
“World-Honored One! In the past, I also heard that all Buddhas, the World-Honored Ones, constantly act as fathers and mothers for sentient beings. Although I heard this, I had not firmly believed it. Now I truly believe it.
“World-Honored One! I also once heard that Mount Sumeru is formed from four kinds of jewels: gold, silver, lapis lazuli, and crystal. If various birds perch on it, they become the same color as the mountain. Although I heard this, I had not firmly believed it. Now that I have come to the Buddha’s Mount Sumeru, I have become the same color. Having the same color, I know that all phenomena are impermanent, suffering, empty, and without self.
“World-Honored One! In this world, I have seen that from the seed of yilan grows the yilan tree, and I have never seen the seed of yilan grow a sandalwood tree. Today I have seen the seed of yilan grow a sandalwood tree. The yilan seed is my body. The sandalwood tree is my faith that had no root. ‘Without root’ means that previously I did not know how to respect the Tathāgata and did not believe in the true Dharma and the Sangha, and therefore it is called without root.
“World-Honored One! If I had not encountered the Tathāgata, the World-Honored One, I would have had to endure immeasurable suffering in the great hells for countless kalpas. Now I have encountered Him. Because I have met the Buddha, I have gained many merits and destroyed all the evil thoughts and afflictions of sentient beings.”
The Buddha taught:
“O great king! Excellent! Excellent! Now the Tathāgata knows that the great king is able to destroy the evil thoughts of sentient beings.”
The king said:
“World-Honored One! If I truly can destroy the evil thoughts of sentient beings, then I will remain in the Avīci Hell for countless kalpas, enduring all suffering on behalf of sentient beings, without considering it suffering.”
At that time, countless people in the land of Magadha all generated the aspiration for Anuttara-samyak-saṃbodhi, the unsurpassed perfect enlightenment. Because countless people generated such vast aspirations, the grave karmic offense of King Ajātaśatru immediately became lighter.
The king, his consort, and all the women of the inner palace all generated the aspiration for Anuttara-samyak-saṃbodhi.
At this time, King Ajātaśatru said to Jīvaka:
“O Jīvaka! I have not died, yet I have attained a heavenly body; I have abandoned a short life and obtained a long life; I have abandoned an impermanent body and obtained an eternal body; I have caused sentient beings to generate the aspiration for Anuttara-samyak-saṃbodhi. This is the heavenly body, the long life, the eternal body, and the status of being a disciple of all Buddhas.”
After saying this, the king brought various banners, jeweled canopies, incense, flowers, jeweled necklaces, and music to make offerings to the Buddha, and then spoke verses of praise.
Wonderful true words
Skillful in meaning and expression
The profound secret treasury
Revealed for the sake of sentient beings
When spoken broadly, they are very many
For sentient beings, they are spoken briefly
These complete words
Skillfully cure the illnesses of sentient beings
If there are sentient beings
Who hear these words
Whether they believe or do not believe
Know with certainty that they are the words of the Buddha
The gentle words of all Buddhas
Are spoken greatly for sentient beings
Gentle words and great words alike
All return to the ultimate meaning.
Therefore, I today
Take refuge in the World-Honored One
The Buddha’s teaching has only one flavor
Like the waters of the great ocean
Thus it is called the supreme truth
There are no meaningless words
Now the Tathāgata speaks
Infinite and countless teachings
Men and women, old and young who hear them
All attain the supreme meaning
Without cause and without effect
Without arising and without ceasing
It is called Great Nirvāṇa
Those who hear it break the bonds
The Tathāgata, for all beings,
Always acts as a kind and loving parent
Know that all sentient beings
Are children of the Tathāgata
The World-Honored One, greatly compassionate,
Endures ascetic practices for their sake
Like a person possessed by a demon
Who performs many deranged actions
Now I have encountered the Buddha
And have attained the three kinds of wholesome karma
May I dedicate this merit
Toward the unsurpassed path
The offerings I present
To the Buddha, Dharma, and Sangha
May I dedicate this merit
May the Three Jewels always remain
What I have attained today
Are all kinds of merits
May I dedicate this merit
To destroy the four kinds of demons
I have encountered evil friends
And created evil karmas throughout the three times
Now I repent before the Buddha
May I never commit them again in the future
I pray that all sentient beings
Will bring forth the mind of Bodhi
Single-mindedly always remembering
All Buddhas of the ten directions
I further vow that all sentient beings
Will destroy all afflictions
And clearly see Buddha-nature
Like the Bodhisattva Mañjuśrī.
At that time, the World-Honored One praised King Ajātaśatru:
“Excellent! Excellent! If there is anyone who gives rise to the mind of Bodhi, know that this person adorns the great assembly of all Buddhas.
Great King! In the past, when you were before Buddha Vipaśyin, you had already aroused the mind of Unsurpassed Right and Equal Enlightenment. Therefore, from that time until I appeared in the world, throughout this period, you had never suffered in the hell realms.
Great King! You should know that the mind of Bodhi has immeasurable karmic results such as these.
Great King! From now onward, constantly diligently cultivate the mind of Bodhi. Why? Because through this cause and condition, immeasurable evil offenses can be eliminated.”
At this time, King Ajātaśatru and the people of the kingdom of Magadha rose from their seats, circumambulated the Buddha three times, paid homage, withdrew, and returned to the palace.
The Chapter on Heavenly Conduct, as spoken in the *Miscellaneous Flower Sūtra*.
Chapter 9: THE CONDUCT OF THE INFANT
Good man! What is called the conduct of the infant?
