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Then Kasyapa said to the Buddha: "O World-Honoured One! Are we to depend upon the four kinds of people mentioned above?" The Buddha said: "It is thus, it is thus! O good man! What I say can be depended upon. Why? Because there are four Maras. What are the four? It looks [seems, appears] as though people hold the sutras and precepts of what Mara has said."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! You, the Buddha, say that there are four Maras. How can we distinguish what Mara says from what the Buddha says? There are people who behave as Mara says and those who follow what the Buddha says. How are we to know these [apart]?" The Buddha said to Kasyapa: "Seven hundred years after my entering Parinirvana, this Marapapiyas will spoil my Wonderful Dharma. It is like a hunter donning priestly garb. Marapapiyas will also act thus. He will present himself in the form of a bhiksu, bhiksuni, upasaka or upasika. Or he may display himself as a srotapanna or any other grade up to arhat. Or he may display himself as a living Buddha. The created body of the king Mara will present itself as a non-created body, thus violating Wonderful Dharma. When violating Wonderful Dharma, this Marapapiyas will say: " The Bodhisattva, once, left Tushita Heaven and came down to this earth, to the castle of Kapilavastu, and lived in the palace of Suddhodana. By the conjoint carnal desires of father and mother, he gained birth and manhood. A man, born amongst men, can never be respected by all heaven and earth."

"He will also say: "In the long past, he underwent penance, offered up his head, eyes, marrow, state, wife and children. Because of this, he attained Enlightenment. As a result, he is now respected by man and god, gandharva, asura, kimnara and mahoraga." If any sutras or vinayas say thus, know that they are all nothing but what has come out of the mouth of Mara. O good man! The sutras and vinayas may say: " It is already a long, long time ago that the Tathagata perfected Enlightenment. He now attains Enlightenment, all to save beings. He thus shows himself as being born from the conjoint carnal desires of father and mother. He manifests thus just to accord with what applies in the world." Know that any such sutra or vinaya is truly from the Tathagata. Any person who follows what Mara says is the kindred of Mara; a person who follows the word of the Buddha is a Bodhisattva.

"Any person who says that it is unbelievable that the Buddha walked seven steps in the ten directions when he was born is one who but follows what Mara says. If a person says that the Tathagata walked seven steps in the ten directions when he was born, all this to manifest himself expediently, such a person stands on [bases his words on] the sutras and vinayas which the Tathagata has delivered. Any person who follows what Mara says is kindred to Mara. Anyone who follows what the Buddha has said is a Bodhisattva.

"Or a person might say that when the Bodhisattva was born, his father, the King, sent men to the heavenly shrines, at which the gods, on seeing him, all came down and worshipped him. Hence, he is the Buddha. Then someone will commit slander and say: " Heaven appeared first and the Buddha later. How could the heavens worship the Buddha?" Whatever is said like this is nothing but the word of Marapapiyas. If any sutra says that the Buddha went to where the devas were and that all such gods as Mahesvara, Great Brahma and Sakrodevanamindra, folding their hands and touching the Buddha's feet with their heads, worshipped him, such a sutra or vinaya is from the Buddha. Any person who follows what Mara says is the kindred of Mara. Any person who follows what the Buddha says is a Bodhisattva.

"If any sutra or vinaya says that the Bodhisattva, when as yet a crown prince, had wives [concubines] all around out of carnal desire, lived in the depths of the palace [i.e. in the harem] and fully tasted the five desires and enjoyed himself, such is a sutra or vinaya of Marapapiyas. Any sutra or vinaya that says: "The Bodhisattva had long since abandoned all desires, wife and son, and did not receive [in attachment] the wonderful desires of Trayastrimsa Heaven, but abandoned these as though they were spittle and tears. How could he have human desires? He shaved his head, became a priest, and practised the Way." Such are the sermons of the Buddha.

Any person who follows the sutras and vinayas of Mara is the kindred of Mara; any person who follows the sutras and vinayas of the Buddha is a Bodhisattva.

"If a person says that the Buddha, in Sravasti, at the Jetavana vihara, permitted all bhiksus what they wanted to have, such as male or female servants, pages, cows, sheep, elephants, horses, donkeys, mules, hens, cats, gold, silver, beryl, pearls, crystals, musaragalva, agate, coral, amber, horse-shoe shell, jade, copper, or iron kettles, big or small copper basins; that they were allowed to till the land, sow seeds and plant, sell or barter things, that they were permitted to store rice, that the Buddha pitied the bhiksus and allowed them all such things out of his compassion - all such sutras and vinayas are those of Mara.

"Or someone might say that the Buddha stayed in Sravasti, at the Jetavana vihara, where the nirdara demon lived, and, relative to a Brahmin called Kuteitoku and King Prasenajit, said: " O Bhiksus! You should not receive gold, silver, beryl, crystals, pearls, musaragalva, agate, coral, amber, horse-shoe shell, jade, male or female domestic servants, pages, boys, girls, cows, sheep, elephants, horses, donkeys, mules, hens, pigs, cats, dogs or other animals; iron or copper kettles, big or small basins, sheets of various colours, and beds; or such necessary things or [do such] activities of [worldly] life as: [building] houses, tilling the soil, sowing seed, selling things in the market-place, making meals with your own hands, polishing or pounding with your own hands, doing incantations for a living, training hawks, looking at the constellations, working charms, guessing at the waxing and waning of the moon, telling a man or woman's fortune, saying good or bad things about a person's dreams, guessing or foretelling and saying that this is a man or woman, or saying that this is not a male or this is not a female, talking about the 64 marks of excellence [said to exist in the houses of the tirthikas], or saying that there are 18 dharanis [spells] by which people can be led astray; or talking about any of the arts, any worldly things, using powdered incense, curna [for strewing on seats, stupas, etc.], smearing incense [for the hands and body to give off a pleasant aroma], fumigating incense, using various kinds of leis [bronze wine-vessels], [practising] the arts of hairdressing, cunningly cheating and flattering, and thus greedily seeking profit, loving stupid and noisy quarters, joking and laughing, [walking] and preaching. [Such bhiksus] greedily eat fish, make poisons, and rub in fragrant oils. They possess gem parasols and leather footgear. They make boxes, chests, fans, and various pictures and statues. They store up cereals and rice, big and small varieties of wheat and beans, and various melons [seeds]. They come near [fraternise with consort with] kings, princes, ministers and all kinds of females, laugh loudly or sit silently. They entertain doubts regarding all things, talk a lot and talk carelessly; they like to wear good clothes, which may be long or short, lovely or unlovely, good or bad. They themselves praise all such things in the presence of the giver. They frequent and roam about these dirty quarters, the places where one finds taverns, prostitutes and gamblers, all of which places I do not allow the bhiksus to be in. They should give up seeking the Way; they must be turned back to worldly life and used for labour [go out to work]. For example, this is like the tare in the paddy field, which has to be uprooted, so as not to be found any more. Know that what is prohibited in the sutras and vinayas constitutes the injunctions of the Tathagata. Any person who follows the word of Mara is the kindred of Mara; anyone who follows the word of the Buddha is a Bodhisattva.

