Seven Kinds of Beings in the River

"Good son, the Tathāgata has, further, this teaching according to his own intent. The Tathāgata's own buddha-nature is of two kinds: one that exists, and one that does not. What exists is the thirty-two marks, the eighty minor characteristics, the ten powers, the four kinds of fearlessness, the three foundations of mindfulness, great loving-kindness and great compassion, the countless samādhis such as the Śūraṅgama, the countless vajra samādhis, the countless samādhis of skillful means, and the countless samādhis such as the five wisdom-seals — this is called what exists. What does not exist is the Tathāgata's own past wholesome, unwholesome, and morally neutral karma, its causes and fruits, affliction, the five aggregates, and the twelve links — this is called what does not exist. Good son, exactly as with existent and non-existent, so too with wholesome and unwholesome, defiled and undefiled, worldly and beyond the world, noble and not noble, conditioned and unconditioned, real and unreal, still and not still, contentious and not contentious, bounded and unbounded, afflicted and unafflicted, grasped and not grasped, prophesied and not prophesied, being and non-being, within the three times and outside the three times, temporal and not temporal, permanent and impermanent, self and no-self, bliss and its absence, purity and its absence, the five aggregates and what is not the five aggregates, the internal sense-bases and what is not the internal sense-bases, the external sense-bases and what is not the external sense-bases, and the twelve links and what is not the twelve links — this is what is meant by the existence and non-existence of the Tathāgata's own buddha-nature. And, all the way through to an icchantika's own buddha-nature, existence and non-existence are exactly the same. "Good son, though I teach that every being entirely possesses buddha-nature, beings do not understand that the Buddha's teaching of this kind is spoken according to his own intent. Good son, teaching of this kind, even a bodhisattva in his final body is unable to fully understand — how much less, then, the two vehicles or the remaining bodhisattvas? Good son, I was once, at Vulture Peak, discussing conventional truth together with the bodhisattva Maitreya, and Śāriputra and the five hundred śrāvakas present had no understanding whatsoever of this matter — how much less, then, the ultimate truth that transcends the world? "Good son, there is a buddha-nature the icchantika possesses and the person of wholesome roots lacks; there is a buddha-nature the person of wholesome roots possesses and the icchantika lacks; there is a buddha-nature both possess; and there is a buddha-nature neither possesses. Good son, should my own disciples understand the meaning of these four statements, they ought never to object, flatly, that the icchantika definitely possesses buddha-nature or definitely lacks it. To say that every being entirely possesses buddha-nature is itself teaching according to the Tathāgata's own intent — and, the Tathāgata teaching according to his own intent in this way, how could beings possibly settle on a single, fixed understanding of it?"

"Good son, in the Ganges river there are seven kinds of beings: first, those that always sink; second, those that briefly rise and sink again; third, those that rise and then remain; fourth, those that rise and survey the four directions; fifth, those that, having surveyed, then move; sixth, those that, having moved, then remain once more; and seventh, those that travel equally by water and by land. Those that always sink are the great fish that, bearing great evil karma, are heavy of body and dwell in the depths, and so always sink. Those that briefly rise and sink again are these same great fish, who, bearing evil karma, are heavy of body yet dwell in shallower water, briefly glimpsing the light, rising on account of this light, and, being heavy, sinking once more. Those that rise and then remain are the katimira fish, whose bodies dwell in shallow water, delighting in the sight of light, and so, having risen, they remain. Those that survey the four directions are the rohita fish, who, seeking food, survey the four directions, and so are called those that survey the directions. Those that, having surveyed, then move are these same rohita fish, who, spotting something else in the distance and taking it for food, swiftly move toward it, and so are called those that, having surveyed, then move. Those that, having moved, then remain once more are these same fish who, having reached what they sought and obtained their food, then come to rest, and so are called those that, having moved, then remain once more. Those that travel equally by water and by land are simply the turtle. "Good son, in this same subtle and wondrous river of the great nirvāṇa, there are likewise seven kinds of beings, from the first that always sinks through to the seventh, some entering, some emerging. As for what is called 'sinking': there is a person who, hearing this great nirvāṇa sūtra teach that the Tathāgata abides forever without any change at all, that he is permanence, bliss, self, and purity, and never, in the end, finally enters nirvāṇa; that every being entirely possesses buddha-nature, so that even an icchantika who slanders the Vaipulya sūtras, commits the five heinous crimes, and violates the four gravest precepts is certain, in the end, to attain the path to awakening; and that the stream-enterer, the once-returner, the non-returner, the arhat, and the pratyekabuddha are all certain, in the end, to attain supreme, perfect awakening — hearing teaching of this kind, this person gives rise to a mind of disbelief, and, having given rise to this thought, then says: 'This nirvāṇa scripture is simply a non-Buddhist text, not a genuine Buddhist sūtra at all.' This person, at that very moment, departs from good spiritual friends, and no longer hears the true Dharma; though he may, at times, still hear it, he is unable to reflect upon it; and, though he may reflect upon it, he does not reflect wholesomely — and, failing to reflect wholesomely, he comes to abide in an unwholesome state. This unwholesome abiding is, in turn, of six kinds: first, evil; second, absence of good; third, defiling the Dharma; fourth, increasing states of becoming; fifth, affliction and heat; and sixth, receiving an evil fruit. This is called sinking."

"Why is this called sinking? Because there is no wholesome mind, because unwholesome conduct is constant, and because no antidote is ever cultivated — this is called sinking. As for what is called evil: because the noble ones rebuke it, because it gives rise to terror in the mind, because good people keep their distance from it, and because it never benefits any being — this is called evil. As for what is called absence of good: because it is able to give rise to boundless evil fruits, because it is forever entangled by ignorance, because it delights in the company of evil people, because it possesses no skillful means for cultivating good, and because its mind is forever inverted and mistaken — this is called absence of good. As for what is called defiling the Dharma: because it constantly defiles body and speech, defiles beings who would otherwise be pure, increases unwholesome karma, and departs from every wholesome dharma — this is called defiling the Dharma. As for what is called increasing states of becoming: because the dharma practiced by these three kinds of people above is able only to increase hell, the animal realm, and the realm of hungry ghosts, is never able to cultivate the dharma of liberation, and, in body, speech, and mind, never grows weary of any state of becoming — this is called increasing states of becoming. As for what is called affliction and heat: because this person, fully practicing these four things above, brings affliction and heat upon both body and mind, departing from stillness — it is called heat because it yields the fruit of hell, heat because it burns every being, and heat because it burns every wholesome dharma; good son, faith and its own cooling relief this person entirely lacks, and it is for this reason that it is called heat. As for what is called receiving an evil fruit: because this person, fully practicing these five things above, at death falls into hell, into the realm of hungry ghosts, or into the animal realm. Good son, there are, further, three evil things also called an evil fruit: evil affliction, evil karma, and evil retribution — this is called receiving the fruit of evil. Good son, this person, fully possessing these six things above, is able to sever his own wholesome roots, commit the five heinous crimes, violate the four gravest precepts, slander the three jewels, misappropriate the saṅgha's own garlands and offerings, and commit every kind of unlawful act — and it is on account of exactly this that he sinks down into the Avīci hell, receiving there a body eighty-four thousand yojanas in breadth and length; and, because this person's own bodily, verbal, and mental karma is so heavy, he is unable ever to emerge from it. Why is this? Because his mind is unable to give rise to any wholesome dharma at all. Though countless buddhas may appear in the world, he neither hears of them nor sees them — and it is for this very reason that he is called one who always sinks, exactly like the great fish in the Ganges river."

