Also see Nirvana.
(Source: Epstein, 2003: p. 132)
(Taisho
No. T375.12.605a-611a)
Redacted from the Chinese of Dharmakshema by Huiyan, Huiguan, and Xie Lingyun
(T375)
Translated into English by Charles Patton
[605a] Thus have I heard. One time the Buddha was staying at the city of
Kusinagara, the birthplace of the great worthy, on the shore of the Ajiravati
River between a pair of Sala trees. At that time, the World Honored One was
accompanied by a great bhiksu congregation numbering eighty nayutas of kotis [1]
of people, encircling him front and back. On the fifteenth day of the second
month, the time of his entry into Nirvana was eminent. Using the buddhas'
spiritual power, he issued a great voice that universally filled the minds of
beings. Conforming to each species of beings, the voice addressed all the
sentient beings (sattvas), "Today the Tathagata, the Arhat, the Perfectly
Enlightened One, feels compassion for sentient beings, protectively shelters the
sentient beings, and regards sentient beings equally as he would his own son,
Rahula. For the sake of those who have taken refuge, and for the householders,
the greatly awakened World Honored One now wishes to enter Nirvana. If any
sentient being has uncertainties, they can now submit the very last questions
[to the Tathagata]."
At that time, the World Honored One in the early morning issued from his facial
orifices a variety of lights. Their brilliance was of various colors. They were
blue, yellow, red, white, rock crystal (sphatika), and agate. The light
pervasively lit the trichiliocosm of Buddha worlds, reaching out into all ten
directions as well. Within those worlds, the sentient beings of the six
destinies who encountered this light had their evil defilements and afflictions
completely nullified. The minds of the sentient beings who witnessed these
events were greatly distressed (duhkha), and yet at once they were uplifted by
the voice of compassion, which was called the Cry of Compassion. Its lament was
that of a sympathetic parent, who cries, "O, the suffering! The distress!" They
lifted their hands to their heads, beat their breasts, and gave a great cry.
These beings, whether or not they had bodily form, were angry and apprehensive.
They wept and sobbed.
At that time, the mountains and oceans of the Earth quaked and trembled. Then
the sentient beings who shared this experience said to each other, "We now
resolve to discipline ourselves, so that none are subject to great anxiety or
affliction. Let us go now with haste to Kusinagara, the city of the great
worthy's birthplace. And when we arrive we will salute the Tathagata, pay our
respects, and beseech him to forgo entry into parinirvana, to remain in the
world for another kalpa or more."
They held each other's hands and again exclaimed, "The worldly existence is
vacant and the merits of sentient beings are exhausted. The unwholesome deeds of
old have brought them into this world. Now, the Sage shall soon leave us! He
shall soon leave us! It is not long now before the Tathagata must enter
Nirvana."
And again they said, "The worldly existence is vacant! The worldly existence is
vacant! From now on we will be without his aid [605b] and protection. Having no
tradition to look to, we are left impoverished and isolated from the [Dharma]
dew. In one morning, we shall be left behind by the unsurpassed World Honored
One. Who shall we go to with our questions when there are doubts or
misconceptions?"
And then there was a measureless number of great disciples present. The
venerable Mahakatyayana, the venerable Vakula, and the venerable Upananda were
among those of the great bhiksus who witnessed the Buddha's light and, being
unable to maintain themselves, their bodies were tossed about when the ground
shook. Their minds were muddled, doubtful, and anguished when the great cry [of
compassion] arose. There arose in them such a variety of afflictions (klesas).
And at that time, there were eighty kotis of bhiksus who were arhats. Their
minds had attained freedom. Having done what needed to be done, they had
departed from the afflictions. Having pacified the roots [of defilement], they
were like great Naga kings in their great deportment and virtue. Having
consummated the wisdom of emptiness and seized the their own reward, they were
like a sandalwood forest with sandalwood trees all around, or like the lions who
surround a lion king. Having consummated such infinite virtues, they were true
disciples of the Buddha.
In the early morning just as the sun was rising, when each of them woke and went
to brush their teeth, they encountered the Buddha's light and there appeared an
image before them that said, "Sage, you must bath and brush your teeth with
haste!" This being said, they arose, hands and body, and when they stood the
side of their bodies upon which they had lain was red like the palasa blossom.
Tears filled their eyes, and there arose in them a great anguish. Hoping that
sentient beings might receive the blessing of peaceful happiness, they had
consummated the Mahayana's supreme practice of emptiness, manifesting the
inception of the expediency of the Tathagata's esoteric teachings. In order to
prevent the disappearance of the spoken Dharmas and bring about the
circumstances leading to the pacification of sentient beings, they made haste to
the Buddha, prostrated themselves at his feet, and circled him one hundred
thousand times. With their palms together in reverence, they withdrew to sit at
one side.
And at that time, there was present the women of Kusinagara. Bhiksuni Good
Worthy, bhiksuni Upananda, and bhiksuni Oceanic Mind were accompanied by sixty
nayutas of bhiksunis who were great arhats. Their outflows ended, their minds
had attained freedom. Having done what needed to be done, they had departed from
the afflictions. Having pacified the roots [of defilement], they were like great
Nagas in their great deportment and virtue. They had consummated the wisdom of
emptiness.
In the early morning just as the sun was rising, they arose, hands and body.
When they stood the side of their bodies upon which they had lain was red like
the Palasa blossom. Tears filled their eyes, and there arose in them a great
anguish. They, too, hoping that sentient beings might receive the blessing of
peaceful happiness, had consummated the Mahayana's supreme practice of
emptiness, manifesting the inception of the expediency of the Tathagata's
esoteric teachings. In order to prevent the disappearance of the spoken Dharmas
and bring about the circumstances leading to the pacification of sentient
beings, they made haste to the Buddha, prostrated themselves at his feet, and
circled him one hundred thousand times. With their palms together in reverence,
they withdrew to sit at one side.
And among the bhiksunis, there were bhiksunis who were like Nagas among the
bodhisattvas [605c]. They were seated and peacefully dwelt at the level of
imperturbability among the ten bodhisattva stages. It was in order to transform
sentient beings that they manifested female bodes and constantly practiced the
four immeasurable minds. Having attained the power of freedom, they could
transform themselves into Buddhas [if they so chose].
At that time, there were bodhisattva-mahasattvas whose number were like the
sands of the Ganges River. Nagas among men, they were seated and peacefully
dwelt at the level of imperturbability among the ten bodhisattva stages, and
could expediently manifest their bodies [freely]. Their names were Bodhisattva
Oceanic Virtue and Bodhisattva Inexhaustible Mind. They were the foremost
leaders among the bodhisattva-mahasattvas. Their thoughts were reverent of the
Mahayana, peacefully dwelt in the Mahayana, deeply understood the Mahayana,
delighted in the Mahayana, and protected the Mahayana. They were skilled in
conforming themselves [to the circumstances of] all worldly beings, making the
vow, "I shall lead those who have not yet been liberated to the attainment of
liberation." They had in the distant past of infinite kalpas cultivated and kept
the precepts purely, skillfully maintained the practice of understanding what is
not yet understood, and assisted the three jewels, being certain that they did
not perish. And in future lives they would turn the Dharma wheel, adorning
themselves with the great armor. Consummating thus such infinitely virtuous
deeds, they regarded sentient beings equally as they would an only child.
In the early morning just as the sun was rising, they encountered the Buddha's
light and arose, hands and body. When they stood the side of their bodies upon
which they had lain was red like the Palasa blossom. Tears filled their eyes,
and there arose in them a great anguish. They, too, hoping that sentient beings
might receive the blessing of peaceful happiness, had consummated the Mahayana's
supreme and practice of emptiness, manifesting the inception of the expediency
of the Tathagata's esoteric teachings. In order to prevent the disappearance of
the spoken Dharmas and bring about the circumstances leading to the pacification
of sentient beings, they made haste to the Buddha, prostrated themselves at his
feet, and circled him one hundred thousand times. With their palms together in
reverence, they withdrew to sit at one side.
And at that time, there were upasakas whose number were like the sands of two
Ganges Rivers. They had taken and kept the precepts, perfect was their majestic
deportment. They were the upasaka King Majestic Virtue of Undefiled Speech and
upasaka Good Virtue. They were the foremost leaders. They deeply delighted in
the contemplation of the ways of correcting oneself. The subjects of
contemplation were suffering and happiness, permanence and impermanence, purity
and impurity, self and non-self, the real and the unreal, taking refuge and not
taking refuge, sentient beings and what is not sentient beings, the continuous
and non-continuous, peace and non-peace, the conditioned and the unconditioned,
the ending and the unending, Nirvana and what is not Nirvana, as well as
advancement and what is not advancement. They always delighted deeply in the
contemplation of ways of correcting themselves. They, too, longed to and
delighted in listening to the unsurpassed Mahayana. And having heard it, they
could explain it to others. They were skilled in keeping the precepts purely,
which quenched their thirst for the Mahayana. When they were completely
satisfied, they could, again, drink up what remained. They were skilled at
accumulating the unsurpassed wisdom. They delighted in the Mahayana and defended
it. They were skilled at conforming themselves to [the circumstances] [606a] of
the all worldly beings, liberating those who were not yet liberated and
understanding what was not yet understood. They assisted the three jewels, being
certain that they did not perish. And in future lives they would turn the Dharma
wheel, adorning themselves with the great armor. Their minds were constantly
steeped in the flavor of the pure practice of the precepts. Consummating thus
such infinitely virtuous deeds, there arose the great thought of compassion when
they regarded sentient beings equally as it would with an only child.
In the early morning just as the sun was rising, because they wished to be
present for the cremation the Tathagata's body, they each took up 10,000 bundles
of fragrant woods. These included sandalwood, agura, oxhead sandalwood, and
fragrant wood of the Heavens. The lines on the grain of each of these woods were
quite compact. They had embedded into them the seven treasures, which glowed
with a marvelous light. It was as though they were painted decoratively with
various hues. Through the Buddha's power, there were wondrous hues of blue,
yellow, red, and white that sentient beings were delighted to see. These woods
had been treated with a variety of perfumes, with saffron, agura, and ambar.
They were sprinkled with flowers. These included blue lotuses (utpala), white
lotuses (kumuda), red lotuses (padma), and silver lotuses (pundarika). These
fragrant woods were covered with pennants of all five colors. These pennants
were soft and pliant, marvelous, like heavenly robes, silk robes (Kauseya),
linen (ksauma), or silk embroidery.
They carried these fragrant woods with jewel-studded carts. These jewel-studded
carts produced a variety of lights that were blue, yellow, red, and white. Their
axles and spokes were filled with a mixture of the seven treasures. Each of
these carts was yoked with teams of four horses, and each of these horses was as
swift as the wind. Each of these carts had standing at its fore fifty-seven
marvelous and precious pennants, and a netting woven from real gold covered
them. Each of these jewel-studded carts had fifty wondrous and precious
canopies. Above each of these carts there were draped blossom vines on which
were blue lotuses, white lotuses, red lotuses, and silver lotuses.
The flowers were tempered with gold, had leaves of adamantine, and were set on
terraces. In these flower terraces there were numerous bees that buzzed in them
happily, enjoying themselves. Also, there were wondrous voices that spoke of
impermanence, affliction, emptiness, and selflessness. And these voices spoke of
the root of practicing the bodhisattva path. There were, as well, a variety of
singers and musicians who played bamboo lutes, harps, flutes, and drums. To this
delightful music was a voice saying, "O, the suffering!
The suffering that is in this vacant world!"
Before each of these carts there were four jewel-studded stands carried by
upasakas. And upon these stands were piled a variety of flowers. These included
blue lotuses, white lotuses, red lotuses, and silver lotuses. There were also
saffron fragrances and other perfuming fragrances that were wondrous and
supreme. The upasakas furnished a variety of meals and supplies for the Buddha
and the sangha. This included fragrant firewood made of sandalwood and agura.
The food was sweet and exquisitely cooked in the eight virtuous waters, [606b]
and had the six flavors. These were 1) bitter (tikta), 2) sour (amla), 3) sweet
(madhura), 4) acrid / pungent (katu), 5) salty (lavana), and 6) insipid /
astringent (ksyaya). The food also had three virtues. These were 1) light and
soft, 2) pure and clean, and 3) like the Dharma. Assembling such a variety of
adornments, they went to the Worthy One's birthplace, where he rested between a
pair of Sala trees.
Once there, they spread gold dust throughout the area. With kalavinka clothing,
kambala clothing, and embroidered silk clothing they covered up the gold dust,
creating a pile all around twelve yojanas high. For the Buddha and the sangha,
they prepared lion thrones inlaid with the seven treasures. These thrones were
as tall as Mount Sumeru. And above them were precious curtains, from which were
hung diamond necklaces. From the Sala trees were hung a variety of marvelous
pennants and canopies. The trees were treated with a variety of excellent
perfumes. Flowers of various names were scattered among the trees.
The upasakas each then had this thought, "If any sentient beings are lacking in
their possessions of drink, food, clothing, medicine, head, eyes, limbs, or
body; then they can make use of and be furnished with these offerings." Once
they had given this gift, the upasakas departed from having desire, enmity,
anger, defilement, discord, or otherwise injurious thoughts. Being devoid of any
remainder of these thoughts, they made the vow to seek the life of merit and
happiness. Their only ambition was the unsurpassed and pure bodhi. These
upasakas had peacefully dwelt in the bodhisattva path.
And then they had this thought, "The Tathagata has today received our food and
shall enter into Nirvana." Having had that thought, they arose, hands and body,
and when they stood the side of their bodies upon which they had lain was red
like the Palasa blossom. Tears filled their eyes, and there arose in them a
great anguish. Each of them took up and carried the gift of supplies that were
piled into their jewel-studded carts. These included the fragrant woods,
pennants, flags, precious canopies, beverages, and food. They went to the Buddha
with haste and prostrated themselves at his feet. With what they had carried
with them, they made offerings with the desire to support the Tathagata. They
then circled him one hundred thousand times, praising his [ten] epithets. Their
tearful grief was such that it shook both Heaven and Earth.
They beat their beasts and let out a great cry. Tears fell from Heaven like
rain.
And they said to one another, "O, Sage, the suffering of this vacant world! How
vacant is the world!"
They said to the Buddha, "Our only wish is for the Tathagata to mercifully
receive our very last offerings." The World Honored One remained silent when he
saw this and did not accept the offerings. And after three such attempts, he
still did not accept them. The upasakas' wish going unfulfilled, their minds
were sorrowful as they silently waited. It was just like the extreme grief and
anguish of a loving father whose only child had come to the end of its life and
was forced to send its body back home with him for the funeral. The
compassionate tears and anguish of these upasakas was also so. With their gifts
and supplies, they calmly arranged a place and withdrew to sit quietly at one
side.
And at that time, there were upasikas whose number were like the sands of three
Ganges Rivers. They had taken and kept the five precepts, perfect was their
majestic [606c] deportment. Their names were upasika Life of Virtue, upasika
Virtuous Hairpin, and upasika Vaisakha. They were the foremost leaders among the
myriad number [2] of upasikas. They were able to deeply serve, protect, and
uphold the true Dharma. In order to liberate the measureless kotis of sentient
beings, they manifested female bodies to enforce the household Dharma.
They regarded their own bodies to be like the four poisonous snakes, like bodies
constantly being the meal for an infinite number of insects, like bodies that
were foul smelling, polluted, lustful, and a prison of bondages. They regarded
their bodies as being capable of evil deeds such as the taking of life, regarded
their bodies to be constantly leaking from the nine impure orifices, and also
like a construction of blood, flesh, sinew, and bone wrapped in skin. The use of
the hands and feet was for repelling enemies, like the tower and shield. The eye
was the window. The head was the ceremonial hall. The heart was the Lord's
abode. The Buddhas, the World Honored Ones, discard and leave behind this bodily
fortress. In contrast, when the ordinary man encounters another person, he
always has attachments to the feelings he has [about that person's body].
Whether they are covetous, lustful, angry, or hateful, he encounters delusions,
as though demons (raksasa) inhabited the other person's body.
The upasikaas regarded the body to be infirm like rushes, reeds, the airavana
tree, water bubbles, banana plants, and weeds. They regarded the body to be
impermanent and that thoughts abided nowhere in it. That it was just like a
lightning flash, rushing water, or the shadows cast by a fire. That it was like
drawing a line in water, which just as it is drawn is swallowed up again. They
regarded the body to be variable and destructible, like a great tree growing on
a river shore, or near a sheer cliff. They regarded the body to be unenduring,
that it shall be food to foxes, wolves, kites, owls, buzzards, eagles, ravens,
magpies, and starving dogs. Who that is a Sage would delight in this body? How
can an ox's footprints hold an ocean's waters? It is impossible to say that they
can. They regarded the body to be impermanent, impure, foul smelling, and
unclean. How can the round Earth be used like a date tree? Its gradual turning
is so slight, like seeds being ground into dust grains, it is impossible to say
that it can be. The body is given to faults and anxiety. This is why it should
be abandoned, like casting aside tears and criticism.
Under these circumstances the upasikas, with the Dharmas of emptiness,
marklessness, and wishlessness constantly cultivated their minds. They deeply
delighted in asking to receive the Mahayana Sutras. And having heard them, they
could explain them to others. They protected and upheld their personal vows,
even while their female bodies were slandered. Deeply could their behavior cause
insecurity in those with the dispositions of anxiety and disgust. The upasikas
always cultivated their minds, gathering thus the correct contemplation,
destroying the endlessly turning wheel of birth and death (samsara). Once they
had quenched their thirst for the Mahayana and were completely satisfied, they
could, again, drink up what remained. They deeply delighted in the Mahayana and
defended it. And although they manifested female bodies, they were really
bodhisattvas. They were skilled in conforming themselves [to the circumstances
of] all worldly beings, liberating those not yet liberated and understanding
what has not yet been understood. They assisted the three jewels, being certain
that they did not perish. And in future lives they would turn the Dharma wheel,
adorning themselves with the great armor. They kept firmly to the precepts.
Consummating thus such virtuous deeds, there arose the great thought of
compassion when they regarded sentient beings equally as it would with an only
child.
[607a] In the early morning just as the sun was rising, they said to one
another, "Today we ought to go to that pair of Sala trees." The upasikas
gathered together supplies twice as great as the last. They took these
offerings, went to the Buddha, and prostrated themselves at his feet. They
circled him one hundred thousand times and said to the Buddha, "World Honored
One, we now have provided for the Buddha and the sangha these offerings of
supplies. Our only wish is for the Tathagata to mercifully receive our very last
offerings."
The Tathagata remained silent and did not accept their offerings. The upasikas'
wish going unfulfilled, their minds were sorrowful as they withdrew to sit at
one side.