"Or a person might say: " The Bodhisattva goes to the temple of the devas to make offerings to such as Brahma, Mahesvara, Skanda and Katyayana. Why? He enters there merely to conquer the devas. Things can never be other than this." If it is said: "Even if the Bodhisattva gets into arguments with the tirthikas, he cannot know of their deportments, sayings and arts, and he cannot cause quarrelling servants to come to terms; he cannot be respected by males or females, kings or ministers; he does not know how to prepare medicines; that is why he is called "Tathagata". Whatever he knows is what is wicked; also, the Tathagata sees neither enemy or friend; his mind is all-equal; one may take a sword and cut him; or one could smear incense over his body, and he would not have any sense of gain or loss. He sits in the middle. This is why we say "Tathagata". Any sutra that says this is one of Mara’s.

"Or a person might say: "The Bodhisattva behaves thus: he goes into the houses of other teachings, teaches them to abandon domestic life and practise the Way, to come to know of deportment and manners; he teaches them to know of what is written and how arts are performed, and how one quells arguments and disputes. He is the highest of all people, boys and girls, people of the royal harem, the royal consorts, ordinary people, rich persons, Brahmins, kings, ministers, or the poor. Furthermore, he is respected by these and he also knows all such things. He may come across various views of life, and yet he does not entertain any loving [clinging] thought. This is like the lotus, which does not become soiled by defilement. In order to save beings, he practises various expedients and lives a worldly life."Any such sutras and vinayas are the sermons of the Tathagata. One who follows what Mara says is kindred to Mara; anyone who follows what the Buddha says is a great Bodhisattva.

"Or a person might say: "The Tathagata expounded the sutras and vinaya to me. Of all the wicked sins, those [classed as] light and heavy and the sthulatyaya are all grave. In our vinaya, we do not commit these, to the end. I have long put forward such a Law, but you do not believe it. How could I throw away my own vinaya and come to your vinaya? Your vinaya is nothing but what Mara says. Ours is what the Buddha says. The Tathagata has already given the nine types of formulations of Dharma [i.e. Hinayana teaching]. Such nine formulations constitute our sutras and vinaya. I have never once heard of a sentence or word of the vaipulya sutras [i.e. the extensive sutras of Mahayana]. Where, in all the innumerable sutras and vinayas, do we come across the name of vaipulya sutra? In none of these have we ever heard of the ten types of sutras. If there are any such, they must surely be the work of Devadatta [the Buddha's malicious, jealous cousin]. Devadatta is a wicked person. In order to destroy good teachings, he makes up the vaipulya. We do not believe in any such sutras. This is what the sutras say. Why? Because they say this and that about the Buddhist doctrine. All such things are stated [only] in your sutras; ours do not contain any such [teachings]. In our sutras and vinayas, the Tathagata says: " After my entering Nirvana, there may come about, in evil ages, distorted sutras and vinayas. These are the so-called Mahayana sutras. In ages to come, there will be all such wicked bhiksus." I, then, say: "There are further the vaipulya sutras other than the nine types of sutras." A person who thoroughly accepts the signification says that he well understands the sutras and vinayas, segregates himself from all that is impure and is so delicate and pure that one could well compare him to the full moon.

"If a person says: " The Tathagata gave explanations for each sutra and vinaya, as numerous as the sands of the river Ganges, but our vinaya does not contain any such. There is none such. If there are [such expositions], how is it that the Tathagata does not expound them in my vinaya? So, I cannot believe in them" - if a person speaks thus, know that this person is committing a sin. A person might further say: "Such sutras and vinaya [the Hinayana] I shall well uphold. Why? Because they are the cause of good doctrine, of being satisfied, of desiring little, of cutting off illusions, and one gains Wisdom and Nirvana." Any person who says so is no disciple of mine. If a person says: "The Tathagata gave us the vaipulya sutras so as to save beings", such a person is my true disciple. Any person who does not accept the vaipulya sutras is no disciple of mine. Such a person is not one who has become a priest because of the Buddhist teaching. Such a person is one wicked in mind and is none but a disciple of the tirthikas. Such sutras and vinayas as mentioned above are what the Buddha gave out. If not thus, they are nothing other than what Mara says. Any person who follows what Mara says is the kindred of Mara; anyone who follows what the Buddha says is a Bodhisattva.

"Also, next, O good man! If it is said: "Since the Tathagata is not perfect in innumerable virtues, he is non-eternal and must change. He abides in the All-Void and expounds non-Self. This is not the way of the world" , any such sutra or vinaya is of Mara. If a sutra says: " The true Enlightenment of the Tathagata is beyond knowing. Also, he is perfect in innumerable asamkhyas of virtues. Therefore, he is Eternal and there can be no change", any such sutra or vinaya is what the Buddha said. Any person who follows what Mara says is Mara’s kindred. Any person who follows what the Buddha says is a Bodhisattva.