"Good son, though I have taught that the icchantika is called one who always sinks, there is, further, another who always sinks who is not an icchantika at all. Who is this? It is a person who, for the sake of continued becoming, cultivates giving, precepts, and other wholesome deeds — this, too, is called always sinking. Good son, there are four wholesome deeds that yield an evil fruit. What are these four? First, reciting the scriptures for the sake of surpassing others; second, upholding the precepts for the sake of one's own material gain; third, practicing giving for the sake of a dependent's benefit; and fourth, focusing the mind in meditation for the sake of reaching the sphere of neither-perception-nor-non-perception — these four wholesome deeds yield an evil fruit. Should a person cultivate these four things, this is called sinking, then emerging, and, having emerged, sinking once more. Why is it called sinking? Because it delights in the three states of becoming. Why is it called emerging? Because it comes to see the light — this light being simply the hearing of the precepts, of giving, and of concentration. Why does it sink once more? Because it increases wrong view and gives rise to arrogance. It is for this very reason that I taught, in the sūtras, this verse: 'Should any being delight in every state of becoming, And, for the sake of becoming, perform both wholesome and unwholesome karma, This person has lost his way, straying from the path to nirvāṇa — This is called briefly rising, then sinking once more. Traveling through the dark ocean of birth and death, Though attaining a liberation still mixed with affliction, This person still receives an evil fruit in the end — This is called briefly rising, then sinking once more.' "Good son, it is exactly like that great fish, who, on account of glimpsing the light, briefly manages to rise from the water, yet, being heavy of body, sinks back down once more — the two kinds of people described above are exactly the same."

"Good son, there is, further, a person who delights in and clings to the three states of becoming — this is called sinking. Hearing this great nirvāṇa sūtra and giving rise to a mind of faith — this is called emerging. For what reason is this called emerging? Because, having heard this sūtra, he departs from unwholesome dharmas and cultivates wholesome dharmas — this is called emerging. Though this person has faith, it is not yet complete. For what reason is his faith incomplete? Though this person has faith in the great nirvāṇa's own permanence, bliss, self, and purity, he still says that the Tathāgata's own body is impermanent, without self, without bliss, and without purity. The Tathāgata's own nirvāṇa is, in truth, of two kinds: the conditioned, and the unconditioned. The conditioned nirvāṇa lacks permanence, bliss, self, and purity; the unconditioned nirvāṇa possesses permanence, bliss, self, and purity. Though this person believes that buddha-nature is possessed by beings, he does not believe that it is necessarily possessed by every single one of them — and it is for this reason that his faith is called incomplete. Good son, faith is of two kinds: belief, and inquiry. A person of this kind, though he has belief, is unable to inquire further — and it is for this reason that his faith is called incomplete. Faith is, further, of two kinds: that born from hearing, and that born from reflection. This person's own faith is born from hearing alone, not from reflection — and it is for this reason that his faith is called incomplete. There are, further, two kinds: believing that the path exists, and believing in those who have attained it. This person's own faith believes only that the path exists, without believing at all in anyone who has actually attained it — and it is for this reason that his faith is called incomplete. There are, further, two kinds: correct faith, and mistaken faith. Holding that there is cause and fruit, and that the Buddha, the Dharma, and the saṅgha exist — this is correct faith. Holding that there is no cause and fruit, that the three jewels each have a different nature, and believing every kind of mistaken teaching, such as that of Pūraṇa Kāśyapa — this is mistaken faith. This person, though he has faith in the Buddha, the Dharma, and the saṅgha as jewels, does not believe that the three jewels share one and the same nature; and, though he has faith in cause and fruit, he does not believe in those who have actually attained it — and it is for this reason that his faith is called incomplete. This person, having only this incomplete faith, likewise receives the precepts incompletely. For what reason is this called incomplete? Because the cause is incomplete, the precepts he obtains are, in turn, incomplete as well.

"For what further reason is this called incomplete? Precepts are of two kinds: the precepts of proper deportment, and the precepts that flow from these. This person possesses only the precepts of proper deportment, without possessing the precepts that flow from these — and it is for this reason that his precepts are called incomplete. There are, further, two kinds: active precepts, and unmanifest precepts. This person possesses only the active precepts, without possessing the unmanifest precepts — and it is for this reason that his precepts are called incomplete. There are, further, two kinds: right livelihood obtained through body and speech, and the failure to obtain right livelihood through body and speech. This person, though acting through body and speech, does not obtain right livelihood — and it is for this reason that his precepts are called incomplete. There are, further, two kinds: seeking the precepts, and relinquishing the precepts. This person possesses only the precepts sought for the sake of continued becoming, without attaining the precepts of relinquishment — and it is for this reason that his precepts are called incomplete. There are, further, two kinds: precepts that follow becoming, and precepts that follow the path. This person possesses only the precepts that follow becoming, without possessing those that follow the path — and it is for this reason that his precepts are called incomplete. There are, further, two kinds: wholesome precepts, and unwholesome precepts. Goodness in body, speech, and mind is called a wholesome precept; the cow-precept and the dog-precept are called unwholesome precepts. This person deeply believes that both of these two kinds of precept yield a wholesome fruit — and it is for this reason that his precepts are called incomplete. "This person, lacking both faith and precepts in full, is likewise incomplete in his own learning. What is meant by incomplete learning? Of the twelve divisions of the scriptures the Tathāgata has taught, he has faith in only six divisions, without faith in the other six — and it is for this reason that his learning is called incomplete. Though he upholds these six divisions, he is unable to recite them or explain them for others, so that no benefit comes of it — and it is for this reason that his learning is called incomplete. And, further, having received these six divisions, he upholds, recites, and explains them for the sake of debate, for the sake of surpassing others, for the sake of material gain, or for the sake of continued becoming — and it is for this reason that his learning is called incomplete. Good son, in the sūtras I have taught what complete learning actually is. What is completeness? Should a monk, good in body, speech, and mind, first make offerings to his preceptors, teachers, and virtuous elders, these very teachers, for their part, give rise to a mind of loving affection toward him, and, on this account, teach him the Dharma. This person, with utmost sincerity, receives, upholds, and recites it; having upheld and recited it, he attains wisdom; having attained wisdom, he is able to reflect wisely and abide in accordance with the Dharma; having reflected wisely, he then grasps its true meaning; having grasped its true meaning, his body and mind become still; his body and mind having become still, he gives rise to a joyful mind; through the very cause and condition of this joy, his mind attains concentration; through attaining concentration, he attains right knowledge and right view; and, having attained right knowledge and right view, his mind gives rise to weariness and regret with regard to every state of becoming, and, through this very weariness, he is able to attain liberation. This person possesses none of these things — and it is for this reason that his learning is called incomplete.

