THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME XXXVI
Chapter 12: BODHISATTVA KĀŚYAPA 4
Good son! The Tathāgata also has speech that follows His own intent. The Buddha-nature of the Tathāgata has two kinds: one is existence, and the other is non-existence. Existence refers to the thirty-two excellent marks, the eighty beautiful characteristics, the ten powers, the four fearlessnesses, the three bases of mindfulness, great loving-kindness, great compassion, the countless Śūraṅgama Samādhis, the countless Vajra Samādhis, the countless Expedient Means Samādhis, and the countless Five Wisdom Seal Samādhis. These are called existence. Non-existence refers to the fact that in the past the Tathāgata did not possess any good, evil, or indeterminate actions, karma, causes, karmic results, afflictions, the five aggregates, or the twelve links of dependent origination. This is called non-existence.
Good son! Just as with existence and non-existence; good and evil; conditioned and unconditioned; worldly and non-worldly; saintly and non-saintly; created and uncreated; real and unreal; tranquil and non-tranquil; disputation and non-disputation; world and non-world; affliction and non-affliction; grasping and non-grasping; prediction and non-prediction; existence and non-existence; the three times and non-three times; time and non-time; permanence and impermanence; self and no-self; bliss and non-bliss; purity and impurity; form, feeling, perception, formations, consciousness and non-form, non-feeling, non-perception, non-formations, non-consciousness; internal entrances and non-internal entrances; external entrances and non-external entrances; the twelve links of dependent origination and non-twelve links of dependent origination—these are called the existence and non-existence of the Tathāgata’s Buddha-nature. Likewise, the existence and non-existence of the Buddha-nature of an icchantika is also the same.
Good son! Although I say that all sentient beings possess Buddha-nature, sentient beings do not understand such words of the Tathāgata that follow His own intent. Good son! Such words cannot even be understood by a Bodhisattva in his final existence, much less by those of the Two Vehicles and other Bodhisattvas.
Good son! In the past, when I was at Mount Gṛdhrakūṭa, I discussed worldly truth with Bodhisattva Maitreya, yet the five hundred Śrāvakas, such as Śāriputra and others, were all unable to understand this, much less the ultimate truth beyond the world.
Good son! Sometimes there is a Buddha-nature: an icchantika possesses it, while a person with wholesome roots does not. Sometimes there is a Buddha-nature: a person with wholesome roots possesses it, while an icchantika does not. Sometimes there is a Buddha-nature: both possess it. Sometimes there is a Buddha-nature: neither possesses it.
Good son! If my disciples understand the meaning of these four statements, they should not question whether an icchantika definitely has Buddha-nature or definitely does not have Buddha-nature. If one says that all sentient beings possess Buddha-nature, this is called the Tathāgata’s speech that follows His own intent. Such is the Tathāgata’s speech that follows His own intent. How could sentient beings understand it in only one way?
Good son! Just as in the Ganges River there are seven kinds of beings: the first is one that always sinks; the second temporarily rises and then sinks again; the third rises and then remains still; the fourth rises and observes all four directions; the fifth observes all around and then goes; the sixth goes and then stops; the seventh travels both beneath the water and upon the shore.
To say “always sinking” refers to large fish that have accumulated great evil karma, whose bodies are heavy and remain in deep waters. This is called always sinking.
Temporarily rising and then sinking again is like large fish that, because of evil karma, have heavy bodies and live in shallow places. They temporarily see the light, and because of the light they temporarily rise, but because their bodies are heavy, they sink again.
Rising and then remaining still refers to the fish called *civika* that live in shallow waters. Because they like seeing the light, they rise and remain still.
Observing all directions refers to the fish called *ciki* that search for food and therefore observe the four directions. This is called observing all directions.
Observing and then going refers to the fish *ciki* that see objects from afar, think they can eat them, and immediately swim quickly toward them. This is called observing and then going.
Going and then stopping refers to that fish arriving, finding food, and then stopping. This is called going and then stopping.
Traveling both beneath the water and upon the shore refers to turtles.
Good son! In this wondrous great river of Nirvāṇa, there are likewise seven kinds of beings, from the first kind, those who always sink, to the seventh kind, those who travel either underwater or on land.
To say “always sinking” means that there are people who, upon hearing this Mahāparinirvāṇa Sūtra, believe that the Tathāgata is eternally abiding, never changing, possessing permanence, bliss, self, and purity; that He does not enter final Nirvāṇa; that all sentient beings possess Buddha-nature; that icchantikas who slander the Vaipulya teachings, commit the five grave rebellious offenses, and commit the four extremely serious offenses will certainly attain the path of Bodhi; and that those at the stages of Stream-enterer, Once-returner, Non-returner, Arhat, Pratyekabuddha, and others will certainly attain unsurpassed Bodhi.
After hearing these words, that person gives rise to disbelief and then thinks and says: “This Nirvāṇa scripture is the writing of non-Buddhists, not a Buddhist scripture.”
At that time, this person separates from virtuous friends and does not hear the true Dharma. Although sometimes he hears it, he cannot contemplate it. Even if he contemplates it, he cannot contemplate wholesome Dharma. Because he does not contemplate wholesome Dharma, he abides in unwholesome Dharma.
Those who abide in unwholesome Dharma have six categories: first, evil; second, unwholesome; third, defiled Dharma; fourth, increase of existence; fifth, burning distress; sixth, receiving evil results. These are called sinking.
Why is it called sinking? Because there is no wholesome mind, one constantly commits evil deeds and does not cultivate methods of overcoming them. This is called sinking.
“Evil” means that it is condemned by noble beings, that the mind is always fearful, that one distances oneself from good people, and that one does not create benefit for sentient beings; therefore it is called evil.
“Unwholesome” means that it can produce countless evil karmic results, that one is always bound by ignorance, that one delights in associating with evil people, that one does not cultivate wholesome methods, and that one’s mind is always deluded and mistaken; therefore it is called unwholesome.
“Defiled” means that body and speech are always impure, that one defiles pure sentient beings, that one increases unwholesome karma, and that one distances oneself from wholesome Dharma; therefore it is called defiled.
“Increase of existence” means doing the same things as the three kinds of people mentioned above, thereby increasing rebirth in hells, among animals, and among hungry ghosts; being unable to cultivate liberation; and having no weariness toward the realms created by body, speech, and mind. This is called increase of existence.
“Burning distress” means that this person performs all four actions mentioned above, causing both body and mind to become afflicted by burning heat. Distancing oneself from tranquility is called burning; undergoing the results of hell is called burning; burning sentient beings is called burning; and burning the Dharma is called burning.
Good son! Because this person’s cool faith is incomplete, he is called burning distress.
Receiving evil results means that this person, having fully performed the five actions mentioned above, after death falls into hell, the realm of hungry ghosts, or the animal realm.
Good son! There are three evil things, and therefore they are called evil results: first, evil afflictions; second, evil karma; third, evil results. These are called receiving evil results.
