Chapter 43: On Bodhisattva Kasyapa (d)

Chapter Forty-Three:

On Bodhisattva Kasyapa (d)

[The Buddha said:] "O good man! A person who does not know defilement, the cause of

defilement, the result of defilement, the lightness and heaviness of defilement, and who does

not practise the Way is a common mortal. So, the material form of the common mortal is

non-eternal, and all such as [his] feeling, perception, and consciousness are non-eternal.

"O good man! The wise of the world, all holy persons, the Bodhisattvas, and all Buddhas

speak of these two significations. I, too, speak thus. That is why I say: "I do not quarrel with

the wise of the world. I am not made wet and defiled by what obtains in the world."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! The Buddha speaks

about the defilements of the three existences. What are the defilements of desire, existence, and

ignorance?"

The Buddha said: "O good man! We speak of the defilement of desire, which is the

defilement of desire that comes about due to the internal sensing of evil which raises its head,

initiated by external causal relations. That is why, in days past, at Rajagriha, I said to Ananda:

"Accept now the gatha [verse] which the woman speaks. This gatha is what the Buddhas of the

past spoke. For this reason, I say that the sensing of evil within and the causal relations that

work upon one from without are desire. This is the defilement of desire."

"The defilements are all those evil things that are mental in the worlds of form and

non-form and the causal relations that work upon one from without, excepting all the causal

relations that work upon one from without and the mental sensings of the world of desire. We

call these defilements.

"We speak of the defilements of illusion. When one does not know one’s own self and

what belongs to self, and when one fails to see the difference between things in and out, we say

that there are the defilements of ignorance.

"O good man! Ignorance is the root of all defilements. Why? All beings, due to the

causal relations of ignorance, call forth all imaginings and forms in the field of the five skandhas,

the 12 spheres, and the 18 realms [of sense]. These are inverted notions as regards image, mind,

and world-view. From these, all defilements arise. Therefore, I state in the 12 types of sutra:

"Ignorance is the cause of greed, the cause of ill-will, and the cause of ignorance."

Bodhisattva Kasyapa said: "O World-Honoured One! The Tathagata once said in the 12

types of sutra: "The causal relations of thinking of non-good things evokes greed, ill-will, and

ignorance." Why do you now say "ignorance"?

"O good man! Such things become the cause and the result to one another and grow.

The thinking of non-good calls forth ignorance, and the causal relation of ignorance calls forth

the thinking of non-good. O good man! All that increases illusions is the causal relation of

illusions. Any action that befriends the causal relation of illusion is called the non-good thinking

of ignorance. A seed calls forth a bud. This seed is the near cause; the four great elements are

the far cause. The same is the case with illusion."

Bodhisattva Kasyapa said to the Buddha: "You the Buddha say that ignorance is a

defilement. How can you say that ignorance calls forth all defilements?"

The Buddha said: "O good man! I speak of the defilements of ignorance. This refers to

internal ignorance. If all defilements come about from ignorance, this is nothing but the cause

of "in" and "out". If ignorance is a defilement, this is an internal inversion, which relates to

the ignorance of the non-eternal, suffering, voidness, and the non-Self. If ignorance is stated to

be the causal relation of all illusions, this will mean that one does not know the self and what

belongs to the self, which concern the outer relations. If reference is made to the defilements

of ignorance, this is none but beginninglessness and endlessness. From ignorance arise the five

skandhas, the 18 realms, and the 12 spheres."

526 The Mahayana Mapaharinirvana Sutra

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! You the Buddha

say: "A person who has Wisdom knows the cause of the defilements." How can you say that

such a person knows the cause of illusion?"

"O good man! One who is wise will meditate and try to know why this illusion comes

about, when this illusion comes about, when one lives with whom, at what place one gains

this, by seeing what, in whose house, on receiving what bedding, food and drink, clothing, and

medicine. Through what causal relations does the low come up to be the middle, the middle to

be the top, the low actions to be the middle ones, and the middle ones to be those of the top?

When the Bodhisattva-mahasattva thinks in this way, he severs the illusions that he has had

from birth. As he thinks in this way, this shuts out the illusions that have not yet arisen and

causes them not to arise, and the illusions that have already arisen are annihilated. That is why

I say in my sutra: "A person who has Wisdom should meditate on the cause of illusion."

Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! Whatever various

kinds of illusion does the single body of a being call forth?"

The Buddha said: "O good man! A single container holds within itself various seeds.

When water and rain come, each shoots forth buds. It is the same with beings. Due to the

causal relations of craving, various kinds of illusion come about."

Bodhisattva Kasyapa said: "O World-Honoured One! How does a wise man meditate on

the fruition of karma?"

"O good man! A person who is wise should think: "The causal relations of all defilements

truly call forth [rebirth in the realms of] hell, hungry pretas [ghosts], and animals. The causal

relations of this defilement gain a person the body of a human or a god. These are non-eternal,

suffering, Void, and non-Self. In this container of the carnal body, we gain three sufferings and

three non-eternals. The causal relation of this defilement truly causes beings to commit the five

deadly sins[i.e. patricide, matricide, killing of an arhat, causing dissension within the Sangha,

and causing blood to flow from the Buddha’s body.], as a result of which man receives evil

returns, and as a result of which man cuts off the seed of good, performs the four grave offences

[i.e. killing, stealing, unlawful lust, and lying], and slanders the Three Treasures." A wise person

should meditate and think: "I must not gain such a body and call forth such defilements and

suffer from such evil consequences."

Bodhisattva Kasyapa said: "You say that there are undefiled results, and the wise cut

themselves off from karmic results. Does the undefiled fruition lie in what we cut off or not? All

those who gain the Way gain the undefiled fruitions. If the wise seek the undefiled fruition, why

does the Buddha say that all the wise must segregate themselves from fruitions? If cut off, how

could there be all such holy persons?"

"O good man! The Tathagata, at times, speaks of the result in the cause. This is as

when people of the world say that earth is a pot or a thread is clothing. This is speaking of the

result while still in the stage of the cause. We say that the cause is stated at the stage of the

result. This is as when a cow arises out of watery grass and a man out of food. I, too, speak of

the result in the cause. I have already stated in the sutras: "By my mind, I gain the body of

Brahma." This is to speak of the result in the cause. I speak about the result in the cause. I

speak of the cause in the stage of the result. This is as in: "These six spheres arise out of past

karma." This is where I speak of the cause at the stage of the result.

"O good man! All holy persons, truth to tell, have no [sic!] undefiled results. All the

results from practising the Way of the holy persons do not call forth any defilements. So we

speak of "undefiled results".

"O good man! A person who has Wisdom sees things thus, and he ulltimately does away

with the results of defilement. O good man! A wise man sees things thus and practises the

Holy Way, so as to cut off the results of defilement. The Holy Way is none other than the

Chapter Forty-Three: On Bodhisattva Kasyapa (d) 527

Void, formlessness, and desirelessness. Having practised this Way, the person indeed cuts off the

results of defilement."