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"O good man! The Tathagata also possess words which come out of his own free will. There are two kinds [aspects] in the Buddha-Nature of the Tathagata, namely: 1) "is", and 2) "not-is". The "is" refers to: the 32 signs of perfection, 80 minor marks of excellence, ten powers, four fearlessnesses, three remembrances, Great Loving-Kindness and Great Compassion, such innumerable samadhis as the Suramgama Samadhi, etc., such innumerable samadhis as the vajra-samadhi, etc., such innumerable samadhis as of the expedients, etc., and such innumerable samadhis as of the five knowledges. These are all "is".

"Not-is" refers to all the Tathagta’s good deeds of the past, the non-good, indefinables [i.e. neither good nor bad], karmic causes, karmic results, defilements, the five skandhas, the 12 links of interdependence, etc. These are the "not-is".

"O good man! There are the "is" and the "not-is", good and non-good, defiled and non-defiled, mundane and supra-mundane world, holy and non-holy, the created and the non- created, the real and the non-real, quietude and non-quietude, disputation and non-disputation, world and non-world, illusion and non-illusion, cleaving and non-cleaving, prophecy and nonprophecy, existence and non-existence, the Three Times and not the Three Times, time and non-time, Eternal and non-Eternal, the Self and the non-Self, Bliss and non-Bliss, the Pure and the non-Pure, form-feeling-perception-volition-consciousness, and non-form-non-feeling-non- perception-non-volition-non-consciousness, the six sense-organs and non-six sense organs, the six sense-fields and the non-six sense-fields, the 12 links of interdependent arising and the non-12 links of interdependent arising. These are the "is" and "not-is" of the Tathagata’s Buddha- Nature. And the same applies to the Buddha-Nature of the icchantika.

"O good man! I say: "All beings possess the Buddha-Nature." But beings do not understand the words of the Buddha that accord with his own will. As such words cannot even be understood by the Bodhisattva personifying another person. How could the two vehicles and all other Bodhisattvas understand them?

"O good man! I, at one time at Grdhrakuta, discussed worldly truths with Maitreya. None of the 500 disciples, including Sariputra, knows of these, still less of the supramundane “Paramartha-satya” [Ultimate Truth]. O good man! There are cases where the Buddha-Nature is with an icchantika and not with a person of virtue, or where it is with a person of virtue but not with an icchantika. Or it can be with both or not with both. O good man! Those of my disciples who know of these four cases should not criticise and say: "Is the Buddha-Nature definitely with an icchantika or not?" When it is stated: "Beings all possess the Buddha-Nature", this is to be called the Tathagata’s words of his own will. How could beings understand this at all?

"O good man! This is comparable to a situation in which there are seven beings in the river Ganges. These are those who: 1) always get drowned, 2) come up for a time and then sink down again, 3) come up and stay there, 4) come up and look all around, 5) look all around and go [move], 6) get out and stay there again, 7) go [move about] both on land and water.

"We speak of one who always sinks. This means that the person undergoes the great evil karmic result of a big fish, so that his body is heavy and the place is deep. Hence, he always sinks.

"We speak of one who, for a time, comes up but sinks gain. This means that the person suffers from the evil karma of a big fish, so that his body is heavy and the place shallow, so that, for a time, he sees the light. By means of the light, he comes up for a time, but his body being heavy, he sinks again.

"We speak of one who, on coming up, remains there. This refers to the fish called “timi” [a kind of shark]. It lives in shallow waters and enjoys the light. Hence, we say that it comes up and remains [there].

"We speak of one who comes up and looks all around him. This is the case of a shark which looks all around and seeks food. On this account, it looks around.

"We speak of one who, having seen, goes off. This means that the fish, having seen some other things far off, soon goes off after them in order to devour them. Hence, having seen, it goes off.

"We speak of one who, having gone, stays. This means that the fish goes off, and having eaten what it wanted to have, stays there. This is why we say that it goes off and then stays there.

"We speak of one who goes on both land and water. This refers to the tortoise.

"O good man! In this all-wonderful river of Nirvana, there live seven living beings. These are the first - always-sinking - up to the seventh. Some sink and some come up.

"We speak of one who always sinks. This refers to one who hears this said: " This Great Nirvana Sutra states that the Tathagata is Eternal, does not change, and is the Eternal, Bliss, the Self, and the Pure; that he does not ultimately enter Nirvana; that all beings possess the Buddha-Nature; that the icchantika, the slanderers of the vaiulya sutras, those who have committed the five deadly sins, those guilty of the four grave offences, will all perfect the Way to Enlightenment; that the srotapanna, sakrdagamin, anagamin, arhat, and pratyekabuddha will unfailingly achieve unsurpassed Enlightenment." On hearing this, such a person does not believe, but thinks to himself: "This Nirvana Sutra is one that belongs to the tirthikas and is not a Buddhist sutra." This person then departs from the Way, and does not give ear to Wonderful Dharma. At times, he may happen to hear [Dharma], but he cannot think well. He may think, but cannot think of good. As he does not think of good, he abides in evil. Abiding in evil has six ways, which are: 1) evil, 2) non-good, 3) defiled dharma [state], 4) augmentation of "is", 5) worry in heat [i.e. becoming hellishly hot with worry], 6) receiving evil results. This is to sink.

"Why is it to sink? When a person does not have a good [state of] mind, when he always does evil, when he does not practise the Way, we call this " sinking" . We say " evil" because a holy person reproaches [him], the mind feels fear, good persons hate [this], and because there is no benefiting of beings. Hence, evil.

"We say non-good because innumerable evils come about, because ignorance always binds the person, because he is always intimate with evil people, because he does not practise all the [various] kinds of good, because his mind is always inverted and always goes wrong. Hence, non-good.

"We say "defiled dharma" because it always defiles body and mouth, because it defiles pure beings, because it increases non-good actions, because it keeps the person away from good things. Hence, defiled dharma.

"We speak of augmenting "is" because what is done by the three persons mentioned above truly increases the causes for hell, hungry ghosts, and animals. Such a person does not practise Dharma for Emancipation. He does not scorn the actions of body, mouth and mind, and all others. This is to augment "is".

"We speak of "worrying heat" because this person minutely [constantly] does such four things and makes the body and mind feel worried over the two things, and there is no time for quietude. This is "heat". This ends in the karmic consequence of hell. Hence, heat. This burns all beings. Hence, heat. This burns all good things. Hence, heat. O good man! This person does not possess faith and coolness. Hence, heat.

"We speak of suffering from evil results. This person fully does all the five things stated above, and after death falls into the realms of hell, hungry preta, and animals.