"This person, lacking these three things, is likewise incomplete in his own giving. Giving is of two kinds: giving of wealth, and giving of the Dharma. This person, though he practices the giving of wealth, does so for the sake of continued becoming; and, though he practices the giving of the Dharma, this too is incomplete. Why is this? Because he holds something back, unwilling to explain it fully, fearing that another might surpass him — and it is for this reason that his giving is called incomplete. Both giving of wealth and giving of the Dharma are, further, each of two kinds: the noble kind, and the ignoble kind. The noble, having given, seeks no fruit in return; the ignoble, having given, seeks a fruit in return. The noble one's giving of the Dharma is meant to increase the Dharma itself; the ignoble one's giving of the Dharma is meant to increase states of becoming. A person of this kind practices the giving of wealth for the sake of increasing his own wealth, and practices the giving of the Dharma for the sake of increasing states of becoming — and it is for this reason that his giving is called incomplete. Further, this person, having received the six divisions of the scriptures, supplies only those who accept this teaching, and does not supply those who do not accept it — and it is for this reason that his giving is called incomplete. "This person, lacking these four things above, is likewise incomplete in his own cultivated wisdom. Wisdom's own nature is the ability to draw distinctions, yet this person is unable to distinguish whether the Tathāgata is permanent or impermanent. The Tathāgata, in this very nirvāṇa sūtra, teaches that the Tathāgata is himself liberation, that liberation is himself the Tathāgata, that the Tathāgata is himself nirvāṇa, and that nirvāṇa is himself liberation — and, regarding this very meaning, he is unable to draw the distinction. That pure conduct is itself the Tathāgata, that the Tathāgata is himself loving-kindness, compassion, joy, and equanimity, that loving-kindness, compassion, joy, and equanimity are themselves liberation, that liberation is itself nirvāṇa, and that nirvāṇa is itself loving-kindness, compassion, joy, and equanimity — regarding this very meaning, too, he is unable to draw the distinction; and it is for this reason that his wisdom is called incomplete. Further, he is unable to distinguish buddha-nature: that buddha-nature is itself the Tathāgata, that the Tathāgata is himself every one of his own unshared qualities, that these unshared qualities are themselves liberation, that liberation is itself nirvāṇa, and that nirvāṇa is itself these unshared qualities — regarding this very meaning, he is unable to draw the distinction; and it is for this reason that his wisdom is called incomplete. Further, he is unable to distinguish the four noble truths of suffering, its arising, its cessation, and the path; and, unable to distinguish these four truths, he does not know the noble practice; not knowing the noble practice, he does not know the Tathāgata; not knowing the Tathāgata, he does not know liberation; and not knowing liberation, he does not know nirvāṇa — and it is for this reason that his wisdom is called incomplete.

"This person, lacking these five things, then divides into two kinds: one whose unwholesome dharmas increase, and one whose wholesome dharmas increase. What is meant by increasing unwholesome dharmas? This person, failing to see his own incompleteness, declares himself complete, and gives rise to a mind of attachment, considering himself superior to his own peers, and, on this account, draws close to evil friends who share his own condition. Having drawn close to them, he further comes to hear even more incomplete teachings, and, hearing them, his mind delights in them, growing attached and defiled, giving rise to arrogance, and engaging extensively in heedlessness. Because of this heedlessness, he draws close to householders, and delights, further, in hearing talk of householder affairs, departing from the pure practices of the monastic life — and, on account of exactly this, his unwholesome dharmas increase. His unwholesome dharmas having increased, unclean karma arises in body, speech, and mind; and, these three karmas being unclean, hell, the animal realm, and the realm of hungry ghosts increase for him — this is called briefly rising, then sinking again. As for who, within my own Buddhist teaching, exemplifies briefly rising and sinking again — it is Devadatta; the monk Kokālika; the monk with the withered hand; the monk Sunakṣatra; the monk Tiṣya; the monk Pūrṇamāsa; the nun Sthūlanandā; the nun of the wilderness; the nun Bhadra; the nun Māna; the householder Śuddha; the layman Bhavārthika; the Śākya youth Śāla; the householder Hastin; the laywoman Yaśas; the laywoman Prabhāsā; the laywoman Nandā; the laywoman Senā; and the laywoman Ghaṇṭā — people of exactly this kind are called those who briefly rise and sink again, exactly like the great fish who rises on account of glimpsing the light, and sinks once more on account of the heaviness of its own body."

"As for the second kind of person: deeply seeing his own incompleteness of practice for himself, and, on account of this incompleteness, seeking out and drawing close to good spiritual friends; drawing close to good spiritual friends, delighting in inquiring after what he has not yet heard; having heard it, delighting in receiving it; having received it, delighting in wise reflection upon it; having reflected wisely, being able to abide in accordance with the Dharma; abiding in accordance with the Dharma, his wholesome dharmas increase; and, his wholesome dharmas having increased, he never sinks again — this is called abiding. As for who, within my own Buddhist teaching, exemplifies abiding — it is Śāriputra, Mahāmaudgalyāyana, Ājñāta Kauṇḍinya and the group of five monks, Yaśas and his group of five monks, Aniruddha, the boy Kāśyapa, Mahākāśyapa, and Daśabala-Kāśyapa; the nun Gautamī the Emaciated, the nun Pāṭalikā, the nun Jyotiṣmatī, the nun Arthavatī, the nun Manaḥ, the nun Bhadrā, the nun Śuddhā, and the nun Avaivartika; King Bimbisāra, the householder Ugra, the householder Sudatta, Śākyamahānāma, the householder Sudatta the Poor, the son of the householder Mūṣika, the householder Yaśas, the householder Sampanna, General Siṃha, the householder Upāli, and the householder Śastraka; the laywoman Abhayā, the laywoman Suṣṭhitā, the laywoman Dharmapriyā, the laywoman Śūrā, the laywoman Devaprāptā, the laywoman Sujātā, the laywoman Kāyasampannā, the laywoman Gopraptā, the laywoman of the Wilderness, and the laywoman Mahāsenā — monks, nuns, laymen, and laywomen of exactly this kind are called those who abide. What is meant by abiding? Because they forever delight in beholding the wholesome light, and, on this very account, whether a buddha appears in the world or does not appear in the world, people of exactly this kind never, in the end, commit evil — this is called abiding. Exactly as the katimira fish delights in the sight of light, neither drowning nor sinking, beings of exactly this kind are the very same. It is for this very reason that I taught, in the sūtras, this verse: 'Should a person be well able to distinguish the true meaning, And, with utmost sincerity, seek the fruit of the śramaṇa, And be able to reject every state of becoming — This person is called one who abides in accordance with the Dharma. Should one be able to make offerings to countless buddhas, And thereby be able to cultivate the path across countless ages, And, receiving worldly pleasure, remain free of heedlessness — This person is called one who abides in accordance with the Dharma. Drawing close to good spiritual friends, listening to the true Dharma, Inwardly reflecting wisely, abiding in accordance with the Dharma, Delighting in beholding the light, cultivating the path — Such a one attains liberation, abiding in peace.'"

