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Chapter Four

The Nature of the Tathāgata:

Part 3

[The Buddha said:]

Good man, within this Subtle Sutra of the Great Nirvanathere are four kinds of people who capably protect the true-dharma, promote the truedharma, and keep the true-dharma in their thoughts. They bring much in the way of blessings and mercy to the world, for they are supports for the world, [sources of] tranquil bliss for humans and gods alike. Who are the four? People who are above worldly affairs yet whose natures are still plagued by the defilements, they make up the first group. The srotāpannas (stream-winners) and sakṛdāgāmins (once-returners) are the second. The anāgāmins (nonreturners) are the third group. And the arhats make up the fourth. When these four groups of people are present they bring much in the way of blessings and mercy to the world, for they are supports for the world, conveying comfort and joy to gods and humans alike.

Who are those in the first group,

"whose natures are still plagued by

the defilements"? This refers to [committed] individuals who successfully uphold the precepts, comport themselves properly, promote the truedharma, comprehend the meaning of the words they hear from the Buddha, and then turn around to share them with others, declaring, "It

is said that he who is of small desire is on the path, he who is of great desire is not on the path.

" In similar manner they explain in detail the

eight observances [maintained by] a great person. When they encounter people who violate the precepts they tell them that they must bring [their 169

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errors] out into the open, confess, and forsake [such behavior]. They are well aware of the expedient means of bodhisattvas and the enigmatic dharmas they practice. They are called,

"ordinary persons,

" for they are

not at the [śrāvaka stage] of the eighth person.

85 Those who are at this

eighth [śrāvaka stage] I do not regard as ordinary persons but instead refer to them as bodhisattvas.However, I do not call them buddhas. People of the second type, known as a srotāpannas or sakṛdāgāmins, are those who, if they obtain the true teaching, will accept and retain that true-dharma in their memory. Upon hearing the dharma from the Buddha, they will take what they hear and write it down, make copies of it, accept it, memorize it, recite it, and then turn around and share it with others. But if, after hearing the [Buddha's] dharma, someone did not write down, accept, memorize, or explain those teachings to others, and if he claimed that accumulating slaves and other impure things are allowed by the Buddha, his actions would be inappropriate. Such people may be regarded as belonging to the second group of believers, but they would not have reached the second or the third stage. 86 I do call them

bodhisattvas, however, and they will have received a prophecy of their future buddhahood.

People of the third type are known as anāgāmins. Anāgāmins discredit the true-dharma if they say it allows the keeping of female slaves, male slaves, or impure things, the accepting of textual writings from heretical faiths, and when they become hindered by adventitious defilements or have [their thinking] obfuscated by old defilements as well. If an anāgāmin conceals the actual relics of the Tathāgata, he will be stricken by an externally visible illness or injured by the poisonous snakes of the four major elements. Arguing for a "self" is unreasonable [for anāgāmins]; affirming "nonself" is reasonable for them. Preaching attachment to worldly dharmas is unreasonable, but if they affirm that the Mahāyāna will continue without end, that is reasonable for them. [Claiming that] whenever someone receives a new body there are eighty thousand worms [in it] is unreasonable. But [claiming that], having freed themselves from sensual desire once and for all, they do not spill any semen even while dreaming, that is reasonable for them. To say that when confronting their last days anāgāmins become afraid would be inappropriate. Why are they called "anāgāmins"? It is 170

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because they do not return, as I have explained earlier, and because whatever transgressions they may have committed no longer pollute them. In their coursing through the rounds [of saṃsāra] I call them bodhisattvas. Upon receiving a prophecy of their future buddhahood, it will not be long before they attain anuttarā samyaksaṃbodhi.These, then, are called the third type of person.

People of the fourth type are known as arhats. An arhat cuts away the defilements within himself, puts down his heavy burden, attains his personal goal, does what is to be done, resides at the tenth stage, attains autonomous wisdom, and manifests himself in different forms depending on what someone asks for. Thus adorned [with morality, meditation, and wisdom], whenever they want to complete the Buddha's Way, that is what they will do. Capable of accomplishing such immeasurable merit, they are thus called arhats.

When these four individuals of whom I speak appear, they succeed in bringing much in the way of blessings and mercy to the world, for they are supports for the world, [sources of] serene bliss for humans and gods alike. They are the most respected, the most excellent among gods and humans, and are thus something like tathāgatas themselves. I call them "the best among people,

" for they are the foundations of refuge.

Kāśyapa then addressed the Buddha, saying:

World-Honored One. Presently I do not rely on these four types of people. Why? Because in the *Ghoṣila-sūtra,

87 the Buddha said to Ghoṣila:

If a deity like Māra or Brahmā wants to destroy something, he transforms himself into an image of a buddha, replete with the thirtytwo major physical marks and eighty minor marks, emitting light from each pore. His face will be perfectly round and luminous like the moon, with a circle of hair between his eyebrows as white as snow. He will face you in this guise but when you examine him, you will see most assuredly that what you are seeing is a false reality. After realizing this, you must defeat him.

World-Honored One. If Māra is capable of transforming himself by taking on the body of a buddha, why would he not be capable of becoming an 171

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arhat or indeed taking on the identities of all four types of individuals [who follow] the Buddhist path, sitting or lying down in the sky, from his left side pouring water, from his right side emitting fire, from his body emitting smoke and flames like a fiery mass? This is why I do not trust such people when I am with them. Regardless of what they say, I cannot accept them, respect them, or regard them as a place of refuge. The Buddha said:

Good man, from what you have explained to me, I agree that if you have doubts about someone, then you should not accept that person. How much more so for these [supporters of my dharma who may be imposters]. This is why you must learn to carefully discriminate in your understanding of things between who or what is good and not good, what should be done and what should not be done. Once you have done this, joy will come [to you] after your long night. Good man, it is like a thieving dog that stealthily enters a house at night. A family servant, when he realizes what is going on, will then run after the dog, yelling,

"Hey you, get out of here! If you don't leave, I'll take your life!" When he hears this, the dog will immediately run off and not come back. You should follow this example and overcome [Māra] Pāpīyas in the same way. You need to say,

"Pāpīyas! You should not

take that shape that you now have. For if you become [someone else], then I will take those five [corpses] hanging from you and tie you down with them.

"

When he hears this, Māra will depart and just like that furtive dog, he will not come back.

Kāśyapa then addressed the Buddha, saying:

World-Honored One. The Buddha has expounded to the distinguished householder Ghoṣila that if he can overcome Māra in this way, he will have drawn near to mahāparinirvāṇa.So why must you say that these four types of people are to be regarded as reliable places of refuge when what they say cannot necessarily be trusted?