"O good man! There are three evil things through which one suffers evil results, namely: 1) the evil of defilement, 2) the evil of karma, 3) the evil of karmic returns. O good man! As this person possesses the above-quoted six things, he cuts himself off from the root of good, commits the five deadly sins, performs the four grave offences, slanders the Three Treasures, uses the things which belong to the Sangha, and does all kinds of non-good. Because of these causal relations, he sinks into Avichi Hell and receives a body 84,000 yojanas wide and broad. The sin of his actions of body, mouth and mind being grave, the person cannot extricate himself from suffering. Why not? Because his mind cannot call forth anything good. Innumerable Buddhas may come into the world, but such a person will not give ear to them or see them. Hence, we say that he forever sinks. This is as with the big fish in the river Ganges.

"O good man! I say: " The icchantika is one who eternally sinks, but there are icchantikas who do not fall within the class of those who eternally sink." Who are such? This is as in the case where, for the sake of "is", the person practises giving, sila [morality], and good. This is one who is eternally sunk.

"O good man! There are instances where four good things call forth evil results. What are the four? They are: 1) reading and reciting the sutras so as to come above others, 2) upholding the prohibitions and precepts for the sake of profit, 3) giving because one belongs to others, 4) setting one's mind on, and meditating for the sake of gaining, the thoughtlessness- and-non-thoughtlessness state of mind. These four evoke evil results. That is why we say of one who practises and amasses such that he sinks and comes up again. Why do we say he sinks? Because he enjoys the three existences [i.e. the kamadhatu, rupadhatu, and arupadhatu - worlds of desire, form, and non-from]. Why do we say he comes up? Because he sees the light. The light corresponds to his hearing [Dharma], upholding the silas, giving, and sitting in meditation.

"Why do we say that the person sinks? Because he gains in evil views and acquires arrogance. Hence, I say in the sutra:

"If beings seek all existences
And do good and evil deeds for existence,
Such persons will lose the way to Nirvana.
This is why we say that
The person temporarily comes up but sinks again.
He sails on the dark ocean of birth and death,
He may gain Emancipation
And do away with defilement.
But the person again suffers from evil returns.
This is temporarily coming up
Only to sink again."

"O good man! This is as in the case of the big fish that comes out of the water for a time when it sees the light, but, as its body is heavy, sinks down again. That is how things also proceed with the two persons mentioned above.

"O good man! And there is a person who clings to, and takes pleasure in, the three existences. This is sinking. He hears the Great Nirvana Sutra and gains faith. This is coming up.

Why do we say coming up? When the person hears this sutra, he does away with evil and practises good. This is coming up. The person believes, but is not perfect. Why is he not perfect? The person believes in Mahaparinirvana and the Eternal, Bliss, the Self, and the Pure, but says that the Tathagata’s body is non-Eternal, non-Bliss, non-Self, and non-Pure.

"The Tathagata has two Nirvanas. One is the created, and the other is the uncreated. With created Nirvana, there are no Eternal, Bliss, Self, and the Pure. A person may believe that beings possess the Buddha-Nature, but not that all beings have it. So we say "not perfect in faith" .

"O good man! There are two kinds [aspects] of faith: one is believing, and the other seeking. Such a person possesses faith, but does not push on and seek. Hence, not perfect in faith.

"There are also two phases of faith. One [type of faith] arises from hearing, and the other from thinking. The faith of this person arises from hearing, not from thinking. Hence, not perfect in faith.

"Also, there are two kinds. One [kind] believes in the fact that there is Enlightenment, and the other [kind of faith believes that there are] people who have gained it. Hence, not perfect in faith.

"Again, there are two kinds. One is belief in what is right, and the other in what is evil. A person says that there are cause and result and the Buddha, Dharma, and Sangha. This is believing in what is right. A person says that there cannot be any such things as cause and result and that the Three Treasures are different in nature. The person believes in evil words and the Puranas. This is believing in evil. The person believes in the Buddha, Dharma, and Sangha, but does not believe that the Three Treasures are one in nature and characteristics. He believes in cause and result, but does not believe that there is anyone who has gained [Enlightenment]. Hence, not perfect in faith. This person is not perfect in faith and does not observe the prohibitions and the precepts. Why do we say not perfect? Being not perfect, the sila [the moral precepts] which one has received is not perfect. And why does one say not perfect?

"Of sila, there are two kinds, namely: 1) sila aimed at deportment and 2) sila for sila’s sake [i.e. sila observed not as a matter of form]. The person upholds the sila for deportment, but not the sila for sila’s sake. Hence, not perfect in sila.

"Also, there are two kinds, which are: 1) one that is purported and 2) one that is not purported. The person may be in accord with sila but has no non-purported sila. Hence, not perfect in sila.

"Also, there are two kinds, which are: 1) the person carries on right living in body and mind and 2) the person does not carry on right living in body and mind. This person does not have right living in body and mind. Hence, not perfect in sila.

"Also, there are two kinds, namely: 1) seeking sila and 2) abandoned sila. This person upholds the sila that is aimed at "is", but cannot attain the abandoned sila. Hence, not perfect in sila.

"Also, there are two kinds, which are: 1) to accord with "is" and 2) to accord with Enlightenment. The person upholds the sila that accords with "is", but not that which accords with Enlightenment. Hence, not perfect in sila.

"Also, there are two kinds, namely: 1) good sila and 2) evil sila. When body, mouth, and mind are good, this is good sila. And such silas as of cows and dogs are evil silas. The person believes that these two silas call forth good results. Hence, not perfect in sila. As the person does not possess the two, faith and sila, he is not perfect in his learning.

"In what way do we speak of not being perfect in hearing? The person believes only in six of the 12 types of sutra which the Tathagata has delivered and does not believe in the other six. Hence, not perfect in hearing. Or he upholds the six sutras, but cannot recite and expound them to others and no benefit is given. Hence, not perfect in hearing [i.e. in listening to Dharma].

"And also, having received these six sutras, he recites them and speaks about them for discussion, for superceding others, for profit, for all existences. Hence, not perfect in hearing.

"O good man! I speak in my sutras about perfect hearing. How is a person perfect? There is a bhiksu who is good in body, mouth, and mind. First of all, he makes offerings to all teachers, personal [i.e. his own] or otherwise, and also to the virtuous. These gain a loving mind towards this bhiksu, and through this causal relationship, they teach him what is stated in the sutras. The man, with the sincerest mind, upholds what is taught him and recites [it]. Upholding and reciting [this], he gains Wisdom. Having gained Wisdom, he thinks well and lives in accordance with Dharma. Thinking well, he gains the right meaning. Gaining the right meaning, his body and mind gain quietude. Gaining quietude in body and mind, joy arises. From the gladdened mind comes dhyana [meditation]. From dhyana comes right knowledge. Because of right knowledge, he abhors existence. This abhorrence of existence calls forth Emancipation. This person has nothing of this kind. Hence, not perfect in hearing. As this person is not perfect in these three things, he does not give.