Good son! When this person has fully performed all six actions mentioned above, he can sever wholesome roots, commit the five grave rebellious offenses, commit the four serious offenses, slander the Three Jewels, use the possessions of the Sangha, and perform unlawful deeds. Because of these causes and conditions, he becomes immersed in the Avīci Hell.
Although he may take on a body as large as eighty-four thousand yojanas, because the karma of this person’s body, speech, and mind is extremely heavy, he cannot escape. Why? Because his mind cannot give rise to wholesome Dharma. Even if countless Buddhas appear in the world, he will not be able to hear them or see them. This is called always sinking, like a great fish in the Ganges River.
Good son! Although I say that icchantikas are always sinking, there are those who always sink but are not icchantikas. Why is this so? For example, a person who cultivates giving, upholds precepts, and performs wholesome deeds in order to attain a heavenly realm is called always sinking.
Good son! There are four wholesome actions that nevertheless receive evil results. What are these four? First, reciting and studying scriptures in order to surpass others. Second, maintaining precepts in order to gain benefits and offerings. Third, practicing generosity because of dependence on others. Fourth, concentrating the mind and contemplating in order to attain the realm of Neither Perception nor Non-Perception.
These are the four wholesome actions that nevertheless receive evil results.
If a person practices according to these four actions, he is called one who has sunk and then risen, risen and then sunk again.
Why is he called sinking? Because he delights in the three realms.
Why is he called rising? Because he sees light. Light means hearing the Dharma, upholding precepts, giving, and meditation.
Why does he sink again? Because he increases wrong views and gives rise to arrogance.
Therefore, in the scripture, I spoke this verse:
If there are sentient beings who delight in the realms,
Creating wholesome and unwholesome karma for those realms,
Such people are deluded and lose Nirvāṇa;
This is called temporarily rising and then sinking again.
Traveling through the dark ocean of birth and death,
Although freed from mixed afflictions,
Such a person again receives evil results;
This is called temporarily rising and then sinking again.
O virtuous man! Just as that great fish, by seeing the light, temporarily rises to the surface of the water, but because its body is heavy, sinks back down again, the two kinds of people mentioned above are also like this. O virtuous man! Some people delight in clinging to the Three Realms; this is called sinking. Upon hearing this Mahāparinirvāṇa Sūtra and giving rise to faith, this is called rising. What is the cause by which it is called rising? It is because after hearing this sutra, they abandon evil dharmas and cultivate wholesome dharmas; this is called rising. Although such a person has faith, that faith is still incomplete. Although this person believes in the permanence, bliss, self, and purity of the Mahāparinirvāṇa Sūtra, they think that the Tathāgata’s body is impermanent, without bliss, without self, and impure. The Tathāgata has two kinds of Nirvāṇa: one is conditioned, and the other is unconditioned. Conditioned Nirvāṇa does not possess permanence, bliss, self, and purity; unconditioned Nirvāṇa possesses permanence, bliss, self, and purity. Although they believe that all sentient beings possess Buddha-nature, they are not certain that everyone possesses Buddha-nature. This is called incomplete faith.
O virtuous man! Faith has two kinds: one is faith, and the other is seeking. Such a person has faith but is unable to seek and pursue; therefore it is called incomplete faith. Faith also has two kinds: one arises from hearing, and the other arises from contemplation. The faith of this person arises from hearing, not from contemplation; this is called incomplete faith. Although this person believes that there is a path, they completely do not believe that there are people who attain the path; this is called incomplete faith. There are also two kinds: one is right faith, and the other is false faith. Believing that there are cause and effect, and that there are the Buddha, Dharma, and Sangha, is called right faith. Believing that there is no cause and effect, that the natures of the Three Jewels are different, and believing in the false teachings of non-Buddhist teachers such as Pūraṇa and others, is called false faith. Although this person believes in the Buddha Jewel, Dharma Jewel, and Sangha Jewel, they do not believe that the Three Jewels share the same nature and characteristics. Although they believe in cause and effect, they do not believe that there are those who receive karmic results. This is called incomplete faith.
This person has accomplished incomplete faith and therefore the observance of precepts is also incomplete. What is the reason it is called incomplete? Because the cause is incomplete, the attainment of precepts is also incomplete. Furthermore, what is the reason it is called incomplete? Precepts have two kinds: one is precepts of deportment, and the other is precepts following the precepts. Although this person fully possesses precepts of deportment, they do not fully possess precepts following the precepts; this is called incomplete precepts. There are also two kinds: one is active precepts, and the other is non-active precepts. Although this person fully possesses active precepts, they do not fully possess non-active precepts; this is called incomplete precepts. There are also two kinds: one is obtaining right livelihood through body and speech, and the other is not obtaining right livelihood through body and speech. Although this person relies on body and speech, they do not obtain right livelihood; this is called incomplete precepts. There are also two kinds: one is seeking precepts, and the other is relinquishing precepts. Although this person fully possesses precepts obtained through seeking, they do not attain the precepts of relinquishment; this is called incomplete precepts. There are also two kinds: one is following existence, and the other is following the path. Although this person fully possesses precepts following existence, they do not fully possess precepts following the path; this is called incomplete precepts. There are also two kinds: one is wholesome precepts, and the other is unwholesome precepts. When body, speech, and mind are wholesome, this is called wholesome precepts; the precepts of cattle and the precepts of dogs are called unwholesome precepts. This person deeply believes that both kinds of precepts have wholesome results; therefore they are called incomplete precepts.
Because this person does not fully possess the two things of faith and precepts, their cultivation of extensive learning is also incomplete. What is called incomplete hearing? Among the twelve divisions of the scriptures taught by the Tathāgata, they believe only six divisions and do not believe the other six divisions; this is called incomplete hearing. Furthermore, although they uphold these six divisions of scripture, they cannot read, recite, or explain them for the benefit of others, and cannot create benefit; this is called incomplete hearing. Furthermore, although they uphold these six divisions of scripture, they do so for the sake of debate, for surpassing others, for profit and offerings, or for the various realms of existence; this is called incomplete hearing.
O virtuous man! Within the sutra, I speak of complete hearing. What is complete? If there is a bhikshu whose body, speech, and mind are all wholesome, who first makes offerings to the preceptor, teachers, virtuous ones, and elders, and these teachers and elders develop affection toward that person, then due to this cause and condition they transmit the teachings of the scriptures. That person receives and upholds them with sincere devotion, reads, recites, and cultivates them. After receiving, upholding, reading, reciting, and cultivating them, they attain wisdom. Having attained wisdom, they are able to skillfully contemplate according to the Dharma and abide accordingly. Through skillful contemplation, they immediately understand the true meaning. Having attained the true meaning, their body and mind become tranquil. When body and mind become tranquil, they give rise to joyful thoughts. Through joyful thoughts, relying upon this mind, they attain concentration. Through attaining concentration, they attain true knowledge and vision. Having attained true knowledge and vision, they give rise to weariness and regret toward the realms of existence and are therefore able to attain liberation. This person does not have such matters; therefore it is called incomplete hearing.
