Major Expositions

116 Further, it states:

[The Buddha said:] "Good sons! I say, For the sake of Ajatasatru, I will not enter nirvana. You are yet unable to grasp the profound meaning of this. Why? Because for the sake of means for all foolish beings, and Ajatasatru includes universally all those who commit the five grave offenses. Further, for the sake of means for all sentient beings of the created state. I do not remain in this world for the sake of sentient beings who have realized the uncreated. Why? Because one who has realized the uncreated is no longer a sentient being. Ajatasatru refers to those possessed of blind passions. Again, for the sake of means for sentient beings who do not see Buddha-nature. I do not remain long in this world for the person who sees Buddha-nature. Why? Because one who sees Buddha-nature is no longer a sentient being. Ajatasatru refers to all those who have yet to awaken the mind aspiring for supreme, perfect enlightenment...

"Again, for the sake of is said with regard to Buddha-nature. Ajata literally means not born. Satru means enemy. Because a person does not give birth to Buddha-nature, he gives birth to the enemy, blind passions; because he gives birth to the enemy, blind passions, he does not see Buddha-nature. Because a person does not give birth to blind passions, he sees Buddha-nature; because he sees Buddha-nature, he dwells firmly in great and complete nirvana. This is called 'not born.' Hence, For the sake of 'Ajatasatru.'

Good sons, Ajata means not arising, and not arising denotes nirvana. Satru indicates mundane matters. For the sake of implies the undefiled. Because he is not defiled by the eight kinds of mundane matters, [the Buddha] does not enter nirvana for countless, innumerable, incalculable kalpas. For this reason I say, For the sake of Ajatasatru, I will not enter nirvana for countless millions of kalpas.

"Good sons, the profound words of the Tathagata surpass conceptual understanding. Buddha, dharma, and sangha also surpass conceptual understanding. Bodhisattva-mahasattvas too surpass conceptual understanding. The Great Nirvana Sutra surpasses conceptual understanding."

Then the World-honored one, the Guide of great compassion, entered the samadhi of moon-radiant love for the sake of Ajatasatru. Having entered this samadhi, he cast a brilliant light. That light, cool and refreshing, shone upon the body of the King, and the sores healed instantly...

The King said to Jivaka, "He is a deva among devas. What causes him to send forth this radiance?"

"Great King, this auspicious sign seems to be for your sake. Because you have said that there is no good physician in the world to heal our body and mind, he radiates this light, first to heal your body. Next, he will treat your mind."

The King said to Jivaka, "Does the Tathagata, the World-honored one, think to cast his eye on me?"

Jivaka replied, "Suppose there are parents with seven children. When there is sickness among the seven children, although the father and mother are concerned equally with all of them, nevertheless their hearts lean wholly toward the sick child. Great King, it is like this with the Tathagata. It is not that there is no equality among all sentient beings, but his heart leans wholly toward the person who has committed evil. To the person sunken in self-indulgence, the Buddha turns compassionate thoughts. Those who are free of self-indulgence, his heart lets free. Who are those free of self-indulgence? The bodhisattvas of the first six stages. Great King, the world-honored Buddhas do not see sentient beings' family lineage; they do not see young, old, or middle age; poverty or wealth; auspicious times, or astrological sun, moon, or stars; skilled workers, menial laborers, or man or woman servants. They see only sentient beings who possess the good mind. If they have the good mind, the Buddhas compassionately think of them. Great King, know that this auspicious sign is none other than the radiance the Tathagata releases, having entered the samadhi of moon-radiant love."

The King then asked, "What is the samadhi of moon-radiant love?"

Jivaka answered, "The light of the moon causes all the blue lotuses to unfold in brilliant luminosity. Such is the samadhi of moon-radiant love, which causes sentient beings to open forth the good mind. This is why it is called 'the samadhi of moon-radiant love.'

"Great King, the light of the moon brings joy to the hearts of all travelers on the road. Such is the samadhi of moon-radiant love, which brings joy to the hearts of those in practice on the path to nirvana. This is why it is called 'the samadhi of moon-radiant love'... It is the king of all good, it is sweet nectar. It is what all sentient beings love and aspire for. Therefore, it is called 'the samadhi of moon-radiant love'...."