"Of giving, there are two kinds, namely: 1) giving of wealth, and 2) giving of Dharma. This person practises giving of wealth, but seeks " is" . Though he practises giving of Dharma, this, too, is not perfect. Why not? He conceals things and does not explain all. Because he fears that others might come above him. Hence, not perfect in giving.

"Of the giving of wealth and Dharma, there are two kinds, namely: 1) holy and 2) non-holy. By holy is meant the giving that does not seek any return when [something is] given; by non-holy is meant the giving that cares for [i.e. seeks] a return when giving. What the holy person gives is augmentation of Dharma. What the non-holy gives is augmentation of material things. Such a person gives wealth to augment wealth and gives of Dharma to augment wealth. Hence, not perfect in giving.

"Also, next, this person receives the six types of sutra. He gives to people who receive Dharma, but not to those who do not receive it. Hence, not perfect in giving.

"As this person does not possess the four things stated above, whatever Wisdom he practises is not perfect. The nature of Wisdom discriminates the nature well. This person cannot see the Eternal and the non-Eternal of the Tathagata. As to the Tathagata, this Nirvana Sutra says: " The Tathagata is Emancipation, and Emancipation is the Tathagata. The Tathagata is Nirvana, and Nirvana is Emancipation." He cannot discriminate between what is said. Pure action is the Tathagata. The Tathagata is Loving-Kindness, Compassion, Sympathetic Joy, and Equanimity. Loving-Kindness, Compassion, Sympathetic Joy, and Equanimity are Emancipation. Emancipation is Nirvana, and Nirvana is Loving-Kindness, Compassion, Sympathetic Joy, and Equanimity. He cannot gain any discrimination in what is said. Hence, not perfect in Wisdom.

"Also, next, he is not clear as to the fact that the Buddha-Nature is the Tathagata. The Tathagata is one that does not exist in all other things. What does not exist in all other things is Emancipation. Emancipation is Nirvana, and Nirvana is something that does not exist in all other things. He cannot gain any discrimination in what is said [i.e. cannot discriminate the meaning of what is said]. Hence, not perfect in Wisdom.

"Also, next, he cannot gain any discrimination between the Four Truths of Suffering, the Cause of Suffering, Extinction, and the Way to Extinction. As he does not know the Four Truths, he is unable to know holy action. As he does not know holy action, he cannot know the Tathagata. As he does not know the Tathagata, he cannot know Emancipation. As he does not know Emancipation, he cannot know Nirvana. Hence, not perfect in Wisdom.

"He is thus not perfect in five things. Of these, there are two kinds, which are: 1) what increases good and 2) what increases evil. How does he increase evil? This person does not see what is evil in his own self. He says that he is perfect and gains a clinging mind. To those fellow wayfarers of his, he says he is the winner. So, he associates with evil persons, who take his side. Befriending such persons, he further hears about what is imperfect. Having heard [such], he is glad at heart, gains clinging and arrogance, and is indolent. Being indolent, he associates with the laity.

"Also, he takes pleasure in hearing about the secular world and keeps at a distance the teaching of renunciation. As a result of this, evil increases. As he grows in evil, he gains evil actions in body, mouth, and mind. These three actions not being pure, the three realms of hell, hungry pretas, and animals increase. This is temporarily coming up and sinking again. Who of my following corresponds to this temporarily coming up and then sinking again? This is Devadatta, Bhiksu Kokalika, Bhiksu Carved-Arm, Bhiksu Sunaksatra, Bhiksu Tisya, Bhiksu Full-Abode, Bhiksuni Compassionate-Soil, Bhiksuni Wilderness, Bhiksuni Squareness, Bhiksuni Arrogance, rich man Pureness, Upasaka Is-Seeking, Sharokushakushu , rich man Elephant, Up- asika Fame, Upasika Light, Upasika Nanda, Upasika Army, and Upasika Bell. These persons are those who temporarily come up and sink again. For example, this is as in the case of the big fish which, when it sees the light, comes up but, as its body is heavy, sinks down again.

"The second kind of person deeply realises that he is not perfect in action. Being not perfect, he associates with a good teacher of the Way. Associating with a good friend, he is pleased to seek to learn what he has not yet heard. Having heard [it], he is pleased to act in the way he is told. Having received [these instructions], he is pleased to meditate. Having well thought about [it], he lives in accordance with Dharma. As he abides in Dharma, the good increases. As it increases, he does not sink any more. This is "abiding".

"Who of the Sangha are those who would answer to this description? They are five such bhiksus as Sariputra, Mahamaudgalyayana, Ajnatakaundinya and the others, the five bhiksus of the group of Yasas, and such others as Aniruddha, Kumarakasyapa, Mahakasyapa, Dasabal- akasyapa, Bhiksuni Kisagotami, Bhiksuni Utpala, Bhiksuni Superior, Bhiksuni True-Meaning, Bhiksuni Manas, Bhiksuni Bhadra , Bhiksuni Purity, Bhiksuni Non-Retrogression, King Bim- bisara, rich man Ugra, rich man Sudatta, Mahanama, poor man Sudatta, son of rich man Upali, rich man Jo, Upasika Fearless, Upasika Supratistha, Upasika Dharma-Loving, Upasika Valorous, Upasika Heaven-Gained, Upasika Sujata, Upasika Perfect-Body, Upasika Cow-Gained, Upasika Wilderness, Upasika Mahasena. All such bhiksus, bhiksunis, upasakas and upasikas can well be called "abodes" [i.e. those who abide].

"Why do we say "abide"? Because such a person always truly sees the good light. Hence, whether the Buddha has appeared in the world or not, such a person never does evil. That is why we say "abide". This is as in the case in which the fish, “timi”, seeks the light and does not sink and hide away. With all such beings things proceed thus. That is why I say in the sutras:

"If a person truly discriminates the meanings,
And with an intensive mind seeks The fruition of a sramana,
And if a person truly reproaches all existences,
Such a person is one who lives In accordance with Dharma.
If a person makes offerings to innumerable Buddhas And practises the Way for innumerable kalpas And if blessed with worldly pleasures,
Such a person is one who abides in Dharma.
If a person makes friends with a good teacher of the Way And hears Wonderful Dharma, and If the person thinks well in his mind,
And lives in accordance with the Way And seeks the light and practises the Way,
That person attains Emancipation And lives in peace."