Because this person lacks these three things, their generosity is also incomplete. Generosity has two kinds: one is material giving, and the other is Dharma giving. Although this person practices material giving, because they seek existence, even if they practice Dharma giving, it is incomplete. Why? Because they keep things hidden and do not speak completely, fearing that others will surpass them. This is called incomplete generosity.
The two kinds of giving, material giving and Dharma giving, each have two types: one is noble, and the other is not noble. The noble person gives without seeking karmic rewards. The one who is not noble gives and then seeks karmic rewards. A noble person gives Dharma in order to increase and preserve the Dharma. One who is not noble gives Dharma in order to increase the realms of existence. Such a person practices material giving in order to increase possessions and practices Dharma giving in order to increase existence; therefore this is called incomplete generosity. Furthermore, this person upholds six divisions of scriptures and sees those who uphold the Dharma, making offerings and providing support to them, but does not make offerings or provide support to those who do not uphold the Dharma; therefore this is called incomplete generosity.
Because this person lacks the four things mentioned above, even their cultivation of wisdom is incomplete. The nature of wisdom is the nature of discernment. This person cannot distinguish whether the Tathāgata is permanent or impermanent. In this Nirvāṇa Sutra, the Tathāgata has said: The Tathāgata itself is liberation, and liberation itself is the Tathāgata; the Tathāgata itself is Nirvāṇa, and Nirvāṇa itself is liberation. They are unable to discern this meaning. The holy conduct itself is the Tathāgata, the Tathāgata itself is loving-kindness, compassion, sympathetic joy, and equanimity; loving-kindness, compassion, sympathetic joy, equanimity, and liberation are Nirvāṇa; Nirvāṇa is loving-kindness, compassion, sympathetic joy, and equanimity. They are unable to discern this meaning; this is called incomplete wisdom.
Furthermore, they cannot discern Buddha-nature. Buddha-nature itself is the Tathāgata, the Tathāgata itself is all the uncommon Dharma, the uncommon Dharma itself is liberation, liberation itself is Nirvāṇa, and Nirvāṇa itself is the uncommon Dharma. Because they cannot discern this meaning, it is called incomplete wisdom. Furthermore, they cannot discern the four truths of Suffering, Origin, Cessation, and Path. Because they cannot discern the true four truths, they do not know the conduct of the noble ones. Because they do not know the conduct of the noble ones, they do not know the Tathāgata. Because they do not know the Tathāgata, they do not know liberation. Because they do not know liberation, they do not know Nirvāṇa. Therefore it is called incomplete wisdom.
Because this person does not fully possess these five matters, there are two possibilities: one is increasing wholesome Dharma, and the other is increasing unwholesome Dharma.
What is called increasing unwholesome Dharma? This person does not know that they are incomplete and assumes that they are already complete, thereby giving rise to attachment. Among companions of practice, they consider themselves superior, and therefore associate with evil friends. After associating with them, they hear incomplete Dharma. After hearing it, their mind rejoices; their mind becomes stained by attachment, giving rise to arrogance, and they are always negligent. Because of negligence, they associate with householders and enjoy listening to matters concerning householders, distancing themselves from the pure Dharma of renunciation. Due to this cause and condition, unwholesome Dharma increases. Because unwholesome Dharma increases, impure karma arises through body, speech, and mind. Because the three karmas are impure, the realms of hell, hungry ghosts, and animals increase. This is called temporarily rising and then sinking again.
Within my Buddha Dharma, who are those who temporarily rise and then sink again? They are Devadatta, the bhikshu Kokalika, the bhikshu Vānapati, the bhikshu Sunakṣatra, the bhikshu Deśa, the bhikshu Pūrṇa, the bhikshuni Cittā, the bhikshuni Āraṇya, the bhikshuni Fang, the bhikshuni Man, the elder Pure and Clean, the lay follower Seeking Existence, Śākya Śiluo, the elder Elephant, the female lay follower Fame, the female lay follower Light, the female lay follower Nanda, the female lay follower Jun, the female lay follower Ling, and such people are called those who temporarily rise and then sink again. It is like a great fish that rises because it sees light, but because its body is heavy, sinks down again.
The second type of person is one who clearly knows that their practice is incomplete. Because it is incomplete, they seek and pursue; they associate with good friends. Because they associate with good friends, they delight in discussing things they have not heard before. After hearing them, they gladly uphold them. After upholding them, they delight in skillful contemplation. After skillful contemplation, they are able to abide according to the Dharma. Because they abide according to the Dharma, wholesome Dharma increases. Because wholesome Dharma increases, they will never sink again. This is called abiding.
Within my Buddha Dharma, who are those of this type? They are Śāriputra, Mahāmaudgalyāyana, the five bhikshus including Ājñāta Kauṇḍinya and others, the five bhikshus including Yaśas and others; Anuruddha, Kumāra Kāśyapa, Mahā Kāśyapa, Daśabala Kāśyapa, the bhikshuni Śuklodāyī, the bhikshuni Pāṭalā, the bhikshuni Victory, the bhikshuni True Meaning, the bhikshuni Intention, the bhikshuni Bhadrā, the bhikshuni Pure, the bhikshuni Non-retrogression, King Bimbisāra, the elder Ugra, the elder Sudatta, Śākya Mahānāma, Poor Sudatta, the elder This Wolf, the elder Fame, the elder Complete, General Siṃha, the elder Upāli, the elder Knife, the female lay follower Fearless, the female lay follower Good Abiding, the female lay follower Love of Dharma, the female lay follower Valiant, the female lay follower Heavenly Attainment, the female lay follower Good Birth, the female lay follower Complete Body, the female lay follower Cow Attainment, the female lay follower Wilderness, and the female lay follower Mahāsena. Such bhikshus, bhikshunis, male lay followers, and female lay followers are called those who abide.
What is abiding? Because they always delight in seeing wholesome light, due to this cause and condition, whether a Buddha appears in the world or does not appear in the world, such people will never create evil karma. This is called abiding. Just as the fish ciji delights in seeing light and therefore does not sink or submerge, the people mentioned above are also like this. Therefore, in the sutra, I say this verse:
Those who are skillful in discerning meanings,
With wholehearted mind seek the fruition of the Śramaṇa path,
Or rebuke all conditioned existences;
Such a person is called abiding according to the Dharma.
If one is able to make offerings to countless Buddhas,
One can cultivate the path through countless lifetimes,
Enjoy worldly happiness without being negligent;
Such a person is called abiding according to the Dharma.
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Draw near to virtuous friends and listen to the true Dharma,
Within, skillfully contemplate and abide according to the Dharma.
Delight in seeing the light of cultivating the path,
Attain liberation and abide in peace.