Then the Buddha said to all those in the great assembly, "Among the immediate causes of all sentient beings' attainment of supreme, perfect enlightenment, the foremost is a true teacher. Why? If King Ajatasatru did not follow the advice of Jivaka, he would decidedly die on the seventh day of next month and plunge into Avici hell. Hence, with the day [of death] approaching, there is nothing more important than a true teacher."

Further, on his way [to see the Buddha], King Ajatasatru heard that King Virudhaka of Sravasti was burned to death on board a boat out at sea, and that Bhiksu Kokalika was buried alive and went to Avici hell. But Sunaksatra, although he had committed various evil acts, went to the Buddha, and all his karmic evil was eradicated. Having heard these stories, Ajatasatru said to Jivaka, "Though I have just heard these two kinds of stories, I still feel anxious. Come with me, O Jivaka! I want to ride on the same elephant with you. Even though I should with certainty plunge into Avici hell, my wish is that you grasp me and keep me from falling. For I have heard in the past that the person who has attained the way does not fall into hell..."

[The Buddha said,] "Why do you say that you will certainly fall into hell? Great King, all the evil committed by sentient beings is of two kinds, light and heavy. That performed mentally and verbally is designated light; that performed bodily, verbally, and mentally is designated heavy. Great King, when one thinks in one's mind and speaks with one's lips, but does not act physically, the recompense is light. Great King, in the past you did not command verbally that murder be performed; you only said that the legs should be cut. Great King, if you had ordered your vassals to behead the king, it would surely have been while he was standing. But even if he were beheaded, if they did it while he was sitting, you would not have committed evil. Much less, then, since no royal command was given, can you have committed evil.

"King, if you have committed evil, all Buddhas, world-honored ones, must have done so also. Why? Because your father, the former king Bimbisara, always planted roots of good by paying homage to the Buddhas. For this reason, he was able to occupy the throne in this life. If the Buddhas had not accepted that homage, he would not have been able to become king. If he had not become king, you would not have been able to kill him in order to seize the kingdom. If you have committed evil in killing your father, we Buddhas too must have also. If the Buddhas, the world-honored ones, have not committed evil, how can you alone have done so?

"Great King, Bimbisara was once possessed of evil thoughts. He had gone out to Mount Vipula to hunt deer, searching the broad meadows, but he had taken nothing at all. He met only with an ascetic who had acquired the five transcendent powers. Upon seeing him, Bimbisara became enraged and conceived an evil thought: "I am out hunting now, but I cannot take anything because this man has driven the game away.' And he ordered his attendants to kill the ascetic.

"At the point of death, the ascetic grew angry and conceived an evil thought, thereby losing his transcendent powers. He vowed, 'I am completely blameless. Through your thoughts and words you viciously had me murdered. In the next life, I will, in the same way, kill you with thought and word.' The King, upon hearing this, was filled with remorse and made offerings before the dead body.

"The former king thus received light recompense and did not fall into hell. Much less should you, King, receive the recompense of hell when you have not done such an act. The former king committed evil and himself received the recompense. Why should you, King, have to bear the recompense for killing him? Since you are innocent, even if people say you are guilty, how, Great King, can there be any recompense? If no evil act has been committed, there is no recompense. If your father the former king was innocent, why should there be this recompense? In this world, Bimbisara received both good and evil recompense. Hence, the former king is indeterminate in his recompense. Because he is indeterminate, the recompense of his being killing is also indeterminate. If it is indeterminate, why should you be destined to fall into hell?

"Great King, the insanity of sentient beings is of four types: 1) insanity induced by greed, 2) insanity induced by drugs, 3) insanity induced by spells, and 4) insanity induced by one's past karmic conditions. Great King, these four types of insanity are found among my disciples. But though such disciples may commit numerous evil acts, I have never pronounced them violators of the precepts. Their acts do not lead them to the three evil courses. When they regain their senses again, I do not say they have violated [their precepts]. King, originally out of greed to rule over the land, you murdered your father the king. You did this because you were possessed of greed-insanity. Why should you receive the recompense for this act? Great King, it is like a person who, in a drunken fit, slays his own mother, but when he has become sober again, is overcome by remorse. Know that this act will not bring recompense. King, you were drunk with greed; your act was not committed out of your normal mind. If it was not done out of your normal mind, how could you receive recompense for it?