Chapter Forty-Two:
On Bodhisattva Kasyapa (c)

"O good man! Regarding the imperfection of knowledge, there are five things to consider. The person comes to know and seeks to befriend a good friend, who will now come to see which out of greed, anger, ignorance, and sensing is predominant. To a person with a lot of greed, meditation on impurity will be taught. To a person who is prone to anger, loving-kindness is taught. To a person who thinks too much, counting the breath will be taught. To a person who has too much clinging to self, the dissection of the 18 realms is given. By this means, the person, with the best of minds, upholds and practises the Way as shown. Acting as he has been told to act, he, by degrees, gains the meditation of the four remembrances, i.e. the meditation on the four items of body, feeling, mind, and dharma. This meditation completed, that on the 12 links of interdependent arising gradually follows. This done, he next substantiates the world of warming-up [“usmagata”: a mental warming-up that one experiences before one gains the Wisdom of “darsana-marga” - the path of seeing, of inner understanding]."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! All things have warmings-up. Why so? Just as you, the Buddha, say, three things combine and we get beings. These are: 1) life, 2) warming-up, and 3) consciousness. If this is said, this will entail that all beings must possess the warming-up already. Why does the Tathagata say: " The warming-up comes about by coming into contact with a teacher of the Way?"

The Buddha said: " O good man! That kind of warming-up about which you speak is with all beings, down to the icchantika. The warming-up which I now speak about necessarily comes about only by an expedient, which is what originally was not but is now. Hence, it is not that it is with one from the very beginning. So, you should not object and say that all beings have warming-up by birth. O good man! The warming-up spoken of is what belongs to the world of form, not the world of desire. Should you say that all beings must possess it, this would entail your saying that even the beings of the world of desire must also possess it. As it does not exist in the world of desire, we cannot say that all possess it.

"O good man! It can be in the world of form, but it is not the case that all possess it. Why not? My disciples have it, but not the tirthikas. Hence, it is not the case that all beings must possess it. O good man! All the tirthikas meditate on the six actions [i.e. the six meditations of two groups, made up of: 1) negative, i.e. one of abhorring, and 2) positive, i.e. that of seeking. One of the systems of practice of the Way], and all of my disciples are perfect in the 16 actions [i.e. the 16 categories observed in meditating on the Four Truths]. And all of these 16 are not possessed by all beings."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! Why do we say "warming-up"? Is it a warming-up by one's own self, or does it come about caused by others?"

The Buddha said: " O good man! Such a warming-up arises out of one's own nature. It does not so come about caused by others."

Bodhisattva Kasyapa said: "O World-Honoured One! You said previously that Asvaka and Punarvasu did not possess the warming-up. Why not? When a person does not have faith in the Three Treasures, he does not have it. So we should know that faith is none other than a warming-up."

"O good man! Faith is not a warming-up. Why not? Because one gains the warming-up by faith. O good man! The warming-up is at once Wisdom. Why? Because it meditates on the Four Noble Truths. Hence, we call this the "16 actions". This action is Wisdom. O good man! You ask why we say "to warm-up". O good man! Now, warming-up is a phase of fire of the Noble Eightfold Path. That is why we say " to warm-up" . O good man! For example, when we make fire, there is the cause of fire beforehand, then we get it, and then smoke arises. It is the same with this undefiled way. To warm-up is none other than the 16 actions. The fire is the fruition of the srotapanna, and the smoke is the practising of the Way and the segregation [i.e. dispelling] of defilement."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! Even such a thing as the warming-up is of the class of the "is". It is something created. This thing gains, in return, the five skandhas of the world of form. Hence "is", and also the "created". If it is a thing created, how could it represent the undefiled Way?"

The Buddha said: "O good man! It is thus, it is thus! It is as you say. O good man! Although this warming-up belongs to the category of " is" , it truly breaks [destroys] the created and the " is" . Hence, it represents the undefiled Way.

"O good man! A man rides a horse, and he both loves and whips it. It is thus. It is also the same with the mind that warms up. Due to craving, life is gained, and due to abandoning [i.e. renunciation], one meditates. For this reason, it is a thing of the " is" . Though a created thing, it does represent the Right Path. Those who gain the warming-up are of the 73 kinds and the 10 of the world of desire. These persons are all clad in defilement. It goes from one tenth up to nine tenths. As in the case of the world of desire, things go from the first dhyana up to the thoughtlessness-and-non-thoughtlessness heaven. We say that there are 73 kinds. Such a person, on gaining the warming-up, never cuts off the root of good, commits the five deadly sins, or performs the four grave offences.

"Of this person, there are two types. One associates with a good friend, and the other with a bad friend. The one who associates with a bad friend is up for a time, but sinks again. The one who associates with a good friend looks all around. To look all around refers to the "topmost-height"1. The nature of this stage is as yet of the class of the five skandhas, and yet is related to the Four Truths. Hence, one can see all around. After the stage of the topmost-height, the person attains that of "cognition"2. The same is the case with the stage of cognition, too. The nature is of the four skandhas, but is related to the Four Truths. This person next gains the laukikagradharma [" first-of-the-world root of good" ], which is of the nature of the five skandhas and has causal relations with the Four Truths. The person, by degrees, gains the "cognition of suffering". The nature of Wisdom actualises the causal relation of the First Truth. Having thus actualised the causal relation of the truth of cognition, the person cuts away defilement and attains [to the level of] srotapanna. This is the fourth stage of seeing all around in the four directions. The four directions are none other than the Four Truths."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! You said before: "The srotapanna cuts away defilement as one would 40 ris of water crosswise and lengthwise. What remains is like water a single hair’s breadth in extent." By this, you meant the cutting off of the three fetters [“trini-samyojanani”] and calling this the srotapanna. These are: 1) wrong view of the Self, 2) seeing non-cause as cause, and 3) doubt. O World-Honoured One! Why do you say that a person of the srotapanna stage truly sees in [all] four directions, and why is such a person called a srotapanna, and why do you resort to the parable of the timi fish?"

The Buddha said: " O good man! The srotapanna truly cuts off innumerable defilements. But these three are of a serious nature. And, also, these include all the defilements which the srotapanna has to cut off. O good man! A great king comes out of his palace and wishes to make an inspection. Even when the four armies are with him, the people of the world but say that the King comes and goes. Why? Because this comes from the fact that the world makes much matter of the King. It is the same with the three defilements, too. Why serious? Because these people are all subject to these. As they are minutely small in size and not cognizable, we say serious. As these three are difficult to remove, and as these three become the cause of all defilements. As these three are the enemies to be subdued, we say: 1) precepts, 2) meditation, and 3) Wisdom.