The Buddha said to Kāśyapa:

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Good man, what I have said is just that. To think otherwise would be wrong. Good man, I have explained [the importance of] subduing Māra to śrāvakas who have [only] physical vision with which to see things. But this is not an explanation for people who study the Mahāyāna. People who are śrāvakas, even when they have divine vision, [because of their predilections] I generally refer to them as "those with physical vision. "

The students of the Mahāyāna, although they have [only] physical vision, I generally refer to them as "those with buddha vision. " Why is this?

Because the Mahāyāna sutras are what I call the "buddha vehicle, " and

this buddha vehicle is the best of the best.

Good man, just as there are those who are powerful and courageous, there are also those who are weak and who betake themselves to the strong on whom they depend. The strong ones commonly teach the weak, saying: "You should hold the bow and take the arrow like this. You must learn how to use the halberd, the long hook, or a rope like that. "

They also will say:

Although facing battle is like walking on swords, you must not let fear take hold of you. When you come upon men or gods [in battle], regard them as insignificant and weak. You must generate thoughts of strength to make yourself powerful.

There are also people who are not naturally bold but pretend to be so by grabbing a bow, a sword, or some kind of weapon. Having thus equipped themselves, they march up to the troops [facing battle] and shout in a loud voice: "Do not fear those people! If they look at you and see you have no fear of them, you can be assured that before long they will break ranks and run like thieving dogs.

"

Good man, the Tathāgata speaks to the śrāvakas in the same way: Do not fear Māra Pāpīyas! If Māra Pāpīyas transforms himself into the body of a buddha and comes to where you are, you must resolve with firmness of mind to defeat that demon. At that point Māra will then lose heart, no longer enjoying [his pursuit of you], and go away. Good man, just as a person of strength does not follow the ways of others, so it is with the student of the Mahāyāna who, upon hearing the discourses 173

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in various abstruse texts, enjoys them and does not recoil in fear. Why is this so? Because people who study the Mahāyāna in this way have in the past made offerings to, showed respect for, and paid obeisance to innumerable, trillions of buddhas. So even if there were innumerable hundreds of billions of Māra-led hordes desperate to seize them by intimidation or flattery, [students of the Mahāyāna] would ultimately face those situations without fear.

Good man, it is like someone who has obtained the antidote agada and has no sense of fear toward poisonous snakes and the like. This is because the power of that medicine is capable of removing all forms of poison. This Mahāyāna sutra also [functions] in that way, for just like the power of that medicine, with it one does not fear the poisons of any and all māras, vanquishing them and preventing them from coming forth again.

Good man, consider the example of a serpent whose nature is particularly cruel. When it wants to harm someone, the snake merely glares at them with its eyes or blows on them with its breath, which is enough to bring fear to any lion, tiger, wolf, or dog. If any of these dangerous animals were to hear [the serpent's] voice, see its shape, or touch its body, none of them would not lose their life. But there are also spells used for good causes, and by means of the power of these spells one can compel such dangerous [animals] to all become compliant and yielding as if tamed, including poisonous snakes, garuḍabirds, 88violent elephants,

lions, tigers, and wolves. When they perceive these spells used for good causes, animals such as these are immediately subdued. Śrāvakas and pratyekabuddhas are also like this. When they see Māra Pāpīyas, they are all stricken with fear, yet Māra Pāpīyas feels no fear at all, and thus continues with his demonic activities. Those who study the Mahāyāna in like manner see how the śrāvakas fear the activities of Māra and have not produced aspirational faith in the Mahāyāna. [These students of the Mahāyāna] first use the expedient means at their disposal to overcome the māras, compelling them to become compliant and appropriately tamed, as a result of which they can then expound to them in detail various aspects of this wondrous dharma. Upon seeing the taming of the māras, the śrāvakas and pratyekabuddhas lose their fear and at 174

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that point they will look upon the unsurpassed true-dharma that is the Mahāyāna with aspirational faith and say, in effect, "From now on we

should no longer create obstructions to this true-dharma. "

In addition, good man, while śrāvakas and pratyekabuddhas may be frightened of the defilements, those who study the Mahāyāna have no fear at all. Cultivating the Mahāyāna has that kind of power. Because of this causal principle, everything I said earlier about enabling śrāvakas and pratyekabuddhas to overcome māras does not pertain to the Mahā yāna. This Subtle Sutra of the Great Nirvanacannot disappear; it is so extraordinary, so special. If someone hears it and after hearing it accepts its message, that person will come to believe that the Tathāgata is an eternally abiding dharma. Someone like this is an extraordinary marvel, like the udumbaraflower. And after my nirvāṇa, if there are people who will have the opportunity to hear subtle scriptures of the Mahāyāna like this one and respond with faith and reverence, know that for one hundred thousand kalpas into the future they will not fall into any unfortunate rebirths.

At that time the Buddha then said to the bodhisattva Kāśyapa: Good man, after my nirvāṇa, there will be hundreds of thousands, indeed innumerable, living beings that will discredit this Subtle Sutra of the Great Nirvana,refusing to believe it.

The bodhisattva Kāśyapa responded to the Buddha by saying: World-Honored One, after the Buddha's extinction, how much time will pass before those living beings begin to discredit this sermon? And World-Honored One, will there also be living beings that are invariably good at that time, who will succeed in helping extricate those who have discredited the dharma [from their misconceptions]? The Buddha then said to Kāśyapa:

Good man, within forty years after myparinirvāṇa[this teaching] will circulate widely in Jambudvīpa. Only after that will it gradually disappear from the land. Good man, it is like sugar cane, glutinous rice, granulated honey, butter, or ghee: depending on where you are the people of some 175

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regions will all say,

"These taste best.

" But there are also people who

only eat barley or millet89and say,

"What we eat is the best [of all foods]!"

This is because those without much religious merit receive commensurate karmic compensation. But if a person who is possessed of religious merit never hears of barley or millet, they will continue to eat [the more savory] nonglutinous rice, sugar cane, crystallized honey, ghee, and so forth. The Subtle Sutra of the Great Nirvanais just like this. Those of dull karmic roots with little religious merit will be unwilling to hear this sutra. Just like those of weak religious merit [whose lives are difficult] resent [those who eat] honey and other such foods, followers of the two vehicles in like fashion may bear resentment toward this unsurpassed Mahāparinirvāṇa-sūtra.But there will also be living beings who will be favorably disposed toward hearing this sutra. After hearing it, these individuals will feel elated and will not disparage it. They are like those fortunate ones possessed of merit who eat glutinous rice. Good man, consider the story of a king who resided in the remote mountains in distressed circumstances. Even though he had sugar cane, glutinous rice, and crystallized honey on hand, because such [appetizing foods] are hard to obtain, precious, and well sought after, he hoarded them. He dared not allow them to be eaten, dreading what would happen if he ran out. And so [the people of his kingdom] ate only barley and millet. Now at the same time in a different country there was another king who, upon hearing about this, evinced a sympathetic smile and straightaway decided to load up carts with glutinous rice and sugar cane and send them to the first king as a gift. When the shipment reached the first king, he distributed it among the people and the entire nation then enjoyed the food together. After the people had eaten, everyone was elated and remarked,

"It is all due to that other king that we have been able to enjoy this extraordinary meal!"