Good son! There are five matters due to insufficient wisdom. After knowing this, such a person seeks to draw near to virtuous friends. That virtuous friend should observe this person’s greed, anger, ignorance, and thoughts, seeing which one is more predominant. If knowing that this person has much greed, one should teach the contemplation of impurity; if much anger, one should teach loving-kindness and compassion; if many scattered thoughts, one should teach mindfulness of counting breaths; if much attachment to self, one should analyze the eighteen realms, and so forth. Having heard this, the person wholeheartedly receives and upholds it; having wholeheartedly received and upheld it, practices according to the Dharma. Having completed practice according to the Dharma, they gradually attain the contemplation of the four foundations of mindfulness: body, feelings, mind, and phenomena. Having attained this contemplation, they again gradually contemplate the twelve links of dependent origination. Having contemplated in this way, they gradually realize the Dharma of warmth.
Bodhisattva Kāśyapa addressed the Buddha:
World-Honored One! All sentient beings possess the Dharma of warmth. Why? As the Tathāgata has taught, when three dharmas combine, it is called a sentient being: first, feeling; second, warmth; third, consciousness. According to this meaning, all sentient beings should already have possessed warmth from the beginning. Why does the Tathāgata teach that the Dharma of warmth arises through virtuous friends?
The Buddha said:
Good son! Regarding the Dharma of warmth that you have asked about, all sentient beings, even those of the Icchantika type, possess that Dharma. But the Dharma of warmth that I speak of today requires relying upon skillful means, and only afterward can it be attained. Originally nonexistent, it now exists. Because of this meaning, it is not the case that all sentient beings possessed it beforehand. Therefore, you should not now question whether all sentient beings possess the Dharma of warmth.
Good son! This Dharma of warmth belongs to the Form Realm; it cannot exist in the Desire Realm. If one says that all sentient beings possess it, then sentient beings in the Desire Realm should also all possess it. Since the Desire Realm does not have it, one should know that it is not certain that all possess it.
Good son! Although the Form Realm has it, it is not that all beings there possess it. Why? Because my disciples possess it, while non-Buddhists do not. Therefore, it is not necessarily that all sentient beings possess it.
Good son! All non-Buddhists only contemplate the six practices, whereas my disciples are complete in the sixteen practices. These sixteen practices are not necessarily possessed by all sentient beings.
Bodhisattva Kāśyapa addressed the Buddha:
World-Honored One! Since it is called the Dharma of warmth, what is called warmth? Is it warmth by its own nature, or warmth produced by another Dharma?
The Buddha said:
Good son! This Dharma of warmth is warmth by its own nature, not warmth produced by another Dharma.
Bodhisattva Kāśyapa said:
World-Honored One! Previously the Tathāgata said that Aśvajit and Pūrṇa did not have the Dharma of warmth. Why? Because they lacked faith in the Three Jewels, they did not have the Dharma of warmth. Therefore, one should know that faith itself is the Dharma of warmth.
Good son! Faith is not the Dharma of warmth. Why? Because through faith one attains the Dharma of warmth.
Good son! As for the Dharma of warmth, it is wisdom. Why? Because by contemplating the Four Noble Truths, it is called the sixteen practices, and practice is wisdom.
Good son! Regarding your question about what causes it to be called warmth: Good son, the Dharma of warmth is the characteristic of the fire of the Eightfold Noble Path, therefore it is called warmth.
Good son! It is like making a fire: first there is heat, next there is fire, and afterward there is smoke. The unconditioned path is also like this. The heat is the sixteen practices; the fire is the fruit of Stream-entry; the smoke is the cultivation of the path that cuts off fetters.
Bodhisattva Kāśyapa addressed the Buddha:
World-Honored One! This Dharma of warmth is also a conditioned existence, and also a conditioned phenomenon. The karmic result of this Dharma is attaining the five aggregates in the Form Realm, therefore it is called existence; because of this cause and condition, it is again called conditioned. If it is conditioned, how can it serve as the characteristic of the unconditioned path?
The Buddha said:
Good son! It is so, it is so! It is exactly as you have said.
Good son! Although this Dharma of warmth is an existence and a conditioned phenomenon, it can in turn destroy existence and conditioned phenomena; therefore it can serve as the characteristic of the unconditioned path.
Good son! Just as a person riding a horse both loves and strikes the horse, the mind of warmth is also like this. Because of attachment, one receives rebirth; because of weariness, one contemplates all formations. Therefore, although it is an existence and a conditioned phenomenon, it can together serve as a characteristic for the true path to attain the Dharma of warmth.
There are seventy-three categories of people who attain the Dharma of warmth. In the Desire Realm there are ten categories of people. These people possess all afflictions, from those who have eliminated one part up to those who have eliminated nine parts. As in the Desire Realm, from the First Dhyāna up to the Neither-Perception-Nor-Non-Perception Realm, it is likewise. These are called the seventy-three categories.
After these people attain the Dharma of warmth, they cannot cut off their wholesome roots, commit the five grave rebellious offenses, or violate the four heavy precepts. These people have two categories: one encounters a virtuous friend, and one encounters an evil friend. Those who encounter evil friends temporarily rise and then sink again; those who encounter virtuous friends contemplate throughout the four directions.
Contemplating the four directions is the Dharma of the summit. Although the nature of this Dharma is the five aggregates, it also conditions upon the Four Noble Truths; therefore it is called contemplating throughout the four directions.
Having attained the Dharma of the summit, next one attains the Dharma of patience. The nature of this Dharma of patience is likewise the five aggregates and conditions upon the Four Noble Truths. This person next attains the Dharma of the highest worldly state. The nature of this Dharma is also the five aggregates and also conditions upon the Four Noble Truths.
This person gradually attains the patience with suffering. The nature of this patience is wisdom, conditioning upon one truth. After this Dharma of patience conditions upon one truth, one proceeds until entering the path of seeing, cutting off afflictions and attaining the fruit of Stream-entry.
This is called the fourth: contemplating throughout the four directions. These four directions are the Four Noble Truths.
Kasyapa Bodhisattva addressed the Buddha:
“World-Honored One! Previously, the Buddha said that the afflictions severed by a stream-enterer are like a great river forty miles wide, while the remaining afflictions are like a drop of water at the tip of a hair. But here, why is it said that severing the three fetters is called being a stream-enterer: first, the attachment to self; second, mistaking what is not a cause for a cause; and third, the net of doubt? World-Honored One! For what reason is a stream-enterer called one who observes all four directions? Furthermore, for what reason is one called a stream-enterer? And for what reason is a fish used as a metaphor for a stream-enterer?”
The Buddha said:
“Good man! Although a stream-enterer is able to sever immeasurable afflictions, these three extremely heavy fetters are also included among all the fetters that a stream-enterer severs. Good man! It is like when a great king goes on inspection. Although he has four divisions of armies, people only say, ‘The king has arrived,’ or ‘The king has departed.’ Why? Because this world honors the king. These three afflictions are likewise so. For what reason are they called heavy? Because all sentient beings constantly give rise to them, and because they are subtle and difficult to perceive, therefore they are called heavy. These three fetters are difficult to sever; they can serve as the causes for all afflictions, and they are the three enemy adversaries opposed by morality, concentration, and wisdom.