"Good son, incomplete wisdom is, in all, of five kinds — and, once a good spiritual friend has recognized this, he seeks to draw close to the person in question. A good friend of this kind ought to observe which, among craving, hatred, delusion, or scattered discursive thought, most predominates in this person. Should he know that this person's craving predominates, he ought to teach him the contemplation of impurity; should hatred predominate, he ought to teach loving-kindness and compassion; should scattered discursive thought predominate, he ought to teach him mindfulness of the breath; and should attachment to self predominate, he ought to teach him the analysis of the eighteen elements. This person, having heard this, receives and upholds it with utmost sincerity; having upheld it in his mind, he practices in accordance with the Dharma; having practiced in accordance with the Dharma, he attains, in due sequence, the four foundations of mindfulness, contemplating body, feeling, mind, and dharmas; having attained this contemplation, he next, in sequence, contemplates the twelve links; and, having contemplated in this way, he next attains the warmth stage." Bodhisattva Kāśyapa said to the Buddha: "World-Honored One, every being already possesses this very warmth. Why is this? As the Buddha has taught, it is through the union of three factors that a being is called a being: first, lifespan; second, warmth; and third, consciousness. If this teaching holds, every being ought already to possess warmth from the very start — why, then, does the Tathāgata teach that the warmth stage arises only through a good spiritual friend?" The Buddha said: "Good son, as you have asked — the warmth possessed by every being, even down to the icchantika, is a different thing entirely from what I am now calling the warmth stage. This warmth I now speak of necessarily requires skillful means before it can be attained at all — originally non-existent, it now comes to exist. On account of this very reasoning, it is not something every being already possesses from the start, and so you ought not to object now that every being already has this warmth stage. Good son, this warmth stage is a dharma of the form realm, not something possessed in the desire realm. Were it said that every being possesses it, beings of the desire realm, too, ought all to possess it — yet, since the desire realm lacks it, one should know that not every being necessarily possesses it. Good son, though it exists in the form realm, not everyone there possesses it either. Why is this? My own disciples possess it, while non-Buddhist practitioners do not. On account of this very reasoning, not every being necessarily possesses it. Good son, every non-Buddhist practitioner contemplates only six practices, while my own disciples possess all sixteen in full — and not every being necessarily possesses these sixteen practices."

Bodhisattva Kāśyapa said to the Buddha: "World-Honored One, as for this warmth stage you speak of — what, exactly, is meant by this warmth? Is it warm by its own nature, or warm on account of something else?" The Buddha said: "Good son, this warmth stage is warm by its own nature, not warm on account of anything else." Bodhisattva Kāśyapa said: "World-Honored One, the Tathāgata has previously taught that the monks Aśvaka and Pūrṇamāsa possessed no warmth stage at all. Why was this? Because they had no faith at all in the three jewels, and so possessed no warmth — one should therefore know that faith itself is this very warmth stage." "Good son, faith is not itself the warmth stage. Why is this? Because it is through the very cause of faith that warmth is obtained. Good son, the warmth stage is simply wisdom itself. Why is this? Because it contemplates the four noble truths — and it is for this reason that it is called the sixteen practices, these practices being simply wisdom itself. Good son, as you have asked, for what reason is it called 'warmth'? Good son, this warmth stage is simply the fire-mark of the noble eightfold path itself, and it is for this reason that it is called warmth. Good son, it is exactly like the drilling of fire: first there is a sensation of warmth, then fire is produced, and only afterward does smoke emerge. The undefiled path, too, is exactly the same: the warmth is simply the sixteen practices; the fire is simply the fruit of stream-entry; and the smoke is simply the cultivation of the path that severs the fetters." Bodhisattva Kāśyapa said to the Buddha, further: "World-Honored One, this warmth stage is itself an existent dharma, and is itself conditioned — this very dharma yields, as its retribution, the five aggregates of the form realm, and it is for this reason that it is called existent; and, on this very account, it is, further, called conditioned. Being conditioned, how, then, can it possibly serve as a mark of the undefiled path?" The Buddha said: "Good son, just so, just so, exactly as you have said. Good son, this warmth stage, though it is itself a conditioned, existent dharma, is nonetheless able, in turn, to destroy conditioned, existent dharmas — and it is for this very reason that it is able to serve as a mark of the undefiled path. Good son, it is exactly like a person riding a horse, both cherishing it and driving it onward — the warmth-mind, too, is exactly the same: cherished, it gives rise to further birth; yet, wearied of this very birth, one contemplates further practice — and it is for this reason that, though it remains a conditioned, existent dharma, it is nonetheless able to serve as a mark for the true path. Those who attain the warmth stage number seventy-three kinds: ten in the desire realm. Such a person, still possessing every affliction in full, may have severed anywhere from one portion up through nine portions of it — and, exactly as in the desire realm, so too from the first dhyāna up through the sphere of nothingness, each with the same nine gradations — and it is for this reason that there are seventy-three kinds in all. People of exactly this kind, having attained the warmth stage, are no longer able to sever their own wholesome roots, commit the five heinous crimes, or violate the four gravest precepts. Such a person is of two kinds: one who meets a good spiritual friend, and one who meets an evil one. One who meets an evil friend briefly rises and sinks once more. One who meets a good friend surveys the four directions — and surveying the four directions is simply the summit stage. This dharma, though its own nature, too, is the five aggregates, also takes the four noble truths as its object, and it is for this reason that it, too, is called surveying the four directions. Having attained the summit stage, one next attains the patience stage — this patience, too, is exactly the same, its own nature likewise the five aggregates, likewise taking the four noble truths as its object. This person next attains the supreme worldly dharma, this dharma, too, though its own nature is the five aggregates, likewise taking the four noble truths as its object. This person next, in sequence, attains the patience with regard to the truth of suffering — this patience's own nature is wisdom, taking a single truth as its object — and, this patience having taken a single truth as its object, all the way through to the severing of affliction through the path of seeing, one attains the fruit of stream-entry — and this is called, for the fourth time, surveying the four directions, these four directions being simply the four noble truths."

Bodhisattva Kāśyapa said to the Buddha: "World-Honored One, as the Buddha has previously taught, the affliction severed by a stream-enterer is like a body of water forty leagues in every direction, with what remains being like but a single drop from a strand of hair — how, then, can one say that a stream-enterer is defined by severing merely three fetters: first, the view of self; second, mistaking what is not the cause for the cause; and third, the net of doubt? World-Honored One, for what reason is the stream-enterer said to survey the four directions? And for what further reason is he called a 'stream-enterer'? And for what further reason is the stream-enterer compared to the rohita fish?" The Buddha said: "Good son, though the stream-enterer is indeed able to sever countless afflictions, these three are singled out because their very weight already encompasses every fetter a stream-enterer severs. Good son, it is exactly like when a great king goes forth on royal progress: though he is accompanied by all four divisions of his army, people in the world simply say 'the king comes,' or 'the king goes' — why is this? Because the king himself carries the greater weight. These three afflictions are exactly the same. For what reason are they called weighty? Because every being constantly gives rise to them, and because they are subtle and difficult to recognize — it is for this reason that they are called weighty. Fetters of this kind are, further, difficult to sever, are the very cause of every other affliction, and are the direct adversaries of these three antidotes: precept, concentration, and wisdom. Good son, there are beings who, hearing that a stream-enterer is able to sever afflictions as countless as this, give rise to a retreating mind, saying: 'How could any being possibly sever afflictions as countless as this?' — and it is for this very reason that the Tathāgata, as a skillful means, speaks of only these three. As you have asked, for what reason is the stream-enterer said to survey the four directions? Good son, the stream-enterer, contemplating the four noble truths, attains four things: first, abiding in a firm path; second, being able to survey comprehensively; third, being able to see things as they truly are; and fourth, being able to destroy his own great adversary. Abiding in a firm path means that the stream-enterer's own five faculties can no longer be shaken by anything at all — and it is for this reason that he is said to abide in a firm path. Surveying comprehensively means being able to reject every internal and external affliction. Seeing things as they truly are is simply the wisdom of patience. Destroying his own great adversary refers to the four inversions. As you have asked, for what reason is he called a 'stream-enterer'? Good son, 'stream' means the undefiled; 'enterer' means cultivation — one who cultivates the undefiled is called a stream-enterer. Good son, there is, further, another sense in which 'stream' means a current, and a current is of two kinds: one that flows with the current, and one that flows against it — and it is because he flows against the current that he is called a stream-enterer."