Good man, this is how it is with the four types of living beings who take a leadership role on behalf of this unsurpassed, great dharma. In all likelihood there will be one person among these four types of believers who will notice that there are a great many other bodhisattvas who, although they study Mahāyāna scriptures like this one, perhaps copying 176

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them themselves or getting others to copy them in order to seek personal gain, or fame, or knowledge of the dharma, or a spiritual grounding, or a means to explore other sutras, are nevertheless incapable of expounding the teachings in detail to others. This one person will respond by taking this subtle sutra and sending it to other lands with other bodhisattvas, enabling them to bring forth an unsurpassed aspiration to bodhi, [thereby] establishing themselves in bodhi.And these bodhisattvas, having obtained this sutra, will then be able to expound it widely to others, enabling countless others to accept the flavor of a Mahāyāna dharma like this. Through the power of this one bodhisattva so many who had never heard this sutra will thus be able to hear it, just like the people of that kingdom who were able to enjoy the rare foods through the power of that [other] king. Good man, you should understand that wherever this Subtle Sutra of the Great Nirvanais disseminated, that land will thereby be adamantine and its people adamantine-like as well. Whenever people can actually hear a sutra like this one, they will be nonretrogressing in their turn toward anuttarā samyaksaṃbodhiand whatever they wish for will be accomplished, including that which I will fully expound this very day. Bhikṣus, you should accept and retain well this [teaching], for if there are living beings who have been unable thus far to hear scriptures such as this, understand that you must be especially compassionate toward them. Why? Because these people will be not be able to accept the profound significance of a Mahāyāna sutra like this. The bodhisattva Kāśyapa then addressed the Buddha as follows: World-Honored One, [we understand that] for forty years after the extinction of the Tathāgata this Mahāyāna scripture—the Mahāparinirvāṇasūtra—will spread throughout Jambudvīpa, after which it will disappear from the land. But after that [period] has ended, how long will it be before it appears again?

The Buddha said:

Good man, even as my true-dharma will remain for another eighty years, it will be during the first forty years that this sutra will rain down as a great dharma rain over Jambudvīpa.

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The bodhisattva Kāśyapa then said to the Buddha:

When true-dharma has disappeared, when true morality has been discredited, when false dharmas have increased, and when living beings are not in compliance with [any] dharma, who will be able to hear, accept, hold in reverence, and read and recite a sutra such as this one? Who will enable others to become well versed in it, make offerings to it, revere it, copy it, and explain it? I beseech you, Tathāgata! Take pity on us living beings and explain these things analytically and in some detail, thereby empowering [future] bodhisattvas so they might retain the teaching upon hearing it, and upon retaining it straightaway attain nonretrogressive anuttarā samyaksaṃbodhi. Then the Buddha praised Kāśyapa, saying:

Excellent, excellent! Good man, you have asked well about this. Good man, those livings beings who make bodhicittaresolutions before an array of buddhas as numerous as the grains of sand in the Hiraṇyavatī River will thereupon be empowered in that corrupt world to uphold sutras like this one rather than discredit them.

Good man, those who can make bodhicittaresolutions before worldhonored buddhas as numerous as the grains of sand in one Ganges River will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead cherish [its unfolding in] this scripture, though they may not be able to analyze it and fully explain it to others. Good man, those livings beings who make bodhicittaresolutions before world-honored buddhas as numerous as the grains of sand in two Ganges Rivers will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead appreciate it properly, believe in it, dedicate themselves to upholding and reciting it, though they may be unable to fully explain it to others. Those livings beings who make bodhicittaresolutions before world-honored buddhas as numerous as the grains of sand in three Ganges Rivers will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead to uphold, read, recite, and copy fascicles of this sutra, despite the fact that in expounding it for others they will not have grasped its deepest meaning. Those livings beings 178

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who make bodhicittaresolutions before world-honored buddhas as numerous as the grains of sand in four Ganges Rivers will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead to uphold, read, recite, and copy fascicles of this sutra. Despite the fact that in proclaiming it [their understanding] will not be complete,

90 they will [be able to] give a detailed explanation of one-sixteenth of the sutra's meaning to others. Those livings beings who make bodhicittaresolutions before world-honored buddhas as numerous as the grains of sand in five Ganges Rivers will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead to uphold, read, recite, and copy fascicles of this sutra. They will give a detailed explanation of eight-sixteenths of the sutra's meaning to others. Those livings beings who make bodhicittaresolutions before world-honored buddhas as numerous as the grains of sand in six Ganges Rivers will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead to uphold, read, recite, and copy fascicles of this sutra. They will give a detailed explanation of twelve-sixteenths of the sutra's meaning to others. Those livings beings who make bodhicittaresolutions before world-honored buddhas as numerous as the grains of sand in seven Ganges Rivers will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead to uphold, read, recite, and copy fascicles of this sutra. They will give a detailed explanation of fourteen-sixteenths of the sutra's meaning to others.

Those livings beings who make bodhicittaresolutions before worldhonored buddhas as numerous as the grains of sand in eight Ganges Rivers will thereupon be empowered in that later time when the world is corrupt to not repudiate this dharma but instead to uphold, read, recite, and copy fascicles of this sutra. They will also work to enable others to copy the sutra, for being able to hear it and accept it oneself [motivates] one to endeavor to give others the opportunity to hear it, recite it, and disseminate its benefits. They will preserve and protect this sutra vigorously, and out of sympathy for all living beings in the world, honor it with offerings (pūjā). In addition, they will urge others to honor it with offerings, respect, reverence, recitations, and obeisance. In this way they 179

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will be equipped to fully unravel the meaning of the sutra: that is, [they will explain] that the Tathāgata is permanently abiding (nitya), unchangeable (dhruva), eternal (śāśvata), and stately blissful (acala-sukha); they will preach extensively that all living beings have the buddha-nature and they will know the dharma-treasury of the Tathāgata well, and [indicate] that after presenting such offerings to the buddhas, [followers] are to elevate an unsurpassed true-dharma such as this one, maintain and preserve it.

When someone has brought forth the aspiration to anuttarā samyaksaṃbodhi,understand that in the future this person shall surely uplift and promote a true-dharma like this, and maintain and preserve it. For that reason do not be ignorant of the fact that there will be protectors (uddhāraka) of the true-dharma in the future. Why? Because anyone who has committed him- or herself by means of bodhicittashall surely maintain and protect the unsurpassed true-dharma in the future. Good man, on the other hand there also will be depraved bhikṣus who will not only not be saddened upon hearing of my nirvāṇa [but will remark]: On this day the Tathāgata enters parinirvāṇa—what a joyous (prahṛṣṭā) occasion! While the Tathāgata has been in the world he has hindered our profit-making activities. But now that he has entered pari nirvāṇa, who else could there be who would rob us like that again? Without anyone to rob us of what we deserve, we will then take back the personal gains of the Tathāgata. When the Tathāgata was here, the [monastic] prohibitions became truly severe, but now with him entering parinirvāṇathese restrictions will all be abandoned. The kāṣāyarobe that we received as monks originally may have had some ritual significance, but now let us discard them like banners left on logs!