"Or a person might say: "There is in the world a bhiksu who, not committing any parajika [the gravest of offences], is held by the world to have transgressed, like cutting down the tala tree". But in truth, this bhiksu did not transgress. Why not? I always say: "The case of one who commits any one of the parajikas is like cutting a stone in two: it can never again become one." If a person says that he has obtained what supercedes man’s power [Pali: “uttarimanussa-dhamma”], he commits parajika. Why? Because he has not actually attained anything, yet pretends to have done so [i.e. he is telling lies]. Any such person retrogresses from the world of man and the Doctrine. This is a parajika. There is a bhiksu who desires little, feels contented, upholds the precepts, is pure and sits in a quiet place. The king or minister sees this bhiksu and says that he has attained arhatship, steps forward, praises, respects and worships him. Also, he says: "Such a great master will attain unsurpassed Enlightenment, having thus abandoned life." The bhiksu hears this and says to the king: "I have, truth to tell, not yet attained the fruition of a shramana. O King! Please do not speak to me about the dharma of non-satisfaction [non-contentment]. If one acquiesces when told that one will reach as far as unsurpassed Enlightenment, this is nothing but not knowing contentment. If I were to accept your statement and agree, I should surely purchase the reproaches of all Buddhas. To feel contented is the virtue that is praised by all Buddhas. That is why I mean pleasingly [happily] to practise the Way to the end of my life and attain a state in which I can feel satisfied. Also, to feel satisfied is to know that I have definitely attained the fruition of the Way. You, King, say that I have attained it. I do not accept your word. Thus I am satisfied." Then the king said: "O great teacher! You truly have attained arhatship and do not differ from the Buddha."

Then the king made it known to all those in and out, and to those of the royal harem and to the royal spouse, that this person had attained arhatship. As a result, all who heard this felt respect, made offerings, and honoured him. Such a person is pure in his deeds. Hence, he makes all others gain great benefit, and truly this bhiksu did not commit any parajika. Why not? Because he went before others, entertained joy in his own mind, praised and made offerings. How could any such bhiksu have committed a sin? If it is said that this person has sinned, know that such a sutra is from Mara. Also, there is a bhiksu who speaks about the great depths of the undisclosed sutras of the Buddha, saying that all beings have Buddha-Nature, that by this nature they cut off [all] the innumerable billion illusions and thereby attain unsurpassed Enlightenment, except for the icchantika. Then, the king or minister listens and says: "O Bhiksu! Have you attained Buddhahood or not? Do you have Buddha-Nature or not?" The bhiksu replies: " I must have Buddha-Nature within me. I cannot, however, be clear as to whether I shall attain it [Enlightenment] or not." The king says: "O great one! If you do not become an icchantika, there is no doubt that you will attain Buddhahood." The bhiksu says: "Yes, it must truly be as you, King, say." This person says that he must surely have Buddha-Nature. Yet, he does not commit parajika [by saying so]. Also, there is a bhiksu who, at the time he is ordained, thinks to himself: "I shall assuredly attain unsurpassed Enlightenment." Such a man may not yet accomplish unsurpassed Enlightenment. But he gains incalculable, boundless weal and it is difficult to appraise it. If anyone says that this person has committed parajika, then there cannot be any person who has not committed parajika. Why not? Because, once, 80 million kalpas ago, I had already segregated myself from all defilement. I had little desire, felt contented, was accomplished in deportment, practised the unsurpassed Dharma of the Tathagata, and myself surely knew that I had Buddha-Nature. Hence I attained unsurpassed Enlightenment and I can be called "Buddha". And there is great compassion. Such a sutra or vinaya is a sermon of the Buddha. Any person who cannot act in accordance [with such] is a kindred of Mara; one who acts in accordance is a great Bodhisattva.

"Or a person might say: " There cannot be anything such as the four grave offences, the thirteen samghavasesas, the two aniyatans, the 30 naihsargika-prayascittikas, 91 payattikas,

four ways of repentance, various ways of learning, seven ways of adhikarana-samatha, and also there can be no sthulatyayas, no five deadly sins, and no icchantikas. Should a bhiksu violate all such shilas and fall into hell, all tirthikas would be born in heaven. Why? Because they do not have any precepts to transgress against. This shows that the Tathagata means to frighten people. That is why he gives out these precepts. The Buddha has said that when the bhiksus desire to satisfy their carnal desires, they should take off their priestly garb, put on worldly dress and do so. A person might also think that carnal, lustful desire is no sin, that even in the days of the Tathagata there was a bhiksu who satisfied carnal lust and yet attained right emancipation; or that there was one who, after death, got born in heaven; that all such things have a precedent and that it is not just what I alone am doing. One may commit the four grave offences, the five deadly sins and all impure acts, and even then one can [still] attain true and right emancipation. The Tathagata may say that if one commits duskrta acts [minor offences, punishable by confession], one falls into hell and will remain there for 8 million years, which is the number of years of the sun and moon of Trayastrimsa Heaven. But this is what the Tathagata says to frighten people. They say that no difference exists between the grave and light [sin], the parajika [serious sin] and the duskrta [venial sin]. All these vinaya teachers falsely say that all these [rules] were instituted by the Buddha. Know definitely that these were not instituted by the Buddha." All such sutras and vinayas that say thus are from Mara.

"Or a person might say that if one transgresses against even the smaller or minutest of all precepts, an evil fruit will come forth and that there is no limit to the number of karmic consequences. Realising this, one should guard one’s self like the tortoise, who hides his six limbs in his shell. If there is any person versed in the vinaya who says, "One transgresses, but no karmic consequences ensue" , one should not approach such a person, as already indicated by the Buddha:

"One thing overstepped,
This is mrsavada [telling lies].
If one sees no after-life,
There is no sin that will not be committed."

For this reason, one should not come near to such a person. What is pure in this Buddhist teaching is thus. And could it be that one who has violated the sthulatyaya, the samghavasesa and the parajika can pass as not having sinned? Because of this, one should be on guard and protect such Dharma. If not guarded against, where can there be any prohibition? I now say in the sutras: " For any commissions of the four grave offences or any small duskrtas, one should take pain to remedy such. If one does not guard against [transgressing] the prohibitions, what possibility can there be of seeing the Buddha-Nature?