Good man! There are some sentient beings who, upon hearing that a stream-enterer can sever immeasurable afflictions in this way, become discouraged and say: ‘How can sentient beings sever such immeasurable afflictions?’ Therefore, the Tathagata expediently speaks of three.
As for what you asked: for what reason is a stream-enterer compared to one who observes the four directions? Good man! A stream-enterer who observes the Four Noble Truths attains four things: first, abiding in the firm path; second, being able to observe everywhere; third, being able to see things as they truly are; fourth, being able to destroy great enemies.
Abiding in the firm path means that this stream-enterer possesses the five faculties that cannot be shaken, therefore it is called abiding in the firm path.
Being able to observe everywhere means being able to criticize and eliminate all afflictions, both internal and external.
Seeing things as they truly are means the wisdom of patience.
Destroying great enemies means the four inverted views.
As for what you asked: for what reason is one called a stream-enterer? Good man! ‘Stream’ means undefiled; ‘enterer’ means cultivation. Cultivating the undefiled is called a stream-enterer.
Good man! Furthermore, ‘cultivation’ means stream. There are two kinds of streams: one is going with the stream, and the other is going against the stream. Because one goes against the stream, one is called a stream-enterer.”
Kasyapa Bodhisattva said to the Buddha:
“World-Honored One! If this meaning is so, then for what reason are those of the once-returner stage, the non-returner stage, and the arhat stage not called stream-enterers?”
“Good man! From the stream-enterer stage up to the Buddhas, all are also called stream-enterers. If those from the once-returner stage up to the Buddhas were not called stream-enterers, then how could they be called once-returners up to Buddhas?
The names of all sentient beings have two kinds: one is old, and one is new. While still ordinary beings, they have worldly names; after attaining the path, names are assigned and they are called stream-enterers. Because they attained the path earlier, they are called stream-enterers; because they attain the path later, they are called once-returners. This person is also called a stream-enterer and also called a once-returner, and up to Buddhahood it is likewise so.
Good man! The stream has two kinds: one is liberation, and the other is Nirvana. All noble beings possess these two streams, therefore they are also called stream-enterers, also called once-returners, and up to Buddhahood it is likewise so.
Good man! A stream-enterer is also called a Bodhisattva. Why? Because a Bodhisattva is precisely the wisdom of exhaustion and the wisdom of non-arising. A stream-enterer also seeks these two wisdoms; therefore, know that a stream-enterer is also called a Bodhisattva.
A stream-enterer is also called ‘Awakened.’ Why? Because through right awakening one sees the path that cuts off afflictions; because through right awakening one understands cause and effect; because through right awakening one understands the shared path and the unshared path. The once-returner through the arhat are likewise so.
Good man! This stream-enterer has two types: first, those with sharp faculties; second, those with dull faculties. Those with dull faculties return seven times among the realms of heaven and humans. Those with dull faculties again have five types: some return six times, five times, four times, three times, or two times.
Those with sharp faculties attain the fruit of stream-entry in this present life and continue until attaining the fruit of arhatship.
Good man! As for what you asked: for what reason is a fish used as a metaphor for a stream-enterer?
Good man! A fish has four characteristics: first, its bones are small, so it is light; second, it has fins, so it is light; third, it likes to see light; fourth, when it holds something in its mouth, it firmly keeps hold of it.
A stream-enterer likewise has four characteristics: because the afflictions are subtle, it is compared to having small bones; because of calm abiding and insight meditation, it is compared to having fins; because it sees the path, it is compared to liking to see light; because upon hearing the Tathagata teach impermanence, suffering, non-self, and impurity, it preserves and does not abandon these teachings, it is compared to holding something in its mouth and keeping it firmly.
It is like Mara transforming into the form of the Buddha. The elder Shoula saw him and his mind became fearful. Seeing the elder’s mind shaken, Mara said to him: ‘Previously, I taught the four truths, but those words were not true. Now I will teach you five truths, six aggregates, thirteen sense entrances, and nineteen realms.’
After hearing this, the elder contemplated the characteristics of phenomena and found no such principle. Therefore, he firmly maintained his mind and was not shaken.
Kasyapa Bodhisattva said to the Buddha:
“World-Honored One! Did this stream-enterer receive the name stream-enterer because he had previously attained the path, or because he attained the first fruit? If one is called a stream-enterer only after previously attaining the path, then when one attains the patience of suffering, why is one not called a stream-enterer, but only called one who is approaching it? If one is called a stream-enterer because of attaining the first fruit, then why are non-Buddhists who previously severed afflictions, attained the Sphere of Nothingness, cultivated the undefiled path, and realized the fruit of non-returner not called stream-enterers?”
“Good man! Because one attains the first fruit, one is called a stream-enterer.
As for what you asked: why are non-Buddhists who previously severed afflictions, attained the Sphere of Nothingness, cultivated the undefiled path, and realized the fruit of non-returner not called stream-enterers? Good man! Because one attains the first fruit, one is called a stream-enterer. At that time, this person fully possesses the eight knowledges and the sixteen practices.”
Kasyapa Bodhisattva said:
“World-Honored One! Attaining the fruit of non-returner is also like this; one also attains the eight knowledges and fully possesses the sixteen practices. Why then is one not called a stream-enterer?”
“Good man! The sixteen practices of the conditioned realm have two types: one is shared, and one is unshared. The sixteen practices of the undefiled realm also have two types: one is approaching the fruit, and one is attaining the fruit. The eight knowledges also have two types: one is approaching the fruit, and one is attaining the fruit.
A stream-enterer abandons the sixteen shared practices and attains the sixteen unshared practices; abandons the eight knowledges that approach the fruit and attains the eight knowledges that attain the fruit. A non-returner is not like this. Therefore, the first fruit is called a stream-enterer.
Good man! A stream-enterer takes the Four Truths as its object, whereas a non-returner only takes one truth as its object. Therefore, the first fruit is called a stream-enterer. Because of this cause and condition, a fish is used as an analogy.
Observing all directions and then going refers to the once-returner who cultivates the path of practice in order to sever sensual desire, hatred, ignorance, and arrogance.
Just as the fish observes all directions and then goes because of food, and after going stops, this is compared to the non-returner obtaining food and then stopping.
This non-returner has two types: first, one who realizes non-returnership in the present and diligently cultivates, thereby attaining the fruit of arhatship; second, one who becomes attached to the tranquil samadhi in the Form Realm and Formless Realm. This person does not receive a body in the Desire Realm, therefore is called a non-returner.
This non-returner again has five types: first, attaining Nirvana in the intermediate state; second, attaining Nirvana after receiving another body; third, attaining Nirvana through practice; fourth, attaining Nirvana without practice; fifth, ascending to attain Nirvana.
There are also six types: the above five plus attaining Nirvana in the present.
There are also seven types: the above six plus attaining Nirvana in the Formless Realm.
Those who attain Nirvana through practice have two types: either they receive two bodies or they receive four bodies. If they receive two bodies, they are called those with sharp faculties; if they receive four bodies, they are called those with dull faculties.