People like this will repudiate and defame this Mahāyāna sutra. Good man, now you must remember this: as long as there are accomplished living beings endowed with significant quantities of merit, there will also be those who believe in the Mahāyāna scriptures. And having faith in those scriptures, they will endeavor to preserve them. Regarding other living beings that have a willingness for the dharma, if you can 180

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fully explain this sutra to them, then, upon hearing it, the bad karma they have created over asaṃkhyeya kalpas will all be eliminated. But for those who refuse to believe in this sutra there will be a torrent of countless pains in this life and [they will earn the] derision of a great many people. Moreover, after they die, people will look upon them with disgust and their countenances will appear ugly and rough. They will be reborn into poverty, always in want. Even though their lives may improve, things will remain rough and sordid for them, as they will be reborn time and time again into families that are poor and of low social standing, and into environments where the true-dharma is repudiated and false views abound. When they are about to die they may find themselves oppressed by chaotic situations such as warfare, violent and murderous kings, or conflicts between families that stubbornly hold enmity toward each other. Despite the presence [in society] of spiritual guides to help them in their hour of need, they will not encounter them. They will seek the means to provide for their own needs yet not succeed; whatever small material gains they make will never be enough to keep them from painful privations of hunger and thirst. Who but those on the bottom of society would even notice them? No king or official of any importance would even bother to record [such misery]. Even if they were to hear a well-crafted explanation of this sutra they would not accept it, despite the principled nature of its argument. This kind of person will not make it to a good rebirth, just as a bird with a broken wing simply cannot fly. Moreover, in their future rebirths these people will not succeed in obtaining the good realms of humans or deities either. On the other hand, when people are able to believe in Mahāyāna sutras like this one, even if they were born into abject conditions, by the virtue inherent in the sutra they will suddenly display grace, dignity, and power that will only increase daily. They will become people whom humans and deities yearn to see; they will be respected and loved, those in whom others indulge their emotions. Kings, high officials, and their own relatives will listen to them and esteem what they have to say. If, among my śrāvaka disciples, there is anyone who wants to practice that which is most rare, that person should widely promulgate Mahāyāna sutras like this one to the world.

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Good man! It is like fog or frost—no matter how intense they may seem, each lasts only until the sun rises. After the sun has risen, they will disappear without a trace. Good man, the bad karma possessed by living beings is also like this. Of the great powers that reside in this world, there is nothing can surpass what one gains from seeing the sun of the Mahāparinirvāṇa[-sūtra]. Once that sun has risen, it can eliminate every shred of bad karma.

In addition, good man, consider the analogy of a man who leaves his family to join the sangha and shaves his head. Although he dons the kāṣāyarobe, he has not yet pledged to maintain the ten precepts of a śrāmaṇeranovice. Then a wealthy person appears who invites the monastic community [to a meal]. This person who has not taken the precepts nevertheless joins the group that accepts the invitation. Although he is not ordained, he will still be included among those counted as monks. Good man, if there are living beings who, in their resolutions for awakening, begin to study this MahāyānaMahāparinirvāṇa-sūtrasuch that they copy it, read it, recite it, and so forth, then although they may not be accomplished to the point of reaching the ten stages [of a bodhisattva], they will still be included among those counted as residing there. Or among the living beings who hear this sutra—even one verse of it— there may be those who are disciples of the Buddha and those who are not, or those who are motivated by greed or fear, or those who are merely ambitious. But [regardless of where they come from,] if upon hearing the sutra they do not malign it, you should understand that such people thereby will have already moved closer to anuttarā samyaksaṃbodhi. Good man, these are the reasons why I say that the four kinds of people [who understand the dharma] are supports for the world. Good man, if it were claimed that these four kinds of people had declared the Buddha's elocution not to be the Buddha's elocution, that would be absurd. Therefore I say that these four kinds of people are indeed supports for the world. Good man, you should make offerings to these four groups of people.

[Kāśyapa:] "World-Honored One, how can I know who these people are so that I may honor them with offerings?"

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The Buddha then instructed Kāśyapa: When you find someone who takes responsibility for preserving the truedharma, that is the type of person from whom you should solicit instruction and to whom you should give alms, even to the point of sacrificing your life. Thus, in regard to this Mahāyāna sutra I would say: One who understands the dharma, Whether old or young,

Should be honored with offerings, Respected and revered.

Just like the brahmans

Serve [the god of] fire.

One who understands the dharma, Whether old or young,

Should be honored with offerings, Respected and revered.

Just like the gods

Bow in reverence to serve Indra. The bodhisattva Kāśyapa then addressed the Buddha, saying: World-Honored One, just as you have said, it is indeed proper to honor teachers and elders in this way. However, I have some doubt in this area that I would beg of you to address. Let us say that there is an elderly person, someone who has properly maintained the precepts, who approaches someone in the younger quarter to inquire about something he had not known. Should that older person make obeisance to the younger person to show him respect? If he were to pay respect to a younger person on this occasion, would that mean he would no longer be called someone of proper comportment? What if a young person, someone who properly maintains the precepts, approaches an elder from among the non-precept keepers to inquire about something he had not known. In this case, should that younger person make obeisance to that elder or not? Third, what if someone who has gone forth asks a layperson about something he had not known about before. Should the monastic bow to the layperson or not?

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[I ask these things because] as one who has gone forth, a monastic should not bow to a layperson and, as things stand now in the Buddha's dharma, it is also the case that those who are younger in years must always show respect to those who are older and more experienced, the principle being that since elder monks received the precepts before the monks junior to them and have thus achieved some dignity, [a younger person] should honor and respect them. But, as the Buddha has [also] said, anyone who violates the precepts is not to be accepted within the Buddha's dharma, for they are like a fertile field that has become overgrown with harsh barnyard grass. In the verses stated above, the Buddha said,

"One who understands the

dharma, whether old or young, should be honored with offerings, . . . like the gods serve Indra.

" But what do these verses mean? The Buddha

would never speak deceptively, would he? And yet the Buddha has said, "Even a bhikṣuwho keeps the precepts has also violated them. " Why

would the Tathāgata make such a statement? And in another sutra, the World-Honored One has spoken of "adjudicating precept violations. "

The meanings of all these statements are not clear to me. The Buddha the spoke to Kāśyapa:

Good man, I expounded those verses for bodhisattvas and other students of the Mahāyāna who will come in the future. They were not preached for my śrāvaka disciples [now].