"O good man! When all beings hear that the srotapanna indeed cuts off such countless defilements, they gain a retrogressive mind and say: "How can beings possibly cut off such countless defilements?" Because of this, as an expedient, the Tathagata speaks of three. You ask why I take up the case of the srotapanna and liken it to looking in the four directions. O good man! The srotapanna meditates on the Four Truths and gains four things, which are: 1) sticking unrelentingly to the Way, 2) meditating well, 3) seeing things well in the right way, and 4) truly crushing a great enemy.

"We say that we stick unrelentingly to the Way, because nothing can move the sense- organs of the person who has attained the stage of srotapanna. Due to this, we say that we stick unrelentingly to the Way.

"We speak of seeing well all around. This means that the person indeed reproaches the defilements within and without.

"We say that we see in a true way. This is the knowledge of cognition.

"We say that we truly crush a great enemy. This refers to the four inversions.

"You ask: "Why do we say srotapanna?" O good man! "Shu"3 means "undefiled"; "daon" means "to learn and practise". One practises the undefiled. Hence, "srotapanna". O good man! Shu means stream. Of streams, there are two kinds. One is the ordinary type, and the other that which flows in a counter direction."

Bodhisattva Kasyapa said: "O World-Honoured One! If this is so, why are srotapannas, sakrdagamins and arhats not all called srotapannas?"

"O good man! Those from the stage of srotapanna up to all Buddhas could well be called srotapanna. If it is not the case that those from the sakrdagamin stage up to the Buddha do not possess the nature of the srotapanna, how could there be such as from sakrdagamin up to the Buddha? All beings have two kinds of name, which are: 1) old, and 2) objective. As a common mortal, one has a name of the secular world. When one has entered the Way, one is called " srotapanna" . When this is first gained, one is called srotapanna; gained later, one is called sakrdagamin. Such a person is called srotapanna and sakrdagamin. The same is the case with the Buddha, too.

"O good man! There are two kinds of stream, of which one is Emancipation and the other Nirvana. All holy persons possess these, too, and they can be srotapannas and sakrdagamins. The same also applies to the Buddha. O good man! The srotapanna can also be called a Bodhisattva. Why? The Bodhisattva is none other than a person who is perfect in the "knowledge of extinction" [i.e. the knowledge in which defilement is completely extinguished] and the "knowledge of birthlessness" [i.e. the knowledge in which one is awake to the existence which is birthlessness]. The sakrdagamin, too, seeks these two knowledges. Hence, one may know that a person of the srotapanna stage can also be called a Bodhisattva. The sakrdagamin, too, can be called one who is " enlightened" . Why? Because he is enlightened regarding the darsana- marga [i.e. the stage of practice in which one first enters the great sea of Truth] and cuts away defilement, because he is correctly enlightened as to the law of causal relations, because he is enlightened in the ways that are " common to all" and those which are " not common to all" . The same applies to the sakrdagamin up to arhatship.

"O good man! There are two kinds of this srotapanna. One is sharp and the other dull. Those of the dull category repeat lives in the worlds of humans and the gods seven times. And in this class of the dull, there are five further kinds. There are those who get reborn six more times, five more times, four more times, three more times, and twice more. Those who are sharp-born gain in this present life the fruition of the stages of srotapanna up to arhatship.

"O good man! You ask why the srotapanna should be compard to the timi fish. O good man! There are four things characterising the timi, which are: 1) as its bones are small, it is light, 2) as it has fins, it is light, 3) it desires to seek the light, 4) it bites and holds on tightly. With the srotapanna, there are four things. Saying that the bones are small is comparable to the smallness of the amount of defilement. Having fins can be compared to samatha and vipasyana. Saying that it seeks and enjoys the light is comparable to darsanamarga. Saying that it bites and holds on tightly can be compared to the fact that the person hears what the Tathagata says regarding the non-eternal, suffering, non-Self, and the non-pure and that he holds tightly to what he has heard when Mara transforms himself and disguises himself as a Buddha, or when the rich man Sura sees and is wonderstruck, and that Mara, seeing the rich man moved in his heart, says: "What I said before about the Four Truths is not true. I shall now, for your sake, speak about the five truths, six skandhas, 13 spheres, and 19 realms." On hearing this, the rich man examines what is said and sees that there is nothing in it that is true. Hence, an analogy is sought here to explain the immovability of the mind."

Bodhisattva Kasyapa said to the Buddha: "Is this srotapanna so called because the person first enters the Way, or is it because he has first gained the fruition? If one is a srotapanna because one has first entered the Way, why is one not so called when one has gained the cognition of suffering, instead of calling one "apatti" [= happening or entering]? If the first fruition is called srotapanna, why do we not call the tirthika a srotapanna who first excises the fetter of defilement and gains the existencelessness mental state, and having practised the Way of the undefiled, attains the stage of anagamin?"

"O good man! When the first fruition is gained, we say srotapanna. You ask why it is that the tirthika first cuts away the bond of defilement and gains the existencelessness mental state, and practising the undefiled Way gains the fruition of the anagamin, and not the srotapanna. O good man! Due to the fact that a person gains the first fruition, we say srotapanna. The person, at that time, gains the eight knowledges and the 16 actions."

Kasyapa said: "O World-Honoured One! It is the same with one who attains the fruition of the anagamin, too. He also gains the eight knowledges and the 16 actions. Why do we not in fact call such a person a srotapanna?"

"O good man! There are two kinds of the 16 defiled actions. One is what is common to all, and the other what is not. There are also two kinds of the undefiled 16 actions. One is what faces towards fruition, and the other is what a person has gained. There are also two kinds of the eight knowledges, too. One is what faces towards fruition, and the other is what the person has gained. A person of the srotapanna stage abandons the 16 actions that are common to all and gains the 16 which are not common to all, and abandoning the eight knowledges that face towards fruition, gains the eight knowledges that are the fruition. With a person of the anagamin stage, things are not thus. That is why the first fruition is called srotapanna. O good man! The srotapanna is concerned with the Four Truths, whereas the anagamin has relations with but one Truth. That is why the first fruition is called srotapanna. Hence, the timi fish is employed as a simile.

"We say that the person looks all around and then goes off. This is the sakrdagamin. His mind wholly set on the Way, he practises the Way, and in order to cut out greed, anger, ignorance, and arrogance, he, like the timi, looks around, and then goes off to seek food.

"We say that a person goes off and then remains again. This can be compared to the anagamin, who, having partaken of the food, abides there. There are two kinds of this anagamin. One is he who has now attained the fruition of arhatship and, practising the Way still further, gains the further fruition of the arhat [stage]. The other is he who greedily adheres to the samadhi of silence of the world of form and non-form. This person is called an anagamin. He does not gain a body from the world of desire. Of the anagamin, there are five kinds, namely: 1) middle-grade Parinirvana, 2) carnal Parinirvana, 3) action Parinirvana, 4) actionless Parinirvana, and 5) up-stream Parinirvana. There are six kinds. Of these, the five are as above, and the sixth is the actual enjoyment of the fruition of Parinirvana. There are also seven kinds, of which the six are as above and the seventh is the Parinirvana of the world of non-form.