There are also two types: first, those who are diligent but do not have mastery of concentration; second, those who are lazy but possess mastery of concentration.
There are also two types: first, those who possess both concentration and diligence; second, those who possess neither of these two.
Good man! Sentient beings in the Desire Realm and Form Realm have two kinds of karma: first, active karma; second, rebirth-producing karma.
Those who attain Nirvana in the intermediate state only have active karma but do not have rebirth-producing karma. Therefore, they enter Nirvana here, abandoning the body of the Desire Realm before reaching the Form Realm. Because of their sharp faculties, they attain Nirvana here.
This intermediate-state Nirvana among non-returners has four kinds of minds: first, neither learner nor non-learner; second, learner; third, non-learner; fourth, neither learner nor non-learner yet entering Nirvana.
How then is it called intermediate-state Nirvana?
Good man! Among the four kinds of minds of this non-returner, two are Nirvana and two are not Nirvana; therefore, it is called intermediate-state Nirvana.
Those who attain Nirvana after receiving a body also have two kinds: first, active karma; second, rebirth karma. This person abandons the body in the Desire Realm, receives a body in the Form Realm, diligently cultivates the path, and only after the lifespan is exhausted enters Nirvana.”
Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! If it is said that one enters Nirvāṇa only after the cessation of life, then why is it also said ‘attaining Nirvāṇa while still bearing a body’?”
The Buddha said:
“Good man! This person bears a body, and only afterward cuts off the afflictions of the three realms; therefore it is called ‘attaining Parinirvāṇa while bearing a body.’ Good man! The practitioner of Parinirvāṇa through practice constantly cultivates the path based on conditioned samādhi power, and thus is able to cut off afflictions and enter Nirvāṇa. This is called ‘Parinirvāṇa through practice.’
Parinirvāṇa without practice means that this person knows he will certainly attain Nirvāṇa, and therefore becomes negligent; yet by relying on the power of conditioned samādhi, when his life ends he immediately enters Nirvāṇa. This is called ‘Parinirvāṇa without practice.’
Parinirvāṇa through ascending is as follows: If someone has attained the Fourth Dhyāna but develops attachment and delight toward the First Dhyāna, because of this condition he is reborn in the First Dhyāna. Here there are two streams: one is the stream of afflictions, and the other is the stream of the path. Because of the stream of the path, when this person’s life ends, he develops delight toward the Second Dhyāna; because of this delight, he is born into the Second Dhyāna, and so on up to the Fourth Dhyāna.
Within the Fourth Dhyāna there are also two types: one enters the formless realm, and the other enters the Five Pure Abodes. Of these two, one delights in samādhi, and the other delights in wisdom. The one who delights in wisdom enters the Five Pure Abodes; the one who delights in samādhi enters the formless realm.
Among these two types, one cultivates the Fourth Dhyāna through five grades, while the other does not cultivate them. What are the five? They are inferior, middle, superior, superior-middle, and supreme-superior. The practitioner of the supreme-superior grade dwells in the Heaven of Nothing Lesser; the practitioner of the superior-middle grade dwells in the Heaven of Good Vision; the practitioner of the superior grade dwells in the Heaven of Good Seeing; the practitioner of the middle grade dwells in the Heaven of No Heat; and the practitioner of the inferior grade dwells in the Heaven of Lesser Manifestation.
Among these two types, one delights in discussion, and the other delights in stillness. The one who delights in stillness enters the formless realm; the one who delights in discussion dwells in the Five Pure Abodes.
Again, there are two types: one cultivates meditation, and the other does not cultivate meditation. The one who cultivates meditation enters the Five Pure Abodes; the one who does not cultivate meditation is born in the formless realm, and when that person’s life ends, he enters Nirvāṇa. This is called ‘Parinirvāṇa through ascending.’
If one wishes to enter the formless realm, one cannot cultivate the five grades of the Fourth Dhyāna. If one cultivates the five grades of the Fourth Dhyāna, one can reproach and reject the concentration of the formless realm.”
Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! Those who attain intermediate Nirvāṇa must have sharp faculties. If their faculties are sharp, why do they not enter Nirvāṇa in the present life? Why is there intermediate Nirvāṇa in the Desire Realm, but not in the Form Realm?”
The Buddha said:
“Good man! For such a person, the four great elements of the present body are weak and unable to cultivate the path. Even if there is a monk whose four great elements are strong, he may lack a dwelling, food, clothing, bedding, medicine, and other necessities; because the conditions are incomplete, he cannot attain Nirvāṇa in the present life.
Good man! In the past, I was staying at the Anābandi Monastery in the country of Śrāvastī. A monk came to me and said:
‘World-Honored One! I constantly cultivate the path, but I cannot attain the fruits of cultivation. I cannot attain even the fruit of Stream-entry, nor up to the fruit of Arhatship.’
At that time, I immediately said to Ānanda:
‘Now you should provide this monk with all the necessary things.’
Then Ānanda led that monk to Jetavana Grove and provided him with a fine dwelling.
That monk said to Venerable Ānanda:
‘Great Virtuous One, please decorate my dwelling for me, clean and repair it, adorn it with the seven treasures, and hang silk banners and canopies.’
Venerable Ānanda replied:
‘Only poor people in the world are called śramaṇas. How could I possibly do such things?’
The monk said:
‘Great Virtuous One, if you can do this for me, it would be wonderful. If you cannot, then I will return to the World-Honored One.’
At that time, Venerable Ānanda went to the Buddha and said:
‘World-Honored One! That monk just now followed me and requested all kinds of things, such as banners and canopies made of the seven treasures for decoration, but I do not know how to handle this matter.’
Then I again said to Ānanda:
‘Now go back and, according to that monk’s wishes, provide all the things he needs.’
At that time, Venerable Ānanda returned there and prepared everything for that monk.
After obtaining all the things he needed, the monk gathered his thoughts and cultivated the path. Before long, he attained the fruit of Stream-entry, up to the fruit of Arhatship.
Good man! Countless sentient beings should have been able to enter Nirvāṇa, but because deprivation became an obstacle, their minds were disturbed and they could not realize it.
Good man! There are also sentient beings who delight in extensively teaching and transforming others; therefore their minds become disturbed and they cannot attain concentration, and thus they cannot attain Nirvāṇa in the present life.
Good man! Regarding your question: for what reason is there intermediate Nirvāṇa when one abandons the body in the Desire Realm, but not in the Form Realm?
Good man! Such a person observes the afflictions of the Desire Realm and sees two causes: one is internal, and the other is external. But in the Form Realm, there is no external cause.
The Desire Realm also has two kinds of craving: one is desire-craving, and the other is form-craving. By observing these two kinds of craving, one gives rise to a mind of rejection. Having a mind of rejection, one enters Nirvāṇa.
In the Desire Realm, one can reject coarse afflictions, namely greed, anger, jealousy, lack of shame, and lack of moral embarrassment. Because of these causes, one can attain Nirvāṇa.