Good man, as I explained earlier, after the true-dharma disappears it will be a time when people discredit the true precepts, a time of increases in precept violations when immorality surges, a time when holy people all hide themselves and refuse to come out in public, a time when it is acceptable to keep slaves and other impure things.

From among these four types of people [who believe in the dharma] there will emerge one individual who will shave off his hair and beard to go forth into homelessness and pursue the religious path. Surveying the bhikṣus, he will see that each of them is keeping a female or male slave or something impure, that they are completely ignorant of what is pure and what is impure, and have no idea whatsoever about what is and is not in compliance with the monastic precepts. This person will 184

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want to discipline the bhikṣus who behave like this but though he may soften his light, he will not assimilate to their dust. Carefully but skillfully he understands the distinction between his sphere of activity and a buddha's sphere of activity.Although he sees that people are committing pārājika offenses, he remains silent and does not raise the issue. Why? Because [he thinks] "I have come into the world in order to rescue and preserve the true-dharma, [not to quibble over any particular offense]. " That is

why he holds his tongue and does not reproach anyone. Good man. In the case of someone like this who seeks to protect the dharma, even if he commits a violation of the precepts I would not call him a transgressor of the precepts.

Good man, it is like the story of a king who suddenly became ill and died. There was a crown prince but he was still young and not ready to succeed to the throne. In that nation there was an outcast, a caṇḍāla, 91

who was blessed with property and wealth in abundance, immeasurably so, and had many kin. On his own initiative he used his power to uncover the nation's weaknesses and usurp the throne. Soon after solidifying his rule, townsfolk, householders, brahmans, and others began leaving, fleeing to other lands no matter how distant. And even those who remained in the kingdom did not want to see this king with their own eyes. But there were also merchants, brahmans, and others who did not leave their homeland, like trees that stand where they are born, living and dying in the same place. This caṇḍālaking, upon learning that many of his nation's people were leaving, searched for them to bring them back and dispatched caṇḍālaguards to block the roads [to prevent any further exodus]. After seven days, he pounded the drums and announced to the brahmans, "To anyone of you who will serve as the ritual master for my inauguration ceremony (abhiṣeka), I will give rank and compensation worth half the kingdom.

" But when the brahmans heard his words, none

accepted to his proposal. Each of them said,

"Where will he find a brahman who would do such a thing?" The caṇḍālaking then spoke up again, saying,

"If there is not one brahman among you who will serve as ritual master for me, then I demand that brahmans and caṇḍālas be forced to live, eat, and sleep together and engage in the same work. On the other hand, if one of you comes forth to consecrate me as king, my offer of 400a

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half the kingdom's territory is genuine. I also have a wondrous ambrosia of immortality magically drawn from the Trāyastriṃśa Heaven; if I were to share this with that person, he could drink it [and attain immortality]. At that time there was one brahman boy at the capping age [of twenty].

92 His practice was pure, he wore his hair long, and he was quite adept at ritual chants. This young brahman went to the king, begged an audience, and said to him,

"Great king! I can do everything that your

lordship has commanded.

" At that moment the great king felt great joy

in his heart and accepted this boy to be the ritual master of his coronation ceremony. But when the other brahmans heard of this, they all became angry and reproached the youth, saying,

"You are a brahman, how can

you serve as the ritual master for a caṇḍāla?"

The king, however, wasted no time in dividing the nation and giving half to the young man. Thereafter the two of them ruled the country together for quite some time. Then one day the youth said to the king, I have abandoned the dharma of my family93in becoming the king's ritualist. But having taught the great king the secret spells [of our tradition], still to this day, great king, I am not regarded fondly by you. Then the king responded: "Now what have I done that [suggests I do] not regard you fondly?"

The boy answered: "In the past the king spoke of sharing the elixir of immortality in your possession, yet we have never drunk it together. "

The king said:

Excellent, excellent. Master, I truly did not understand [your feelings in this matter]. Master, if you have been waiting for this, then please feel free to take it with you.

Having heard what the king said, the youth then took [the elixir] and went home. He implored the officials to join him in drinking it and after they had done so, they went to the king together to say: "How glad we are that the great master has this sweet elixir of immortality. "

When the king heard this, he said to his ritual master: "Why, great master, do you only take the sweet elixir with the officials, and not divide it further?"

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Then the youth took what was left of the elixir, mixed it with a poisonous medicine, brought this to the king and got him to drink it. It was some time after swallowing it before the medicine began to take effect. When it did, the king writhed in agony, fell to the floor, and lost consciousness as if dead. What the young brahman did then was to bring out the crown prince and restore him as king. Having accomplished this, he made the following statement:

The lion's throne [of the king] is something that our dharma should not allow a caṇḍālato ascend. Since ancient times, we have never seen nor heard of someone of the caṇḍālacaste becoming a king. A caṇḍālaruling the nation and governing the people is simply out of the question. You, sire, must now return to succeed the previous king, to rule the nation [according to] our true-dharma. When the young brahman had finished arranging things, he gave the caṇḍālaan antidote to the poison, effectively bringing him out of his coma. After the caṇḍālahad fully recovered his senses, he was thrown out of the palace and forced to leave the country. Now although at that time the young brahman did certain things [to cooperate with the caṇḍālaking], nevertheless he did not forfeit his brahmanic code. When the other householders, brahmans, and so forth heard the full extent of what he had done, they were awed at his [achievement] as something they had never seen before and praised him, saying, "Excellent, excellent! Benevolent one, well have you succeeded in driving out the caṇḍālaking!"

Good man, after my parinirvāṇa,the bodhisattvas who protect the true-dharma will [have to] act like that. Using the power of expedient means they will work together with monastics who have violated the precepts, assumed false names, and accepted and kept unclean things. If, at that time, bodhisattvas were to come across an individual who despite violating many precepts [himself] was able to discipline the rule-breaking, harmful bhikṣus [in the community], they would immediately go to that person in order to pay respect and make obeisance to him, to donate a monk's four necessities to him,

94 and to bring books of scriptureand

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living utensils as further donations. If those bodhisattvas did not have those things to give, then they first would have to request them in an expedient manner from patrons and then give them to that person. In order to do what he does, this person may have to hold on to something from among the eight kinds of impure things. 95 Why is this? In

order to punish those harmful monks, that individual will have to behave like the young brahman who [committed violations of his dharma] in order to get rid of the caṇḍāla.But even though the bodhisattvas at that time will yet again respect and make obeisance to that person, despite the fact that he accepts and keeps one of the eight impure things, there will be no karmic transgression in their actions [in support of that individual]. And why is this? Because these bodhisattvas [themselves] want to purge the harmful bhikṣus from their community to allow the pure monastics to live in peace and spread the well-balanced Mahāyāna scriptures for the benefit of all gods and humans. Good man, [earlier] in this sutra I put this reasoning into two verses to compel all bodhisattvas to praise protectors of the dharma, just as the householders, brahmans, and others acclaimed the youthful brahman when they called out,