"Action Parinirvana possesses ttwo kinds, which may have the two carnal bodies or four carnal bodies. If one possesses two bodies, we call this being one of the sharp-born; if one possesses four bodies, we call this dull-born. Again, there are two kinds. One person makes effort, has no unmolested samadhi, whereas the second is indolent and has unmolestedness. Again, there are two kinds. One person abides in the samadhi of effort, whereas the second does not.

"O good man! There are two kinds in [the category of] what is done by the beings of the world of desire. The one is what the person does, and the other is the action gained by birth.

"A person of middle-grade Nirvana has works [actions] to do, but not works gained by birth. Because of this, such a person herein enters Parinirvana. He abandons the carnal body of the world of desire, but does not yet attain the world of form. The sharp-born person enters Nirvana herein. With the person of middle-grade Nirvana, there are four minds [mental states], namely: 1) non-learning and not non-learning, 2) learning, 3) non-learning, and 4) the person enters the Nirvana of non-learning and not non-learning. Why middle-grade Nirvana? O good man! Now, of the four minds of this anagamin, two are Nirvana and two are not. Hence, we say middle-grade Nirvana.

"There are two kinds of carnal-body Nirvana. One is what one does, while the other is action by birth. This person abandons the body of the world of desire and gains the body of the world of form. With effort, he practises the Way, lives his allotted life-span, and enters Nirvana."

Bodhisattva Kasyapa said: "O World-Honoured One! If we say that the person enters Nirvana when his life ends, how can we call it the Nirvana of carnal life?"

The Buddha said: " O good man! When the person is born as a human, he cuts off the defilements of the three worlds. Hence, the Parinirvana of carnal life.

"We say Parinirvana by action. The person always practises the Way and through the power of the samadhi practised by this created body, the person cuts off defilement and enters Nirvana. Hence, Parinirvana by action.

"We say Nirvana by non-action. The person know that he will definitely reach Nirvana. Hence, indolence arises. Also, through the power of the samadhi of the created body, he gains Nirvana when his life ends. This is actionless Parinirvana.

"We say up-stream Parinirvana. On gaining the fourth dhyana, the person gains a mind of craving. Because of this, retrogression takes place and he gains a life of the first dhyana. In this, there are two streams. One is the stream of defilement, and the other is the stream of the Way. Because of the stream of the Way, the person gains the craving of the second dhyana, when his life ends. Because of the causal relation of craving, he gains birth in the second dhyana. It is the same with things up to the fourth dhyana.

"In the fourth dhyana [state], there are two kinds. One person enters the world of nonform, and the second the Suddhavasa Heaven. Of such two persons, one seeks samadhi and the other Wisdom. The one who seeks Wisdom gains the Suddhavasa heaven, and the one who seeks samadhi gains the world of non-form. Of these two, there are two kinds. With the one who practises the fourth dhyana, there are five different stages of practice. The second person does not practise the Way. What are the five? They are: low, middle, top, middle of the top, and topmost.

"The person who practises the Way of the topmost gains birth in Akanistha Heaven. The one who practises the Way of the middle of the top gains birth in Sudarsana Heaven. One who practises the Way of the top gains birth in the heaven where he can see good. One who practises the middle-grade Way gains birth in the heaven where there is no [oppressive] heat. The person who practises the Way of the low-grade gains birth in the heaven of small width [size]. Of these two kinds of person, the one cares for discussion, and the other for quietude. The one who likes quietude gains birth in the world of non-form, and the one who likes discussion gains birth in Suddhavasa Heaven.

"And there are two kinds. One person practises the fragrant dhyana, and the other does not. The one who practises the fragrant dhyana enters Suddhavasa Heaven, and the one who does not practise the fragrant dhyana gains birth in the world of non-form, where, when his life ends, he gains Parinirvana. Any person who wishes to enter the world of non-form cannot carry out the five different modes of practice of the fourth dhyana. Any person who has practised the five different modes of dhyana will be critical of the dhyana of the world of non-form."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! The person who practises middle-grade Nirvana is one who is sharp-born. If sharp-born, why does he not enter Nirvana in this present life? Why is there in the world of desire middle-grade Nirvana, but it does not exist in the world of non-form?"

The Buddha said: " O good man! The four great elements of this person are weak and emaciated, so that he cannot practise the Way. Even though the four great elements are sound and stubborn, there is a lack of a house to live in, food and drink, clothing, bedding, medical attendance and medicine, and all causal relations do not come to him. Due to this, he cannot gain Nirvana in this present life.

"O good man! Once I was dwelling in the vihara [Buddhist monastic residence] of Anathapindada in the state of Sravasti. And there was a bhiksu who came to my place and said: "O World-Honoured One! Although I always practise the Way, I cannot rise from the fruition of srotapanna to that of arhat." Then I said to Ananda: "See now to what this bhiksu needs to have." Then Ananda took this bhiksu to Jetavana and gave him a good house. Then the bhiksu said to Ananda: " O great virtuous one! Please decorate the house for me, have it repaired and make it pure and clean. There should be the seven jewels. Also hang up silken banners!" Ananda said: "A sramana is called the poor of the world. How can I supply what you want to have?" The bhiksu said: "O greatly virtuous one! If you do [as I ask], you do good. If you do not, I shall go back to the World-Honoured One." Then Ananda came to the Buddha and said: "O World-Honoured One! The bhiksu in question desires to have the place variously adorned with gems and banners. This is strange. What am I to do?" Then I said to Ananda: "Go back to the bhiksu and meet his wishes, and decorate the place as he would wish to have it decorated." Then Ananda went back to the house and made things ready for the bhiksu. Having gained what he wanted, he applied himself to the practice of the Way. Before long, he gained the fruition of srotapanna and attained arhatship.

"O good man! Innumerable beings, though they must [i.e. are bound to] gain Nirvana, lose their head due to a lack of things. Hence, they fail to gain it. O good man! Also, there are beings who have much desire. Their minds are busily occupied and they cannot meditate well. Hence, they cannot gain Nirvana in this life.

"O good man! You ask why there is middle-grade Nirvana to serve the world of desire well to abandon the body , and why there is not such in the world of form.

"O good man! This person sees the two causal relations of the world of desire. One is inner and the other is outer. In the world of form, there is not the causal relation of the category of the outer. And in the world of desire, there are again two types of craving mind. One is the craving of desire, and the other the craving for eating. Meditating on these cravings, the person seriously reproaches himself. Reproaching his own mind, he enters Nirvana.