Bodhisattva Kāśyapa said: "World-Honored One, if this reasoning holds, for what reason, then, are the once-returner, the non-returner, and the arhat not likewise called 'stream-enterer'?" "Good son, from the stream-enterer all the way through to every buddha, all may indeed be called 'stream-enterer.' For, were the once-returner and every buddha to lack this very undefiled entry, how could they possibly be called 'once-returner' or 'buddha' at all? Every being's own name is of two kinds: the old, and the guest. As an ordinary being, one carries a worldly name; but, having attained the path, a new name is given, called 'stream-enterer.' Because this attainment comes first, it is called 'stream-enterer'; because a further attainment comes after it, it is called 'once-returner.' Yet this very person may equally be called 'stream-enterer' and 'once-returner' both — and, all the way through to buddhahood, exactly the same holds true. Good son, the current is, further, of two kinds: liberation, and nirvāṇa. Every noble one possesses both of these, and so may equally be called 'stream-enterer' and 'once-returner' — and, all the way through to buddhahood, exactly the same holds true. Good son, the stream-enterer may also be called a 'bodhisattva.' Why is this? Because a bodhisattva is simply one who seeks the exhaustion-of-outflows wisdom and the wisdom of non-arising, and the stream-enterer, too, seeks these very same two wisdoms — one should therefore know that the stream-enterer may indeed be called a bodhisattva. The stream-enterer may also be called 'awakened.' Why is this? Because he rightly awakens to the path of seeing, severing affliction thereby; because he rightly awakens to cause and fruit; and because he rightly awakens to both the shared and the unshared path — and the very same holds true, all the way through, for the once-returner and the arhat. Good son, the stream-enterer is, in all, of two kinds: sharp of faculty, and dull of faculty. The dull-of-faculty kind passes back and forth between the human and heavenly realms seven times; and this dull-of-faculty kind is, further, of five varieties, some requiring six returns, some five, some four, some three, some two. The sharp-of-faculty kind attains, in this very present life, everything from the fruit of stream-entry up through the fruit of arhatship. Good son, as you have asked, for what reason is the stream-enterer compared to the rohita fish? Good son, the rohita fish has four qualities: first, its bones are fine, and so it is light; second, it has fins, and so it is light; third, it delights in the sight of light; and fourth, it holds firmly to whatever it seizes in its mouth. The stream-enterer, too, has these four qualities: fine bones represent his subtle remaining affliction; having fins represents calming meditation and insight meditation; delighting in the sight of light represents the path of seeing; and holding firmly to what he seizes represents hearing the Tathāgata's own teaching of impermanence, suffering, no-self, and impurity, and holding to it firmly, never relinquishing it. It is exactly like when Māra, the lord of demons, transformed himself into the likeness of a buddha-image, and the elder Śroṇa, seeing it, was struck with alarm. Māra, seeing the elder's mind waver, then said to the elder: 'What I previously taught you as the four noble truths was not, in truth, correctly taught. I shall now teach you, instead, five truths, six aggregates, thirteen sense-bases, and nineteen elements.' The elder, hearing this, examined the very nature of these dharmas, and found no such principle in them at all — and so he held firm, his mind unmoved."