"Excellent, excellent!" This is how a bodhisattva

concerned with protecting the dharma should act. If you notice that an individual who protects the dharma is engaged in the same activities together with someone known to have broken the precepts and you declare the dharma protector to therefore also be guilty, you must know that that person will get into trouble [because of your accusation]. As a matter of fact, the protector of the dharma will not have committed any offense [by merely associating with someone who has]. Good man, when there are bhikṣus who violate the monastic prohibitions but because they are steeped in arrogance conceal the fact and do not regret their actions, understand that such people are indeed to be called true violators of the precepts. If, on the other hand, a bodhisattva-mahāsattva [ignores a prohibition] in the course of protecting the dharma, in this case although a precept has been violated such a person is not to be called a violator of the precepts. Why? Because [his act] does not stem from arrogance; he will make plain what he has done and will regret it. Good man, therefore I want to reiterate the verse I gave earlier in the sutra: 188

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One who understands the dharma,

Whether old or young,

Should be honored with offerings,

Respected and revered.

Just like the brahmans

Serve [the god of] fire.

Bowing in reverence to Indra

In the second heaven.

96

Again, this reasoning is not intended for those who study the śrāvaka [path]; it is only for the bodhisattvas that I expound this verse. The bodhisattva Kāśyapa then addressed the Buddha, saying: World-Honored One, there are bodhisattva-mahāsattvas who have become extremely lax in their regard for the precepts. In their case, are the precepts still complete [and functional] as they were when these bodhisattvas originally received them, or not? The Buddha said:

Good man, you should not speak in that way. Why? Because the precepts as they were originally received remain as they originally were; there is nothing lost. When an offense is committed, the person should immediately confess, for having confessed that person [once again] will be in a state of purity. Good man, it is like an old dyke that is punctured, and in the opening a hole forms from which water then drips out. Why does this occur? Because there is no one to repair [the breach]. When there is someone to repair it, the water will no longer leak out. Bodhisattvas are also like this, in that though they may violate the precepts, at the same time they also collectively observe the poṣadha, karman,and pravāraṇaceremonies in which they renew their commitment to the precepts and engage in confession together with their fellow monks. The precepts these bodhisattvas possess thus are not like the damaged dyke with a puncture that becomes a leak. What is the point here? If there are no people [in a community] who are pure in keeping the precepts, then disintegration, slovenliness, and indolence in that sangha will increase on a daily basis. But if there are people who do keep the 189

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precepts in a pure manner, then the precepts of those in trouble can soon become complete again, ultimately with no loss from their original state. Good man. If someone is apathetic about [his choice of] religious vehicle, I would call that person apathetic. But if someone is lax toward the precepts, I would not [necessarily] call such a person apathetic. As long as the attitudes of bodhisattva-mahāsattvas toward the Mahāyāna are neither lazy nor arrogant, I regard them as grounded in their originally received precepts, for in order to protect the true-dharma they bathe themselves in the waters of the Mahāyāna. For that reason bodhisattvas may appear to violate the precepts, but I would not say they are apathetic. The bodhisattva Kāśyapa then addressed the Buddha, saying: There are four types of people in the sangha communities, but just like it is difficult to know when mango fruit is ripe, how can we know when a precept is kept and when it is broken?

The Buddha spoke:

Good man, viewed according to what I have expounded here in the Subtle Sutra of the Great Nirvana,this should be easy to understand. Why do I say you can understand this according to what is in this Mahāparinirvāṇa-sūtra? It is analogous to a farmer who pulls weeds out of his field as he plants rice and other grains. If you look at his field with the naked eye, you would say it is purely [rice]. But the reality is that the field is mixed, as rice and grass are both there and they [must be] distinguished from each other. Thus, if the eight things that potentially corrupt a sangha are removed from it, then when viewed with the naked eye the community will be known as pure. And yet when there are no disruptions, it is difficult to distinguish with the naked eye the precept holder from the precept violator. It is only when an impropriety is abundantly obvious that this becomes easily understood. Then, as easily as weeds are distinguished [from rice stalks], the problem within a sangha becomes clear. Those who can distance themselves from the poisonous snakes that are these eight impure things are those whom I call fields of merit of the pure, sacred community; they should be honored with offerings from humans 190

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and gods. But the karmic rewards of such purity cannot be distinguished with the naked eye.

Good man, this is like story of the forest of kālakatrees, within which there was also one tindukatree.

97 The [poisonous] fruit of the kālaka

and [the nonpoisonous] tindukafruit are so similar as to be indistinguishable, and when they ripened both were picked by the same woman. There being only one tindukatree in that forest, its fruit was quite rare: there were ten pieces of kālakafruit for every one piece of tindukafruit. Without knowing herself how to discriminate one from the other, that woman brought all the fruit she had gathered to market and peddled it together. Average people ignorant about this matter and children came by her collection and gazed at the fruit, and they, too, could not distinguish one from the other. But if they bought a kālakafruit, swallowing it could mean losing their lives, [so everyone was concerned]. A wise person heard about the problem and came forward to speak with the woman, asking: "Sister, from where did you bring this fruit?" The woman then pointed in the direction of the forest. The people who had gathered around immediately cried out,

"Over there?! That [forest] is full of who

knows how many kālakatrees but only one tindukatree!" Upon realizing what she had done, they laughed at her and the fruit was thrown out. Good man. Those in the sangha communities who engage in the eight impure things are also like this. Within the community there may be many who take advantage of these eight things we have talked about, but there may also be just one person who is pure in keeping the precepts, who does not accept any of the impure things included in this list of eight. Yet he knows there are people who do condone improper behavior. In the activities they share in common he is inseparable from these people, standing like the one tindukatree in the forest. When a layman sees them together, the layman sees monks who frequently behave improperly and so he neither respects nor offers donations to them. But if that layman did want to make a donation, he should first speak to them, asking:

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would you be able to participate in the poṣadha, karman,and pravāraṇaceremonies with that person?

After the layman queries them in this way, if everyone in a community answers: "Regarding these eight things you speak of, the Tathāgata in his compassionate mercy has allowed us to keep all of them. "

The layman should then say:

At Jetavana there were many monks. Some said that the Buddha allowed gold and silver to be kept, but others said he did not allow this. Those who said he allowed this and those who said he did not were unable to live together, recite the prātimokṣatogether, or do the pravāraṇaconfession ritual together. This extended to them not even being able to drink water from the same river, and they did not share what they received in offerings. So how can you say that the Buddha permitted these things? The Buddha, the god among gods, may accept such things himself, but none of you monks should keep them. If one of you accepts these things, he should not participate with the other monks in reciting the precepts, making confessions, and other monastic rituals. If he does participate with the other monks in these things, then when his life ends he will fall into hell. Those individuals [transgressing in this way] are like people who lose their lives right after eating the kālakafruit.