"All beings possess the Buddha-Nature. Only by observing the precepts can one see it. When one sees the Buddha-Nature, one attains unsurpassed Enlightenment. In the nine types of sutras, there is no vaipulya sutra. That is why they do not speak about the Buddha-Nature. Although these sutras do not refer to it, there is assuredly the vaipulya in them." One who speaks thus is my true disciple."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! We do not see in the nine types of sutras any references to beings possessing the Buddha-Nature, which you say they have. If we say that they have this, might it not be that we are guilty of infringing the parajika?" The Buddha said: "O good man! They [who say thus] do not violate the parajika. For example, O good man! If any person says that in the great ocean there are only the seven gems, not the eight, that person has not sinned. If a person says that there is no mention of Buddha-Nature in the nine types of sutra, there cannot be any commission of sin [here]. Why not? I say that in the Mahayana ocean of great Wisdom there is the Buddha-Nature. As the two vehicles do not know or see [this], there can be no talk of [their] having committed any sin, even if they say that it does not exist. Such a thing is what the Buddha alone knows and what sravakas and pratyekabuddhas cannot know. O good man! Not having ever heard of the great depths of the undisclosed Dharma of the Tathagata, how can a person be expected to know of the existence of the Buddha-Nature? What is the undisclosed storehouse? It is none other than the vaipulya sutras. O good man! There may be tirthikas who talk about the eternal self or the "not-is" of the self. The case is not thus with the Tathagata. He says that there is the Self, or - at other times - that there is not. This is the Middle Path.

"Or a person might say: " The Buddha talks about the Middle Path. All beings possess Buddha-Nature. As illusion overspreads [them], they do not know or see. Thus, an expedient is applied to cut the roots of illusion." A person who speaks thus does not commit the four grave offences. This we should know. Any person who does not speak thus infringes the parajika.

"Or a person might say: "I have already attained unsurpassed Enlightenment! Why? Because I have the Buddha-Nature. Any person possessing the Buddha-Nature has assuredly attained unsurpassed Enlightenment. Consequently, I attain Enlightenment." Then, one should know, such a person infringes the parajika. Why so? There surely is the Buddha-Nature. But not yet having practised the best expedient of the Way, the person has not yet seen it. Having not yet seen it, there can be no attaining of unsurpassed Enlightenment. O good man! On this account, the teaching of the Buddha is profound in its meaning and difficult to fathom."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! A king asks: "How does a bhiksu get drawn to supramundane Dharma?" The Buddha said to Kasyapa: "A bhiksu may, for profit or food, flatter, state things wrongly or cheat, and say things such as: "How might all the world believe that I am truly a real bhiksu, so that I can thereby arrive at great profit and fame?" Such a bhiksu, because of the darkness of his mind, always thinks and prays: "I have not yet, in truth, arrived at the four attainments of a sravaka. How might I be able to make the world think that I have gained all of these? How might I be able to make upasakas and upasikas think of me as a sage who has fully perfected all the the true virtues?" Thus does he think. What is done is all for profit, not for the Way. In his goings and comings, in his going out and coming in, in moving forwards and standing still, he looks peaceful. In his manner of dress and of holding his bowl, the [monk-like] deportment is not lost. Alone, he sits in a lonely place and looks like an arhat. So people think: "This is the foremost of bhiksus. Fully exerting himself, he practises the Way of extinction." He thinks: "As a result of this, I will assuredly gain disciples. People will also certainly offer me clothing, food, drink, bedding, and medicine. All females will respect and love me." Any person who acts in this manner acts against the uttarimanussa-dhamma.

"Also, there is a bhiksu who sits in a lonely place, desiring to build up unsurpassed Wonderful Dharma. Though no arhat, he intends to have others call him an arhat, a lovable bhiksu, a good bhiksu, and a quiet bhiksu. He thus effectively makes innumerable people arrive at faith. Hence, I let all the innumerable bhiksus befriend him like a relative. Through this, I can teach and make the precept-breaking bhiksus and upasakas and upasikas uphold the precepts. In consequence, Wonderful Dharma will be established, the unsurpassed meaning of the great principle of the Tathagata will shine forth and the vaipulya Mahayana teaching will be revered, thus emancipating all innumerable beings, so that they will come to know the light or heavy significations of the sutras and vinayas which the Tathagata has delivered.

"Also, a person might say: " I now have the Buddha-Nature. There is a sutra which is called the storehouse of the Tathagata. In that sutra, I shall surely attain the Buddhist teaching and cut out innumerable billion bonds of illusion. I shall speak to innumerable upasakas: "You all have the Buddha-Nature. You and I sit together on the Path of the Tathagata and will attain unsurpassed Enlightenment and do away with all the innumerable bonds of illusion." One like this does not violate the uttarimanussa-dhamma; he is a Bodhisattva.

"One who commits duskrta will fall into hell for a period of 8 million years of the days of Trayastrimsa Heaven, and he will have to undergo punishment for the sins he has committed.

How much worse will it be when he transgresses the sthulatyaya?" Thus does a person say. Should there be any bhiksu among those of the Mahahana gathered here who have violated the sthulatyaya, such is not to be befriended.