And at that time, there were carts carrying the men, women, wives, children, and
attendants from the city of Vaisali whose number was like the sands of four
Ganges Rivers. And with them also was the King of Jambuvipa and his attendants.
They came seeking the Dharma and were skilled in the cultivation of practicing
the precepts, perfect was their majestic deportment. The destruction of the
Dharma by the various heretics always caused them to say to one another, "We vow
use gold, silver, and grain to bring about the sweet dew of the inexhaustible
and true Dharma, so that the germ at its very core will abide for a long time in
the world. This wish leads us to always cultivate our studies. If there is
someone who slanders the Buddhas' true Dharma, we shall cut out his tongue."
And, again, they composed the vow, "If there is someone who leaves the household
life and then breaks the precepts, then we shall stop him and send him back to
the lay life to work as a scribe. If they can take deep delight in protecting
and keeping the true Dharma, then we shall respect and honor them as we would
our own fathers and mothers. If there is a sangha that can cultivate the true
Dharma, then we shall follow them gladly and give them vitality and strength."
They always wished and gladly listened to the Mahayana Sutras. And having heard
them, they could explain them to others. They had completely consummated such
virtuous deeds.
Their names were the Licchavi Pure and Undefiled Seed, the Licchavi Pure and
Unerring, and the Licchavi Ganges Waters of Undefiled and Pure Virtue. They each
said to each other, "The Sages now have made haste to the Buddha with offerings
of supplies of a variety of excellences." They each departed with their carts
that were adorned by 84,000 great elephants, 84000 great four-horse jeweled
carriages, and 84,000 moonlight pearls. They took with them bundles of heavenly
wood, sandalwood, and airavana perfumed firewood, the variety of which was of
84,000 kinds. Each of the elephants bore precious pennants, flags, and canopies.
The smaller canopies were wrapped around them loosely and filled a yojana. The
very shortest of the flags measured thirty-two yojanas in length. The shortest
of the pennants were as tall as one hundred yojanas. Carrying such offerings,
they went to the Buddha and prostrated themselves at his feet. They circled him
100,000 times and said to the Buddha, "World Honored One, we now have provided
for the Buddha and the sangha these offerings of supplies. Our only wish is for
the Tathagata to mercifully receive our offerings." The Tathagata remained
silent and did not accept their offerings. The Licchavis' wish going
unfulfilled, their minds were sorrowful and grieved. By the Buddha's spiritual
power, they were moved to a grove [607b] of seven Tala trees, and there they
silently waited.
And at that time, there was a group of great elders whose number was like the
sands of five Ganges rivers. They had respect for the Mahayana. If those of the
various studies slandered the true Dharma, these men had the ability to defeat
them, just as hail and rain breaks and bends the grasses and trees. Their names
were the elder Sunlight, the elder Defender of the World, and the elder Defender
of the Dharma. They were the foremost leaders. They gathered together supplies
five times as great as the last and took their offerings to the pair of Sala
trees. They prostrated themselves at the Buddha's feet, circled him 100,000
times, and then said to the Buddha, "World Honored One, we now have provided for
the Buddha and the sangha these offerings of supplies. Our only wish is for the
Tathagata to mercifully receive our offerings." The Tathagata remained silent
and did not accept their offerings. The elders' wish going unfulfilled, their
minds were sorrowful and grieved. By the Buddha's spiritual power, they were
moved to a grove of seven Tala trees, and there they silently waited.
And at that time, there was the King of Vaisali, his wife, and his palace
retinue.
From Jambudvipa there were the Kings who had removed the King Ajatasatru from
power. They were together with the common people from the villages, towns, and
cities of their kingdoms. Among them was one king named Moon Without Defilement.
Each wearing four weapons, they wished to go to the Buddha. Each of these Kings
had a retinue of one hundred and eighty ten thousands of nayutas of common
people. Their carts were war chariots pulled by elephants and horses. The
elephants had six tusks and the horses were as swift as the wind. The carts were
laden with supplies six times as great as the last. The very smallest of the
precious canopies had a circumference easily filling eight yojanas. The very
shortest of the flags was sixteen yojanas in length. And the lowest of the
precious pennants was thirty-six yojanas high. These Kings peacefully dwelt in
the true Dharma and detested scornfully the mistaken Dharmas. They respected the
Mahayana and deeply delighted in it. They felt compassion for sentient beings as
they would an only child.
They carried beverages and food, the aroma of which perfumed the air throughout
an area of four yojanas. In the early morning just as the sun was rising, they
took up a variety of superior and wondrous sweet delicacies, and went to where
the Tathagata was staying between the pair of Saala trees. They said to the
Buddha, "World Honored One, we now have provided for the Buddha and the sangha
these offerings of supplies. Our only wish is for the Tathagata to mercifully
receive our very last offerings." The Tathagata remained silent when he saw this
and did not accept their offerings. The Kings' wish going unfulfilled, their
minds were sorrowful as they withdrew to sit at one side.
And at that time, there was a group of God Kings whose number was like the sands
of seven Ganges Rivers. These were only those who removed the wife of Ajatasatru.
In order to liberate sentient beings, they manifested themselves with female
bodies. They constantly contemplated their bodily conduct. [607c] And by way of
the Dharmas of emptiness, marklessness, and wishlessness, they perfumed and
cultivated their minds. They were the wife Wonder of the Three Realms and the
wife Commiserate Virtue. They were those among the Kings' wives. They peacefully
dwelt in the true Dharma, cultivating their practice of the precepts, perfect
was their majestic deportment. They felt compassion for sentient beings as they
would an only child.
They said to one another, "We should now make haste to the World Honored One."
The Kings' wives gathered offerings seven times as great as the last. They took
up aromatic flowers, precious pennants, embroidered silk, flags, canopies, and
superior and wondrous beverages and food. The smallest of the precious canopies
had a circumference that easily filled sixteen yojanas. The very shortest of the
flags was thirty-six yojanas in length. The lowest of the precious flags was
sixty-eight yojanas high. The aroma of the beverages and foods perfumed the air
throughout an area of eight yojanas. Carrying these offerings of supplies, they
went to the Tathagata and prostrated themselves at his feet. They then circled
him 100,000 times and said to the Buddha, "World Honored One, we have provided
for the Buddha and the sangha these offerings of supplies. Our only wish is for
the Tathagata to mercifully receive our very last offerings." The Tathagata
remained silent when he saw this and did not accept their offerings. Then, the
wives' wish going unfulfilled, their minds were sorrowful and anguished. They
pulled the hair out of their heads, beat their chests, and let out a great wail,
like compassionate mothers who had recently buried a beloved child. They
withdrew to sit quietly to one side.
And at that time, there was a group of goddesses whose number was like the sands
of eight Ganges Rivers. There was the Goddess Extensive Eye who was foremost
leader among them. She made the statement, "O, sisters! Look closely, look
closely! These various assemblies have gathered together a variety of superior
and wondrous offerings of supplies with the wish to offer them to the Tathagata
and the bhiksu sangha. We should also gather together such marvelous offerings
of supplies to give to the Tathagata. Once the Tathagata has accepted them, he
will then enter Nirvana. Sisters, the appearance in the world of the Buddhas,
the Tathagatas, is most difficult. To make the very last offerings they accept
is twice as difficult to do. If the Buddha enters Nirvana, the world will be
left vacant."
The goddesses cherished and delighted in the Mahayana and wished to listen to
it. And having heard it, they could explain it to others. When their thirst was
quenched for the Mahayana and they were completely satisfied, they could, again,
drink up what remained. They defended the Mahayana. If there was someone from
the sanghas of the heretical sects who was envious of the Mahayana, the
goddesses were strong enough to knock down their arguments, like a storm
knocking down grass. They protected and kept the precepts, perfect was their
majestic deportment. They were skilled in conforming themselves [to the
circumstances of] all worldly beings, liberating those not yet liberated and
saving those not yet saved. And in future lives they would turn the Dharma
wheel. They assisted the three jewels, being certain that they did not perish,
and cultivated the study of the Mahayana. They adorned themselves with the great
armor. Having consummated such infinitely virtuous deeds, they felt compassion
for sentient beings as they would [608a] an only child.
In the early morning just as the sun was rising, they each took up a variety of
heavenly wood and fragrances, twice that possessed by the human assemblies. The
scent of their firewood perfuming the air could suppress the variety of foul
odors among mortals. They had white carts with white canopies drawn by teams of
white horses. Atop each cart was spread a white sheet. From all four sides of
the sheets dangled gold and silver, a variety of fragrant flowers, precious
pennants, flags, and canopies. Atop them were piled wondrously sweet delicacies
and a variety of delightful dancers. The goddesses prepared their lion thrones.
The four feet of their thrones were made of pure blue agate. On the backsides of
these thrones the seven treasures were sown into the back and floor. On the
front side of each throne was also a golden desk. And the trees were lit by the
seven treasures, a variety of pearls being used for lamp light. Marvelous were
the heavenly flowers scattered everywhere on their properties. Once the
goddesses had gathered these gifts, their minds became grieved, tears flowed
freely, and there arose in them a great anguish. In order to bless sentient
beings with peaceful happiness, they had consummated the Mahayana's supreme
practice of emptiness, manifesting the inception of the expediency of the
Tathagata's esoteric teachings. And to prevent the disappearance of the spoken
Dharmas, they went to the Buddha and prostrated themselves at his feet. They
circled him one 100,000 times and then said to Buddha, "World Honored One, our
only wish is for the Tathagata to mercifully receive our very last offerings."
The Tathagata remained silent when he saw this and did not accept their
offerings. The goddesses' wish going unfulfilled, their minds were grieved and
anguished. They withdrew to one side quietly and seated themselves.
And at that time, there were naga kings residing in the four direction whose
number was like the sands of nine Ganges Rivers. They were the naga king
Peaceful Cultivation of Fortune, the naga king Nanda, and the naaga king
Bhananda. They were the foremost leaders.
In the early morning just as the sun was rising, these naga kings gathered
offerings of supplies twice as great as that of the men and gods. They brought
them to the Buddha and prostrated themselves at his feet. They circled him
100,000 times and then said to the Buddha, "Our only wish is for the Tathagata
to mercifully receive our very last offerings." The Tathagata remained silent
when he saw this and did not accept their offerings. The naga kings' wish going
unfulfilled, their minds were grieved and anguished as they withdrew to sit to
one side.
And at that time, there were preta kings whose number was like the sands of ten
Ganges Rivers. The king Vaisravana (Vaishravana)
was the foremost leader. They said to one another, "The Sages are now making
haste to the Buddha!" They gathered offerings of supplies twice that of the
nagas. They brought them to the Buddha and prostrated themselves at his feet.
They circled him 100,000 times and then said to to the Buddha, "Our only wish is
for the Tathagata to mercifully receive our very last offerings." The Tathagata
remained silent when he saw this and did not accept their offerings. The preta
kings' wish going unfulfilled, their minds were grieved and anguished as they
withdrew to sit to one side.
...
|||[609a] And at that time, there was Sakro-devanamindra and the four god kings.
They said to one another, "You should contemplate the gods', humans', and
asuras' great collections of offerings, and their wish to make the very last
offerings to the Tathagata. We, too, should make such offerings. If we were to
make the very last offerings, the complete consummation of the perfection of
giving (dana-paramita) would not be difficult."
At that time, the four god kings gathered together offerings twice as great as
the last. They brought mandarava flowers, great mandarava flowers, manjusaka
flowers, great manjusaka flowers, sandanika flowers, great sandanika flowers,
lovely flowers, great lovely flowers, flowers of universal virtue, great flowers
of universal virtue, timely flowers, great timely flowers, city perfuming
flowers, great city perfuming flowers, delightful flowers, great delightful
flowers, flowers that stir up desire, great flowers that stir up desire, flowers
of intoxicating fragrance, great flowers of intoxicating fragrance, flowers of
pervasive fragrance, great flowers of pervasive fragrance, heavenly
golden-pedaled flowers, naga flowers, parijata tree flowers, and kovidara tree
flowers. And they brought a variety of superior and wondrous sweet delicacies.
They went to the Buddha and prostrated themselves at his feet. These gods glowed
with a brilliance that outshone the sun and moon. With these supplies, they
wished to make offerings to the Buddha. The Tathagata remained silent when he
saw this and did not accept their offerings. At that time, the gods' wish going
unfulfilled, they were grieved and anguished as they withdrew to wait at one
side.
And at that time, there was Sakro-devanamindra and the thirty-three gods of the
Trayas-trimsa heaven. They gathered together offerings of supplies twice as
great as the last. And they brought flowers as before, which perfumed the air in
a marvelous and most lovely way. They also brought excellent shrines and smaller
shrines with them. They went to the Buddha, prostrated themselves at his feet,
and said to him, "World Honored One, we deeply delight in, cherish, and defend
the Mahayana. Our only wish is for the Tathagata to mercifully receive our
offerings." The Tathagata remained silent when he saw this and did not accept
their offerings. And so, the indra gods' wish going unfulfilled, their minds
were grieved and anguished as they withdrew to sit at one side.
Up to the sixth heaven, the gods gathered together offerings, each greater than
the last. They gathered precious pennants, flags, and canopies. The smallest of
the [609b] canopies covered the four heavens. The shortest of the flags
enwrapped the four oceans. The lowest of the pennants reached up to the
Paranirmita-vasa-vartin heaven. And the flags and pennants fluttering in the
wind produced a wondrous sound. The gods also brought the sweetest delicacies.
They went to the Buddha, prostrated themselves at his feet, and said to him,
"World Honored One, our only wish is for the Tathagata to mercifully receive our
offerings." The Tathagata remained silent when he saw this and did not accept
their offerings. The gods' wish going unfulfilled, their minds were grieved and
anguished as they withdrew to sit at one side.
Above them, the remaining brahma congregations all came and gathered together.
And at that time, there was the great Brahma and his congregation of brahma
gods. Their bodies emitted a brilliance that pervaded everything under the four
heavens, so much so that the light of the sun and moon in the desire realm were
outshone. The brahma gods brought precious pennants, silk embroideries, flags,
and canopies. The very shortest of the flags were hung from Brahma's palace and
extended down to the Sala trees below. They went to the Buddha, prostrated
themselves at his feet, and said to him, "World Honored One, our only wish is
for the Tathagata to mercifully receive our offerings." The Tathagata remained
silent when he saw this and did not accept the offerings. The brahmas' wish
going unfulfilled, their minds were grieved and anguished as they withdrew to
sit at one side.
And at that time, there was the asura king Vimalacitra, who was accompanied by
an infinite number of asuras is a great retinue. Their bodies emitted lights
that surpassed that of the brahma gods. The asuras brought precious pennants,
silk embroideries, flags, and canopies. The smallest of their canopies could
cover a chiliocosm. With the sweetest delicacies, they went to the Buddha,
prostrated themselves at his feet, and said to him, "Our only wish is for the
Tathagata to mercifully receive our very last offerings." The Tathagata remained
silent when he saw this and did not accept their offerings. The asuras' wish
going unfulfilled, their minds were grieved and anguished as they withdrew to
sit at one side.
And at that time, there was the mara king of the desire realm, Papiyan. He was
accompanied by his retinue of gods and gorgeous women, a congregation of
infinite and limitless asankhyas. He opened the gates to Hell and gave [the
demons there] pure ice water. This caused him to say, "Now, there is nothing
that you can do but turn your thoughts to the Tathagata, the Arhat, the
perfectly enlightened one. Let us put together the very last offerings to bring
him happiness. This will lead you old demons to find peace." Then the mara
Papiyan went into the Hell where all were put to death with blades coated with
an infinite variety of excruciating poisons. He poured into that Hell a rain to
extinguish the raging flames there. And with the Buddha's spiritual power, he
engendered the [bodhi]citta, leading those of his retinue to put down their
blades, bows, crossbows, armor, halberds, spears, lances, long hooks, metal
mallets, battle axes, hatchets, quarreling, arguing, entrapping, and hunting.
They gathered together offerings twice as great as that gathered by all of the
gods and humans. The smallest of their canopies could cover a medium chiliocosm.
They went to the Buddha, prostrated themselves at his feet, and said to him, "We
now cherish and delight in the Mahayana as well as defend it. World Honored One,
suppose there are good sons [609c] and good daughters who in giving offerings
become fearful, reside in Hell, are materially blessed, or follow others in
order to receive the Mahayana, whether it is true or false. We then at that time
will eliminate that person's fears when they speak this dharani:
... [3]
This dharani can keep mistaken thoughts, fears, and spoken Dharmas from cutting
off the true Dharma. This is because it subjugates the heretical paths, protects
one's own body, protects the true Dharma, and protects the Mahayana when one
enunciates this dharani. If there is one who can maintain this dharani, there
are no evil apparitions that can frighten him. If he should go into desolate
lands, empty wetlands, or onto mountain peaks, he will not be afraid. And there
are no waters, fires, lions, tigers, wolves, bandits, rebels, or kings who will
give him difficulties. World Honored One, if one is able to maintain this
dharani, then he will be able to eliminate these sorts of fear. World Honored
One, we shall be the protection of those who maintain this dharani, like the
six-peice shell of the tortoise. World Honored One, this is not flattery, what
we now say. We shall sincerely bless them with strength those who maintain this
dharani. Our only wish is for the Tathagata to mercifully receive our very last
offerings."
At that time, the Buddha addressed the mara Papiyan, "I do not accept your
offerings of drink and food. I have accepted your enunciation of this dharani
for the sake of the peace and happiness of all the sentient beings in the
fourfold assemblies here." The Buddha having said this fell silent and did not
accept their offerings. And so, the mara Papiyan's wish going unfulfilled, his
mind was grieved and anguished as he withdrew to sit at one side.
And at that time, there was Mahesvara, the king of the Paranirmita-vasa-vartin
Heaven, accompanied by his retinue of an infinite and limitless number of gods.
They gathered together offerings of supplies such that it buried the offerings
gathered by all of the brahmas, indras, the four heavenly protectors, humans,
and gods of the eightfold assemblies, as well as the non-humans. The offerings
gathered by the brahmas were like a heap of charcoal where white agate and
seashells once shined. The smallest of their precious canopies could cover an
entire trichiliocosm. They took such offerings of supplies and went to Buddha,
prostrated themselves at his feet, and circled him an innumerable number of
times. They said to the Buddha, "World Honored One, we are here to hand over our
very last offerings of supplies, which are like that of a mosquito or a gnat.