"In this world of desire, the person can well reproach the coarse defilements, which are: stinginess, greed, anger, jealousy, non-repentance, and not having a sense of shame. Due to this causal relation, the person indeed gains Nirvana. And also the nature of the way of the world of desire is valorous. Why? Because the person gains the entering and the fruition. Hence, we have in the world of desire middle-grade Nirvana, which one does not find in the world of form.

O good man! Middle-grade Nirvana is of three kinds, namely: top, middle, and low. The top- grade gains Nirvana, not abandoning the carnal body and the world of desire. The middle-grade attains Nirvana by first leaving the world of desire and not yet arriving at the world of form. The low gains Nirvana when the person leaves the world of desire and comes near the boundary line of the world of form. For example, this is the case with the timi fish, which, having eaten, stays. It is the same with this person.

"Why do we say "stay"? This is said because the person gains life in the world of form and of non-form and there he gains a body. Hence, we speak of "staying". Humans and devas of the world of desire do not gain life in the realms of hell, animals, and hungry ghosts. Hence, we say staying. Having already cut innumerable bonds of defilement, there is little that is left. Hence, to stay. And, also, we say stay because that person nevermore does the things of the world of common mortals. Hence, to stay. He is not afraid and does not cause others to be afraid. Hence, to stay. He is away from the two cravings, stiniginess, greed and anger. Hence, to stay.

"O good man! Gaining the other shore can be compared to the arhat, pratyekabuddha, Bodhisattva, and the Buddha. This is like the godly tortoise, who can travel both on water and on land. Why do we employ the example of the tortoise? Because he truly shuts in [i.e. pulls in, withdraws] the five things [i.e. limbs and head]. It is the same with the arhat up to the Buddha, who truly shut in the five sense-organs. Hence comparison is drawn with the tortoise.

"We say water and land. Water can be compared to the world, and land to getting out of the secular world. It is the same with these holy people, too. They indeed gain the other shore, as they meditate thoroughly on bad defilements. Hence, comparison is sought with travelling both on water and on land.

"O good man! Seven kinds of being in the river Ganges possess the name of tortoise. But they do not part from the water. Thus, in the case of this all-wonderful Great Nirvana, there come about several different names, such as those from icchantika up to all Buddhas. But these do not part from the water of the Buddha-Nature. O good man! With these seven beings, be it that things concern Wonderful Dharma, non-Wonderful Dharma, the means, the Way of Emancipation, the gradual Way, causation or result, all are the Buddha-Nature. They are the words of the Tathagata that come from his own free will."

Bodhisattva Kasyapa said: "O World-Honoured One! If there is a cause, there comes about a result. If no cause, there cannot be a result. Nirvana is the result. As it is something that is eternal, there cannot be any cause to speak of. If there is no cause, how can we call it a result? This Nirvana is also called " sramana" and the fruition of the sramana. What is a sramana? And what is the fruition of a sramana?"

"O good man! In all worlds, there are seven kinds of fruition, which are those of: 1) through the means, 2) repaying obligations, 3) befriending, 4) that which remains, 5) equality, 6) karma, and 7) segregation.

"We say " fruition by means" . In autumn, secular people harvest cereal and say to one another that they are gaining the fruition of the means which they have put into effect. The fruition of the means is called the fruition of karmic actions. Such fruition has two causes, namely: 1) near [proximate, immediate] cause, and 2) far-out [indirect] cause. The near cause is the so-called "seed"; the far-out cause is water, dung, human being, and effort. This is fruition [which comes about] from putting the means into effect. We say "fruition by repaying obligations" . Secular people make offerings to their parents. All the parents say: " We are now reaping the fruit of what we did when nourishing [our children]." When the child indeed repays [them], we call this the fruition. The case is thus. Such fruition has two causes, namely: 1) the near cause, and 2) the far-out cause. What is near is the pure actions which the parents performed in the past; the far-out refers to the filial child who developed. This is the fruition of repaying obligations.

"We say "fruition of befriending". For example, there is a man who makes friends with a good person [i.e. a good teacher of Buddhism], as a result of which he can gain the fruits of the srotapanna [level] up to arhatship. The person now says: "I now gain the fruition of befriending." The case is thus. Such fruition has two causes, namely: 1) the near cause, and 2) the far-out cause. What is near is faith; what is far-out is the good friend. This is the fruition from befriending.

"We say " fruition of that which remains" . By non-killing, one lengthens the life span of the third body. This is what obtains. This is the fruition of that which remains. Such fruition has two causes. One is near, the other far-out. By near is meant purity of body, mouth [i.e. speech], and mind; by far-out, the extension of the life span and the enjoying of old age. This is the fruition of that which remains.

"By "equal fruition" is meant what is common to the world at large. Such fruition again has two causes: 1) near, and 2) far-out. By near-cause is meant the ten good actions which beings perform; by far-out is meant the so-called three calamities [i.e. of water, fire, and war]. This is what is called " equal fruition" .

"We speak of " recompense fruition" . A person gains a pure carnal body and performs what is pure in body, mouth, and mind. This person says: "I am harvesting the fruition of recompense." Such fruition has two causes, which are: 1) near, and 2) far-out. By the near is meant what is done with body, mouth, and mind; by the far-out cause is meant the purity of body, mouth, and mind in the past. This is what we call the fruition of recompense.

"We say " of segregation" , which is Nirvana. A person segregates his self from all defilements. All good actions are the cause of Nirvana. Also, there are two kinds, which are: 1) near cause, and 2) far-out cause. By near cause is meant the gate of the three emancipations [i.e. the samadhis of voidness, formlessness, and desirelessness]; by the far-out cause we mean the good actions which the person has practised in innumerable worlds.

"O good man! The world speaks of: 1) cause by birth and 2) cause by revealing. The case is thus. It is the same with the fleeing away from the world, too. And we speak at times of cause by birth, and also of cause by revealing.

"O good man! The gate of the three emancipations has 37 chapters. These turn out to be - as regards all defilements - the cause of birthless life and the revealing cause for Nirvana. O good man! When one comes away from defilement, one can clearly see Nirvana. Hence, what there is is the revealing cause and not cause by birth.

"O good man! You ask what a sramana is and what the samana fruition. O good man! The sramana is the Eightfold Right Path. The fruition of the sramana is that we follow the Way and eternally do away with greed, ill-will, ignorance, etc. This is the sramana and the fruition of the sramana."

Bodhisattva Kasyapa said: "Why do we call the Eightfold Right Path sramana?"