"What are the sthulatyaya of the Mahayana sutras? For example, a rich man erects a Buddhist temple and adorns it with various garlands, and offers this to the Buddha. There is a bhiksu who, on seeing the thread which passes through the garland, takes it without asking. This is sthulatyaya. Whether knowingly or not, he violates in this manner. If, with a greedy [desire-filled] mind, one causes damage to a Buddhist stupa, this is sthulatyaya. One should not come near [associate closely with] a person who acts in this way. Or a king or minister, on seeing that a stupa is old and damaaged, and intending to have it repaired, makes offerings to the sharira [relics] and finds in it a rare gem, which he gives to a bhiksu. On gaining the gem, the bhiksu uses it as he wills. Such a bhiksu is one who is defiled and who will most possibly [probably] call forth quarrels. No good upasaka should approach such a bhiksu, make offerings or pay respect to him. Such a bhiksu is termed "rootless." Such a bhiksu is also termed "two-rooted" [bisexual]! Perhaps more accurately, hermaphrodite], or one in whom the root is indefinable. By indefinably-rooted is meant the case of a person whose body becomes that of a female when the desire to be female arises and becomes that of a male when the desire to be male arises. Any such bhiksu is " evil-rooted" . He is neither male nor female, neither a bhiksu nor a lay-person. One must not come near such a bhiksu, nor make offerings to him or pay him respect. One who abides in the Buddhist teaching and the law of a bhiksu should have a sympathizing mind, protect and bring up [take care of] beings. Even to an ant, one must give the mind of fearlessness. This is a shramana’s law. One segregates oneself from drinks and incense. This is the law of the shramana. One must not tell lies, nor should one think of lying. This is the law of the shramana. One does not cause a greedy mind [feeling of greed or desire] to raise its head. The same applies even in dreams. This is the law of the shramana."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! If a bhiksu becomes a captive of carnal lust in a dream, does this violate Dharma or not?" The Buddha said: "No. One should call up the thought of an evil smell against carnal desire. If no pure mind [inner mood of lust-free purity] ever raises its head, segregate the mind from the worry and love of the female. If in a dream one becomes captive to carnal lust, [one should] repent for the act when awake. One should abide in the thought of the bhiksu who, when going begging on his alms-round, receives offerings [with the attitude of disgust of one who] eats the flesh of his own son in the days of a famine. If carnal desire asserts itself, quickly discard such a thought. All such is the teaching of the Buddha’s sutras and vinaya. One following what Mara says is the kindred of Mara; one who follows what the Buddha says is a Bodhisattva.

"Or a person might say: "Stand on one leg, remain silent and say nothing, throw yourself into deep water or into fire, or jump from a high precipice, not fearing the steepness; take poison, fast, lie down on ashes, bind your legs, kill beings, and tell fortunes by directions and the way a person takes." Or a person might say: "The Tathagata allows candalas, rootless persons, hermaphrodites, indefinables, the decrepit to become ordained and to accomplish the Way." Such are the words of Mara. Or a person might say: "The Buddha has already permitted us to consume the five tastes of milk from the cow, oil and honey, except silken clothing and leather footwear, etc." Or a person might say: "The Buddha has already permitted the putting on of the maharanga, also the storing of all kinds of seeds. But all grass and trees have life. The Buddha, having spoken thus, enters Nirvana." Should any sutra and vinaya say thus, know that such is what Mara says. I also do not permit one leg to be held up [i.e. standing on one leg, in the manner of some fakirs]. For Dharma, all such postures as walking, standing, sitting and reclining are permitted. Also, someone might say: " Take poison, fast, burn the body with fire, bind your hands and feet, kill people, divine directions and ways, make leather footgear decorated with white horse-shoe shell and ivory; the Buddha has permitted the storing up of seeds. Grass and plants have life. He has permitted the putting on of the maharanga." If a person says that the World-Honoured One has said this, such a person is the kindred of the tirthikas. Any person such as this is not my disciple. I have only permitted the five tastes of the cow, oil, honey, and also silken cloth. I say that the four great elements [earth, air, fire and water] do not have life. Should any sutra or vinaya say thus, such is what the Buddha has said. Any person who acts in accordance with the word of the Buddha is, one should know, my disciple. Any person who does not follow the word of the Buddha is a kindred of Mara. Any person who acts in accordance with the Buddha's sutras and vinaya is, one should know, a great Bodhisattva. O good man! I have now extensively, for your sake, thus spoken about the difference between what Mara says and what the Buddha says."

Kasyapa said to the Buddha: "O World-Honoured One! I have now come to know the difference between the word of Mara and that of the Buddha. In consequence, I shall be able to fathom the depths of the Buddhist teaching."

Then the Buddha praised Kasyapa and said: " Well said, well said, O good man! You have now clearly gained the meaning. You are clever and wise."

Chapter Ten: On the Four Truths



The Buddha also said to Kasyapa: "Noble Son! It is not appropriate to term suffering as the Noble Truth [of suffering]. Why is that? If one were to term suffering 'the Noble Truth of Suffering', then cattle, sheep, donkeys, horses and the denizens of hell would also have the Noble Truth [of Suffering]. Noble Son! Whoever thinks that the extremely profound [gambhira] domain/ sphere/ realm [visaya] of the Tathagata - the eternal, untransforming Dharmakaya [Body of Truth] - is a body nourished by food, such a person does not know of the virtues and power which the Tathagata possesses. This [i.e. such ignorance of the true nature of the Buddha] is ’suffering’. Why so? Due to ignorance. A person views Dharma as non-Dharma, and non-Dharma as Dharma. Know that this person will fall into the unfortunate realms and repeat birth and death. This will increase the bonds of illusion and worry will grow. If he comes to know that the Tathagata is Eternal, one with whom there comes about no change, or if he hears the word " eternal" , he will obtain birth in heaven. And on gaining emancipation, he will actually see that the Tathagata is Eternal and Unchanging. When this is well seen, he will say: "I heard about this in the past. Now that I am emancipated, I know this. As I was ignorant regarding the Ultimate, I have been repeating birth and death to no end. Today, I am enlightened as regards true knowledge." If knowledge reaches this stage, this is truly practising suffering. There is much to profit from. One may well practise this, but if one does not know things to be thus, no profit will result. This is what is called knowing suffering. This is the noble truth of suffering. If one does not practise thus, this is suffering and not the noble truth of suffering.