Our giving of offerings is like that of a person who throws a handful of water
into the ocean. It is like a single small lamp aiding [the brilliance] of
100,000 suns, like adding a single flower to all the myriad flowers that grow
and bloom in the Spring and Summer months, or like adding a single grain of dust
to Mount Sumeru. How can that person adding to the [610a] ocean [match] the
sunlight on the myriad flowers of Sumeru? World Honored One, our handing over
these final offerings of supplies is like this. If the trichiliocosm were filled
with fragrant flowers, dancers, flags, and canopies, it could not be said that
it is sufficient enough an offering to honor the Tathagata. And why? The
Tathagata acts on behalf of the sentient beings who are constantly undergoing
afflictions in the evil destinies of the hells, hungry ghosts, and animals. This
is why, World Honored One, that you should look upon us mercifully and accept
our offerings."
At that time, there was a Buddha land to the East, beyond worlds whose number
was like the infinite and innumerable sand grains of an asankhya of Ganges
rivers. It was called the Beautiful Voice with the Intent of Happiness and its
Buddha was called Emptiness, a Tathagata, an Arhat, a completely and perfectly
Enlightened One, who is perfect in wisdom and conduct, well gone, a knower of
the world, unsurpassed, a tamer of men, a teacher of men and gods, and a World
Honored One.
At that time, that Buddha addressed the best of his great disciples, saying,
"Good son, you should now go to the Saha world to the West. In that land there
is a Buddha called Shakyamuni, a Tathagata, an Arhat, a completely and perfectly
Enlightened One, who is perfect in wisdom and conduct, well gone, a knower of
the world, unsurpassed, a tamer of men, a teacher of men and gods, and a World
Honored One. It is not long from now that that Buddha shall enter parinirvana.
Good son, you can take the fragrant food of this world with you. That food is a
fragrant and beautiful meal of personal peace. You may take and present it to
that Buddha, that World Honored One. Once that World Honored One has eaten it,
he will enter parinirvana. Good son, you can pay your respects to him and ask to
have your doubts put to rest."
At that time, the Bodhisattva-mahasattva Limitless Body accepted that Buddha's
instruction and rose from his seat. He prostrated himself at the Buddha's feet,
circled him clockwise three times, and, with an assembly of infinite asankhyas
of bodhisattvas, he left his land and came to this Saha world.
In response, the grounds in the trichiliocosm all trembled and quaked in six
ways. The grounds beneath the great assemblies of the brahmas, indras, the four
[protector] god kings, the mara king Papiyan, and Mahesvara also shook. The hair
on their bodies stood on end and their throats and tongues became parched. They
were frightened and outraged. They wished to scatter in all directions. They saw
that their bodies no longer glowed and that their majestic virtue was completely
eliminated, without exception.
At that moment, the Dharma prince Manjusri got up from his seat and called out
to the great assemblies, saying, "Good sons! Do not be afraid! Why should you
not be afraid? To the East, beyond worlds whose number is like the infinite and
innumerable sand grains of an asankhya of Ganges rivers, there is a Buddha land
that is called the Beautiful Voice with the Intent of Happiness.
It's Buddha is called Emptiness, a Tathagata, an Arhat, a completely and
perfectly Enlightened One. He has fulfilled all ten of the epithets [of a
Buddha]. And in that land there is a bodhisattva whose name is Limitless Body
[610b] who is accompanied by an infinite number of bodhisattvas who wish to come
and make offerings to the Tathagata. It is the majestic virtue of those
bodhisattvas that has caused the glow of your bodies to completely cease to
shine. This is why you should be elated and not alarmed or afraid."
At that time, those in the great assembly all saw the other Buddha's great
congregation, which was like looking into a bright mirror and seeing themselves.
At that time, Manjusri again address the great assembly, "You are now seeing
that other Buddha's great assembly, which is like seeing this Buddha [and his
great assembly]. With the Buddha's spiritual power, you again shall see the
infinite Buddhas in the other nine directions."
At that time, those in the great assembly said to one another, "The suffering,
the suffering! The world is vacant! It will not be long now that the Tathagata
will enter parinirvana." Then the great assembly all saw Bodhisattva Limitless
Body and his retinue. From each hair on the bodhisattva's body was produced a
great lotus flower. Each one of these lotus flowers had 78,000 cities on them
that sprawled out like the city Vaisali. The cities' walls and moats were
embedded and filled with a variety of mixtures of the seven treasures. There
were jeweled Tala trees and the seven kinds of path railings. The common people
were prosperous, peaceful, wealthy, and happy. The Jambu river, whose sands were
gold, had tributaries, each of which had forests of seven-treasured trees on
their banks. These trees flowered and bore fruit abundantly. A fine wind
whistled and moved in the trees, producing a marvelous sound. The sound was
harmonious and graceful like heavenly music.
Inside the cities, the people heard this music and, when they did, partook of a
most wondrously resolute happiness. There were depressions filled with wondrous
waters that were pure and clean smelling, like true agate. In these waters there
were boats made of the seven treasures that carried people who played sports and
bathed on the decks. They enjoyed each other's company and theirs was a firm and
unchanging happiness. And there was an infinite number of variously hued lotus
flowers. There were blue lotuses, white lotuses, red lotuses, and silver
lotuses. These flowers had diameters measuring like cartwheels.
And on the outside of the cities' moats there were numerous forest parks. In
each of these parks there was five springs and lakes. And in these lakes there
were lotuses. There were blue lotuses, white lotuses, red lotuses, and silver
lotuses. These lotus flowers had a diameter that was also like cartwheels. They
perfumed the air with luxuriant fragrances that were most lovely. The waters of
the lakes were pure, the lotus flowers soft and pliable, the best. There were
drakes, geese, ducks, and other waterfowl that frolicked in the lakes.
Those parks had palaces and households. Each of these palaces and households had
a diameter and height filling four yojanas. They possessed property walls made
completely of four precious materials. Those were gold, silver, agate, and rock
crystal. Windows of real gold were set in the encircling wall. The floors were
made of ruby and coated with gold dust. Inside of the palaces and households
were bathing pools made of the seven treasures. Around the border of each of
these bathing pools there are eighteen golden staircases and ladders. And on the
shores of the Jambu rivers were [610c] plantain trees. These parks were
comparable to the elation of the Trayas-trimsa heaven.
Each of these cities had 84,000 human kings. Each of these kings had an infinite
number of wives and concubines. They enjoyed one another's company, happily
frolicking. The remaining people of the cities were also so. In each home they
happily frolicked. In these places sentient beings do not hear the names of the
heretics. Purely, they hear the voice of the unsurpassed Mahayana.
In each those lotus flowers, there was a lion's throne. The four feet of those
thrones were all made of a deep blue agate. A soft and pliable cloth covered the
tops of the thrones. That cloth was marvelous and made beyond the three realms.
Atop each of those thrones a king sat who transformed sentient beings with the
Dharma teachings of the Mahayana. On some on the thrones there were sentient
beings who copied, kept, read, and recited as they were taught the Mahayana
scriptures, thus propagating them.
At that time, Bodhisattva Limitless Body stood still and this caused the
infinite sentient beings on his body to abandon their worldly pleasures. They
all said, "The suffering, the suffering! The world is vacant! It will not be
long now before the Tathagata shall enter parinirvana."
At that time, the Bodhisattva Limitless Body, encircled by the assembly of
infinite bodhisattvas, demonstrated in this way his spiritual power. He brought
the variety of infinite offerings of supplies and the most wondrous, fragrant,
and beautiful food and drink. Those who happened to smell the food's aroma had
their afflictions and defilements completely annulled. Because of that
bodhisattva's spiritual powers, all in the great assembly saw the transformation
of Bodhisattva Limitless Body's body into a great limitless expanse of space.
Only those governed by the other Buddhas were exempt from seeing the
bodhisattva's body in its ultimate dimensions.
At that time, Bodhisattva Limitless Body and his retinue gathered together
offerings twice as great as the last and went to the Buddha. They prostrated
themselves at his feet and with palms together said to him, "World Honored One,
our only wish is for you to mercifully accept our food." The Tathagata remained
silent when he saw this and did not accept their offerings. After three such
attempts, he still did not accept them. At that time, Bodhisattva Limitless Body
and his retinue withdrew to sit at one side.
And in the Buddha worlds to the South, West, and North, there were also an
infinite number of bodhisattvas with limitless bodies who gathered offerings
twice as great as the last, went to the Buddha, and eventually withdrew to sit
at one side. They were also so.
At that time, the grounds around the pair of Sala trees were most auspicious. A
great assembly filled an area with a diameter of thirty-two yojanas, leaving no
space therein unoccupied. At that time, in all four directions, there sat the
Bodhisattva Limitless Body and his retinue, some of them so small as to fit on
the head of a drill or the point of a needle, like grains of dust. From the
Buddha worlds of ten directions that numbered like grains of dust, great
bodhisattvas came and gathered together. [611a] And all of the great assemblies
from Jambuvipa came and gathered. It was only the two assemblies of the
Venerable Mahakasyapa and the Venerable Ananda that were missing. King
Ajatasatru and his retinue, poisonous snakes that were capable of killing
people, crickets, vipers, lizards, and the other beings of sixteen ways of evil
actions all gathered together. Daanavat, spirits, and asuras all abandoned their
evil thoughts and there arose in them the compassionate mind, like that of a
father, mother, elder sister, or a younger sister. Throughout the trichiliocosm,
there arose in sentient beings a compassion for one another. The only exceptions
were the icchantikas.
At that time, because of the Buddha's spiritual power, the grounds throughout
the trichiliocosm became soft and pliant so that there were no more hilly lands,
sands, pebbles, rocks, thorns, brambles, or poisonous plants. Myriad treasures
adorned the lands just as in the Buddha Infinite Lifespan's (Amitayus) world of
Utmost Bliss (Sukhavati) to the West. And then all those in this great assembly
saw into Buddha worlds of the ten directions, which numbered like grains of
dust, and it was like looking into a bright mirror and seeing themselves. They
were seeing [scenes] in those Buddha lands that were also [like their own].
At that time, the Tathagata emitted from his facial orifices a light of five
colors and that light lit brilliantly the entire assembly. It outshone the
bodily glow of those in the assembly. It then returned again and entered his
mouth. At that moment, the gods and their assemblies, the asuras, etc. who saw
the Buddha's brilliant light enter his mouth were all greatly alarmed and the
hair on their bodies stood on end. And then they said, "This light that has left
the Tathagata and returned again is not without causes and conditions. It must
be a portent to all in the ten directions that his parinirvana is at hand. How
he suffers! How he suffers! And what about the World Honored One on this morning
leaving aside the four immeasurable minds and refusing to accept the offerings
brought to him by men and gods? The sunlight of noble wisdom shall from now to
eternity be extinguished. The unsurpassed ship of the Dharma shall sink and be
destroyed. Alas, the affliction of this world's great suffering!"
They lifted their hands to their heads, beat their breasts, and gave a great
cry.
Their behavior was outrageous, for they were unable to maintain their composure.
From the pores of their bodies blood flowed and bathed the Earth.
Here ends fascicle one of the Great Parinirvana Sutra
Endnotes to Chapter 1
1.The Chinese translates koti into the numeral 100,000 and nayuta into the
numeral 1,000,000. In this draft version of the English translation, I am
transliterating back into Sanskrit in most of the instances of these terms until
I've settled on a way to deal with the differing usages. Sometimes these two
terms seem to be used as straight numbers, and sometimes as batch quantities
(like the English term "dozen" for a batch of twelve items).
2.The text literally reads "84,000". However, since the number of upasikas has
already been described as "numbering like the sands of three Ganges rivers" (a
number somewhat larger than 84,000!), I am reading "84,000" here in the
figurative sense of "a myriad quantity".
3.I am still deciphering the Chinese transliteration of this dharani.
Here begins fascicle two of the Great Parinirvana Sutra
[611b] At that time there was in the assembly an upasaka, a worker from
Kusinagara, whose name was Cunda. He was accompanied by fifteen other such
workers. In order to cause the world to attain a good effect, they discarded
their majestic deportment and rose from their seats, adjusted their robes, and
kneeled upon their right knees. With their palms pressed together, they felt
empathy for the Buddha. Their tears flowing, they prostrated themselves at his
feet and said, "Our only wish is for the World Honored One and the bhiksu sangha
to mercifully accept our very last offerings in order to save the infinite
number of sentient beings. World Honored One, from now on we shall be without a
master, without a companion, without succor, without refuge, and without
advancement. Poor, impoverished, hungry, and distressed shall we be. We hope
that the Tathagata will seek another meal [1]. Our only wish is for him to
mercifully accept our fine gifts before his Nirvana.
"World Honored One, it is just like those of the ksatriya, brahmana, vaisya, and
the sudra castes [2]. When they are impoverished, they go to other countries to
become laborers and farmers, obtaining good and tame oxen as well as excellent
farmland that is flat and devoid of sand, salt, bad weeds, or deserted rubbish.
Their only concern is about the rains from heaven. The aforementioned tame oxen
are a metaphor for the seven commandments [dealing with] bodily and verbal
actions. The excellent farmland that is flat is a metaphor for wisdom. The
absence of sand, salt, bad weeds, and deserted rubbish is a metaphor for the
removal of affliction.
"World Honored One, I myself now have a tame ox, excellent farmland, and have
weeded out the myriad pollutants. My only concern is whether the Tathagata will
rain down the sweet Dharma dew. Poor are those of the four castes, and so am I.
Poor are they in the wealth of the unsurpassed Dharma. My only wish is for you
to have mercy and root out our poverty, troubles, and anxiety. Take away, also,
the infinite sufferings of the sentient beings. I now make these offerings.
Although they are small and meager, I wish that they could fill up the
Tathagata's great congregation [grounds]. I am now without a master, without
companion, and without refuge. My hope is that you will confer upon us
compassion as you would on [your son] Rahula."
At that time, the World Honored One, with the knowledge of all modes, the
unsurpassed tamer, addressed Cunda, "Excellent, excellent! I will now root out
this poverty for you and rain down the unsurpassed Dharma rain upon your fields,
causing the Dharma to sprout and grow there. You now wish to seek my life span,
form, powers, peace, joy, unobstruction, and talent in discourse. I shall give
you that eternal life span, form, powers, peace, unobstruction, and discourse
ability. And why? Good son, the giving of alms has two rewards [611c], which are
not distinguished. What are the two? One, once accepted, one attains the
anuttara-samyak-sambodhi. Two, once accepted, one enters into Nirvana. I now
accept your very last offerings in order to lead you to the consummation of the
perfection of giving (dana-paramita).
At that time, Cunda said to the Buddha, "The Buddha has said that these two
rewards of giving are undistinguished. The meaning of this is unclear. Why?
Prior to the acceptance of the charity, the afflictions have not yet ended and
the knowledge of all modes has not yet been brought to fruition. And one is not
yet able to lead sentient beings to consummate the perfection of giving. After
the acceptance of the charity, the afflictions are then ended and the knowledge
of all modes is brought to fruition. And one is able to lead sentient beings to
the consummation of the perfection of giving. Prior to the acceptance of the
charity, one is like a sentient being; while after the acceptance of the
charity, one is a god in heaven. Prior to the acceptance of the charity, the
body is a body of component parts, a body of afflictions, a body with
boundaries, and an impermanent body. Yet, after the acceptance of the charity,
the body is devoid of afflictions, a body of adamantine (vajra-kaya), the
essential body (dharma-kaya), the eternal body, and a limitless body. Why do you
say that the two rewards of charity are undistinguished?
"Prior to the acceptance of the charity, one is not yet able to consummate the
perfection of giving through to the perfection of wisdom (prajna-paramita).
Merely having the eye of flesh, one has not yet attained the Buddha eye through
to the wisdom eye. Yet, after the acceptance of the charity, one has attained
the consummation of the perfection of giving through to the perfection of
wisdom. And one then consummates the Buddha eye through to the wisdom eye. Why
do you say that the two rewards of charity are undistinguished?
"World Honored One, prior to the acceptance of the charity, once the alms are
accepted, they enter the stomach and are digested. And then one acquires the
life span, acquires form, acquires power, acquires peace, and acquires
unobstructed discourse. After the acceptance of the charity, the meal is not
taken, not digested, and there are none of these five rewards. Why do you say
that the two rewards of charity are undistinguished?"
The Buddha replied, "Good son, for infinite and limitless asankhyas of kalpas
the Tathagata has not had a food body or a body of afflictions. His body is
limitless, an eternal body, the essential body, and a body of adamantine. Good
son, it is the body of one who has not yet seen this nature of the Buddha that
is called an afflicted body or a body of component parts and food. This is a
bodhisattva with a limited body. At the time that this food and drink has been
accepted, he then enters the adamantine samadhi. Once the meal is digested, he
sees the nature of the Buddha and attains the anuttara-samyak-sambodhi. This is
why I have said that the two rewards of giving are undistinguished. The
bodhisattva at that time obliterates the four maras. This is why I have said
that the two rewards of giving are undistinguished. That bodhisattva at that
time, while he could not thoroughly explain the twelve-section scriptural canon
before, he could penetrate through it [afterward]. Now that he has entered
Nirvana [612a], he can discern and thoroughly explain it for the expanse of
sentient beings. This is why I have said that the two rewards of giving are
undistinguished.
"Good son, for infinite asankhyas of kalpas, the body of the Tathagata has not
accepted any drink or food. It is for voice-hearers (sravaka) that it is said
that first he accepted from Nanda and Nandapara [?] a pasture with two cows
which gave him milk and gruel and then afterward he attained the
anuttara-samyak-sambodhi. In reality, I did not eat them. I now shall
demonstrate it to all of the great assembly of congregations. This is why I have
taken your very last offerings. In reality, I will not eat them."
At that time, upon hearing that the Buddha, the World Honored One, would
mercifully accept Cunda's very last offerings for the sake of the great
assembly, the congregation was elated, danced joyfully, and sang praises in
unison, saying, "Excellent, excellent is this most extraordinary Cunda! Your
name shall be established to be a non-empty praise. The meaning of the word
Cunda is 'Free and Marvelous'. You are now the expression of such a great
meaning. This is why it is in accord with reality that your name is established
from this meaning. It is why you are named Cunda. In this present life, you have
attained this great name, your blessed virtue and vows are fulfilled. Most
exceptional is Cunda who has been born human and attained this difficult
blessing of the unsurpassed.
"Excellent is this Cunda! He is a rarity in the world like that of the udumbara
flower. The appearance of the Buddha in the world is also very rare [3]. To meet
with the birth of a Buddha and have faith in the Dharma one hears [from him] is
again difficult. Being able to provide the very last offerings when the Buddha
nears parinirvana is also the rarest of events. Namo Cunda, namo Cunda! You have
now fulfilled the perfection of giving. Just as the Autumn moon is pure for a
period of fifteen days and nights, it is completely full without any clouds to
obstruct the view. Just as none the sentient beings can avoid look at it with
reverence, you are also so. And we do look reverently upon the Buddha who has
accepted your very last offerings and lead you to consummate the perfection of
giving. Namo Cunda! This is why we say that you are like the moon at its peak
fullness, which none of the sentient beings can avoid look at with reverence.