Bodhisattva Kāśyapa said to the Buddha: "World-Honored One, this stream-enterer is called 'stream-enterer' because he has already attained the path, or because he has attained the first fruit. If he is called 'stream-enterer' because he has already attained the path, why, then, at the moment of attaining the patience with regard to the truth of suffering, is he not yet called 'stream-enterer,' but is instead called one merely 'approaching' it? And if he is called 'stream-enterer' because he has attained the first fruit, then a non-Buddhist practitioner who has already severed affliction all the way to the sphere of nothingness, and who cultivates the undefiled path and attains the fruit of non-returning — why is he not, then, called 'stream-enterer' either?" "Good son, he is called 'stream-enterer' because he has attained the first fruit. As you have asked, why is the non-Buddhist practitioner who has already severed affliction all the way to the sphere of nothingness, and cultivates the undefiled path to attain non-returning, not called a stream-enterer? Good son, it is because he is called 'stream-enterer' on account of the first fruit — and, at that very moment, such a person is fully endowed with the eight wisdoms and the sixteen practices." Kāśyapa said: "World-Honored One, one who attains non-returning likewise attains these eight wisdoms and possesses these sixteen practices in full — why, then, is he not called a stream-enterer?" "Good son, the defiled sixteen practices are of two kinds: shared, and unshared. The undefiled sixteen practices are, likewise, of two kinds: those belonging to approaching the fruit, and those belonging to attaining the fruit. The eight wisdoms, too, are of two kinds: those belonging to approaching the fruit, and those belonging to attaining the fruit. The stream-enterer relinquishes the shared sixteen practices and attains the unshared sixteen; he relinquishes the eight approach-wisdoms and attains the eight attainment-wisdoms. The non-returner does not proceed in exactly this way — and it is for this reason that the first fruit alone is called 'stream-enterer.' "Good son, the stream-enterer takes the four noble truths as his object, while the non-returner takes only a single truth as his object — and it is for this reason that the first fruit alone is called 'stream-enterer.' It is on account of exactly this that he is compared to the rohita fish having, having surveyed, then moved. This 'moving' is simply the once-returner, who binds his mind to cultivating the path in order to sever craving, hatred, delusion, and pride — exactly as that rohita fish, having surveyed the four directions, moves in search of food, and, having moved, then comes to rest once more; this represents the non-returner who, having obtained his food, comes to rest. This non-returner is, in all, of two kinds: one who attains non-returning in this very present life and, advancing further in cultivation, attains the fruit of arhatship; and one who becomes attached to the still samādhis of the form and formless realms, and who, on this account, no longer receives a body in the desire realm, and is thus called a non-returner. This kind of non-returner is, further, of five varieties: one who enters parinirvāṇa in the intermediate state; one who enters parinirvāṇa upon receiving a new body; one who enters parinirvāṇa through effort; one who enters parinirvāṇa without effort; and one who enters parinirvāṇa by rising upward through successive states. There are, further, six varieties: the five above, together with one who enters parinirvāṇa in this very present life. There are, further, seven varieties: the six above, together with one who enters parinirvāṇa in the formless realm. Parinirvāṇa through effort is, further, of two kinds: one who receives two further bodies, and one who receives four further bodies. Receiving two further bodies is called sharp of faculty; receiving four further bodies is called dull of faculty. There are, further, two kinds: one of diligent effort yet lacking mastery of concentration, and one of idleness yet possessing mastery of concentration. There are, further, two kinds: one endowed with both diligence and concentration, and one lacking both. Good son, beings of the desire and form realms have karma of two kinds: karma that acts, and karma that produces further rebirth. One who attains parinirvāṇa in the intermediate state possesses only the karma that acts, without the karma that produces further rebirth, and it is for this reason that he enters parinirvāṇa there, in the intermediate state itself — having relinquished the body of the desire realm, yet not having yet reached the form realm, and, being sharp of faculty, entering parinirvāṇa there, in between; this is parinirvāṇa in the intermediate state. The non-returner possesses four kinds of mind: one neither in training nor beyond training; one in training; one beyond training; and one that is neither in training nor beyond training yet enters nirvāṇa. Why, then, is this further called parinirvāṇa 'in between'? Good son, of these four kinds of mind possessed by the non-returner, two pertain to nirvāṇa and two do not — and it is for this reason that it is called parinirvāṇa 'in between.' Parinirvāṇa upon receiving a new body is, further, of two kinds: karma that acts, and karma of rebirth. This person, relinquishing the body of the desire realm, receives a body of the form realm, diligently cultivates the path, and, his lifespan there exhausted, enters nirvāṇa." Bodhisattva Kāśyapa said: "World-Honored One, if it is said that he enters nirvāṇa only once his lifespan is exhausted, how, then, can this be called parinirvāṇa 'upon receiving a body'?" The Buddha said: "Good son, this person receives a new body, and only afterward severs the affliction of the three realms — and it is for this reason that it is called parinirvāṇa upon receiving a body. Good son, parinirvāṇa through effort refers to one who, constantly practicing and cultivating the path, through the power of conditioned samādhi, is able to sever affliction and enter nirvāṇa — this is called parinirvāṇa through effort. Parinirvāṇa without effort refers to one who, knowing with certainty that he will attain nirvāṇa, thereby becomes idle, yet who, likewise through the power of conditioned samādhi, upon the exhaustion of his lifespan, attains entry into nirvāṇa — this is called parinirvāṇa without effort. Parinirvāṇa by rising upward through successive states refers to one who, having attained the fourth dhyāna, gives rise to a craving-mind for the first dhyāna, and, on account of this very craving, retrogresses and is reborn in the first dhyāna. There are, here, two currents: the current of affliction, and the current of the path. Through the current of the path, this person, his lifespan there exhausted, gives rise to craving for the second dhyāna, and, through the very cause of this craving, is reborn in the second dhyāna — and, all the way up through the fourth dhyāna, exactly the same pattern holds. Within this fourth dhyāna, there are, further, two kinds: one who enters the formless realm, and one who enters the five pure-abode heavens. Of these two kinds of people, one delights in samādhi, the other delights in wisdom. The one who delights in wisdom enters the five pure-abode heavens; the one who delights in samādhi enters the formless realm. Of these two kinds of people, one cultivates the fourth dhyāna through its five successive grades, the other does not. What are these five grades? Lower, middle, upper, upper-middle, and upper-upper. One who cultivates the upper-upper grade dwells in the Akaniṣṭha heaven. One who cultivates the upper-middle grade dwells in the heaven of Sudarśana. One who cultivates the upper grade dwells in the heaven of Sudṛśa. One who cultivates the middle grade dwells in the heaven of Atapa. One who cultivates the lower grade dwells in the heaven of Avṛha. Of these two kinds of people, again, one delights in discourse, the other delights in stillness. One who delights in stillness enters the formless realm; one who delights in discourse dwells in the five pure-abode heavens. There are, further, two kinds: one who cultivates the perfuming dhyānas, and one who does not. One who cultivates the perfuming dhyānas enters the five pure-abode heavens; one who does not cultivate them is reborn in the formless realm. His lifespan there exhausted, he then enters parinirvāṇa — this is called parinirvāṇa by rising upward through successive states. Should one wish to enter the formless realm, he is thereby unable to cultivate the fourth dhyāna's five successive grades; and, should he cultivate the fourth dhyāna's five successive grades, he thereby becomes able to reject the formless realm's own concentrations altogether."

Bodhisattva Kāśyapa said to the Buddha: "World-Honored One, if one who attains parinirvāṇa in the intermediate state is sharp of faculty, why does he not enter nirvāṇa in this very present life instead? And why does this intermediate-state nirvāṇa exist for one who relinquishes a body of the desire realm, yet not for one in the form realm?" The Buddha said: "Good son, this person's own four great elements are, in the present, weak and depleted, and so he is unable to cultivate the path. Though a monk's own four great elements may be robust and healthy, should he lack a dwelling, food and drink, clothing, bedding, and medicine, with the necessary supporting conditions incomplete, he is, for this very reason, unable to enter nirvāṇa in this present life. Good son, I once, while dwelling at Anāthapiṇḍada's monastery in the kingdom of Śrāvastī, was approached by a monk who said: 'World-Honored One, I constantly cultivate the path, and yet am unable to attain anything from the fruit of stream-entry up through the fruit of arhatship.' I then said to Ānanda: 'You ought now to supply this monk with everything he requires.' Ānanda then took this monk to the Jeta Grove, and gave him a fine dwelling. This monk then said to Ānanda: 'Venerable one, I ask only that you adorn and purify my own dwelling, beautifying it with the seven jewels, and hanging silken banners and canopies there.' Ānanda said: 'One who is poor in the eyes of the world is properly called a śramaṇa — how could I possibly arrange such a thing?' This monk said: 'Venerable one, should you be able to do this for me, excellent, excellent! Should you be unable, I shall simply go back to the World-Honored One himself.' Ānanda then went to where the Buddha was, and said: 'World-Honored One, the monk just now has asked me for every kind of adornment, for the seven jewels, and for silken banners — I am not sure how this matter ought to be handled.' I then said to Ānanda, further: 'Go back now, and, following exactly this monk's own wishes, supply him with everything he requires.' Ānanda then returned to the dwelling, and arranged everything for this monk, point by point. The monk, having received it all, focused his mind and cultivated the path, and, before long, attained everything from the fruit of stream-entry up through the fruit of arhatship. Good son, there are countless beings who ought to enter nirvāṇa, yet, on account of some lack, their minds are disturbed and thrown into confusion, and, for this very reason, they fail to attain it. Good son, there are, further, beings who delight greatly in teaching and transforming others, their minds constantly occupied, unable to attain concentration, and, for this very reason, they fail to enter nirvā�na in this present life. Good son, as you have asked, for what reason does one who relinquishes a body of the desire realm have this intermediate-state nirvāṇa, while one in the form realm does not? Good son, this person, contemplating the causes and conditions of affliction in the desire realm, finds them to be of two kinds: internal, and external — whereas, in the form realm, there is no external cause or condition at all. The desire realm, further, has two kinds of craving-mind: craving for desire, and craving for form. Contemplating and, with utmost sincerity, rejecting both of these two cravings, once this rejection is complete, one attains entry into nirvāṇa. It is within this very desire realm that one is able to reject the coarsest afflictions — stinginess, greed, anger, envy, and the absence of shame or conscience — and it is on account of exactly this that nirvāṇa can be attained there. The path as cultivated in the desire realm, moreover, has a bold and vigorous nature of its own, since it is there that all four fruits are attained. It is for this reason that intermediate-state nirvāṇa exists for the desire realm, yet not for the form realm. Good son, this intermediate-state nirvāṇa is, in all, of three kinds: upper, middle, and lower. The upper kind attains nirvāṇa upon relinquishing the body, before yet departing the desire realm. The middle kind attains nirvāṇa having just departed the desire realm, yet not yet having reached the form realm. The lower kind attains nirvāṇa only after having departed the desire realm and reached the very border of the form realm. This is compared to the rohita fish that, having obtained its food, comes to rest — this person is exactly the same. What is meant by 'resting'? Because, dwelling in the form or formless realm, he receives a body there, he is said to rest. Because he no longer receives a body among humans, gods, in hell, as an animal, or as a hungry ghost, he is said to rest. Because he has already severed countless bonds of affliction, with only a little remaining, he is said to rest. For what further reason is he said to rest? Because he never again performs any deed shared with an ordinary being, he is said to rest. Because he himself has nothing to fear, and causes no fear in others, he is said to rest. Because he has departed far from the two cravings, from stinginess, greed, and anger, he is said to rest."