"We say " truth of the cause of suffering" . A person does not truly know the Wonderful Dharma and receives what is impure. This is the case of menials. Non-Dharma is called Wonderful Dharma. A person annuls what is right and won’t allow it to live. On account of this, that person does not know “Dharmata” [essence of Reality]. Not knowing this, he repeats birth and death and suffers greatly. He does not get born in heaven and gain right emancipation. If a person has deep Wisdom and does not transgress against Wonderful Dharma, he will in consequence be born in heaven and attain right emancipation. If a person does not know where suffering arises and says that there cannot be any Wonderful Dharma or what is Eternal, and that all turns to nothingness, that person, in consequence, will repeat transmigration for innumerable kalpas to come, suffering all kinds of sorrow. If a person says that Dharma is Eternal and that there is no change, this is knowing the cause, and this is the noble truth of the cause of suffering. If one does not so practise, this is the cause of suffering and not the noble truth of the cause.

"We say "truth of the extinction of suffering". If a person practises many things [teachings] and the way of nothingness, this is non-good. Why so? Because this annuls all laws and breaks the true storehouse of the Tathagata. Any practice of this category is the practising of nothingness. One who practises the extinction of suffering acts against what all tirthikas do. If the practice of nothingness is the truth of extinction, there are tirthikas who also practise the teaching of nothingness; we must say that they too possess the truth of extinction. A person says: "There is the Tathagatagarbha [Buddha-Womb - the pristine mind under cover of illusion]. One cannot see this. But if one does away with all illusions, one may indeed enter." It is thus. By the raising of such a mind [i.e. by cultivating such an attitude of mind], one gains freedom in all things. If a person practises the Way of the hidden storehouse, selflessness, and emptiness, such a person repeats birth and death for innumerable ages to come and suffers from sorrow. A person who does not do such practices may certainly, even though he might have illusion, soon do away with it. Why so? Because he well knows the undisclosed [secret, hidden] storehouse of the Tathagata. This is the noble truth of the extinction of suffering. Any person who practises extinction in such a way is my disciple. A person not practising the Way thus is one who practises emptiness. This is not the noble truth of extinction.

"We say "noble truth of the Way". This is none but the treasures of Buddha, Dharma, Sangha, and right emancipation. All people say with an upside-down mind: "There is no Buddha, Dharma, Sangha, or right emancipation. Birth and death are like phantoms." They hold such views. As a result, they repeat birth and death through the three worlds [of Desire, Form, and Formlessness], suffering there greatly for a long time to come. If the person awakens and comes to see that the Tathagata is Eternal, that no change comes to him, and that the same applies to Dharma, Sangha, and emancipation, by this one thought the person obtains unmolested [unrestricted] freedom for innumerable ages to come and he may enjoy it as he wills. Why? Because once in the past, due to the four inversions, I took non-Dharma as Dharma and was met by innumerable karmic consequences. When I had made away with such a view, I attained true awakening to Buddhahood. This is the noble truth of the Way. Any person who says that the Three Treasures are non-eternal and holds this view of life, then this is a false way of practice and is not the noble truth of the Way. If a person practises the Way thus and has it [sees it] as Eternal, such a person is my disciple. He abides in the true view of life and practises the teaching of the Four Noble Truths."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! I now, for the first time, know and practise the great depths of the Four Noble Truths."

Chapter Eleven: On the Four Inversions

The Buddha said to Kasyapa: "We speak of the "four inversions". "Inversion" is spoken of when we entertain the idea of suffering where there is no suffering. "Non-suffering" is the Tathagata. The idea of suffering arises when a person thinks that all Tathagatas are non-eternal and that they change. If a person says that the Tathagata changes, this is [the concept of] suffering and constitutes a great sin. If a person says that the Tathagata relinquishes this body of suffering and enters Nirvana, and that this is like fuel being all burned up, as a result of which the fire dies out, this is having the idea of suffering vis-a-vis non-suffering. This is an inversion [of the truth]. A person might say: "Saying that the Tathagata is Eternal is a Self-centred view. From this Self-centred view arise innumerable sins. Thus, one should say that the Tathagata is non-Eternal, and by [saying] this I shall gain Bliss." The Tathagata’s being non-Eternal would entail suffering. If [there is] suffering, how could one expect [to find] Bliss therein? When the idea of Bliss occurs [in such a connection], we say "inversion". This is said because the thought of suffering arises in [what truly is] Bliss. Bliss is the Tathagata. Suffering is the non-Eternal of the Tathagata. If a person says that the Tathagata is non-Eternal, this is a thought of suffering in Bliss. The Tathagata’s being Eternal is Bliss. If I say that the Tathagata is Eternal, how can I enter Nirvana? If I say that the Tathagata is non-suffering, how could I cast away my body and enter Nirvana? When a person has the thought of suffering in Bliss, we say that this is an inversion. This is the first inversion.

"The idea of the Eternal vis-a-vis the non-Eternal, and the idea of the non-Eternal visa-vis the Eternal, are inversions. The non-Eternal is the non-practising of the Void. When one does not practise the Void, life is shortened. If one says: "Not practising the Void and quietude, one attains eternal life" , this is an inversion. This is the second inversion.

"The thought of Self regarding non-Self, and the thought of non-Self regarding Self, are inversions. The people of the world say that there is Self, and within Buddhism, too, we say that there is Self. The people of the world say that there is Self, but there is no Buddha-Nature. This is having the idea of Self in [what is] non-Self. This is an inversion. “The Self spoken of in Buddhism is the Buddha-Nature.” The people of the world say that there is no Self in Buddhism. This is the idea of the non-Self in the Self. "It is definite that there is no Self in the Buddhist teaching. That is why the Tathagata tells his disciples to practise selflessness." If such is said, this is an inversion. This is the third inversion.

"The non-Pure in the Pure, and the Pure in the non-Pure, are inversions. The Pure relates to the Eternal of the Tathagata. It is not a food-supported body, not a body of illusion. It is not a carnal body, not a body made up of sinews and bones. If one says that the Tathagata is non-Eternal, a food-supported body, bound together by sinews and bones, and that Dharma, Sangha, and emancipation die out, this is an inversion. We say that the idea of the non-Pure in the Pure is an inversion. A person might say that there is not a whit of what is non-Pure in his mind, that as there is not a single thing that is not Pure, he gets into a place which is Pure, and that as the person practises the meditation of the non-Pure which the Tathagata spoke about, whatever was said above must be false. If a person speaks thus, this is an inversion. This is the fourth inversion."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! I have now for the first time gained the right view. O World-Honoured One! Until now, all of us were those who abided in wrong thought."