Namo Cunda! Although you have received a human body, your mind is like the
Buddha's mind. You, Cunda, are truly a Buddhist disciple, no different than
Rahula.
At that time, the great congregation proclaimed gathas, saying,
"Although you were born into the path of humans You have transcended even the
sixth heaven [4]. Because of this, we and all of the sentient beings Now
prostrate ourselves to and beseech you.
In the person of the most exceptional worthy
Who now shall soon enter Nirvana,
You should commiserate with us.
Our only wish is to make haste to and beseech the Buddha
To remain in the world for a long time
And bless the infinite sentient beings
With the thorough praises for the wisdom
Of the unsurpassed sweet Dharma dew.
[612b]
If you do not beseech the Buddha [to do this],
Our lives will not be full.
This is why it should be seen that
We prostrate ourselves to the lion tamer."
At that time, Cunda was elated and danced joyfully. He was like someone whose
father and mother's dead corpses had suddenly returned to life.
Cunda's elation was also so. He again rose to pay his respects to the Buddha
and proclaimed gathas, saying,
"How delightful it is to obtain one's own benefit!
Skillfully attaining it in a human body
By abolishing greed and anger,
One forever parts with the three evil paths.
How delightful it is to obtain one's own benefit!
Coming to attain piles of gold and gems
And encountering the Lion Tamer,
One does not fear falling into [the path] of animals [5].
The Buddha is like the udumbara flower.
Encountering his birth faithfully is difficult. Having encountered him, one sows
the good roots, Forever extinguishing the distress of the hungry ghosts.
And, again, one is able to censure and extinguish The species of asuras.
Like mustard seeds landing on a needle point [6]
The Buddha's appearance is as rare as this.
By perfecting charity (dana)
I shall liberate both men and gods from birth and death.
The Buddha is not defiled by worldly dharmas
Like the lotus flower in a pond.
Skillfully ending existence, the top of its shoot is Forever liberated from the
flow of birth and death [beneath]. Birth in the world as a human is difficult.
And meeting the Buddha in the world is as difficult
As a blind turtle in the great ocean
Meeting a floating log with an opening [7].
Now I will hand over these alms,
Vowing to attain the unsurpassed reward
Of destroying and breaking up
all of the bonds of afflictions
I, here and now,
No longer seek the body of a god.
For the minds of those who attempt to obtain that [goal]
Will not be sweetly delighted.
The Tathagata having accepted my offerings
There is no measure for my elation.
It is like the airavana flower
That produces a fragrance of sandalwood.
My body is like that airavana flower.
The Tathagata having accepted my offerings
It is as if it now produces that fragrance of sandalwood.
This is why I am elated.
Now I have attained the manifest reward
Of this most excellent and marvelous place
Where the Indra and Brahma gods are present
All of whom have come bearing offerings. In myself
And all those of the world
There has arisen a great anguish
[612c]
Because they know that the Buddha, the World Honored One, Now wishes to enter
Nirvana.
In a high voice they cry out, saying,
'The world will be devoid of the [Lion] Tamer!
You should not abandon the sentient beings
You should instead regard each of them like an only child.
Tathagata, remain here with the sangha
And thoroughly expound the unsurpassed Dharma!
Like the jewel mountain of Sumeru,
Or a peaceful spot on the ocean,
Is the Buddha's knowledge that is able to skillfully end Our ignorance (avidya)
and clarify [our minds].
Just as the clouds that arise in the empty sky
Bring a pure refreshment [of rain],
The Tathagata is able to skillfully remove
All of the afflictions.
It is like when the sun rises
And removes the clouds. Its light illuminates everything.
The sentient beings'
Passionate yearning increases and they empathetically wail.
They all are subject to birth and death,
Drifting on its waters of distress.
This is why, World Honored One,
You should remain in the world for a long time
In order to end the suffering of birth and death Of these old and faithful
sentient beings.'"
The Buddha addressed Cunda, "So it is, so it is. As you have said, the Buddha's
appearance in the world is rare like that of the udumbara flower.
Meeting the Buddha and giving rise to faith is also most difficult. Giving the
very last offerings as the Buddha's Nirvana nears and so being able to
consummate the perfection of giving is, again, very difficult. Now, Cunda, you
should not be greatly anguished or distressed. You should instead be elated by
your profound fortune to have the opportunity to give the very last offerings to
the Tathagata and bringing to fruition the consummation of the perfection of
giving. Do not ask the Buddha to remain any longer in the world. Instead, you
should regard the Buddha sphere of elements as being impermanent. The nature of
his actions are also so." Then the Buddha proclaimed gathas for Cunda, saying,
"All that is born in the world
Will return to death.
While their life spans may be measureless
It is necessary that they have an end.
The sage, too, must have his waning.
What comes together and assembles must break apart And so the healthy years
eventually come to a end.
The prosperous form is transgressed by disease
And life is swallowed up by death.
There is nothing (no dharma) that lasts forever.
The power of the Kings who have attained sovereignty,
Who have no comparison,
They all pass on and perish.
[My] life span is also so.
The myriad sufferings turn without end
Flowing round without cease or respite.
[613a]
The three realms are all impermanent
And all existences are unhappy.
What has paths, roots, natures, and signs
All these are empty and non-existent.
Such destructible things (dharmas) flow round
Always having sorrow, anxiety,
Fear, and advancing evils.
Old age, disease, and death are the decline into distress.
These are without bounds
That are transgressed by change, destruction, and bitterness.
The afflictions that are the bondages
Are just like the silkworm's cocoon.
Why would anyone with wisdom
Be happy in this place?
This body is a collection of sorrows
All of which are impure.
Stopping the bonds and tumors
The roots of which are without righteousness or blessing.
Going up to the heavenly body [8]
Is also so.
The desires are all impermanent
And that is why I do not covet attachments.
Departing from desires, skillfully contemplating [things], And realizing the
true Dharma:
This is the ultimate cutting off of existence.
Today I shall go into Nirvana,
Crossing over to that other shore
And leaving behind all of the suffering.
This is why on this day
You should only feel a marvelous happiness."
At that time, Cunda said to the Buddha, "So it is, World Honored One, so it is.
Sincerely, the sage says, 'I am now in possession of the wisdom that is fine and
straightforward.' Being like the mosquitoes, how can we conceive of the meaning
of the Tathagata's Nirvana at its very core? World Honored One, I have now been
with the great nagas, these bodhisattva-mahasattvas, who have cut away the bonds
of defilement, who are the likes of Manjusri. World Honored One, I am like a
youth who first leaves the household, but who has not yet fulfilled the
precepts. Because of the spiritual power of the Buddha and bodhisattvas and
because of being with such a number of bodhisattvas, I now wish to cause the
Tathagata to remain in the world and not enter Nirvana. Like a starved person
who can no longer produce saliva, my only wish for the World Honored One is also
so. Remain forever in the world and do not enter Nirvana!"
At that time, the Dharma prince Manjusri addressed Cunda, "Cunda, you should not
say that you wish the Tathagata to remain in the world forever and forgo
Nirvana, being like a starved person who can no longer produce saliva. You
should, instead, regard the nature and signs of his actions. Thus regarding his
actions, you should fulfill the samadhi of emptiness. Wishing to seek the true
Dharma, [613b] thus you should train."
Cunda asked, "Manjusri, the Tathagata is the most honored and most excellent
among the beings in the heavens above. How can such a Tathagata's actions be so?
If the person acting is something (a dharma) subject to birth and death, then he
would be like water bubbles, arising quickly and quickly perishing, coming and
going, spinning round like a cart wheel. And all of his actions would also be
so. I have heard that the life span of gods is extremely long. How could the
life span of the World Honored One, who is a god among gods, be hurried and not
even fill the span of a hundred years? Like a chief of a village whose power has
reached sovereignty. And so with that sovereign power, he is able to govern
other people. After this person's merit is exhausted, he will become an
impoverished person who is taken lightly by other foremen [9]. And why is that?
It is because he has lost his power. The World Honored One would also be so. The
same would be his actions and the person acting. And then he would not be called
a god among gods. And why? Because then his actions would be things (dharmas)
subject to birth and death. This is why, Manjusri, that I do not regard the
Tathagata as the same as his actions.
"Furthermore, Manjusri, knowing [him] and speaking, not knowing [him] and
speaking [10], and the words of the Tathagata would also be the same as his
actions. Supposing that the Tathagata is the same as the person who acts, he
would not then be said to be the sovereign Dharma king, a god among the gods in
the three realms. He is just like a human king who has great champions, and so
his power will be a thousand times again [a single man's] and cannot be
defeated. Therefore it is held that these champions cause this single person to
have the power of a thousand [men]. Thus, the king of the champions is fondly
mindful of them. He is inclined to bestow noble titles and award fiefs to them,
and so the champions themselves come to be held as the equals of a thousand
[men]. The Tathagata is also so. He has defeated the mara of afflictions, the
mara of skandhas, the heavenly maras, and the mara of death. This is why the
Tathagata is called the Honored One of the three realms. Like that one warrior,
who is equal to a thousand, he has become so through the causes and conditions
of bringing to fruition the consummation of a variety of infinite and real
virtues. This is why he is proclaimed the Tathagata, the Arhat, the perfectly
enlightened.
"Manjusri, you should not consider and discern the Tathagata to be something (a
dharma) the same as its actions. It is like when a wealthy elder has a son and a
fortuneteller divines that the child will have a short life. Upon hearing this
the mother and father know not to give up on continuing the family lineage or to
never again cherish, esteem, or teach the child. Those of short life span do not
become shramanas or brahmanas to whom men and women, young and old, are
respectful. If it is that the Tathagata is the same as the person who acts, then
is it also so that he would not become a sentient being among gods and men who
give him respect. The Tathagata has said that the unchanging and unvarying
Dharma of reality also is without a receiver. [613c] This is why, Manjusri, that
you should not say that the Tathagata is the same as all of his actions.
"Furthermore, Manjusri, it is like an impoverished woman who has no household in
which to have shelter. She is subjected to repeated diseases, distress, hunger,
and thirst. She goes about begging and stops at a guest house where she stays
and gives birth to a child. The landlord of this guest house chases her out and,
embracing the child, she wishes to go to another country. On the way she
encounters the distress of wickedness, winds, rains, and cold as she went. Many
were the hungry noises of the biting mosquitoes, horseflies, and venomous
snakes. Passing through the Ganges River, she embraces her child and begins to
cross it. Its waters are tumultuous and swift, but she would not let go [of her
child]. Both mother and child are drowned. Thus, having been compassionately
mindful and virtuous, after the woman's death she is reborn in the brahma
heavens.
"Manjusri, if there is a good son who wishes to protect the true Dharma, he does
not say that the Tathagata is the same as his actions. He is not the same as his
actions. It may only be if he himself claims that I now am deluded and do not
yet possess the wisdom eye. The Tathagata's true Dharma is inconceivable. This
is why it should not be proclaimed that the Tathagata is established to be
conditioned, [but] that he is established to be unconditioned. Someone who has
the correct view says that the Tathagata is established to be unconditioned. And
why? It is because he is able to give rise to the good Dharma for sentient
beings, and because he gives rise to the compassionate mind, as did that
impoverished woman did in the Ganges river, when she was willing to abandon her
own life because of her compassionate mindfulness of her child. Good son, the
bodhisattva who protects the Dharma also responds in this way. He would rather
give up his life than say that the Tathagata is the same as the conditioned.
Instead, he will say that the Tathagata is the same as the unconditioned.
Because he says that the Tathagata is unconditioned, he attains the
anuttara-samyak-sambodhi, as that woman attained rebirth in the brahma heaven.
And why? It is because of his defense of the Dharma. How did he defend it? By
that I mean his holding that the Tathagata is the same as the unconditioned.
Good son, such a person, while not seeking liberation, liberates himself, just
as that impoverished woman did not seek rebirth in the brahma heavens but in
fact was as a result of her [actions].
"Manjusri, it is like a person who travels a far distance and on the way grows
tired and stops at a guest house. In it he lays down to sleep. And then suddenly
a large fire breaks out in the building. He awakens in a fright and attempts to
[regain] his concentration, thinking, "I have no doubt that today I shall die."
Because he was full of repentance, his body was ensnared by his clothing.
Thereupon, at the end of his life, he was reborn into the Trayas-trimsa heaven.
And from there, after fully eighty rebirths, he became a great Brahma king. And
after fully 100,000 rebirths, he was born among humans as a wheel turning king.
This man was not reborn amidst the three evil destinies, but was always reborn
in consecutive places of peaceful happiness because of these causes and
conditions. Manjusri, [614a] if a good son is one who repentant, then he should
not contemplate the Buddha as being the same as his actions.
"Manjusri, the heretical paths of those with mistaken views may say that the
Tathagata is the same as the conditioned. A precept-holding bhiksu, however,
should not give rise to such conditioned thinking about the Tathagata. If he
were to say that the Tathagata is something conditioned, then that is a deluded
statement. It should be known that upon death this person will enter the hells
as though his own home. Manjusri, in reality the Tathagata is an unconditioned
dharma and should not be said to be conditioned. From this day all in samsara
should abandon this deficient understanding and seek the correct knowledge.
Then, you will know that the Tathagata is unconditioned. If you can thus regard
the Tathagata, then on perfection [of that knowledge] you will attain the
thirty-two marks and swiftly realize the anuttara-samyak-sambodhi."
At that time, the Dharma prince Manjusri praised Cunda, saying, "Excellent, good
son, excellent! You have now created the causes and conditions for a long life
span, for you are able to understand that the Tathagata is eternally abiding, an
unchanging dharma, and a dharma of the unconditioned. You have now well
overturned the appearance of the Tathagata being conditioned. You are like that
person who burned and because of his good thought of repentance at his clothed
body was born in the Trayas-trimsa heaven, and again as a brahma king, and a
wheel-turning king, never returning to the evil destinies, and always
experiencing peaceful happiness. You are also so, since you have skillfully
overturned the Tathagata's appearance of being conditioned. In a future life, it
must be that you will attain the thirty-two marks, the eighty excellencies, the
eighteen special qualities, an infinite life span, not existing in samsara, and
always experiencing peaceful happiness. It is not long now before you will
realize the Arhat's perfect enlightenment.
"Cunda, those who follow after the Tathagata [is gone], they will say, 'Company
of ours, together you also must overturn [the view] that the Tathagata is
conditioned or conditioned to be unconditioned, and moreover all of you must
stop having such a view yourselves. You may, following this day, make haste to
give food and drink. The giving of such gifts is the best. Whether it is bhiksus,
bhiksunis, upasakas, or upasikas, when they go on distant travels and grow weary
for the need of things, should they not bath the following day and be furnished
with them? Thus, quickly giving it to them is the consummation of the root seed
of the perfection of charity (dana-paramita).' Cunda, so it is if someone makes
the very last offerings to the Buddha and the sangha, whether the offerings are
many or few, whether sufficient or not, fitting or timely. The Tathagata is
truly so and shall enter parinirvana."
Cunda replied, "Manjusri, why do you now covet these alms and say 'many, few,
sufficient, or insufficient' in order to lead me to give on this day. Manjusri,
the Tathagata in the old days practiced asceticism for six years and honored
only what his arms held. How could he on this day be in need [of more] for an
instant? Manjusri, do you really mean to say that the Tathagata who is truly
awakened has accepted these alms? Verily, I resolutely know that the body of the
Tathagata is the essential body (dharma-kaya) and not an alms-eating body."
At that time, the Buddha addressed Manjusri, saying, "It is so, it is so."
He likewise said to Cunda, "Excellent, Cunda! You have brought to fruition the
subtle and wondrous great knowledge and skillfully entered the most profound
Mahayana scriptures."
Manjusri said to Cunda, "You have stated that the Tathagata is the
unconditioned, that the body of the Tathagata has a long life span. Have you
come to the knowledge of the Buddha's bliss?"
Cunda replied, "The Tathagata does not only bring bliss for me, but also for all
sentient beings."
Manjusri said, "The Tathagata brings bliss for you and I as well as all other
sentient beings?"
Cunda replied, "You should not say that the Tathagata brings bliss. The blissful
person is a mistaken idea. If there are mistaken ideas then there is birth and
death. When there is birth and death, then there are conditioned things
(dharmas). This is why, Manjusri, that one is not to state that the Tathagata is
conditioned. If it is said that the Tathagata is conditioned, I and the sages
together would be practicing in delusion. Manjusri, the Tathagata does not have
the idea of being compassionately mindful. Compassionate mindfulness is like the
cow being compassionately mindful of its calf. Although it may be hungry or
thirsty, the cow goes in search of water and grass, whether it is sufficient or
not, and then immediately returns [once obtaining it]. The Buddhas, the World
Honored Ones, have no such mindfulness, seeing clearly all [beings] to be like
Rahula. Such mindfulness, then, is the perspective of the Buddhas' wisdom.
"Manjusri, it is just like a country's king who tames a team of four horses,
wishing to have draft horses to pull his chariot, and then orders them to go
nowhere. The sages and I are also so. We wish to go to the deepest core of the
Tathagata's subtle esoterica, which has no location. Manjusri, he is like a
golden winged bird that flies up into empty space and looks down at the ocean
from an infinite number of yojanas . It sees all the beings contained in the
waters; including the fish, fresh-water turtles, sea turtles, and nagas. And
seeing their shapes is like looking into a bright mirror and seeing the images
of their forms. Ordinary men of little knowledge are unable to comprehend such a
perspective. The sages and I are also so, unable to comprehend the wisdom of the
Tathagata.
Manjusri said to Cunda, "So it is, so it is. It is as you have said. In this
case I am doing no evil. Instead, my desire is only to test you [against] the
bodhisattva work."
At that time, the World Honored One emitted a variety of lights from his facial
orifices. Those lights brilliantly lit Manjusri's body. Encountering these
lights, Manjusri then knew that the time was at hand and addressed Cunda,
saying, "The Tathagata now has manifested this auspicious sign. It will not be
long before he must [614c] enter into parinirvana. Now is the time to present
the very last offerings you have prepared to the Buddha and the great
congregation. Cunda, you should know, the Tathagata's emission of this variety
of lights is not without causes and conditions."
Cunda heard this and sadly moved away quietly.
The Buddha addressed Cunda, "Now is the time for you to present your gifts to
the Buddha and the great congregation. It is true that the Tathagata shall enter
parinirvana, and the second and third [statements by Manjusri?] are also so."