"Great King, it is like a magician at the crossroads conjuring all varieties of men and women, elephants and horses, adornments and robes. The ignorant think them real, but the wise know that they are not. Killing is like this. Foolish beings think it real, but the Buddhas, the world-honored ones, know it is not.

"Great King, it is like the echo of a voice in the mountain valleys. The ignorant think it a real voice, but the wise know it is not. Killing is like this. Foolish beings think it real, but the Buddhas, the world-honored ones, know it is not.

"Great King, it is like a person who intends you ill coming to you with false pretensions of goodwill. The ignorant think such a person truly kindhearted, but the wise, understanding thoroughly, know it is but empty pretense. Killing is like this. Foolish beings think it real, but the Buddhas, the world-honored ones, know it is not.

"Great King, it is like a person taking up a mirror and looking at his reflection. The ignorant think that is their real face, but the wise, understanding thoroughly, know it is not. Killing is like this. Foolish beings think it real, but the Buddhas, the world-honored ones, know it is not.

"Great King, it is like a mirage in the hot season. The ignorant think it is water, but the wise, understanding thoroughly, know it is not. Killing is like this. Foolish beings think it real, but the Buddhas, the world-honored ones, know it is not.

"Great King, it is like the mirage of the city of Gandharva. The ignorant think it real, but the wise, understanding thoroughly, know it is not. Killing is like this. Foolish beings think it real, but the Buddhas, the world-honored ones, know fully that it is not.

"Great King, it is like a person enjoying the pleasures of the five sensual desires in dream. The ignorant think this real, but the wise, understanding thoroughly, know it is not. Killing is like this. Foolish beings think it real, but the Buddhas, the world-honored ones, know it is not.

"Great King, I thoroughly understand the matter of killing, the act of killing, the one who kills, and the consequences of killing, and also the emancipation from the consequences, but this does not mean that I am guilty. King, although you know killing, how can this make you guilty? Great King, it is like a man who, being in charge of the wine, knows much about it; but if he does not actually drink, he does not become drunk.

"Again, one may know fire, but this in itself does not burn. In the same way, King, you may know about killing, but how can that constitute a crime? Great King, when the sun rises, sentient beings commit all manner of evil. And when the moon appears, again they perform acts of theft. But when the sun and moon do not come out, they commit no evil. Although it is by the light of the sun and moon that they commit evil, the sun and moon are not guilty. It is like this with killing...

"Great King, it is like nirvana being neither existent nor nonexistent, and yet being existent. So it is with killing. Although it is neither existent nor nonexistent, and yet is existent, for the person who feels shame, it is not existent; for the person who feels no shame, it is not nonexistent; for the person who receives the recompense, it is existent. For the person who sees emptiness, it is nonexistent; for the person who sees existence, it is not nonexistent; for the person who sees existence as existent, it is existent. Why? Because the person who sees existence as existent receives the karmic recompense. For the person who sees existence as nonexistent, there is no karmic recompense. For the person who sees permanence, it is not existent; for the person who sees impermanence, it is not nonexistent; for the person who sees permanence as permanent it is not nonexistent. Why? Because the person who sees permanence as permanent receives the recompense of evil acts. Therefore, for the person who sees permanence as permanent, it cannot be nonexistent. In this sense, then, it is neither existent nor nonexistent, and yet it is existent. Great King, sentient beings are termed so for their exhaling and inhaling of breath. The cutting off of exhaling and inhaling breath is 'killing.' The Buddhas, in accord with worldly usage, also teach this to be 'killing'..."

[Ajatasatru said,] "O World-honored one, observing the world, I see that from the seed of the eranda grows the eranda tree. I do not see a candana tree growing from an eranda seed. But now for the first time I see a candana tree growing from the seed of an eranda. The eranda seed is myself; the candana tree is shinjin that has no root in my heart. 'No root' means that at the beginning I did not know to revere the Tathagata, and did not entrust myself to the dharma and sangha. World-honored one, if I had not encountered the Tathagata, the World-honored one, I would have undergone immeasurable suffering for countless, incalculable kalpas in the great hell. Now I meet the Buddha. With the virtue I have acquired from this meeting, I will destroy the blind passions and evil mind of sentient beings!"