Furthermore, the path in the Desire Realm has very powerful characteristics. Why? Because it can attain the four fruits. Therefore, the Desire Realm has intermediate Nirvāṇa, while the Form Realm does not have intermediate Nirvāṇa.
Good man! Intermediate Nirvāṇa has three grades: superior, middle, and inferior.
The superior grade is when, at the time of abandoning the body, one has not yet left the Desire Realm but immediately attains Nirvāṇa.
The middle grade is when one has just left the Desire Realm but has not yet reached the Form Realm and immediately attains Nirvāṇa.
The inferior grade is when one has left the Desire Realm and only upon reaching the boundary of the Form Realm attains Nirvāṇa, like a fish that finds food and then stops. This person is the same.
What does ‘stopping’ mean? It means that one receives a body in the Form Realm and the Formless Realm; therefore it is called stopping. One does not receive a body in the Desire Realm—as a god, human, being in hell, animal, or hungry ghost—and this is called stopping. One has already cut off countless afflictions and bonds, leaving only a small remainder; this is called stopping.
Furthermore, why is it called stopping? It is because one will never again create the karma of an ordinary being; this is called stopping. One oneself has no fear and does not cause others to fear; this is called stopping. Being far removed from the two kinds of craving, greed, stinginess, and anger is called stopping.
Good man! The one who reaches the other shore is an analogy for Arhats, Pratyekabuddhas, Bodhisattvas, and Buddhas, like a spiritual turtle that can travel both beneath the water and on the shore. Why is the turtle used as an analogy? Because it skillfully hides its five sense faculties.
Arhats and all the way up to Buddhas are the same: they skillfully conceal their five faculties; therefore they are compared to a turtle.
Saying ‘beneath the water’ and ‘on the shore’: beneath the water is an analogy for the world; on the shore is an analogy for the transcendent. These noble beings are also like this: they can observe all evil afflictions and thus reach the other shore. Therefore, they are compared to one who can travel both beneath the water and on the shore.
Good man! Like the seven kinds of beings in the Ganges River, although they have names such as fish and turtles, they cannot leave the water. Within this wondrous Great Nirvāṇa, from Icchantikas up to Buddhas, although their names differ, they also cannot leave the water of Buddha-nature.
Good man! These seven kinds of beings—whether wholesome dharmas or non-wholesome dharmas, whether the expedient path, the path of liberation, the gradual path, causes, results, and so forth—all are Buddha-nature. This is called the Tathāgata’s language according to his own intention.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! If there is a cause, there is an effect; if there is no cause, there is no effect. Nirvāṇa is called an effect, and it is permanent, therefore it has no cause. If it has no cause, how can it be called an effect? This Nirvāṇa is also called Śramaṇa, and is also called the fruit of Śramaṇa. What is a Śramaṇa? What is the fruit of Śramaṇa?”
“Good man! In the entire world there are seven kinds of fruits: first, the fruit of expedient means; second, the fruit of repaying kindness; third, the fruit of nearness; fourth, the fruit of residual remainder; fifth, the fruit of equality; sixth, the fruit of retribution; seventh, the fruit of liberation from afar.
The fruit of expedient means is like this: when people in the world harvest abundant rice in autumn, they say to one another, ‘We have obtained the fruit of expedient means.’ The fruit of expedient means is also called the fruit of karmic activity. This fruit has two kinds of causes: one is the proximate cause, and the other is the distant cause. The proximate cause is called the seed; the distant cause is water, fertilizer, and human effort. This is called the fruit of expedient means.
The fruit of repaying kindness is like this: when people in the world serve and support their parents, the parents all say, ‘Now we have obtained the fruit of being repaid for the kindness of raising our child.’ When children are able to repay kindness, this is called the fruit. This fruit also has two kinds of causes: one is the proximate cause, and the other is the distant cause. The proximate cause is the ripened pure wholesome karma of the parents in the past. The distant cause is the birth of a filial child. This is called the fruit of repaying kindness.
The fruit of nearness is like this: for example, when a person associates closely with virtuous friends, or attains the fruit of Srotāpanna up to the fruit of Arhatship, that person thinks, ‘Now I have obtained the fruit of the result of nearness.’ This fruit also has two kinds of causes: one is the proximate cause, and the other is the distant cause. The proximate cause is faith; the distant cause is the virtuous friend. This is called the fruit of nearness.
The fruit of residual remainder is like this: through not killing living beings, one obtains the third body, namely a long-lived body, increasing one’s lifespan. This is called the fruit of residual remainder. This fruit of residual remainder has two kinds of causes: one is the proximate cause, and the other is the distant cause. The proximate cause is the purity of body, speech, and mind; the distant cause is longevity and increased lifespan. This is called the fruit of residual remainder.
The fruit of equality means the world system. From ancient times until now it has also had two kinds of causes: one is the proximate cause, and the other is the distant cause. The proximate cause means that sentient beings cultivate the ten wholesome karmas; the distant cause means the three calamities. This is called the fruit of equality.
The fruit of retribution is like this: after a person attains a pure body, they cultivate the three pure karmas of body, speech, and mind. This person immediately says, ‘I have attained the fruit of retribution.’ This fruit has two kinds of causes: one is the proximate cause, and the other is the distant cause. The proximate cause is the present purity of body, speech, and mind; the distant cause is the purity of body, speech, and mind in the past. This is called the fruit of the fruit of retribution.
The fruit of liberation from afar is Nirvāṇa, which is far removed from all afflictions and all wholesome karmic activities. This Nirvāṇa also has two kinds of causes: one is the proximate cause, and the other is the distant cause. The proximate cause is the three gates of liberation; the distant cause is having cultivated wholesome dharmas throughout countless lifetimes.
Good man! In worldly dharmas, one may speak either of producing causes or of illuminating causes. In supramundane dharmas it is the same: one may also speak of producing causes and illuminating causes. Good man! The three gates of liberation and the thirty-seven factors of enlightenment can serve as producing causes for the non-arising of all afflictions, and they can also serve as illuminating causes for Nirvāṇa. Good man! By being far removed from afflictions, one clearly sees; one clearly sees Nirvāṇa. Therefore, Nirvāṇa has only an illuminating cause and does not have a producing cause.
Good man! Regarding what you asked: what is the path of Śramaṇa? What is the fruit of Śramaṇa? Good man! The path of Śramaṇa is the Eightfold Noble Path. The fruit of Śramaṇa is that, through this path, one completely eliminates all greed, hatred, and ignorance. This is called the path of Śramaṇa and the fruit of Śramaṇa.”
Bodhisattva Kāśyapa said:
“World-Honored One! For what reason is the Eightfold Noble Path called the path of Śramaṇa?”
“Good man! The world considers that the term Śramaṇa means deprivation.
The path refers to this path that cuts off all deprivation and cuts off all paths; for this reason, the Eightfold Noble Path is called the path of Śramaṇa. From this path one realizes the fruit of the path, therefore it is called the fruit of Śramaṇa.