At that time, having heard this said, Cunda raised his voice in a cry of grief,
saying, "The suffering, the suffering! The world is vacant!" And to the great
congregation he said, "We all now must throw our five members [11] to the ground
and with the same voice exhort the Buddha not to enter parinirvana."
At that time, the World Honored One addressed Cunda, "Do not cry out and confuse
your own mind! You should regard this body just like the banana plant when it is
burned, frothing water, a conjured illusion, a gandharva city, a clay vessel,
and like a lightning flash. It is also like a drawing made in water, a prisoner
facing execution, burnt fruit, and like a lump of flesh. It is like the end of a
woven thread and like a mallet going up and down. You should regard its actions
to be like various poisonous foods. Conditioned things (dharmas) are its
numerous errors and anxieties."
From this, Cunda addressed the Buddha, "The Tathagata does not wish to remain
long in the world. How can I not cry aloud, 'The suffering, the suffering!
The world is vacant!'? My only wish of the World Honored One is for him to have
mercy on us and the sentient beings. Remain long in the world and do not enter
parinirvana!"
The Buddha addressed Cunda, "You should not say, 'Have mercy on me and remain
long in the world.' I do have mercy for you and all the rest. This is why today
I wish to enter Nirvana. And why? The Buddha's Dharma is that and the
conditions is also so. This is why the Buddhas proclaim this gatha, 'Conditioned
things (dharmas) Are by nature impermanent.
Once born, they do not remain.
The peaceful extinction is happiness.'
"Cunda, you should regard all types of actions to be things (dharmas) devoid of
self, devoid of permanence, and not remaining. These bodies are numerous and
have infinite errs and anxieties. They are just like water bubbles. This is why
you should not cry aloud."
At that time, Cunda said to the Buddha, "So it is, so it is. Sincere is the
honored teaching. Although I know that the Tathagata expediently manifests the
entry into Nirvana, still I am incapable of not being greatly grieved about it.
It upsets my concentration [needed] to again give rise to consolation and
happiness."
The Buddha praised Cunda, "It is excellent! It is excellent that you are able to
understand that the Tathagata manifests the expedient of Nirvana for sentient
beings. Now, Cunda, you should listen closely. Like the Sarasa [615a] birds in
the months of Spring, when they flock together at Lake Anavatapta, the Buddhas
are also so. Their appearance is like a conjured image. The Tathagata while
remaining [in the world] uses the power of expedients to remove the taints of
attachment. And why? The Buddha's Dharma is so.
"Cunda, I will now accept you presentation of offerings in order to lead you to
the liberation from the flows of birth and death. If men and gods make the very
last offerings to me, they all will attain the unmoving reward of always
experiencing a peaceful happiness. And why? It is because I am the sentient
beings' excellent field of blessings. If you wish for the sentient beings to
create a blessed field, then you should quickly prepare your gifts. It would not
be proper to wait any longer."
At that time, in order for sentient beings to attain liberation, Cunda bowed his
head, choked on his tears, and said to the Buddha, "Excellent, World Honored
One! If I were to deeply serve [the beings] for their blessed fields, then I
would be able to comprehend and know the Tathagata's Nirvana and non-Nirvana. As
it is now, our wisdom along with that of the voice hearers and pratyeka-buddhas
is like that of mosquitos. We are, indeed, unable to fathom the Tathagata's
Nirvana and non-Nirvana."
At that time, Cunda and his retinue sorrowfully wept and encircled the
Tathagata, burning incense, scattering flowers, and with their last thought
respectfully presenting [gifts]. And soon those with Manjusri also rose from
their seats and went to offer their alms and supplies.
Endnotes to Chapter 2
1.The Chinese literally reads "...seek yet a future meal." In other words, to
not enter Nirvana now, but to stay alive another day and accept alms.
2.These are the four major social castes of ancient Indian society. The ksatriya
is warrior and ruling caste, brahmana is the priestly caste, vaisya is the
farming and mercantile caste, and the sudra is the worker caste.
3.The Chinese reads "difficult". The term "difficult" (nan) occurs sometimes
where it more reasonable to read it as "rare", and I have translated
accordingly. For example, the Chinese reads that it is "difficult" to be born
human and encounter the Buddha, but also that the appearance of the Buddha in
the world is also "difficult" like the blooming of the udumbara tree. In the
latter case, I have translated nan as "rare".
4.This is a reference to the sixth (and last) heaven of the desire realm, the
Paranirmita-vasa-vartin Heaven. Beyond this heaven are the dhyana heavens of the
form realm and the abodes of the formless realm.
5.That is to say, being reborn as an animal in the next life.
6.The Chinese literally reads "Mustard seeds tossed onto needle points".
7.This is a passing reference. The full metaphor is that the chances of meeting
the Buddha are like that of a mostly blind sea turtle managing to poke its head
through a hole in driftwood floating on the ocean surface and then catching a
glimpse of the moon. I have slightly rearranged these two lines to make the
verse flow better in English.
8.That is to say, the deva (godly) bodies, not celestial bodies (Saturn,
Jupiter, Pluto).
9.The Chinese term is literally "whipping envoy", which I take to mean something
akin to "foreman" (as in the foreman who drives slaves, serfs, etc.).
10.The subject of these two verb phrases is unclear to me. They may refer to
disciples who know the Tathagata (spiritually) and transmit his teachings and
disciples who do not know him and transmit what they have heard.
11.The "five members" are the arms, legs, and head.
[615a] For a moment not long after Cunda had gone, the ground then shook and
quaked in six ways. And on up to the Brahma realms [1] it was also again so.
There were two earthquakes. One was an earthquake, and the other was a great
earthquake. The smaller quake was called an earthquake. The greater quake was
called a great earthquake. There was a smaller sound called an earthquake and
there was a greater sound called a great earthquake. Where only the ground
shook, that was called the earthquake. Where the mountains, trees, and the
waters of the sea all shook, that was called the great earthquake. Where it
shook to one side, that was called an earthquake. Where it shook everywhere and
all around, that was called a great earthquake. When it shook and could lead the
minds of sentient beings to shake, that was called a great earthquake. When the
bodhisattvas from the Tusita heavens down to Jampudvipa first took notice, it
was called a great earthquake. And when the first born left the households life
to achieve the supremely unexcelled bodhi, to turn the dharma-wheel, and to
enter parinirvana, it was called a great earthquake.
On that day, the Tathagata was about to enter Nirvana. It was for this reason
that the Earth thus shook greatly. At that moment, the Gods, nagas, gandharvas,
asuras, garudas, kinnaras, and mahoragas [615b], as well as non-humans, heard
this proclaimed, and the hairs of their bodies stood on end, and with the same
voice they wept aloud. Then they proclaimed gathas, saying, "Prostrating
ourselves before the tamer and teacher, We now beseech him. Far removed from men
and recluses And eternally devoid of aid or protection,
We now shall see the Buddha's Nirvana.
We who have destroyed the ocean of miseries
Are now saddened and grieved
As though losing our own mothers.
Poverity-stricken and without aid or protection are we,
Just like a weary and ill person who,
Without a healer, follows his own mind
And eats what he should not eat.
The sentient beings are afflicted with diseases, Constantly are they looking
after injuries.
Far removed are they from the Dharma and medicine king,
They imbibe and consume incorrect and harmful medicines.
This is why the Buddha, the World Honored One,
Should not leave us behind.
Like a country without a lord,
The people of which are stricken with famine,
We are also so.
Losing your aid and the flavor of the Dharma.
Now we hear of the Buddha's Nirvana.
Our minds are perplexed and disordered.
Like that great earthquake,
Confused and mistaken are we in the our ways.
When the great Sage enters Nirvana
The Buddha-sun shall set upon the land.
The Dharma waters will all dry up
And we shall surely die.
The Tathagata's parinirvana
Is to the sentient beings who are most distressed
Just like an elder's son
Who recently attended his mother and father's funeral.
How can we on this day
Not be apprehensive?
The Tathagata going and leaving us
Is just like casting away tears.
The Tathagata entering Nirvana
Is like one who will not return.
We and the sentient beings
All will be without any aid or protection.
With the Tathagata entering Nirvana,
Even the animals
Are all anxious and fearful.
Distressed and pained are their thoughts.
Just like when the sun when it first rises
It's light is a brilliant ray blazing
And when it is about to return its radiance
Again dies and all is darkened,
The Tathagata's spiritual power is a light
That can remove our distress.
In this place residing among the great congregation He is just like Mount
Sumeru.
[615c] "World Honored One, it is just as a King who sired and raised his
children with his countenance upright, his mind proper, and always loving and
caring for them. His past instructions to them were talented in technique, which
caused them to be commonly blessed. And afterwards he left them, handing over
[his rule] to a murderer (candala). World Honored One, on this day we are the
Dharma king's children. Having enjoyed the Buddha's teachings and instruction,
we are now endowed with the right view. We wish that he would not leave us
behind, as his departure is, therefore, the same as the King leaving his
children. We only wish that he remain for a long time and not enter Nirvana.
"World Honored One, it is just as someone who well studies and debates, and who
again in these debates is apprehensive. The Tathagata is also so. Penetrating
through the Dharmas, [a person] who then is among these Dharmas is apprehensive.
If he can cause the Tathagata to remain a long time in the world and speak the
sweet dew, its flavor fully complete in everyone, then sentient beings will not
again be fearful of descending into the Hells.
"World Honored One, it is just as when there is someone who is just beginning to
study and make effort. And an official arrests him, putting him into a prison.
Another person [in the prison] asks him, 'How do you feel?' and he replies,
'Now, I feel most sorrowful.' If he is later released, then he would be made
peaceful and happy. The World Honored one is also so. It is for our sake that he
has cultivated the ascetic practices. We now are like that person who had yet to
be freed from the distress of birth and death (samsara). How can the Tathagata
feel peaceful and happy?
"World Honored One, it is just as when a healer king who skillfully understood
the methods of medicine and imparted it to his children, transforming them by
means of esoteric means of teaching, and who did not teach them any other
outside fields of study. The Tathagata is also so. He alone with a treasury of
the most profound esoterica transforms and teaches Manjusri. To leave us behind
and not look back or care, the Tathagata should not have any secret to give to
us. Just like that medicine king who transformed and taught his children, who
were not taught by any outside teachers who might come along, that healer could
not teach everyone. Because he was overcome by emotional beliefs, he was
reluctant to impart his secret to them. But the mind of the Tathagata is never
overcome. Why does he thus not look to impart his teachings? We only wish that
he would remain a long time and not enter parinirvana.
"World Honored One, it is just as when a person who was old, small, and
suffering illnesses set off on a common dirt road, travelling a dangerous path.
This dangerous path had many difficulties and he experienced a myriad hardships.
Moreover, there was another person who saw him and sympathized. Thereupon that
person showed him a flat, even, and excellent way. World Honored One, we are
also so. The word 'small' is a metaphor for the person who has yet to advance
far enough to be a person of the essential body (dharmakaya). The word 'old' is
a metaphor for grave afflictions. The words 'suffering illness' is a metaphor
for having not yet been freed from birth and death (samsara). The words
'dangerous path' is a metaphor for the twenty-five existences. Our only wish is
for the Tathagata to show us the true path of sweet dew, to remain in the world
a long time, and not to entire Nirvana."
At that time, the World Honored One addressed the bhiksus, "You bhiksus, do not
be like the ordinary gods and humans, lamenting and crying aloud. You should
endevour to make progress in restraining your minds with [616a] right
mindfulness."
Then the gods, men, asuras, et al, hearing what the Buddha said, stood fast and
did not cry aloud. They were like a person at the funeral of his loved child
after it was encoffined and taken away, standing firm and not crying aloud.
At that time, the World Honored One proclaimed gathas for the great assemblies,
saying,
"You must open your thoughts
And should not be greatly disturbed.
The Dharma of the Buddhas are all so.
This is why you must be silent.
Be happy, do not let loose such wild behavior.
Guard your minds with the right mindfulness
And leave behind non-Dharmas.
Thus one is consoled and elated.
|||"Furthermore, bhiksus, if you have doubts, you must ask about them now.
Whether it is about the empty or non-empty, the eternal or non-eternal,
suffering or non-suffering, dependent or non-dependent, going or not going,
coming or not coming, ever-lasting or not ever-lasting, temporary or permanent,
sentient being or not sentient beings, existent or non-existent, substantial or
insubstantial, true or untrue, extinct or inextinct, esoteric or not esoteric,
dual or non-dual: any such Dharmas as these about which there may be doubts
should now be asked about. I will accordingly put them to rest for you and I
will also preach as before the sweet dew for you. Afterwards I will then enter
Nirvana.
"Bhiksus, the Buddha's appearance in the world is rare, the human form difficult
to attain, and directly having faith in the Buddha's birth is something also
difficult. Being capable of patience is difficult, and having patience is also,
again, difficult. Consummating the discipline perfectly without transgression
and attaining the arhat's reward, this is also something difficult, like looking
for gold dust or the udumbara flower. You, bhiksus! Being removed from the eight
difficulties and attaining the human body is rare! Your meeting me must not be
in passed by in vain. In the past I went to do a variety of ascetic practices
and now have thus obtained unsurpassed expedient means. It is for you that I
throughout the immeasurable kalpas have had my body, hands, feet, head, eyes,
marrow, and brains seperated [from one another]. This is why you should not let
loose so wildly.
"You, bhiksus! How is the treasure city of the true Dharma adorned? It's
precious jewels are the perfection of a variety of virtues. Discipline (sila),
concentration, and wisdom are its walls and moat. Now you have encountered this
treasure city of the Buddha's Dharma. You should not grasp at the things that
are vacuous and mistaken. That is just like a merchant king who encounters a
real treasure city, picks up tiles and stones, and goes back to his home. You
are also so. Having directly encountered the treasure city, you are grasping at
vacuous and mistaken things.
"You, bhiksus! Do not be content with a lower mind. Although you have now left
the household life for the Mahayana, do not give rise to cravings and
attachments. You, bhiksus! Although your bodies are clothed with the kasaya, the
dyed robes, your minds should resemble the unstained and pure Dharma of the
Mahayana. You, bhiksus! Although you go and beg for alms, passing successively
from [616b] place to place, you have yet to first seek the Dharma-alms of the
Mahayana. You, bhiksus! Although you have shaved off your hair, you have yet to
cut the bonds [of existence] with the true Dharma.
"You, bhiksus! Now I shall truely teach and admonish you. Now, I, with this
present body of great assemblies, am a Tathagata whose dharma-nature is true and
not contrary. This is why you must progress, collect your minds, and
courageously destroy the bonds using the ten powers. For once the wisdom sun has
set, you will be veiled by ignorance (avidya).
"Bhiksus, just as the Earth has hills, herbs, and grasses for sentient beings to
use, my Dharma is also so. It produces the wondrously good and sweet Dharma
flavor and is the healer's medicine for the various ailments of sentient beings.
I shall now lead all the sentient beings and fourfold assemblies of my disciples
to peacefully abide within this esoteric treasury. And I also shall peacefully
abide without this and enter Nirvana. What is called the treasury of esoterica?
It is just like the character ii [2] of three parts. When [the parts] are
combined, it is not a complete character and when they are seperated it is still
not complete. As Mahesvara has above his face three eyes, therefore so can ii be
complete. But if the three parts are seperated, it cannot be complete. I am also
so. The Dharma of liberation is not Nirvana. The body of the Tathagata is not
Nirvana. And the Great Wisdom (Mahaprajna) is not Nirvana. These three Dharmas,
each being different, are also not Nirvana. Since I now peacefully abide thus in
these three Dharmas for sentient beings, it is called entering Nirvana like that
mundane character ii [is complete]."
At that time, the bhiksus hearing that the Buddha, the World Honored One, will
definately be entering Nirvana, all of them greived and the hairs of their
bodies stood on end. Weeping, their tears flowed, and they prostrated themselves
at the Buddha's feet, circled him an immeasurable number of times, and said,
"World Honored One, pleasures are said to be impermanent, painful, empty, and
selfless. World Honored One, it is just as among the footprints of all the
sentient beings, the elephant's prints are the greatest. The idea of
impermanance is also again so. Among ideas, it is the very best. If there is one
who progressively cultivates it, he is able to remove all the desire realm's
cravings, the attachments to form and non-form, ignorance, pride, and
impermanent ideas. World Honored One, were the Tathagata to abandon the idea of
impermanence, he would not now be entering into Nirvana. If he does not abandon
it, how can it be said that cultivating the idea of impermanence abandons the
attachments, ignorance, pride, and impermanent ideas of the three realms?
"World Honored One, it is just as when the farmer under the Autumn moon deeply
tills his ground in order to remove weeds. The idea of impermanence is also
again so. It is able to remove all the desire realm's cravings, attachments to
form and non-form, igornance, pride, and impermanent ideas.
"World Honored One, it is just as when tilling the fields in Autumn [616c], the
tilling is unsurpassed; and also like how among footsteps the elephants' prints
are greater: so among ideas the idea of impermanence is the most excellent.
"World Honored One, it is just as when the Emporer knows when his life's end is
at hand, he is compassionate and forgiving of those in the world, setting free
all the prisoners in the jails who are chained and locked up. And then
afterwards, he abandons his life. The Tathagata now also should thus free the
sentient beings who are all chained and locked up by the lack of knowledge and
wisdom, so that they will be led to liberation after your Nirvana. We now
ourselves have yet to be freed. How can the Tathagata so easily wish to go and
leave us to enter into Nirvana?
"World Honored One, it is just as a person who is possessed by a spirit meets up
with a skilled dharani master, who by using the power of a dharani thereupon
exorcises him. The Tathagata is also so. He rids the sravakas of the spirit of
ignorance, so that they may rest peacefully in the Dharmas of the Great Wisdom
and liberation, like that worldly character ii.
"World Honored One, it is just like an elephant [3] that has been tethered by
someone and, while having an excellent trainer, cannot be restrained, governed,
immediately brought to a halt, or chained. Not caring for it, he turns it loose.
We have yet to thus be freed from the fifty-seven bonds of affliction. How can
the Tathagata so easily wish to go and leave us to enter into Nirvana?
"World Honored One, it is like someone who is feverishly ill and encounters a
physician who can remove his suffering. We are also so. Many are our troubles,
afflictions, wrong livelihoods, and feverish illnesses. While we have met the
Tathagata, our ills have yet to be removed and cured. We have yet to attain
unsurpassed peace and eternal happiness. How can the Tathagata so easily wish to
go and leave us to enter into Nirvana?
"World Honored One, it is just as a drunken person who is not himself
enlightened, not familiar with his parents, and is estranged from his mother,
daughter, elder and younger sisters. Confused, reckless, lustful, and disturbed,
he goes to extremes in speech and lies down in the impure. Then there is an
excellent teacher who administers a medicine, directing him to drink it. Once he
drinks it, he then spits it up and goes back to what is familiar to him. At
heart he is ashamed deeply at his having defeated the correction [of his
behavior]. Wine is unwholesome, the root of many evils. If one is able to be rid
of it, then one will be distanced from many evil deeds.