"Good son, reaching the far shore is a simile for the arhat, the pratyekabuddha, the bodhisattva, and the Buddha, exactly like the sacred turtle traveling equally by water and by land. For what reason is this compared to the turtle? Because it well conceals its own five limbs. The arhat, and, all the way through, every buddha, is exactly the same, well concealing his own five faculties — and it is for this reason that he is compared to the turtle. As for water and land: water represents the mundane world, land represents what transcends it — and these very noble ones are exactly the same, able to contemplate every evil affliction and thereby reach the far shore, and it is for this reason that they are compared to traveling equally by water and by land. "Good son, exactly as the seven kinds of beings in the Ganges, though bearing the different names of fish and turtle, never depart from the water — so too, in this subtle and wondrous great nirvāṇa, from the icchantika up through every buddha, though bearing different names, none ever depart from the water of buddha-nature. Good son, of these seven kinds of beings, whether wholesome dharma or unwholesome dharma, whether the path of skillful means, the path of liberation, or the path of sequential progress, whether cause or fruit — all of it is buddha-nature. This is called teaching according to the Tathāgata's own intent." Bodhisattva Kāśyapa said: "World-Honored One, where there is a cause, there is a fruit; where there is no cause, there is no fruit. Nirvāṇa is called a fruit, yet, being permanent, it has no cause — how, then, if it has no cause, can it possibly be called a fruit? And this very nirvāṇa is also called śramaṇa-hood, and called the fruit of the śramaṇa — what, then, is śramaṇa-hood, and what is the fruit of the śramaṇa?" "Good son, in the world generally there are seven kinds of fruit: first, the fruit of skillful means; second, the fruit of gratitude; third, the fruit of intimacy; fourth, the residual fruit; fifth, the fruit of equality; sixth, the fruit of retribution; and seventh, the fruit of departure. The fruit of skillful means is exactly like when people in the world, harvesting an abundant crop in autumn, all say together that they have obtained the fruit of skillful means. The fruit of skillful means is called the fruit of karmic action. A fruit of this kind has two kinds of cause: the near cause, and the far cause. The near cause is simply the seed itself. The far cause is water, fertilizer, and human labor. This is called the fruit of skillful means. "The fruit of gratitude is exactly like when people in the world make offerings to their own father and mother, and the father and mother together say: 'We have now obtained the fruit of our own loving care.' A child's ability to repay this kindness is called this very fruit. A fruit of this kind likewise has two kinds of cause: the near cause is simply the father and mother's own past, purely wholesome karma; the far cause is simply the filial child thereby produced. This is called the fruit of gratitude. "The fruit of intimacy is exactly like when a person, drawing close to a good spiritual friend, attains anything from the fruit of stream-entry up through the fruit of arhatship, and this person then proclaims: 'I have now obtained the fruit of this very intimacy.' A fruit of this kind has two kinds of cause: the near cause is faith itself; the far cause is the good friend. This is called the fruit of intimacy. "The residual fruit is exactly like when, through the cause of not killing, one obtains a third rebirth, prolonging one's own years and increasing one's own lifespan — this is called the residual fruit. A fruit of this kind has two kinds of cause: the near cause is simply the purity of one's own body, speech, and mind; the far cause is simply the prolonging of one's own years and the increasing of one's own lifespan. This is called the residual fruit. "The fruit of equality refers to the very vessel of the world itself. A fruit of this kind, likewise, has two kinds of cause: the near cause is simply beings' own cultivation of the ten wholesome deeds; the far cause is simply the three great calamities. This is called the fruit of equality. "The fruit of retribution is exactly like when a person, having attained a pure body, cultivates the three pure karmas of body, speech, and mind, and this person then says: 'I have obtained the fruit of retribution.' A fruit of this kind has two kinds of cause: the near cause is simply the present purity of body, speech, and mind; the far cause is simply the past purity of body, speech, and mind. This is called the fruit of retribution. "The fruit of departure is simply nirvāṇa itself, departed from every affliction and every wholesome karma alike. This nirvāṇa's own cause is, further, of two kinds: the near cause, and the far cause. The near cause is simply the three gates of liberation. The far cause is simply the wholesome dharmas cultivated across countless ages. "Good son, exactly as, in the ways of the world, one speaks of both a generative cause and a revealing cause, so too, in the dharmas that transcend the world, one speaks of both a generative cause and a revealing cause. Good son, the three gates of liberation and the thirty-seven factors of the path are able to serve as the generative cause preventing every affliction from arising, and are also able to serve as the revealing cause of nirvāṇa itself. Good son, once affliction is departed from entirely, one then attains a perfectly clear vision of nirvāṇa — and it is for this reason that nirvāṇa has only a revealing cause, and never a generative cause."