Good man! Furthermore, the path of Śramaṇa is like this: in the world, there are people who delight in tranquility, and they are also called Śramaṇas. This path is also called so because it can cause practitioners to abandon evil actions of body, speech, and mind, wrong livelihood, and so forth, and attain the joy of tranquility; therefore it is called the path of Śramaṇa.
Good man! In the world, an inferior person can become a superior person, and this is called Śramaṇa. This path is the same: it can cause an inferior person to become a superior person; therefore it is called the path of Śramaṇa.
Good man! Arhats who cultivate this path attain the fruit of Śramaṇa; therefore they are called those who have reached the other shore. The fruit of Arhatship is the fivefold unconditioned Dharma body: precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation. Through these five parts, one reaches the other shore; therefore it is called reaching the other shore.
After reaching the other shore, one says oneself: ‘I have exhausted birth and death, established the holy life, completed what had to be done, and will no longer receive a future body.’
Good man! This Arhat permanently cuts off the causes and conditions of birth and death in the three times; therefore he says, ‘I have exhausted birth and death.’ He has also cut off the five aggregates of the body within the three realms; therefore he again says, ‘I have exhausted birth and death.’ He has cultivated the holy life to completion; therefore he says, ‘The holy life has been established.’
Furthermore, abandoning the path of learning is also called having established it; just as what was sought in the past has now been obtained, therefore he says, ‘What had to be done has been completed.’ Cultivating the path and realizing the fruit is also said to be completed. Having attained the Knowledge of Exhaustion and the Knowledge of Non-arising, he says, ‘I have exhausted birth and death and have exhausted all outflows and fetters.’ For this reason, an Arhat is called one who has reached the other shore.
Just like an Arhat, a Pratyekabuddha is the same. Bodhisattvas and Buddhas, having fully accomplished the six pāramitās, are called those who have reached the other shore. After Buddhas and Bodhisattvas attain Anuttara-samyak-saṃbodhi, they are called complete in the six pāramitās. Why? Because they have attained the fruits of the six pāramitās. Because they have attained these fruits, they are called complete.
Good man! These seven types of sentient beings do not cultivate body, do not cultivate precepts, do not cultivate mind, and do not cultivate wisdom. Because they are unable to cultivate these four things, they can commit the grave crimes of the five rebellious acts, cut off wholesome roots, violate the four serious precepts, and slander the Buddha, Dharma, and Saṅgha. Therefore they are called those who are constantly sinking.
Good man! Among these seven kinds of people, if any person associates with virtuous friends, wholeheartedly listens to and receives the true Dharma of the Tathāgata, skillfully reflects inwardly, abides according to the Dharma, and diligently cultivates body, precepts, mind, and wisdom, then that person is called one who crosses the sea of birth and death and reaches the other shore.
If someone claims that an Icchantika can attain Anuttara-samyak-saṃbodhi, that is called attachment. If someone claims that they cannot attain it, that is called falsehood.
Good man! These seven kinds of people may exist as one person possessing all seven characteristics, or the seven kinds may each possess only one characteristic.
Good man! If a person’s mind, speech, and conception differ, and they claim that an Icchantika attains Anuttara-samyak-saṃbodhi, know that this person slanders the Buddha, Dharma, and Saṅgha. If a person’s mind, speech, and conception differ, and they claim that an Icchantika does not attain Anuttara-samyak-saṃbodhi, this person is also called one who slanders the Buddha, Dharma, and Saṅgha.
Good man! If someone claims that the Eightfold Noble Path is an attainment belonging to ordinary beings, this person is also called one who slanders the Buddha, Dharma, and Saṅgha. If someone claims that the Eightfold Noble Path is not an attainment belonging to ordinary beings, this person is also called one who slanders the Buddha, Dharma, and Saṅgha.
Good man! If someone claims that all sentient beings definitely possess Buddha-nature, or definitely do not possess Buddha-nature, this person is also called one who slanders the Buddha, Dharma, and Saṅgha.
Good man! Therefore, in the sutras I have said that there are two kinds of people who slander the Buddha, Dharma, and Saṅgha: first, those who lack faith because of a hateful mind; second, those who possess faith but do not understand the meaning and principles.
Good man! If a person has faith but lacks wisdom, that person causes ignorance to increase. If a person has wisdom but lacks faith, that person causes wrong views to increase.
Good man! A person without faith, because of a hateful mind, says that there are no Buddha Jewel, Dharma Jewel, or Saṅgha Jewel. A person with faith but without wisdom understands meanings in an inverted way, causing those who hear the Dharma to slander the Buddha, Dharma, and Saṅgha.
Good man! Therefore, I say that the person who lacks faith because of hatred, and the person who has faith but lacks wisdom, are people who often slander the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel.
Good man! If someone says that an Icchantika, before wholesome dharmas arise, immediately attains Anuttara-samyak-saṃbodhi, that person is also called one who slanders the Buddha, Dharma, and Saṅgha.
If someone again claims that an Icchantika abandons being an Icchantika, is born in another body, and then attains Anuttara-samyak-saṃbodhi, that person is also called one who slanders the Buddha, Dharma, and Saṅgha.
If someone says that an Icchantika can generate wholesome roots, and after generating wholesome roots, continuously without interruption will immediately attain Anuttara-samyak-saṃbodhi, and therefore one should say that an Icchantika attains Anuttara-samyak-saṃbodhi, then know that this person does not slander the Three Jewels.”
O virtuous son! If there is someone who claims that all sentient beings certainly possess Buddha-nature, permanence, bliss, self, and purity, because it is uncreated and does not arise, but due to the conditions of afflictions they are unable to see it, then you should know that this person slanders the Buddha, the Dharma, and the Sangha. If there is someone who says that all sentient beings do not possess Buddha-nature at all, like the horns of a rabbit, that it arises from expedient means, originally did not exist but now exists, and after existing then ceases to exist, then you should know that this person slanders the Buddha, the Dharma, and the Sangha.
Or there is someone who says that the Buddha-nature of sentient beings is neither existent like space nor nonexistent like the horns of a rabbit. Why? Because space is permanent, while the horns of a rabbit are nonexistent; therefore, it is said to be both existent and nonexistent. Because it is existent, it refutes the horns of a rabbit; because it is nonexistent, it refutes space. Speaking in this way is not slandering the Three Jewels.
O virtuous son! When discussing Buddha-nature, it is not called one dharma, not called ten dharmas, not called a hundred dharmas, not called a thousand dharmas, nor called ten thousand dharmas. Before attaining Unsurpassed Perfect Enlightenment, all wholesome, unwholesome, indeterminate, and so forth are all called Buddha-nature. The Tathāgata sometimes speaks of the effect within the cause and speaks of the cause within the effect; this is called the Tathāgata’s language according to his own intent. Because of language according to his own intent, he is called the Tathāgata; because of language according to his own intent, he is called an Arhat; because of language according to his own intent, he is called a Samyak-saṃbuddha.