"World Honored One, we are also so. Having travelled from the distant past on
the turning wheel of birth and death (samsara), and being drunken on sensations
and forms, we have craved the five desires. We have no mother or concept of a
mother, no elder sister or concept of a sister, no daughter or concept of a
daughter, and no sentient beings or concept of sentient beings. This is why the
wheel turns and brings the afflictions of birth and death, like that drunken
person who lies within the impure. The Tathagata now must give us the Dharma
medicine and direct us to spit out the wine of affliction and evil. But we have
not yet attained the mind of awakening. How can the Tathagata so easily wish to
go and leave us to enter into Nirvana?
"World Honored One, it is just as a person who admires the plantain tree with
the solid trunk, but has not place for it. World Honored One, sentient beings
are also so. If they admire us humans, the sentient beings' throughout their
lifespans nuture the perception of the actor, the giver, and real one, but they
have no place for them. We thus cultivate the idea of selflessness.
[617a] "World Honored One, it is just like a thick mud that hasn't any use
anywhere. This body is also so. It is selfless and masterless. World Honored
One, like a seven-petalled flower lacking any perfume is this body. It is
selfless and masterless. With this thought, we always cultivate this idea of
selflessness, as the Buddha has said, 'All things (dharmas) are without self or
constituents. You monks should practice thus, and having cultivated it then, you
will remove any self-conceit. Having parted with self-conceit, thereupon is the
entry into Nirvana.'
"World Honored One, it is just as the space within the footprints of a bird seem
not to have any room at all, so one who can practice the idea of selflessness
will have views that likewise take up no space either."
At that time, the World Honored One praised the bhiksus, "Excellent, excellent!
You are well able to cultivate the idea of selflessness."
The bhiksus thereupon said to the Buddha, "World Honored One, not only do we
cultivate the idea of selflessness, but we also readily practice the others
ideas such as the ideas of suffering and impermanence.
"World Honored One, it is just as someone whose drunken mind is dizzy and
confused, seeing hills, rivers, cities, large palace halls, as well as the sun,
moon, stars, and the North Star; all these turning and spinning about. World
Honored One, suppose someone does not cultivate the ideas of suffering,
impermanence, and selflessness. Such a person is not called noble (arya).
Numerously will they go forth and wander the cycle of birth and death. World
Honored One, it is because of these circumstances that we well cultivate thus
these ideas."
At that time, the Buddha addressed the bhiksus, saying, "Listen closely, listen
closely! You have turned to introducing the metaphor of a drunken person, but
you know only the words and have yet to penetrate into its meaning. And what is
its meaning? It is like that drunken person who looks up at the sun and moon
and, while really they are not turning and spinning, there arises the mental
perception [4] of them turning and spinning. Sentient beings are also so. Being
subject to the veils of afflictions (klesas) and ignorance (avidya), there
arises in them the deluded mind. The self, they reckon, is selfless. The
eternal, they reckon, is impermanent. The pure, they reckon, is impure.
Happiness, they reckon, is suffering. Because they are subject to this veil of
afflictions, while they may give rise to these ideas, they do not penetrate
their meaning, just as that drunken person who in a place that is not spinning
gives rise to the perception of it being spun. The self, then, is the Buddha in
meaning. The eternal is the essential body (dharmakaya) in meaning. Happiness is
Nirvana in meaning. The pure is the Dharma in meaning.
"You, bhiksus! How, then, can it be said that having the idea of a self leads to
pride and haughtiness, flowing through the round birth and death? If all of you
speak of the self and also practice the ideas of impermanence, suffering, and
selflessness, then these three cultivations have no real meaning. I will now
explain the overcoming of these three cultivated Dharmas. Suffering is reckoned
to be pleasant and happiness is reckoned to be unpleasent. This is an inverted
Dharma. The impermanent is reckoned to be eternal and the eternal is reckoned to
be impermanent. This is an inverted Dharma. The selfless is reckoned to be the
self and the self is reckoned to be selfless. This is an inverted Dharma. The
impure is reckoned to be pure and the pure is reckoned [617b] to be impure. This
is an inverted Dharma. The person who thus possesses these four inverted Dharmas
does not percieve the right cultivation of the Dharma.
"You, bhiksus! From painful things, there arises the perception of pleasure;
from the impermanent, there arises the perception of permanence; from the
selfless, there arises the perception of a self; and from the impure, there
arises the perception of purity: the worldly thus also have permanence,
pleasure, self, and purity. The world renouncer also has permanence, pleasure,
self, and purity. The worldly Dharmas have these words [5] but not their
meanings, while the world renouncer has both words and meaning. And why? Because
the Dharmas of the worldly possess these four invertions, the meaning is not
known. And why is that? They have ideas that are inverted, mentalities that are
inverted, and views that are inverted. Because of these three inversions, the
people of the world see in the pleasant pain, see in the eternal impermanence,
see in the self selflessness, and see in the pure impurity. This is called
inversion. Because of these inversions, the worldly know the words but do not
know their meanings. And what are the meanings? The selfless is [subject to]
birth and death. The self is the Tathagata. The impermanent is the sravaka and
pratyeka-buddha. The permanent is the essential body. The painful is all the
outside paths [6]. The pleasent is Nirvana. The impure is the existence of
conditioned things. The pure is the Buddha and bodhisattvas' true Dharma. These
are called the uninverted [views]. Because of these non-inversions, one
perceives both the words and their meanings. If one wishes to depart from the
four inversions, he should know thus the permanent, pleasant, self, and pure."
Then the bhiksus said to the Buddha, "World Honored One, it is as the Buddha has
said, that parting with the four inversions is the attainment of understanding
and knowing the permanent, pleasant, self, and pure. The Tathagata now is
forever devoid of the four inversions. He, therefore, has understood and kown
the permanent, pleasant, self, and pure. If he has understood and known the
permanent, pleasant, self, and pure, why does he not remain for a kalpa or part
of a kalpa to teach and point us towards parting with the four inversions? Why
does he leave us behind, wishing to enter Nirvana? If the Tathagata sees, looks
after, remembers, teaches, and admonishes us, we will recieve and practice it to
our mind's utmost [ability]. If the Tathagata will enter into Nirvana, then how
can we, with these poisoned bodies, together stop and abide in the cultivation
of the ascetic practice so that we also may follow the Buddha into Nirvana?"
At that time, the Buddha addressed the bhiksus, "You should not thus say that I
now possess the unsurpassed, true Dharma. It has all been conferred onto
Mahakasyapa. This Kasyapa shall be a great support for you all, just as the
Tathagata is for the sentient beings a place of support. Mahakasyapa is also
again so. He will be a place of support for you.
"It is just as if when a great king goes out travelling with several of his
generals [617c] and all of his govermental duties are handed over to his
greatest minister. The Tathagata is also so. The possession of the true Dharma
is also handed over to Mahakasyapa. You should know that the earlier practice of
the ideas of impermanence and suffering are not genuine.
"It is just like a group of people who bath or ride about in boats at play on a
great lake in the Spring, and an emerald jewel is lost, falling into the water's
depths. Thereupon, the people dive into the water, looking and searching for the
jewel. Frenzied, they pull up tiles, stones, weeds, sand, and pebbles [from the
lake], each of them saying that they can find that emerald gem, [at first]
elated at bringing it out, then noticing that [what they had] was not actually
[the gem]. And so, the precious gem remained in the water. Because of the gem's
power, the water was completely clarified. Those in the great crowd of people
thereupon saw that the precious gem was resting beneath the waters. It was like
looking up into the sky at the appearance of the moon. Then there was in the
crowd a wise person who peacefully and calmly went into the water with the power
of expedient means and easily got the gem.
"You, bhiksus! You should not thus practice those ideas of impermanence,
suffering, and selflessness, or the idea of impurity by way of their real
meanings, that being like those people who each took tiles, stones, weeds, sand,
and pebbles to be the precious gem. You must well study expedient means in every
place, always cultivating the ideas of permanence, happiness, and purity. Again,
you must know that the earlier cultivation of the appearance of those four
Dharma-marks [7] were inverted. One who wants to attain the genuine cultivation
of these ideas is like that wise person who skillfully plucked out the precious
gem. That refers to the idea of the self, and the ideas of permanence,
happiness, and purity."
At that time, the bhiksus said to the Buddha, "World Honored One, according to
the Dharmas the Buddha has spoken in the past, selflessness is what you must
cultivate and study. Having cultivated and studied it, you then will depart from
the idea of a self. Departing from an idea of a self, you then will depart from
conceit. Departing from conceit, you will attain entry into Nirvana. What is the
meaning of this?"
The Buddha addressed the bhiksus, "Excellent, excellent! You now are skillfull
in inquiring into a meaning in order to remove doubt.
"It is just as a country's king whose wisdom was dim, dull, and little. He had a
doctor whose nature was also foolish and boisterous. And so the king did not
distinguish sincerity when bestowing such a salaried position. This doctor was
dull about medicine when healing and curing the myriad illnesses and also again
did not know the root sources from which the illnesses arose. While he knew the
medicines, he was not skillful in understanding the breath, chills, and fevers
of illness, and so all the illnesses were treated with a dose of medicine.
Yet, the king did not discern this doctor's knowledge of medicine as being
excellent or detestable, good or bad. Now, there was also a bright doctor who
understood the eight methods [of medicine]. He skillfully cured the myriad
illnesses and knew the means of medicine. He came from a distant place.
Thereupon the former doctor did not know to greet him. Instead, there arose in
him thoughts of superiority and triffling conceitedness. The bright doctor
thereupon sent a letter to him requesting for his teacher to greet and receive
the Dharma that is the core of his method. He said to the former doctor, 'I now
request that the virtuous one instruct me [618a] in the rules [of medicine]. My
only wish is for you to proclaim and lay it out for me, explaining it
thoroughly.'
"The former doctor replied, 'Sir, if you now are able to support me for
forty-eight years, then afterwards I will teach you the doctor's Dharma.'
"Then the bright doctor thereupon recieved his instruction and said, 'So I will,
so I will! Accordingly I will provide what supplies I am able and run errands
[for you].'
"Thereupon, the former doctor then went with the visiting doctor to see the
king.
The visiting doctor discussed for the king a variety of healing methods and
other such techniques, saying, 'Great king, you should know, should well
discern, that these Dharmas thus can be used to govern the kingdom. These
Dharmas thus can be used to heal illness.'
"At that time, the country's king, having heard his words, came to know that the
former doctor was deluded, dim, and unwise. Thereupon, he chased [the former
doctor] out of the realm and afterwards doubled again his respects paid to the
visiting doctor.
"And then the visiting doctor thought to himself, 'Today I wish to instruct the
king correctly.' Thereupon, he said to the king, 'Great king, in my genuine
feeling and thought, I must seek a hope.'
"The king then replied, 'This right arm and the rest my body shall follow my
will to seek that, all in unison.'
"That visiting doctor said, 'Although the king may pledge all of his body,
surely I cannot presume to have so much to seek it. But, now, I do have this
goal. It is the hope that the king would promulgate to all within the kingdom
that from now on they should not continue to get the medicines of that former
doctor. And why is that? It is because those medicines are poisonous and
harmful, causing many pains and injuries. If any administer them, they should be
beheaded. Never again should there be people who fall to such unnatural deaths.
It is in order for them to constantly abide in peaceful happiness that I seek
this wish.'
"Then the king replied, 'That search of yours is, indeed, insufficiently voiced.
I shall quickly promulgate the decree to all within the kingdom that people with
common illnesses shall not be treated with those medicines. If any use the
medicines, they shall be beheaded.'
"At that time, the visiting doctor combined together many medicines, said to be
acrid, bitter, salty, sweet, and sour in flavor, with which a myriad illnesses
are cured, none failing to bring recovery. Not long after this, the king
contracted an illness. He thereupon commanded the doctor, saying, 'I am now ill
and am suffering. What shall cure me?' The doctor divined what medicinal elixir
should be used for the king's illness and immediately said to him, 'As to the
king's suffering, you must drink this elixir. When I had formerly ended others
from drinking medicines, I was not speaking truly. Now, if one drinks, it verily
can remove your illness. Being that the king is now suffering and feverish, it
is correct that he should drink this elixir.'
"Thereupon, the king said to the doctor, 'Are you crazy? For this feverish
illness you now say that drinking an elixir can remove this illness? Before, you
said that it was poisonous. How can you now tell me to drink? Do you wish to
deceive me? You said that [the medicine] of that former doctor who had been
praised was poisonous and lead me to chase him away. Now you say that it is
excellent, verily able to [618b] remove illness. I myself established his defeat
by you.'
"Then the visiting doctor again said to the king, 'The king should not say such
things. Just as an insect eats wood until it is completely nourished and does
not know that it is nourished or not nourished. The wise one sees it stop and
does not claim that the insect understands that it is nourished, nor is he
surprised by it. The great king should know that that former doctor was also so.
He did not distinguish between illnesses and treated them all with [the same]
medicinal elixir, just as that insect's path is by chance until it is completely
nourished. The former doctor did not understand the medicinal elixirs that were
excellent, detestable, good, or bad.'
"The king then asked, 'What did he not understand?'
"The visiting doctor replied, 'The medicinal elixirs as well as the harmful
poisons. And also the sweet nectar. How is the elixir also called a sweet
nectar? If a mother cow does not eat wine dregs, loose grass, or barley, its
calf will not tame well. In the place that it is set to pasture it will not stay
above the fields and also not go down to the marsh to drink clear water. It will
not be herded along and will not accompany the lead animal together with a
single herd. Being domesticated in its eating and drinking, it goes on to travel
and abide in the place it is given. Thus is this elixir able to remove
illnesses. Therefore, it is called the wondrous medicine of sweet nectar.
Excepting this elixir, the rest are all called harmful poisons.'
"At that time, the great king, having heard this, gave praise, saying,
'Excellent, great doctor, excellent! From this day, I have begun to know the
medicinal elixirs that are good and bad, excellent and detestable.' Thereupon he
drank it willingly and removed his illness.
"Immediately, he promulgating the edict that all in the country from that day on
were to go back over to drinking the medicinal elixir. All of the country's
people who heard this became embittered, all saying to one another, 'Has our
great king now been possessed by a spirit and gone crazy, decieving us again by
ordering the drinking of elixirs?' All the people felt embittered and gathered
together at the king's palace.
"The King told them, 'You should not feel bitterness towards me. Just as with
[the order] not to drink medicinal exlixirs is [the order] to drink them. All
this is the doctor's instructions and not my fault.'
"At that time, the great king and the people danced joyfully and redoubled their
respects paid to the doctor, for all those who were ill had drank the medicinal
elixir and their illnesses had been removed.
"You, bhiksus! You should know that the Tathagata, the Arhat, the completely
enlightened, perfect in wisdom and conduct, the Well Gone, the knower of the
worldly, unsurpassed, the tamer of men, teacher of men and gods, and the World
Honored One is also, again, so. He is a great doctor who has appeared in the
world, defeating all of the heretical doctors, who proclaims to those in the
four assemblies, saying, 'I am the king of doctors!' Because he wishes to
supress the heretics he proclaims, 'There is no self, no person, sentient
beings, soul, cultivation, knowledge, perception, doer, or reciever.'
"Bhiksus, you should know that the heretics have said that the self is like the
insect who eats wood, mates, and makes offspring merely. This is why the
Tathagata proclaims that in the Buddha-dharma there is no self. It is for the
sake of taming sentient beings, knowing the time, and that such selflessness has
been the cause and condition that he also says that there is a self. He is like
that physician who well knew the elixirs that were medicinal and not medicinal.
It is not like that self the ordinary man reckons to be his own or the ordinary
man who meets someone and reckons that they have a self. Some have said that it
is as large as the thumb and finger, some that it is like the mustard seed, some
that it is like a grain a dust. The Tathagata says that the self is not like any
of these. This is why he says that things (dharmas) are selfless. Really it is
not that there is no self. What is the self? If something is the true, the real,
the constant, the master, the foundation with a nature that is unchanging, this
is called the self. Just as that great doctor well understand the medicinal
elixir, the Tathagata is also so. For the sake of sentient beings, in the
Dharmas that he speaks there really is a self. You and the four assembles must
thus cultivate the Dharma."
Here ends fascicle three of the Great Parinirvana Sutra
Endnotes to Chapter 3
1.That is, the Brahma heavens of the form realm.
2.This is a reference to a Sanskrit character that is composed of three equal
parts. It is used as a metaphor for something that is neither unified or
differentiated, with neither a fixed start or end. The Nirvana Sutra, as here,
uses the character as an example of how the essential body (dharmakaya), wisdom
(prajna), and liberation (vimoksha) are three equal components of, but all
necessary to complete, the whole of the Tathagata's Nirvana.
3.Elephant. The actual term here is hsiang-hsiang, which literally means
'fragrant elephant'. Needless to say, this is a little odd sounding, and I am
not sure what figurative meaning hsiang-hsiang might have ('royal elephant',
perhaps?). I have translated it as simply 'elephant', which works fine for the
parable.
4.Mental perception. The Chinese here is hsiang, which ordinarily means 'idea,
concept'. Here, though, it is referring to 'spinning and turning', which is more
of a perception or sensation. I take it that hsiang is being used to denote that
the spinning is only an internal perception, hence the translation in this
instance emphasizing that this is a mental event.
5.I.e., the four words "permanence, pleasure, self, purity".
6.Outside paths. This is how the Chinese rendered of heretical, or incompatible,
teachings. It refers, technically, to the six heretical teachers who the Buddha
directly declared to teach mistaken ideas during his lifetime. Generally, the
term applies to other religions and philosophies apart from the Buddha's
teachings.
7.I.e., permanence, happiness, self, and purity. This statement, that in early
Buddhism these were seen incorrectly, is one of the recurrent themes of this
Sutra.
[624c] At that time, the Tathagata again addressed Kasyapa, "Good son, you now
should well uphold this Sutra's contents, as they possess merit. If there are
good sons and good daughters who hear this Sutra's title, none of them will be
born in any of the the four [lower] destinies [1]. And why? It is thus that this
scripture leads them to the cultivation of the infinite and limitless Buddhas. I
shall now discuss this attainment of merit."
Bodhisattva Kasyapa said to the Buddha, "World Honored One, what shall be the
title of this Sutra? How should the bodhisattva-mahasattva recieve and uphold
it?"