In addition, the Buddha said:

Good man, consider the analogy of a man who sold medicines in a city, one of which was a wonderful, sweet medicine that came from the Himalayas. But he also had many other assorted medicines that were similar in taste and appearance. On one occasion everyone in that city suddenly wanted to buy the [Himalayan medicine], but they could not distinguish it from the other medicines. Many ended up coming to where this man's business was and asking him,

"Do you have the Himalayan

medicine?" Without hesitation, the medicine seller would answer, "Yes,

I do,

" but he was deceiving them, for he would take his other medicines and tell those who were seeking it,

"This is the sweet, excellent medicine

from the Himalayas.

" The people coming to buy the medicine would

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look at what he showed them with their untrained eyes and, not being able to tell the difference, make their purchases and leave, each one thinking to himself,

"I have just purchased that sweet medicine from

the Himalayas.

"

Kāśyapa, just as in these parables, among the śrāvaka sanghas there are some who are monastic in name only, there are some who are genuinely monastic, and there are some where both types live together. Though some may keep the precepts and some may not within the same community, they should equally be given offerings and shown respect and courtesy. With untrained eyes, lay believers will not be able to distinguish among them, just as those customers could not discriminate the sweet, Himalayan variety among all the medicines [by appearance alone]. Who is observing the precepts, who is violating the precepts, who is a true monk, who is a false monk—only one with divine vision can discriminate these things. Kāśyapa, on the other hand, if an upāsakaknows a bhikṣuto be someone who violates the precepts, then he should not supply that monk with the means of subsistence or make offerings or obeisance to him. If an upāsakaknows a bhikṣuis keeping one of the eight things forbidden to him, he should not also supply that monk with the means of subsistence or make offerings or obeisance to this person either. When someone within a sangha violates the precepts, just because that person may be wearing the kāṣāyamonastic robe is no reason for anyone to feel they must show respect or make obeisance to that person. The bodhisattva Kāśyapa then spoke up again:

World-Honored One, this is excellent, excellent! What the Tathāgata has expounded is true and meaningful, and I graciously accept it like pure gold, a rarity even among jewels.

As the Buddha has explained, bhikṣus should rely on the dharma of the four forms of spiritual support. What are those four reliances (*catuḥ prati saraṇa)? Rely on the teaching (*dharma) rather than the person (*puruṣa). Rely on the meaning (*artha) rather than the language used to express it (*vyañjana). Rely on wisdom (*jñāna) rather than discursive 193

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knowledge (*vijñāna). Rely on the sutra that is definitive (*nītārthasūtra) rather than the sutra whose meaning is indeterminate (*neyārtha-sūtra).

Taking the dharma of these four as one's refuge is what should be acknowledged, not the four types of people.

The Buddha said:

Good man, the dharma to be taken as one's refuge is none other than this mahāparinirvāṇaof the Tathāgata. As the dharma of all buddhas, it is the dharmatā,the nature of reality. And as the dharmatā, it is what the Tathāgata is. This is why the Tathāgata is a permanently abiding presence without change. If someone were to say that the Tathāgata is impermanent, that person would not understand, he has not seen the nature of reality. If someone does not know or see the nature of reality, they should not be regarded as someone upon whom to rely. As I said earlier, the four types of people active in the world who support this dharma must realize this to become a refuge for others. Why is this so? Because those people will have fully grasped the oracular and profound treasury that is the tathāgatagarbha,and therefore would understand that the Tathāgata is a constant presence and not subject to change. If someone were to say the Tathāgata is impermanent and subject to change, there would be no foundation for such a statement.

The four types of people [who have this understanding] can thus be called tathāgatas. Why? Because these people will be able to grasp the Tathāgata's recondite language and even expound upon it. If someone did understand this deeply hidden tathāgata treasury and did understand that the Tathāgata abides permanently and is unchangeable but nevertheless preached that the Tathāgata is impermanent in order to gain favor from others, there would be no foundation for what he would be doing. How could such a person become a spiritual support for others? How much more so can people not rely on anyone among these four groups of people following the dharma [who would act in this way]? The dharma to take refuge in is the reality of dharmatā;the person not to take refuge in is a śrāvaka disciple. The reality of dharmatāis a tathāgata; a śrāvaka 194

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disciple is a created phenomenon. A tathāgata is permanently abiding; a created phenomenon is impermanent.

Good man. If someone violates the precepts or for personal gain preaches that the Tathāgata is impermanent and changeable, such a person should not be relied upon as a source of refuge. Good man, [instead you should rely on] what I call,

"the definitive meaning.

" In the

phrase,

"Rely on the meaning rather than the language used to express it,

" by the word "meaning" I was referring what should be "clearly understood. " The meaning of what is "clearly understood" refers to something that is "not reduced.

" By "not reduced" I am referring to what is "complete. " A meaning that is "complete" could be the label for "the Tathāgata is a constantly abiding presence and unchanging. " The meaning of "the

Tathāgata is a constantly abiding presence and unchanging" is none other than "the dharma is permanent.

" The meaning of "the dharma is permanent" is none other than the sangha is permanent. This is what is I meant in saying,

"Rely on the meaning rather than the language used to express it.

"

What is it about language that should not be relied upon? I am speaking about the literary embellishments used in essays and treatises. Composed on the innumerable sutras expounded by the Buddha, some of these essays [express] a shameless ambition, indulging in much illicit flattery, falsely affecting a familiarity with their subject matter. They will express anything that will bring them profit, for usually they wear white robes as administrative clerks. And if that is not bad enough, some will even declare: The Buddha allows bhikṣus to keep slaves and other impure things. Gold, silver, rare jewels, stores of rice and other grains, cows, sheep, elephants, and horses, these they can sell for profit. As there is famine in the world, [the Buddha] takes pity on his children and therefore allows the bhikṣus to keep reserves in storage and to produce their own food so they can eat without receiving food from others. This is the kind of language that should not be relied on. In the phrase,

"Rely on wisdom rather than discursive knowledge, " by

the word "wisdom" I was referring to the Tathāgata himself. If a śrāvaka 195

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were unable to understand the Tathāgata's virtues, the kind of knowledge [possessed by that śrāvaka] you should not regard as a spiritual support. When someone does understand that the Tathāgata is none other than the dharma body itself, that kind of true wisdom in someone is what indeed should serve as spiritual support. If one looks upon the body of expediency held by the Tathāgata and remarks, "The aggregates (skan dhas), elements (dhātus), and sense bases (āyatanas) that are incorporated [in the Buddha] are nourished by eating,

" then this, too, signals someone

you should not rely upon as a spiritual support. This is why discursive knowledge cannot serve as a spiritual support for others. Anyone who preaches in this way and any text [with the same perspective] should not serve as spiritual supports.