"Good son, as you have asked — what, exactly, is śramaṇa-hood, and what is the fruit of the śramaṇa? Good son, śramaṇa-hood is simply the noble eightfold path itself; the fruit of the śramaṇa is the complete and final severing, through this very path, of every craving, hatred, delusion, and the rest — this is called śramaṇa-hood, and the fruit of the śramaṇa." Bodhisattva Kāśyapa said: "World-Honored One, for what reason is the noble eightfold path called śramaṇa-hood?" "Good son, in worldly speech, 'śramaṇa' [沙門] means 'lack,' and 'na' [那] means 'path' — a path of this kind severs every lack, and severs every path leading to it. It is on account of this very reasoning that the noble eightfold path is called śramaṇa-hood; and, since a fruit is obtained through this very path, it is called the fruit of the śramaṇa. Good son, further, śramaṇa-hood is exactly like when people in the world who delight in stillness are also called 'śramaṇa' — this path, too, is exactly the same, able to bring the practitioner to depart from evil, wrong livelihood in body, speech, and mind, and to attain a delight in stillness, and it is for this reason that it is called śramaṇa-hood. Good son, exactly as, in the world, a lowly person may become a noble one, and this too is called 'śramaṇa' — this path, too, is exactly the same, able to make a lowly person into a noble one, and it is for this reason that it, too, is called śramaṇa-hood. Good son, the arhat, cultivating this very path, attains the fruit of the śramaṇa, and it is for this reason that he is said to have reached the far shore. The fruit of arhatship is simply the fivefold Dharma-body beyond training — precept, concentration, wisdom, liberation, and the knowledge-and-vision of liberation — and it is through these very five factors that one reaches the far shore, and so is called one who has reached the far shore. Having reached the far shore, he then declares of himself: 'My own birth is ended; the holy life has been established; what had to be done has been done; I shall not receive any further becoming.' Good son, this arhat, having forever severed the very causes and conditions of birth across all three times, thereby declares of himself: 'My own birth is ended.' He has, likewise, severed the very fruit of the five aggregates across the three realms, and, for this reason, too, declares: 'My own birth is ended.' Having brought his own cultivation of the holy life to its complete fulfillment, he thereby proclaims: 'The holy life has been established.' And, having relinquished the path of one still in training, this too is called 'established.' Exactly as he originally sought, he has now obtained it, and thereby proclaims: 'What had to be done has been done.' Having cultivated the path and attained its fruit, this too is called 'having been done.' Having attained the exhaustion-of-outflows wisdom and the wisdom of non-arising, he proclaims: 'My own birth is ended,' exhausting every bond of becoming. On account of this very reasoning, the arhat is said to have reached the far shore — and, exactly as with the arhat, so too with the pratyekabuddha. The bodhisattva and the Buddha, fully accomplishing the six perfections, are said to have reached the far shore; and it is precisely upon attaining supreme, perfect awakening that the Buddha and the bodhisattva are said to be fully endowed with the six perfections. Why is this? Because it is through attaining the very fruit of the six perfections that one is said to be fully endowed with them."

"Good son, these seven kinds of beings — should they fail to cultivate body, precept, mind, and wisdom, unable to cultivate these very four things — are thereby able to commit the five heinous crimes, sever their own wholesome roots, violate the four gravest precepts, and slander the Buddha, the Dharma, and the saṅgha, and it is for this reason that they are called ones who always sink. Good son, among these seven kinds of beings, those who are able to draw close to a good spiritual friend, listen to and receive the Tathāgata's own true Dharma with utmost sincerity, reflect wisely within, abide in accordance with the Dharma, and diligently cultivate body, precept, mind, and wisdom — these, for this very reason, are called ones who cross the river of birth and death and reach the far shore. Should anyone say that the icchantika attains supreme, perfect awakening, this is called attachment; should anyone say that he does not attain it, this is called falsehood. "Good son, of these seven kinds of beings, there may be a single person who embodies all seven, or seven people who each embody only one. Good son, should anyone, with mind and speech at odds, and thought at odds with both, say that the icchantika attains supreme, perfect awakening, one should know that this person slanders the Buddha, the Dharma, and the saṅgha; and should anyone, with mind and speech at odds, and thought at odds with both, say that the icchantika does not attain supreme, perfect awakening, this person, too, is called one who slanders the Buddha, the Dharma, and the saṅgha. Good son, should anyone say that the divisions of the noble eightfold path are attained by ordinary beings, this person, too, is called one who slanders the Buddha, the Dharma, and the saṅgha; and should anyone say that the divisions of the noble eightfold path are not attained by ordinary beings, this person, too, is called one who slanders the Buddha, the Dharma, and the saṅgha. Good son, should anyone say, flatly, that every being definitely possesses buddha-nature, or definitely lacks buddha-nature, this person, too, is called one who slanders the Buddha, the Dharma, and the saṅgha. Good son, it is for this very reason that I have taught, in the scriptures, that there are two kinds of people who slander the Buddha, the Dharma, and the saṅgha: first, one who does so out of disbelief and an angry mind; and second, one who, though having faith, fails to understand the true meaning. Good son, should a person have faith yet lack wisdom, this person is thereby able to increase his own ignorance; should he have wisdom yet lack faith, this person is thereby able to increase his own wrong view. Good son, one without faith, out of an angry mind, says that there is no such thing as the Buddha, the Dharma, or the saṅgha as jewels at all; one with faith yet without wisdom misunderstands the true meaning in an inverted way, causing those who hear him teach to slander the Buddha, the Dharma, and the saṅgha in turn. Good son, it is for this very reason that I teach that one without faith slanders the three jewels out of an angry mind, while one with faith yet without wisdom slanders the three jewels through this very lack. Good son, should anyone say that the icchantika, without having yet given rise to any wholesome dharma at all, thereupon attains supreme, perfect awakening, this person, too, is called one who slanders the Buddha, the Dharma, and the saṅgha; and should anyone, further, say that the icchantika relinquishes his own icchantika-status and, in some other, different body, attains supreme, perfect awakening, this person, too, is called one who slanders the Buddha, the Dharma, and the saṅgha. But should anyone, further, say that the icchantika is able to give rise to wholesome roots, and, having given rise to them, sustains them without interruption, thereby attaining supreme, perfect awakening — and so says that the icchantika attains supreme, perfect awakening in exactly this sense — one should know that this person does not slander the three jewels at all. Good son, should anyone say that every being definitely possesses buddha-nature, possesses permanence, bliss, self, and purity, yet, because it is never made and never arises through any cause or condition, can therefore never be seen — one should know that this person slanders the Buddha, the Dharma, and the saṅgha; and should anyone say that every being entirely lacks buddha-nature, exactly like a rabbit's horn, arising only through skillful means, originally non-existent and now come to exist, and, having come to exist, returning again to non-existence — one should know that this person, too, slanders the Buddha, the Dharma, and the saṅgha. But should anyone say that beings' own buddha-nature is not existent in the manner of space, and is not non-existent in the manner of a rabbit's horn — why is this? because space is permanent, while a rabbit's horn is simply non-existent, and it is for this reason that one may say buddha-nature is both existent and non-existent, existent so as to refute the rabbit's horn, non-existent so as to refute space — one who speaks in this way does not slander the three jewels at all."

"Good son, buddha-nature itself cannot be called a single dharma, cannot be called ten dharmas, cannot be called a hundred dharmas, cannot be called a thousand dharmas, and cannot be called ten thousand dharmas — before one has attained supreme, perfect awakening, every wholesome, unwholesome, and morally neutral dharma alike is called buddha-nature. The Tathāgata, at times, teaches the fruit in terms of the cause, and, at other times, teaches the cause in terms of the fruit — this is called teaching according to the Tathāgata's own intent. It is on account of this very teaching according to his own intent that he is called Tathāgata; on account of this very teaching according to his own intent that he is called Arhat; and on account of this very teaching according to his own intent that he is called Samyaksambuddha, the perfectly, truly awakened one."