The Buddha told Kasyapa, "This Sutra's title is the Great Parinirvana, which in
the beginning is good, in the middle is good, and in the end is also good. Its
meaning's flavor is very profound and its text is also good. It is pure, the
complete consummation of the pure ascetic practice, and the adamantine treasure
chest filled up without lacking anything. If you skillfully listen closely, I
now shall discuss it.
"Good son, the word 'great' of the title is for eternity. [625a] As the eight
great rivers [2] all return to the ocean, this Sutra thus pacifies all the bonds
of affliction and dispositions of Mara. Afterwards, [those who hear it] long to
enter parinirvana and exit from the bodily life. This is why it is called the
Great Parinirvana.
"Furthermore, good son, it is like the physician who has a secret way of
gathering together everything that has a medical use. Good son, the Tathagata is
also so. He has proclaimed a variety of wondrous Dharmas, the secret of which
are the very core of the scriptural gateways. They all lead into this
parinirvana. This is why it is called the Great Parinirvana.
"Good son, it is just as when the farmer in the Spring sowing months has
constant hopes and once he has harvested his crop then truely his myriad hopes
are all put to rest. Good son, all of the sentient beings are also so. They
cultivate and study the other Sutras, [expecting] always a expecting a rich
flavor. If they hear this Great Parinirvana, their expectations of the other
Sutras to have a rich flavor will be forever ended. This Great Parinirvana is
capable of leading sentient beings to be liberated from having outflows [3].
Good son, just as among footprints the elephant's footprints are supreme, this
Sutra is thus among Sutras a samadhi that is the very best.
"Good son, it is just as when tilling the fields the Autumn tilling is best,
this Sutra is thus among Sutras the best. Good son, just as among medicines ghee
is the most skillful in healing fever, worry, and confusion in the minds of
sentient beings, the Great Parinirvana is the very best. Good son, just as the
sweet cheeses of the eight flavors are perfected, the Great Parinirvana also is
again so, thus, the perfection of the eight flavors. And what are the eight?
First, constancy; second, eternity; third, peace; fourth, pure refreshment;
fifth, not aging; sixth, undying; seventh, undefiled; and eighth, contentment.
Those are the eight flavors. Because of the consummation of these eight flavors,
it is called the Great Parinirvana. If bodhisattva-mahasattvas rest in this,
they again will be able to manifest Nirvana everywhere. This is why it is called
the Great Parinirvana.
"Kasyapa, if good sons and good daughters wish to be in this Great Parinirvana
and then Nirvana, they should thus study. The Tathagata eternally abides, as do
the Dharma and sangha as well."
Kasyapa again said to the Buddha, "Most extraordinary, World Honored One, is the
Tathagata's merit so inconceivable! The Dharma and sangha are also so
inconceivable. This Great Parinirvana is also inconceivable. If someone
cultivates the study of this scripture, they will discover the true Dharma-eye
and be able to act as a physician. If someone has yet to study it, it should be
known that this person will lack the wisdom eye, it being veiled by ignorance
(avidya)."
Here ends fascicle six of the Great Parinirvana Sutra
Endnotes to Chapter 6
1.I.e. hell, hungry ghost, asura, and animal realms of samsara. The human and
heavenly births are considered good destinies.
2.The names of the rivers alluded to here are not known to me, but presumably
they are major rivers in or around the Indian sub-continent.
3.I.e., mental defilements.
[647a]The Buddha again addressed Kasyapa, "That which is called suffering is not
called the noble truth of suffering. And why? If it is said that suffering is
the noble truth of suffering, all the animal and hell dwelling [647b] sentient
beings would consequently possess that noble truth.
"Good son, if again there is someone who is unaware of the Tathagata's most
profound perspective of the eternally abiding, unchanging, fine and mysterious
essential body (dharma-kaya), that it is said that the body that eats is not the
essential body, and who is unaware of the Tathagata's path to the power of
virtue and majesty; then, this is called suffering. And why? Because of this
unawareness, the Dharma is seen to be not the Dharma and the what is not the
Dharma is seen to be the Dharma. You should know that this person necessarily
shall fall into the evil destinies and circulate through birth and death
(samsara). Increasing greatly, the bonds will become numerous, and he will
undergo discomfort and anxiety.
"If there is someone who is able to know that the Tathagata is eternally abiding
without any change, or hears that he is eternally abiding, or if this Sutra
meets his ear, then he shall be born into the Heavens above. And after his
liberation, he will be able to realize and know that the Tathagata eternally
abides without any change. Once he has realized this, he would then say,
'Formerly, I had heard this truth, but now I have attained liberation through
realizing and knowing it. Because I have been entirely unaware of this since the
beginning, I have cycled through birth and death, going round and round
endlessly. Now on this day I have for the first time arrived at the true
knowledge.' If one knows thusly the true, the cultivation of suffering [becomes]
a manifold blessing. If one is unaware, although again they may be moved to
cultivate it, there will be no blessing. This is called knowing the suffering
known as the noble truth of suffering. If a person is unable to thusly practice,
this is called the suffering that is not of the noble truth of suffering.
"[Now, regarding] the truth of suffering's origin [1]. Regarding the true
Dharma, the unborn is the true knowledge. Undergoing impure things, then, is
said to be a punishment. It is possible by way of what is not the Dharma to say
that the true Dharma ends in cessation (nirvana), that the true Dharma does not
lead one to remain long [in the world]. Because of these causes and conditions,
one is unaware of the Dharma's nature. Because one is unaware of it, one
circulates through birth and death, undergoing numerous discomforts and worries,
not attaining birth in the Heavens or any true liberation.
"If there is someone who deeply knows and does not destroy the true Dharma, then
because of these causes and conditions they would be born in the heavens and
attain true liberation. If someone is unaware of this place of the truth of
suffering's origin, who says that the true Dharma is that there is nothing
eternally abiding, all [things] being extinct dharmas, then because of these
causes and conditions that person will for measureless kalpas circulate through
birth and death (samsara), undergoing discomfort and worry. If one is able to
know that the Dharma eternally abides unchanging, this then is called knowing
the origin that is known as the noble truth of [suffering's] origin. If a person
is unable to thusly practice, this is called the accumulation that is not the
noble truth of accumulation.
"[Now regarding] the truth of suffering's cessation. If there are many who
cultivate the study of the Dharma of emptiness, this is not good. And why?
Because the cessation of all Dharmas and the harming of Tathagata's genuine
Dharma treasury is done by cultivating the training that is called the
cultivation of emptiness. To cultivate the cessation of suffering is contrary to
all of the other paths. If it is said that the cultivation of emptiness is the
truth of cessation, then all the other paths which also cultivate the emptiness
of dharmas should also possess the truth of cessation.
"If someone claims, 'There is a tathagata-garbha, although is cannot be seen.
If one is able to destroy [647c] all of the afflictions, then one can enter it.'
If one generates in the mind this single thought, then these causes and
conditions would bring mastery of the Dharma. If one practices the Tathagata's
esoteric garbha as selfless, empty, and peaceful, that person will remain in
samsara for a measureless number of lives, circulating and undergoing
discomfort. If there is someone who does not perform such cultivation, although
he may be afflicted and diseased, he would be able to destroy [that affliction
and disease]. And why? It is because he knows the Tathagata's esoteric garbha.
This is called the noble truth of suffering's cessation. If one is able to
thusly cultivate that cessation, this is a disciple of mine. If there is somone
who is unable to thusly practice, this is called the cultivation of emptiness
that is not the noble truth of cessation.
"[Now regarding] the noble truth of the Path. It refers to the jewels of the
Buddha, Dharma, and Sangha, as well as the true liberation. There are sentient
beings of deluded minds who say that there is no Buddha, Dharma, Sangha, or any
true liberation, that the circulation through birth and death is like a mirage.
They cultivate this view. Because of these causes and conditions, they will
circulate through the three existances for a long time, undergoing great
discomfort. If one is able to generate in the mind the view that the Tathgata is
eternally abiding and unchanging, the Dharma, Sangha, and liberation are also
again so. Carried by this one thought for a measureless number of lives,
self-mastery is the reward of following this idea, and so it will be attained.
And why? In the distant past, because of the four inverted views, I mistook what
is not the Dharma for the Dharma, and so I underwent the rewards of a
measureless number of evil actions (karma). Now, because I have extinguished
such views, I have become a Buddha of perfect awakening. This is called the
noble truth of the Path. If someone says the three jewels (triratna) are
impermanent, who cultivates this view, then vacant and delusive is this
cultivation. It is not the noble truth of the Path. If they cultivate the
Dharma, that it is eternally abiding, this disciple of mine truely seeing
practices the Dharma of the four noble truths. This is called the four noble
truths."
Bodhisattva Kasyapa said to the Buddha, "World Honored One, now for the first
time I know and practice this most profound Dharma of the four noble truths."
Endnotes to Chapter 10
1.In Chinese sources, the second Noble Truth is the truth of suffering's
"accumulation". I have substituted origin for accumulation here for clarity. It
is especially appropriate here since the passage is arguing that the source of
suffering is to mistake what is not the Dharma for what is the Dharma.
[647c] The Buddha again addressed Kasyapa, "What are the four inverted views?
"Giving rise to afflicting ideas about what is not afflicted, that is called an
inverted view. The unafflicted is called the Tathagata. [If he] gives rise to
afflicted ideas, that would mean the Tathagatas are impermanent, change, and
vary. If it is said that the Tathagata is impermanent, he would be called a
great and wicked affliction. Or if it is stated that the Tathagata abandons his
afflicted body to enter Nirvana, just as when the fuel is gone the flame ceases,
this is called being unafflicted and then giving rise to afflicted ideas. And so
that is also called an inverted view.
"Suppose I were to say, 'If the Tathagata were eternal, then this would be a
view of self. Because of that view of self, this is immeasurably wicked. This is
why it should be said that the Tathagata is impermanent.' And having thus
spoken, I am made happy. But the Tathagata's impermanence [648a] would then be
an affliction. If it is an affliction, how can there arise happiness from it?
Because this is an idea of happiness arising out of affliction, it is called an
inverted view. Happiness arising from afflicted ideas is also called an inverted
view. The happy one is the Tathagata. The afflicted one is the Tathagata who is
impermanent. If it is said that the Tathagata is impermanent, that is called
giving rise to afflicted ideas about of happy. The Tathagata who eternally
abides is called happy.
"Suppose I were to say, 'If the Tathagata is eternal, how then could he enter
into Nirvana? If it is said that the Tathagata is not the afflicted one, how
could he abandon the body and seize the freedom of cessation (nirvana)?' Because
this is giving rise to afflicted ideas abou the happy, this is called an
inverted view. That is the first of the inverted views.
"Thinking that the impermanent is permanent or thinking that the permanent is
impermanent is called having inverted views. The impermanent is called not
cultivating emptiness. Because one does not cultivating emptiness, his lifespan
is brief. Suppose someone says, 'Not cultivating emptiness and tranquility, one
attains a long lifespan'. This is called an inverted view. This is called the
second inverted view.
"Thinking that the self is the selfless or thinking that the selfless is the
self, this is called having inverted views. The worldly person surely says that
there is a self. And those in the Buddha Dharma also say that there is a self.
Although worldly person says there is a self, there is no the Buddha-nature [in
that]. This then is called being in the selfless and giving rise to the idea of
a self. This is called an inverted view. Those of the Buddha Dharma have a self
that is the Buddha-nature. The worldly person says that the Buddha Dharma has no
self. This called from within the self giving rise to the idea of the selfless.
If it is said that the Buddha Dharma neccesarily is established to be selfless,
then this is the reason the Tathagata admonishes the disciples who cultivate the
selfless. This is called an inverted view. This is called the third inverted
view.
"Thinking that the pure is impure or thinking that the impure is pure, these are
called inverted views. The pure then is the Tathagata who eternally abides. It
is not the body of various components, not the afflicted body, nor the body of
flesh. It is not a body of muscle, bone, tendons, or connective tissues. If
there is someone says, 'The Tathagata is impermanent, the body of various
components ... a body of muscle, bone, tendons, and connective tissues. The
Dharma and Sangha's liberation is complete cessation.' This is called an
inverted view.
Thinking that the impure is pure is called an inverted view. If there is someone
who says, 'In this body of mine, there is not a single dharma that is impure. It
is by there being no impurities that one will be able to enter the abode of
purity. The Tathagata has thus explained the practice of meditation on the
impure.' Such words are empty and delusive talk. This is called an inverted
view. This then is called the fourth inverted view."
Kasyapa said to the Buddha, "World Honored One, on this day, I have for the
first time attained the right view. World Honored One, prior to this, we all
were called people of wrong views."
[657a] The Buddha told Kasyapa, "It is just like when people see the moon not
appear and say 'The moon has disappeared!' and think that it has disappeared.
Yet, the moon's nature really has not disappeared. It cyclically appears in
places in other directions, and the sentient beings there say 'The moon has
appeared'. Yet, the moon's nature really has not appeared. And why? It is
because it is blocked from view by Mount Sumeru that it disappears. The moon's
nature of constantly arising has not appeared or disappeared. The Tathaagata,
the Arhat, the one of perfect knowledge, is also again so. He appears in the
trichiliocosm, or manifests in Jambudvipa having a father and mother. Sentient
beings say that he is born in Jambudvipa, or in Jambuvipa he displays Nirvana.
But, the nature of the Tathaagata really has no Nirvana. Yet, the senteint
beings all say the Tathaagata really enters Parinirvana.
"Take the example of the moon disappearing. Good son, the nature of the
Tathaagata is really without any birth or death. It is for the sake of
transforming sentient beings that he makes a show of being born or dying. Good
son, it is just as the full moon is seen in another direction as half, and the
half moon in other directions is seen as full by people in Jambudvipa, or other
people see the moon as new. They all say that on the first day the moon rises
anew. And when they see the moon completely full they say on the fifteenth day
it rises completely full. Yet, the moon's nature is without waning or waxing.
The cause is Mount Sumeru, then, [657b] that it increases or decreases. Good
son, the Tathagata is also so in Jambudvipa, whether appearing to be newly born
or displaying Nirvana. When he appears as a newborn, he is just like the new
moon. Everyone says that the infant child at birth walked seven paces. As on the
second day of the moon, again he appears to enter the academy. Like the third
day of the moon, he appears to renounce the household life. Like the eighth day
of the moon, he emits the great wisdom's fine and wonderous light which is
capable of destroying the infinite maras of sentient beings. Like the fifteenth
day of the completely full moon, he displays the thirty-two signs and eighty
kinds of excellencies that adorn him. And his show of Parinirvana is just like
the lunar eclipse. Thus, sentient beings see him unequally, as they see the half
moon, or the full moon, or the lunar eclipse. Yet, the moon's nature really is
without increase or decrease, there is no loss or eclipse of it. Always it is a
full moon. The body of the Tathaagata is also so. This is why it is said to be
constantly abiding and unchanging.
"Furthermore, good son, take for example the full moon appearing in its
entirety. In every place among the cities, villages, and hamlets; the mountains,
in the rivers, or wells, or ponds, and in containers of water; in all these its
reflection appears. There are sentient beings who walk a hundred yojanas or a
hundred thousand yojanas, and they see the moon always following them. An
ordinary foolish person might mistakenly give rise to a regretful thought,
saying, 'In the past I was in cities, villages, and homes and there saw the
moon. Now, again, in these empty pools of water I see it again. Is this that
past moon or it is a different moon than the one in the past?' Each think to
themselves, 'The moon's image is larger or smaller' or they say, 'it is like a
silver mouth', or they say 'it is like a cart wheel', or they say 'it is like
forty nine yojanas in size'. All of them see the light of the moon, or they see
it perfectly round just like the golden disc of the sun. The moon's nature is
singular, but the variety of sentient beings each see differing aspects of it.
"Good son, the Tathaagata is also so. He appears in the world and there are some
humans or Gods who think, 'The Tathaagata now abides before me', or there
animals who also think, 'The Tathaagata now abides before me'. Or there are some
who are deaf and mute who also see the Tathaagata as having the characteristic
of being deaf and mute. The sentient beings in their various species and
languages each differ, but all say the Tathaagata speaks the same language as
they. And, also, each gives rise to the thought, 'He stays in my household and
receives my offerings'. Some sentient beings see the Tathaagata's body as vast,
huge, and infinite and some see it as minutely small. Some see the Buddha with
the appearance of a shravaka, some see him with the appearance of the
pratyeka-buddha, and those of other paths again each think, 'The Tathaagata now
rests in my Dharma and leaves the household to studies the way.' There are some
sentient beings who again think, 'The Tathaagata appears in the world in order
to come into contact with me.' The Tathaagata's real nature is like that of the
moon. And so [657c] the essentual body (dharma-kaaya) is an unarisen body. The
body of skillful means conforms to the world, displaying of infinite roots of
karmic circumstances. In every place, he makes a show of being birth, just as
does the moon. What is the meaning of this? The Tathaagata constantly abides,
devoid of any change or difference.
"Furthermore, Good son, it is just as when Ruhula the Asura king blocks the moon
with his hand and the people of the world all claim that the moon has been
eaten. The Asura king, however, in reality cannot eat the moon. It is simply
that the Asura king has obstructed its light. The moon is perfectly round and
full and does not wane and become smaller. It is only because of the obstructing
hand that it does not appear so. And when he retracts his hand, the worldly
people all claim that the moon is again reborn. Their claims that the moon has
suffered numerous injuries is a convention. One hundred thousand Asura kings
could not harm it.
"The Tathaagata is also so. Appearing to be a sentient being, the beings of
coarse and wicked minds regard the Tathaagata as a produced Buddha body, their
blood rising to the five wicked deeds and becoming icchantikas. Because of these
sentient beings' future lives, there thus will be displayed the destruction of
the sangha and end of the Dharma, and putting a stop to this will be difficult.
It the case, however, that the infinite hundeds of thousands of kotis of maras
are unable to harm the production of body or blood of the Tathaagata. And why is
that? The Tathaagata's body has no blood, flesh, muscle, veins, bone, or marrow.
The Tathaagata in reality really is invulnerable.
Sentient beings who say that the Dharma and Sangha is harmed or destroyed and
the Tathaagata dead. However, the Tathaagata's nature in reality is changeless
and indestructible. It is in conformance to the worldly that he thus is
displayed.
"Furthermore, Good son, it is like two people fight. Suppose one uses a blade to
defend himself wounds the other, causing him to bleed. Although the other may
die, he did not give rise to a murderous thought. Thus, the mark of his karma
would be light and not heavy. If it were the Tathaagata, he himself has no
murderous thoughts. Although he might cause [the Tathaagata's] body to bleed,
the karma also would be so; light and not heavy. The Tathaagata thusly in a
future life would transform into a sentient being, appearing as a karmic reward.