"O good man! "Srama", the world says, means "to lack", and "na" is "way". Such a way cuts off all that is lacking. That is why we call the Eightfold Right Path "sramana". Since, as a result of this, one gains the fruition, we say " fruition of the sramana" .

"O good man! And it is also as in the case where there is in the world a person who loves quietude, when we say that such a one is a sramana. Thus is it also with the Way. It causes any who practise the Way to do away with the evil way of life of the body, mouth, and mind, and to gain quietude. That is why we say sramana.

"O good man! The low-grade person of the world becomes the top-grade. This is a sramana. With the Way, too, things are thus. As it truly makes the low-grade person into the top, we say sramana.

"O good man! If an arhat practises this Way, he gains the fruition of the sramana. And thus he reaches the other shore. The fruition of an arhat is none other than the five- part Dharma body of no-more-learning, which comprises the moral precepts, samadhi, Wisdom,

Emancipation, and the intellectual insight [generated] by Emancipation. Through these five [factors], the person reaches the other shore. Hence, the arrival at the other shore. When he gains the other shore, he says to himself: "My life is now completed, pure actions [have already been] performed, what ought to have been done has been done, [and] I now no more gain [i.e. get reborn into] any [samsaric] existence."

"O good man! As this arhat has now eternally cut off the causal relations of birth in the Three Times, he says: "My life is now completed."

"Also, as he has indeed done away with the body of the five skandhas of the three worlds, he says: "My life is already completed."

"And as he now leaves the stage of learning, he says that he is now standing. And as he has now gained what he once desired to arrive at, he says that he has attained all. Having practised the Way and gained the fruition, he says: " Already accomplished" . As he has gained the knowledge of all-extinction and the knowledge of birthlessness, he says that he has done away with all bondage. Thus we say that the arhat now attains the other shore. It is the same with the pratyekabuddha, too. As the Bodhisattvas and the Buddha are perfect and accomplished in the six paramitas, they are called those who have " arrived at the other shore" . When the Buddha and the Bodhisattvas have attained unsurpassed Enlightenment, we say that they are perfect in the six paramitas. Why? Because they are now harvesting the fruit of the six paramitas. As there is the arriving at the fruition, we say " perfect" .

"O good man! These seven beings do not adjust their body, do not uphold the precepts, do not cultivate their mind and Wisdom. As they do not uphold well the four things, they commit the five deadly sins, cut off the root of good, commit the five grave offences, and speak ill of the Buddha, Dharma and Sangha. Hence, we say that they sink down deeply.

"O good man! If any of the seven beings associates with a good teacher of the Way, and with the sincerest mind gives ear to the Wonderful Dharma of the Tathagata, bethinks well within himself, lives in accordance with Dharma, and practises, with his best efforts, the body, precepts, mind, and Wisdom, such a person can indeed cross the river of birth and death and reach the other shore.

"If a person says: "Even the icchantika gains unsurpassed Bodhi" - this is defiled clinging; if he says, "not", this is what is false.

"O good man! Of these seven beings, there can be one who possesses the seven qualities in his one person or each of the seven may possess one each.

"O good man! If a person thinks and speaks differently in mind and mouth, and says: "The icchantika gains unsurpassed Bodhi", know that such a person slanders the Buddha, Dharma and Sangha. If a person thinks and speaks differently, and says: " The icchantika does not gain unsurpassed Bodhi", such a person also slanders the Buddha, Dharma and Sangha.

"O good man! If a person says: " The Noble Eightfold Path is what common mortals gain" , such a person, too, slanders the Buddha, Dharma and Sangha. If a person says: "The Noble Eightfold Path is not gained by any common mortal" , such a one, too, slanders the Buddha, Dharma and Sangha. O good man! If a person says: " All beings definitely possess or do not possess definitely the Buddha-Nature", such a person also slanders the Buddha, Dharma and Sangha.

"O good man! That is why I say in a sutra: " There are two kinds of people who slander the Buddha, Dharma and Sangha." These are: 1) those who do not believe and speak with an angry mind, and 2) those who, though they believe, do not gain the meaning.

"O good man! If a person does not possess faith and Wisdom, such a person augments his ignorance. If a person possesses Wisdom, but not faith, such a person increases distorted views. O good man! A person who has no faith says, out of an angry mind: "There cannot be any Buddha, Dharma and Sangha."

"If a person should believe, but have no Wisdom, such a person will understand things in an inverted way and cause those who give ear to sermons to slander the Buddha, Dharma and Sangha. O good man! For this reason, I say that one who has no faith and who has an angry mind, and one who has faith but no Wisdom, slanders the Buddha, Dharma and Sangha. Thus do I say.

"O good man! If a person says: " The icchantika, not yet having arrived at Wonderful Dharma, attains unsurpassed Bodhi", such a person well slanders the Buddha, Dharma and Sangha. If a person says: " The icchantika abandons the state of the icchantika and attains the unsurpassed body in a different body", such a person, too, may be said to slander the Buddha, Dharma and Sangha. Also a person may say: " The icchantika may well gain the root of good, continue to possess it, and may well attain unsurpassed Bodhi. Hence, the icchantika attains unsurpassed Bodhi." Know that such a person does not slander the Three Treasures.

"O good man! A person may say that all definitely have the Buddha-Nature, that the Eternal, Bliss, the Self, and the Pure are not what have been made or what have been born, that only due to defilement, people cannot see [them]. Know that this person slanders the Buddha, Dharma and Sangha. If a person says that all beings do not possess the Buddha-Nature, as in the case of the horns of a hare, that all comes about by expediency, and that they are what was not but now are, or what once was but now are not, know that this person slanders the Buddha, Dharma and Sangha. If a person says: "The Buddha-Nature of beings does not exist like the Void, nor is it something that is not [i.e. something that does not exist], as with the horns of a hare. Why so? For the Void is eternal, and there is no such thing in the world as the horns of a hare. Hence, we can say either "is" or "is-not". As it is an "is", it breaks the horns of the hare [i.e. it cannot be likened to the non-existent horns of a hare], and as it is empty, it indeed breaks the Void." Any person who speaks thus does not slander the Three Treasures.

"O good man! The Buddha-Nature is not a thing, not ten things, not 100 things, not 1,000 things, and not 10,000 things. When unsurpassed Bodhi has not yet been attained, all of good and not good, and all that is neutral, can fall into the category of the Buddha-Nature. The Tathagata at times speaks of the fruition in the state of cause or at times of the cause in the state of fruition. This is what we call the Tathagata's words which he speaks following his own will. Because of the things spoken of from the Tathagata's own free will, we call him "Tathagata". Due to the fact that [his words are] spoken from his free will, we say "arhat". Due to the fact that [his words are] spoken from his own free will, we say "samyaksambuddha" [i.e. Fully Awakened One]."