Chapter Twelve: On the Nature of the Tathagata

Kasyapa said to the Buddha: "O World-Honoured One! Is there Self in the 25 existences or not?" The Buddha said: "O good man! "Self" means "Tathagatagarbha" [Buddha-Womb, Buddha-Embryo, Buddha-Nature]. Every being has Buddha-Nature. This is the Self. Such Self has, from the very beginning, been under cover of innumerable defilements. That is why man cannot see it. O good man! [Imagine that] there is a poor woman here. She has true gold concealed in her house. But none of the people of her house, whether big or small, know of it. But there is a stranger, who, through expediency, says to the poor woman: " I shall employ you. You must now go and weed the land!" The woman answers: "I cannot do this now. If you let my son see where the gold is hidden, I will soon work for you." The man says: "I know the way. I shall point it out to your son." The woman further says: "Nobody of my house, whether big or small, knows [of this]. How can you?" The man says: "I shall now make it clear." The woman says further: "I desire to see. Pray let me." The man digs out the gold that had lain hidden. The woman sees it, is gladdened, and begins to respect that person. O good man! The case is the same with the Buddha-Nature which man has. Nobody can see it. This is analogous to the gold which the poor woman possessed and yet could not see. O good man! I now let persons see the Buddha-Nature that they possess, which is overspread by defilements. This is analogous to the poor woman who cannot see the gold, even though she possesses it. The Tathagata now reveals to all beings the storehouse of Enlightenment, which is the Buddha-Nature, as it is called. If all beings see this, they are gladdened and will take refuge in the Tathagata. The good expedient is the Tathagata, and the poor woman is all the innumerable beings, and the cask of true gold is the Buddha-Nature.

"Also, next, O good man! As an example: a woman has a child who, while yet very young, is seized by illness. Worried by this, the woman seeks out a good doctor. The good doctor comes and compounds three medicines, which are butter, milk, and rock candy. This he gives her, to have it taken by the child. Then he says to the woman: " When the child has taken the medicine, do not give any milk to the child for some time. When the medicine has worked its way out, you may then give milk." Then the woman applies a bitter substance to her nipple and says to the child: "Do not touch it [i.e. her nipple]. My nipple is poisonous." The child is dying for the milk and wants to have it. [But] on hearing of the poison, it runs away. After the medicine has done its work, the mother washes her nipple, calls in her child and gives it [her nipple]. Although hungry, the child, having heard about the poison, will not come to it. The mother then says: "I only put poison on my nipple so as to give you the medicine. As you have already taken the medicine, I have washed the poison off. Come! Take my nipple. It is not bitter any more." On hearing this, the child slowly comes back and takes it. O good man! The case is the same with the Tathagata. In order to save beings, he gives them the teaching of non-Self. Having practised the Way thus, beings do away with the [cast of] mind that clings to self and gain Nirvana. All of this is to do away with people's wrong concepts, to show them the Way and cause them to stand above, to show them that they adhere to self, that what obtains in the world is all false and not true, and to make them practise non-Self and purify themselves. This is similar to the woman's applying a bitter substance to her nipple out of love for her child. It is the same with the Tathagata. For practising the Void, I say that all do not have the Self. This is like the woman's cleaning her nipple and calling for her child to partake of her milk. The case is the same with me, too: I speak of the Tathagatagarbha. For this reason, the bhiksus do not entertain fear. It is analogous to the child who hears its mother, slowly comes back and takes the milk. The situation is the same with the bhiksus. They should know well that the Tathagata hides nothing."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! Really, there cannot be any case in which there is Self. Why not? When a child is born, it knows nothing. If there is a Self, the child would have to have knowledge when it is born into the world. Hence we can know that there is no Self. If a Self definitely existed, there could not be any loss of knowing. If it were true that all beings eternally possessed Buddha-Nature, there could be no breaking away. If there is no destruction, how can there be the differences of Kshatriya, Brahmin, Vaishya, Sudra, candala, and animals? Now, the effects of karma are various, and differences exist in life. If there definitely is a Self, there cannot be any victory or defeat with beings. From this, we can definitely know that the Buddha-Nature is eternal Dharma. If the Buddha-Nature is definitely eternal, why do we say speak of such things as killing, stealing, lust, forked tongue, ill-speaking, lying, flattering, greed, hatred, and wrong views? If there really is eternally the nature of Self, why is it that a person becomes intoxicated or mad? If the nature of Self is eternal, the blind should be able to see, the deaf hear, the dumb talk, and the lame walk. If the Self is eternal, fire, great floods of water, poison, swords, evil persons and animals cannot [need not] be avoided. If the Self is eternal, what has basically changed cannot be forgotten or lost. If forgotten, how can a person say: "I have seen this person somewhere [before]"? If the Self is eternal, there cannot be old age or youth, no ups or downs, no remembering of what has passed away. If the Self is eternal, where does it abide or live? Is it the case that tears, spittle, blue, yellow, red, and white are to remain in all things? If the Self is eternal, it will fill the body as in the case of sesame seed, in which there is no space left in between. When the body is cut up into small pieces, the Self, too, would have to be cut up"