The Buddha said, "Excellent, excellent, Great King! Now I know that you will without fail be able to destroy the evil mind of sentient beings."

"World-honored one, if I can clearly destroy sentient beings' mind of evil, even if I were to dwell in Avici hell constantly for innumerable kalpas, undergoing pain and suffering for the sake of sentient beings, it would not be painful."

At that time, all the countless people of Magadha awakened the mind aspiring for supreme, perfect enlightenment. Because these innumerable people awakened the great mind, King Ajatasatru's heavy burden of karmic evil was reduced to minuteness. The King, the Queen, the consorts, and the court maids all in the same way awakened the mind aspiring for supreme, perfect enlightenment.

At that time, King Ajatasatru said to Jivaka, "O Jivaka, I have now, even before dying, already attained the heavenly body. Casting of short life, I have gained unending life; abandoning the impermanent body, I have gained the eternal body. I bring sentient beings to the awakening of the mind aspiring for supreme, perfect enlightenment..."

Upon uttering these words, that disciple of the Buddhas, with many kinds of jeweled banners...and with a verse expressed his veneration:

The true words are extraordinarily subtle and excellent.
They are skilful in expression and content;
They are a store of profound secrets.
For the sake of the multitudes,
He explains extensively with many words;
For the sake of the multitudes, he teaches in summary.
Possessing such words,
He perfectly heals sentient beings.
If there are sentient beings
Who are able to hear these words,
Whether they entrust themselves or not,
They know with certainty that these are the Buddha's teaching.
The Buddhas always possess gentle words,
But for the multitudes they teach in rough words.
Rough words or gentle,
All have their basis in the highest truth.
For this reason, I now
Take refuge in the World-honored one.
The words of the Tathagata are of one taste;
They are like the waters of the broad ocean.
It is called the highest truth.
For this reason, there are no meaningless words;
What the Tathagata now teaches -
The various innumerable teachings -
Men and women, old and young, hear
And all alike are made to attain the highest truth.
Without cause, without effect;
With no arising, no perishing -
This is termed great nirvana.
Those who hear break all their bonds.
The Tathagata, for the sake of every being,
Always acts as one's loving father and mother.
Know that all sentient beings
Are the Tathagata's children.
The World-honored one of great compassion
Performed austere practices for the sake of sentient beings,
Like a person possessed by demons,
Rushing wildly, full of activity.
I have now been able to encounter the Buddha.
May the merit accruing from this -
The good I have acquired through the three modes of action -
Be directed toward attainment of supreme enlightenment.
I now pay homage
To the Buddha, dharma, and sangha;
With the merit from this,
May the three treasures ever be present in the world.
I now acquire
The various merits;
With them, may I defeat
The four maras that torment sentient beings.
Having met with evil friends,
I committed evils whose recompense spanned past, present and future.
Now, before the Buddha, I repent;
May I henceforth never perform evil again.
May all sentient beings alike
Awaken the mind aspiring for enlightenment,
And with a whole heart think constantly
On the Buddhas throughout the ten quarters.
And may all sentient beings
Break free forever from blind passions,
And in seeing Buddha-nature clearly,
Be the equal of Mañjusri.

Then the World-honored one praised King Ajatasatru, "Excellent, excellent! Know that if a person awakens the mind aspiring for enlightenment, he adorns the Buddhas and their great assemblies. Great King, you have already in the past awakened the mind aspiring for supreme, perfect enlightenment, for the first time in the presence of Vipasyin Buddha. During the interval from that time until my own appearance in the world, you have never fallen into hell and undergone suffering there. Great King, know that the mind aspiring for enlightenment brings such incalculable recompense. Great King, from this moment on, be ever earnest in practicing the mind of aspiration for enlightenment. Why? Because through this cause, you will be able to eradicate immeasurable karmic evil."

Then King Ajatasatru and all the citizens of Magadha rose from their seats, circumambulated the Buddha three times, and taking their leave, returned to the palace.