"Furthermore, Good son, it is just like a physician who endevours to teach his
son the medical uses of roots, saying, 'These are the medicinal roots, the
medicinal stalks, and other medicinal materials. The variety of characteristics
and appearances of them you should be well know.' His son respectfully recieved
his father's admonition to endevour and constantly studied the skillful
understanding of the medicines. And after the physician's lifespan was done and
his life ended, his son fondly remembered him and said, 'Father himself taught
me, "Thus are the medicinal roots, thus the medicinal stalks, thus the medicinal
flowers, and thus the form and characteristics of them."' "The Tathaagata is
also so. In order to transform the sentient beings, he shows them the
commandments and precepts which they must thusly recieve, uphold, and not
transgress, nor commit the five wicked deeds or slander the true Dharma and be
an icchantika. It is so that in future lives there arises these matters that he
appears. He wishes to lead the bhiksus so that after the Buddha has passed on
they might thus know the [658a] recorded Suutras' deep and profound meaning, the
marks of the vinaya precepts slight and grave, and the abhidharma's which
discernment of the Dharma words, so they will be just like that physician's son.
"Furthermore, good son, it is as when someone watches the moon for six months
and sees it eaten once, yet above in the heavens it is watched for but a moment
and the moon is eclipsed. And why? Because a day in heaven to ancient beings is
brief. Good son, the Tathaagata is also so. Gods and men all say that the
Tathaagata's lifespan is brief, like that God who for a moment watches and the
moon is eclipsed. The Tathaagata also is among them for but a moment, showing
Nirvana to the hundreds of thousands of nayutas of kotis [of beings]. He ends
the mara of affliction, the mara of skandhas, and the mara of death. This is why
the hundreds of thousands of nayutas of kotis of heavenly maras all know that
the Tathaagata has entered Parinirvana. And also that he appears due to hundreds
of thousands of former karmic causes and conditions. Because he conforms to the
various dispositions of the worldly, he displays thusly the infinite, limitless,
and inconceivable. This is why the Tathaagata is eternally abiding and
unchanging.
"Furthermore, good son, it is just as the moonlight is enjoyable for sentient
beings to see. This why they commend the moon, calling it enjoyable to see. If
the sentient beings are greedy, angry, foolish, or deluded; then, they would not
be able to commend it as being enjoyable to see. The Tathaagata thus has a
nature which is harmonious, good, pure, and undefiled. This is quite commendable
and enjoyable to see. Enjoying the Dharma, the sentient beings look upon him
without repulsion. People of wicked minds, however, are not gladdened when they
look upon him. What does that mean? This is why it is said that the Tathaagata
is like the light of the moon.
"Furthermore, good son, it is just as how the day has three periods that are
different [in length]. The winter days are brief, the spring days are average,
and the summer days are the very longest. The Tathaagata is also so. In this
trichiliocosm his lifspan is brief, and the voice hearer's display also a brief
lifespan. These having been seen, all say that the Tathagata's lifespan is
brief, like the winter day. The bodhisattvas show average-length lifespans,
whether for a kalpa or a partial kalpa, like the spring day. Only the Buddha
sees the Buddha's own lifespan to be infinite, just like the summer day. Good
son, the Tathaagata has said that the methods of the Mahayana teaching are
subtle and esoteric. It appears in the world, raining the great Dharma rain. In
future lives, if a person is able to protect and uphold the canon, to them will
be revealed and discerned the blessing to sentient beings. It should be known
that this comrade is a true bodhisattva. Just like the abundance of the summer,
the heavens give up the sweet rain. If there are shravakas or pratyeka-buddhas
who hear the Buddha's, the Tathaagata's, subtle and esoteric teaching, then it
would be just as during the winter days are numerously encountered ice and
illnesses. If a bodhisattva hears thus the subtle and esoteric teaching and is
instructed that the Tathaagata is of a constantly abiding nature and unchanging,
it would be as during the spring days that antlers [658b] sprout and spread out.
Yet the Tathaagata's nature is really neither long nor short. It is for the
worldly that it appears thus. This then is Buddhas' true underlying reality (dharmata).
"Furthermore, good son, it is just as when the myriad stars at noontime do not
appear. And so people say that at noontime the stars perish and disapear. But
really, though, they do not disapear. It is because the sunlight conceals them
that they do not appear. The Tathaagata is also so. The shravaka and
pratyeka-buddha are unable to see him, just as the worldly person cannot see the
stars at noon.
"Furthermore, good son, it is just like when the overcast sky causes the moon
and sun to not appear and the foolish person says that the sun and moon are lost
and have disappeared. Yet the sun and moon really have not been lost or have
disappeared. When the Tathagata's true Dharma has past away, the three jewels
will appear to disappear and also again will not be forever ceased. This is why
it should be know that the Tathaagata is eternally abiding and without any
change. And why? Because the real nature of the three jewels is does not become
stained by defilements.
"Furthermore, good son, it is just as when the moon is dark and the night sky is
swept with stars. Their light shines and blazes for a time and them disappear
again. Sentient beings seeing this think it an ill omen. The pratyeka-buddhas
are also so when they appear in a world without a Buddha. The sentient beings
who see this say that the Tathaagata really has perished and there arises in
them sorrow and grief. However, the Tathaagata's body really is indestructible,
like the sun and moon are without any cessation or disappearance.
"Furthermore, good son, it is just as when the sun goes behind a mist and
becomes completely hidden. This great Nirvana that is a subtle and wondrous
Sutra is also again so, being produced in the world. If there are sentient
beings who have an ear for the Sutra, they would be capable of putting to rest
all evils and not longer be amidst wicked karma. This great Nirvana is profound
and deep, its perspective inconceivable. Skillfully speaking of the nature of
the Tathagata is subtle and esoteric. What does this mean? Good sons and good
daughters should regarding the Tathagata bring forth the thought of his being
constantly abiding, devoid of any change, the true Dharma that is unending, and
the sangha imperishable. This is why one should cultivate numerous skillful
means and endevour to study this text. It would not be long for such a person to
attain the supremely unexcelled enlightenment. This is why this Sutra is called
the completion of infinite virtue. It is also called the enlightenment that is
invulnerable. Because it is invulnerable is the reason that it has obtained the
title 'Great Parinirvana'. Because it possesses the good light, is it like the
summer days. Because the body is limitless, it is called the Great Nirvana."
See also:
Fifth Paramita - Perfection of
Mindfulness and Concentration:
Meditation,
Polluted Thoughts,
Samadhi,
Chan School - The Five Schools of Buddhism,
Chan,
Shamatha Meditation (Calm Abiding), Dhyana,
Dhyana Meditation,
Four
Dhyanas,
Four Formless Realms;
Buddha-recitation Meditation (Pure Land School), Mantra-recitation Meditation (Esoteric School).
Sixth Paramita - Perfection of Wisdom: Prajna Paramita (Perfection of Wisdom), Emptiness, Vipassana Meditation (Insight Meditation)
The Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation) states about cultivation of meditation:
Those who deeply cultivate study of the Dharma in Buddhism must take refuge in and rely not only on the Buddha and the Dharma, but also on the Four-Fold Assembly, especially on the Bhikshu and Bhikshuni Sangha. With the Sangha, cultivators of the Way can always practice the Three Non-Outflow Studies (1. Shila, Samadhi, Prajna). Unless you practice daily all three of the Non-Outflow Studies, you will not completely succeed in fully awakening, A Shramana is one who perfects (paramita) Shila-Samadhi-Prajna. To truly be a great Bhikshu or Bhikshuni, not just an ordinary Shramana, not just an ordinary Dharma Master, but to be a Tripitakacharya (Tripitaka Master) and a Kaliyanamitra (Good and Wise Advisor or Guru) you must not a lay person (Upasaka), but must be was a Buddhist Monk or Nun who has extensively studied and ideally mastered the Tripitaka. Only great mastery of the three baskets qualifies one to be called a Tripitaka Master (Tripitakacharya)
Thus as we study (literary wisdom) the Dharma, we must practice meditation (contemplative wisdom) in order to fathom the wisdom of the Sutras and Shastras. Only then will we realize Real Mark Wisdom. Thus please see also: Tripitaka (1. Sutras, 2. Vinaya, 3. Shastras or Abhidharma, or Tantra), Taisho Catalog Numbering System, Dharma, and names of individual sutras (such as Shurangama Sutra, Avatamsaka Sutra [Flower Adornment Sutra], Lotus Sutra [Wonderful Dharma Flower Sutra], Earth Store Sutra, Dharani Sutra, Brahma Net Sutra, Medicine Master Buddha Sutra, Prajna Paramita Heart Sutra, Vajracchedika Prajna Paramita Diamond, Sixth Patriarch Platform Sutra, Sutra in 42 Sections, Sutra on the Buddha's Bequeathed Teaching, Vimalakirti Nirdesha Sutra, et al. Schools: Hwa-Yen School, Tyan-tai School, Geluk [or Gelug: Nagarjuna-Atisha-Tsongkhapa-Dalai-Lama] School of Tibetan Buddhism
(NOTE: Numerous corrections and enhancements have been made under Shastra tradition and "Fair Use" by an Anonymous Buddhist Monk Redactor (Compiler) of this Online Buddhist Encyclopedia Compilation)
Related Websites:
www.Shakyamuni-Buddha.com,
www.Amitabha-Buddha.com,
www.Amitabha-Sutra.com,
www.Bhaisajya-Guru.com,
www.Medicine-Buddha.org,
www.Avatamsaka-Sutra.com,
www.Flower-Adornment.com,
www.Shurangama-Mantra.com,
www.Shurangama-Sutra.com,
www.Prajna-Paramita.com,
www.Diamond-Sutra.net,
www.Vajra-Sutra.com,
www.Sixth-Patriarch.com, www.Dharani-Sutra.com,
www.Sanghata-Sutra.com,
www.Manjushri-Bodhisattva.com,
www.Avalokiteshvara-Bodhisattva.com,
www.Samantabhadra-Bodhisattva.com,
www.Ksitigarbha-Bodhisattva.com,
www.Ksitigarbha.com,
www.Nagarjuna-Bodhisattva.com,
www.Nalanda-University.com,
www.Tibetan-Thangka.com,
www.Buddhist-Sutras.com,
www.Buddhist-Sutra.com,
www.Ayurvedic-College.org
Primary Original Source: The Tripitaka Sutra, Shastra and Vinaya teachings
(as found in the scripture storehouse of the Indian Sanskrit-Siddham,
Chinese, Tibetan and Japanese traditions of the Nalanda Tradition of ancient
Nalanda University) of Shakyamuni Buddha, and his Arya Sagely
Bodhisattva
Bhikshu Monk and
Upasaka disciples.
These Good and Wise Advisors (Kaliyanamitra) Dharma Master teachers include Arya Venerables Nagarjuna, Ashvaghosha, Aryasura, Kumarajiva, Shantideva, Chandrakirti, Chandragomin, Vasubandhu, Asanga, Hui Neng, Atisha, Kamalashila, Dharmarakshita, Tsong Khapa, Thogme Zangpo, Patanjali, Sushruta, Charaka, Vagbhata, Nichiren, Hsu Yun, Hsuan Hua, Shen Kai, Tenzin Gyatso, Kyabje Zopa, Ajahn Chah, Vasant Lad, and other modern day masters. We consider them to be in accord with Master Hsuan Hua’s "Seven Guidelines for Recognizing Genuine Teachers"
Nalanda Online University's teachings are based especially on the Dharma Flower Lotus Sutra, the Avatamsaka Sutra, the Shurangama Sutra, the Ksitigarbha Sutra, the Bhaisajya Guru Sutra, the Dharani Sutra, the Vajra Sutra, the Prajna Paramita Hridayam Sutra, the Guhyasamaja, the Kalachakra and their commentaries (shastras) by the above Arya Tripitakacharya Dharma Masters.
At Nalanda Online University
we
practice daily and introduce you to (via downloadable multimedia MP3 audio and WMV
video lectures) the teachings and practices of the
Five Traditions transmitted by
the Buddha Shakyamuni:
1.
Teaching School (Mahayana Sutrayana -
Paramitayana -
Hua
Yan and
Tian Tai,
Yogachara, Nalanda Prasangika
Madhyamika,
Theravada
Sutta)
See also: Tripitaka (1. Sutras, 2. Vinaya, 3. Shastras or Abhidharma, or Tantra), Taisho Catalog Numbering System, Dharma, and names of individual sutras (such as Shurangama Sutra, Avatamsaka Sutra [Flower Adornment Sutra], Lotus Sutra [Wonderful Dharma Flower Sutra], Earth Store Sutra, Dharani Sutra, Brahma Net Sutra, Medicine Master Buddha Sutra, Sixth Patriarch Platform Sutra, Sutra in 42 Sections, Sutra on the Buddha's Bequeathed Teaching, et al.
2.
Moral Regulations School (Vinaya
Pratimoksha
Shila - Bodhisattva
Pranidhana - Vajrayana-Samaya - Yogic Yama)
3.
Esoteric School (Vajrayana -
Mantrayana - Tantrayana - Dharani - Secret
School of the Mahayana)
4.
Meditation School (Indian
Dhyana
Samadhi -
Shamatha -
Vipassana, Chinese
Chan,
Japanese Zen,
Tibetan Mahamudra of Kagyupa, and
Tibetan Dzogchen of Nyingmapa)
5.
Pure Land Devotional School (Bhakti Puja - Buddha-Bodhisattva
Mindfulness and Nama Japa --
Name Recitation of Buddhas
Amitabha-Amitayus,
Medicine
Buddha - Bhaisajya Guru - Akshobhya,
and Bodhisattvas:
Avalokiteshvara-Guanyin-Chenrezig-Mahakala,
Tara,
Samantabhadra Universal
Worthy,
Manjushri-Kalarupa
Great Wisdom,
Maitreya Great Loving-Kindness,
Mahasthamaprapta Great Strength,
Ksitigarbha - Earth Store Great Vows,
Vajrapani,
Vajrasattva,
Chandraprabha Moonlight
Radiance, Suryaprabha Sunlight Radiance,
Medicine King Bodhisattva,
Medicine Superior Bodhisattva
and others Dharma Protecting
Dharmapala Lokapala Bodhisattvas,
Gods and Goddesses)
Compilation Sources for the Above Material on the Teachings of the Buddha:
Primary Compilation Source: Epstein, Ronald B., Ph.D, compiler, Buddhist Text Translation Society's
Buddhism A to Z, Burlingame, California: Buddhist Text Translation Society, 2003.
ISBN: 0881393533 Paperback: 284 pages.
www.BTTSOnline.org
www.Amazon.com
http://www.bttsonline.org/product.aspx?pid=118
http://www.amazon.com/gp/product/0881393533/ref=ase_medicinebuddh-20
Secondary Compilation Source: The Seeker’s Glossary of Buddhism, 2nd ed., San Francisco, California: Sutra Translation Committee of the United States and Canada, 1998: www.budaedu.org.tw
Secondary Compilation Source: Muller, Charles, editor, Digital Dictionary of Buddhism [DDB], Toyo
Gakuen University, Japan, 2007: Username is "guest", with no password.
http://buddhism-dict.net/ddb - Based in large part on the
Dictionary of
Chinese Buddhist Terms with Sanskrit and English Equivalents (by Soothill
and Hodous) Delhi, India: Motilal Banarsidass, 1997.
Secondary Compilation Source: Ehrhard, Diener, Fischer, et al, The
Shambhala Dictionary of Buddhism and Zen, Boston, Massachusetts: Shambhala
Publications, 1991. 296 pages. ISBN 978-0-87773-520-5
www.Shambhala.com,
http://www.amazon.com/gp/product/0877735204/ref=ase_medicinebuddh-20,
http://www.shambhala.com/html/catalog/items/isbn/978-0-87773-520-5.cfm
The Dharma is a Priceless
Jewel,
thus these research compilations
and audio and video teaching materials are
offered free-of-charge by this
anonymous Buddhist Monk
for the Bodhi Resolve benefit of
All Sentient Beings in the
Universe...
...under a Creative
Commons License.
The rights to textual segments
("quoted, paraphrased, or excerpted") of the are owned by the
author-publisher indicated in the
brackets next to each segment and are make available and commented on (under the
"shastra tradition") under Fair Use. For
rights regarding the Buddhist "Encyclopaedia - Glossary - Dictionary"
compilation as a whole, please know that it is offered under this
Creative
Commons License.
This Nalanda University site (www.Nalanda-University.com)
is redacted by
an anonymous
Buddhist monk
for the benefit of all
living beings
so they may diligently (virya
paramita)
cultivate freely to
realize Bodhi
enlightenment for the sake of all.
On the Buddha Shakyamuni's Birthday 2007,
this free redaction is
offered (received, upheld, read, recited, studied, pondered, explained, and
written out),
in accordance with the
Lotus Saddharma Pundarika Sutra Chapter 19: "Merit
and Virtue of a Dharma Master" as a
selfless offering to the
Buddhas and Bodhisattva
Sangha above to adorn the
Pure Lands and
to liberate
living beings suffering in samsara below by
compassionately
helping them to plant good
roots in this and their future rebirths.
The
merit
is dedicated to
anuttarasamyaksambodhi.
Increasing Effect
Mantra:
Om Sambhara Sambhara (These
Bhikshu Bodhisattva
Bodhichitta
Vows)
Bimana Sara (Spread) Maha
(Greatly) Java (Rapidly) Hum (recited 7x)
To increase by 100,000 times the
merit created:
Tadyatha Om Pancha Griya (five offerings or five faces) Ava
Bodhani Svaha (7x)
Om Dhuru Dhuru Jaya (Victory) Mukhe (Face or Mouth) Svaha (7x)
I Now Universally Transfer the
Merit and Virtue of to All Beings to realize
Anuttara-Samyak-Sam-Bodhi
(“Unsurpassed Proper and Equal Right Enlightenment”)
Sarva Mangalam.
May all be Auspicious.
Arya
Bhikshu
Shantideva’s Bodhisattvacharyavatara says:
Just as Manjushri
works
To fulfill the aims of all limited beings
To the far reaches of space in the ten directions,
May my
behavior become just like that.
For as long as space remains,
And for as long as wandering beings remain,
May
I too remain for that
long,
Dispelling the sufferings
of wandering
beings.
(Like Ananda says in the Shurangama Sutra introduction
to the Shurangama Mantra,
"And even could the nature of
shunyata melt away, my vajra-like
Supreme Resolve would
still remain unmoved.)
Whatever sufferings wandering beings might have,
May all of them ripen on me,
And through the Bodhisattva
assembly,
May wandering beings enjoy happiness.
May
the teachings,
the sole medicine for the sufferings of wandering beings
And the
source of all happiness,
Continue to endure for a very
long time,
With material support and shows of
respect.
Updated May 10, 2008