The Buddha said to Kasyapa: " O good man! As an analogy: there is in the household of a king a great wrestler. He has an adamantine bead on his brow. This man wrestles with other wrestlers. When [once] the head of another person touches his brow, the bead goes into the wrestler’s flesh, and there is no knowing where it is. A boil comes up there. A good doctor is called in to cure it. At that time, there is a good doctor with a bright mind. He knows well how to diagnose and prescribe medicine. Now, he sees that this boil has appeared due to the bead’s having got into the wrestler’s body. He realises that this bead has entered the flesh and remains there. Then, the good doctor asks the wrestler: "Where is that bead that was on your brow?" The wrestler is surprised and answers: "O great teacher and doctor! Has not the bead on my brow got lost? Where could the bead be now? Is this not a miracle [that you know about it]?" He is worried and weeps. Then, the doctor pacifies the wrestler: "Do not be over-concerned. When you fought, the gem entered your body. It is now under your skin and can be seen, looming up. As you fought, the poison of anger so burned that the gem got into your body and you did not feel it." But the wrestler does not believe the doctor’s words. "If it is under my skin, how is it that it does not come out because of the impure pus and blood? If it is in my sinews, we cannot possibly see it. Why do you mean to cheat me?" Then, the doctor takes up a mirror and holds it in front of the wrestler’s face. The gem appears clearly in the mirror. The wrestler sees it, is surprised and is all wonder. It is like that. O good man! The case is the same with all beings. They do not come near to a good teacher of the Way. So, they cannot see the Buddha-Nature which is within, even though they possess it. And they are reigned over by greed, lust, anger, and ignorance. So they fall into the realms of hell, animals, hungry ghosts, asuras, candalas, and get born in such various houses as Kshatriya, Brahmin, Vaishya and Sudra. The karma generated by the mind leads a person, though born a human, into such lives as a cripple, lame, deaf, blind or dumb person, and to the 25 existences, where such as greed, lust, anger and ignorance reign over the mind, and the person is unable to know of the presence of the Buddha-Nature. The wrestler says that the gem has gone away, even though it is [actually] in his body. The same with beings, too. Not having come into contact with a good teacher of the Way, they do not know the Tathagata’s hidden treasure and do not study selflessness. For example, even when a person is told of the unholy self, he cannot know the true quality of the Self. The same is true of my disciples. As they do not befriend a good teacher of the Way, they practise non-Self and do not know where it [Self] is. They do not know the true nature of selflessness. How, then, could they know the true nature of the Self itself? Thus, O good man, the Tathagata says that all beings possess the Buddha-Nature. This is like the good doctor’s making the wrestler see where the adamantine jewel rests. All these beings are reigned over by innumerable defilements and thus do not know the whereabouts of the Buddha-Nature. When illusion is dispelled, there arises knowledge and brightness. This is like the wrestler’s seeing the gem in the mirror. O good man! It is thus the case that what rests undisclosed [latent] in the Tathagata is innumerable and is difficult for beings to think about.

"Also, O good man! As an example, there is a medicine in the Himalayas called "pleasing taste". It tastes very sweet. It grows hidden under a deep growth of plants, and we cannot easily see it. But from its scent, one can come to know the whereabouts of this medicine. In days gone by, there was a chakravartin who, placing wooden tubes here and there in the Himalayas, collected this medicine. When it had ripened, it flowed out and entered the tubes. It tasted truly right. When the king died, this medicine became sour, salty, sweet, bitter, or hot, or light. Thus, what is one, tastes differently according to the different places. The true taste of the medicine remains in the mountains; it is like the full moon. Any common mortal, sterile in virtue, may work hard, dig, and try, but cannot get it. Only a chakravartin, high in virtue, appearing in the world can arrive at the true value of this medicine because of happy circumstantial concatenations. The same is the case [here]. O good man! The taste of the hidden store of the Tathagata is also like this. Overspread by all the growths of defilement, the beings clad in ignorance cannot hope to see it. We speak of the "one taste". This applies, for instance, to the Buddha-Nature. On account of the presence of defilement, several tastes appear, such as the realms of hell, animals, hungry pretas, devas, human beings, men, women, non-men, non-women, Kshatriya, Brahmin, Vaishya and Sudra.

"The Buddha-Nature is strong and vigorous. It is hard to destroy. Therefore, there is nothing that can kill it. If there were something that could indeed kill it, Buddha-Nature would die. [But] nothing can ever destroy such Buddha-Nature. Nothing of this nature can ever be cut. “The nature of Self is nothing other than the hidden storehouse of the Tathagata”. Such a storehouse can never be smashed, set on fire, or done away with. Although it is not possible to destroy or see it, one can know of it when one attains unsurpassed Enlightenment. Hence, there is indeed nothing that can kill it."

Bodhisattva Kasyapa said to the Buddha: "If nothing can kill it, no karmic consequences would ensue from evil actions."

The Buddha said to Kasyapa: "There truly is [such a thing as] killing. How? O good man! "The Buddha-Nature of beings rests within the five skandhas." If the five skandhas are destroyed, this is killing [of those skandhas]. If one harms a living thing, one gains the unfortunate realms. Through the working of karma, one transmigrates through such realms as Kshatriya, Brahmin, Vaishya, Sudra, candala, or man, woman, non-man, non-woman, and the 25 variegated existences. A person who has not reached the holy stage of a sage is waywardly bound up by attachment to self. All such phases [modes] of existence, whether big or small, are like barnyard grass, like rice or a bean, or like the thumb. Thus do they [i.e. ignorant beings] loosely imagine things. There can be no true shape in wild fancies. The shape of Self that seeks to flee from the world is Buddha-Nature. This is the best way of conceiving of the Self.

"And next, O good man! As an analogy: there is a man here who knows well what is hidden [under the ground]. He takes a sharp hoe, digs into the ground and hits upon such things as stones and gravel. All goes through and nothing hinders [i.e. the hoe digs through everything, without being obstructed]. Only when the diamond comes in its way, can the hoe not dig through. Now, no sword or hatchet can destroy a diamond. O good man! The Buddha-Nature of beings is like this. It is something that all those people who discuss things, Marapapiyas, all men and devas cannot destroy. What characterises the five skandhas is [the phenomenon of] what occurs and what is done. Whatever occurs and is done can certainly be destroyed, like stones and sand. “The True Self of the Buddha-Nature is like the diamond, which cannot be crushed”. Hence, we call the destroying of the five skandhas the killing of life.

O good man! Know well most definitely that the Buddhist teaching is not within the boundaries of conceiving.

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