In the phrase,

"Rely on the sutra that is definitive rather than on the sutra whose meaning is indeterminate,

" the rubric of "indeterminate"

refers to those sutras used in the śrāvaka vehicle, or śrāvakayāna. 98When

they hear about the Tathāgata's profound and hidden treasure trove, they feel doubt and fear. They do not understand that this treasure produces the great ocean of wisdom. They are like infants, unable to distinguish among the different things they perceive. This [perspective] I call "indeterminate. " "Definitive" is what I call "the true wisdom of bodhisattvas. "

A great, unimpeded wisdom flows from a bodhisattva's thoughts, like a great sage to whom nothing is unknown. This is what is meant by "definitive.

"

In addition, the śrāvakayānaitself I call "indeterminate" and the unsurpassed Mahāyāna I call "definitive. " If it is said the Tathāgata is impermanent and mutable, I would call that [view] "indeterminate. " If it is said that the

Tathāgata abides permanently and is immutable, I would call this [view] "definitive.

" What is preached by śrāvakas should be acknowledged as indeterminate, but that what is preached by bodhisattvas should be acknowledged as definitive. If it is said that the Tathāgata is sustained by what he eats, that is a "nondefinitive" [assertion]. If it is said that he abides permanently and is immutable, that I would call "definitive. " If it is said that the

Tathāgata entering into nirvāṇa is like firewood perishing in a flame, that notion of extinction is "indeterminate.

" If it is said that the Tathāgata has

entered into dharmatā,that I would call "definitive. "

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The dharma of the śrāvakayānathus should not be relied on as a spiritual support. Why? Because, in wanting to save living beings, the Tathāgata used the power of expedient means to expound the śrāvakayāna but did so in the way that the wealthy merchant taught letters [rather than whole words] to his son. Good man, the śrāvakayānaitself is like a newly plowed field that has yet to yield the fruit of a harvest. Thus I regard it as "indeterminate,

" and this is why one should not rely on [the teachings in] the srāvakayānaas a spiritual support. It is the dharma of the Mahāyāna that should be relied on as a spiritual support. Why? Because, in wishing to save living beings, the Tathāgata used the power of expedient means to expound the Mahāyāna. But because this was done so that it would be taken as a spiritual support, I call it "definitive.

" It is thisnotion of the four reliances that you should recognize.

Next, in the phrase "Rely on the meaning, " the term "meaning" here

I would characterize as "straightforward. " "Straightforward" I would

characterize as "illuminated.

" "Illuminated" I would characterize as "unreduced.

" "Unreduced" is how I would characterize the Tathāgata. Moreover,

"illuminated" is how I would characterize "wisdom. "

"Straight forward" is how I would characterize "permanently abiding, "

and the permanence of the Tathāgata is what I was referring to in the phrase,

"Rely on the teaching.

" This teaching I thus refer to as "permanent" and also as "boundless. " It cannot be conceived of, it cannot be held on to, it cannot be restrained, and yet it can be seen. If someone were to assert that it cannot be seen, that person should not be relied upon. This is why you should "Rely on the teaching rather than the person. " If someone were to use subtle and persuasive language to proclaim that [the Tathāgata is] impermanent, a statement like that should not be relied upon either. Therefore, "Rely on the meaning in a teaching rather than the language used to express it. "

In the phrase "Rely on wisdom, " I am referring to the fact that the collective sangha itself is permanent, uncreated and unchanging. It is not a place for keeping the eight impure things. Therefore I say, "Rely

on wisdom rather than discursive knowledge. " If someone were to say,

for example:

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Knowledge is created or knowledge is received, but there is no assemblage of monks that is the sangha. Why? Because the notion of assemblage or collectivity is [a construct and] known to have no real existence. How can anyone say that something nonexistent is permanent?

This is why discursive knowledge of this sort cannot serve as a spiritual support.

In the phrase "Rely on what is definitive,

" the term "definitive" I

would characterize as "true understanding.

" [By relying on what is definitive,] in the end you will have neither false expressions of purity in your comportment, nor arrogance or any conceited craving for self-aggrandizement. This also refers to the Tathāgata's skillful use of expedient means by which the nonarising of attachment is expounded within his dharma. This I call "definitive,

" for if someone can dwell within this

and other expressions of what is definitive, know that that person will have already obtained [the stage of] dwelling in the highest truth. For this reason I say,

"Rely on a sutra that is definitive.

"

In the phrase about not relying on [sutras] "whose meaning is indeterminate, " by the term "indeterminate" I am referring to the sutras that expound such things as: "Everything is burning, everything is impermanent, everything is suffering, everything is empty, everything is nonself. " These [doctrines] I call indeterminate. Why? Because doctrines such as these that cannot be fully clarified will only cause living beings to fall into the Avīci Hell. What is the reason for this? Because of their attachments living beings will simply not attain definitive clarity regarding what these doctrines mean. Saying "everything is burning, " [for example,]

is in effect stating that the Tathāgata preached that nirvāṇa is also burning. If "everything is impermanent,

" then nirvāṇa would also be impermanent.

Suffering, emptiness, and nonself—these would all end up the same way. This is why I call these "sutras that are indeterminate, " and why I

say they are not to be relied on as one's refuge. Good man, someone may say,

From his mercy toward all living beings the Tathāgata is well aware of what is appropriate to an occasion. Because he understands what 198

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is needed when, he may expound the trivial as important or he may expound the important as trivial. The Tathāgata has insight into his disciples and the necessities supplied to them by their donors, making sure there is nothing they lack. The Buddha thus would not allow such people to accept and keep male or female slaves, gold, silver, or precious jewels, or sell anything impure in the marketplace. If there are disciples without lay donors or a supply of daily necessities, in times of famine when food and drink are difficult to obtain, in the interest of promoting and supporting the true-dharma I will permit those disciples to accept and keep slaves, gold and silver, vehicles, houses, and grains, as well as to trade for what they need. But although I allow them to accept such things, they must be gifts handed over by donors of devout faith.

In this case take the dharma of the four reliances [to be your guide] as to what you should rely on. Any vinaya, abhidharma, or sutra that does not disagree with those four [principles], you should rely upon them as well. But if, on the other hand, someone were to say: Whether or not this is a special occasion, whether or not it is a teaching that can be supported, in all cases the Tathāgata allows every bhikṣuto accept and keep these kinds of impure things. [Know that] this kind of statement should never be relied upon as a spiritual support. And any vinaya, abhidharma, or sutra that contains the same notion as this explanation should also not be relied upon, inclusive of all three categories of scripture.

I preach these four reliances for the living beings that see with their physical eyes; it is not the final teaching for those who have eyes of wisdom. This is why I have now expounded [this doctrine] of the four reliances, wherein dharmais none other than the reality of dharmatā, meaningis none other than the fact that the Tathāgata is permanent and unchanging, wisdomis being fully cognizant of the fact that all living beings possess buddha-nature, and definitiveis comprehending all the Mahāyāna sutras.

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