Good son! That which is called a child is one who cannot stand up, cannot go forward, cannot go backward, and cannot speak. The Tathāgata is also like this. “Cannot stand up” means that the Tathāgata never gives rise to the appearances of all phenomena. “Cannot stand” means that the Tathāgata does not cling to all phenomena. “Cannot go forward” means that the Tathāgata’s bodily actions have no movement. “Cannot go backward” means that the Tathāgata has already attained Great Parinirvāṇa. “Cannot speak” means that the Tathāgata, for the sake of all sentient beings, expounds the Dharma, but in reality does not speak. Why? Because what is called speaking is a conditioned phenomenon; therefore, there is no speaking. “Also cannot speak” means that, just like a child whose language is not yet clear, even if he speaks, it is actually as if he has not spoken. The Tathāgata is also like this. The unclear questioning and answering are the secret words of all Buddhas; although they speak, sentient beings do not understand, therefore it is called not speaking.
Furthermore, a child is one who calls the names of objects incorrectly and does not yet know how to speak correctly. Although the child calls the names of objects incorrectly and does not yet know how to speak properly, it is not the case that through this he cannot know the objects. The Tathāgata is also like this. All sentient beings have different kinds, places, and languages. The Tathāgata uses skillful means according to them to teach the Dharma, and thereby causes all of them, through those words, to attain liberation.
Furthermore, a child can speak the letters of the alphabet. The Tathāgata is also like this, speaking the letters, namely “Bà” and “Hòa.” “Hòa” is conditioned; “Bà” is unconditioned, therefore it is called the child’s way. “Hòa” is impermanent; “Bà” is permanent. The Tathāgata speaks of permanence, and sentient beings, after hearing it, take it as the Dharma of permanence and eliminate the Dharma of impermanence; therefore it is called the child’s practice.
Furthermore, a child does not know suffering, happiness, day, night, father, or mother. Great Bodhisattvas are also like this. For the sake of sentient beings, they do not know suffering or happiness, do not conceive of day and night, and toward all sentient beings their minds are equal, so they do not have the appearances of father and mother, close and distant relations, and so forth.
Furthermore, a child is unable to do the greatest or smallest deeds. Great Bodhisattvas are also like this. They do not create karmic causes of birth and death, therefore they are called not-doing. The greatest deeds are the five heinous acts. Great Bodhisattvas never commit the five heinous crimes. The smallest deeds are the minds of the Two Vehicles. Great Bodhisattvas never abandon the mind of Bodhi and cultivate the practices of the Śrāvaka or Pratyekabuddha vehicles.
Furthermore, the practice of the child is like this: when a small child cries loudly, the parents immediately take a yellow leaf from a poplar tree and say: “Stop crying, do not cry! Here is gold, I will give it to you.” The child sees it and thinks it is real gold, so he stops crying, but the poplar leaf is not real gold. Regarding wooden oxen, wooden horses, wooden boys, and wooden girls, the child sees them and thinks they are real sons and daughters, but in reality they are not sons and daughters. Because of such thoughts of sons and daughters, it is called the child’s practice.
The Tathāgata is also like this. If there are sentient beings who wish to commit evil deeds, the Tathāgata, for their sake, speaks of the beautiful permanence, bliss, self, and purity: freedom, dwelling in magnificent palaces, enjoying the five kinds of sensual pleasures, and experiencing the pleasures of the thirty-three heavens through the contact of the six sense faculties. Sentient beings hear of such happiness and their minds become delighted; thus they no longer commit evil, diligently perform wholesome deeds, and seek rebirth in the Heaven of the Thirty-Three. But in truth, samsara is impermanent, without bliss, without self, and without purity. Yet for the sake of sentient beings, the Tathāgata skillfully teaches permanence, bliss, self, and purity.
Furthermore, the child’s way is this: if there are sentient beings who are weary of samsara, the Tathāgata will teach them about the Two Vehicles, but in reality there is no true Two Vehicles. Because those of the Two Vehicles know the faults of samsara and see the joy of Nirvāṇa, because they see in this way they think: there is cessation, there is no cessation; there is truth, there is no truth; there is cultivation, there is no cultivation; there is realization, there is no realization.
Good son! Just as that child sees something that is not gold and thinks it is gold, the Tathāgata also, within what is impure, speaks of purity. Because the Tathāgata has realized the highest meaning, the Tathāgata does not speak falsely.
Just as that child sees something that is not an ox or a horse and thinks it is an ox or a horse, if there are sentient beings who regard what is not the path as the true path, then the Tathāgata also says that the non-path is the path. In the non-path itself there is truly no path. Because it can produce a small causal condition for the path, it is called the non-path as the path.
Just as that child sees wooden sons and wooden daughters and thinks they are real sons and daughters, the Tathāgata is also like this. He knows that there are not sentient beings, yet he thinks of them as sentient beings. In reality, there is no characteristic of sentient beings. If the Tathāgata truly said that there are no sentient beings, all sentient beings would fall into wrong views. Therefore the Tathāgata says that there are sentient beings. Those who regard sentient beings as truly existing sentient beings cannot destroy the characteristic of sentient beings. If, regarding sentient beings, one can destroy the characteristic of sentient beings, then one can realize Great Parinirvāṇa. Because one realizes Great Nirvāṇa in this way, one no longer cries out. Therefore it is called the practice of the child.
Good son! If there are good sons and good daughters who read, recite, copy, and explain these five practices, then you should know that such people will certainly attain these five practices.
The Great Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! As I understand it, according to the meaning of the Buddha’s teachings, I too will certainly attain these five practices.
The Buddha said:
Good son! It is not only you who will attain these five practices. The nine hundred and thirty thousand people in this assembly will also attain the five practices as you do.