大般涅槃經

THE CHAPTER ON LONGEVITY

Chapter One — Part Two

At that time, among the assembly was an upasaka from the city of Kushinagara named Chunda, the son of an artisan, accompanied by fifteen others of his own community. Wishing that the world might obtain wholesome fruit, he set aside the formal deportment of the body, rose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms toward the Buddha, and, grieving and shedding tears, bowed his head and paid homage at the Buddha’s feet. He then addressed the Buddha, saying: “May the Blessed One and the bhiksus compassionately accept our final offering, so as to deliver innumerable sentient beings.

“Blessed One! From this day onward, we shall have no master, no kin, no one to rescue or protect us, and no refuge toward which to turn. Poor, hungry, and afflicted, we wish to rely upon the Tathagata and seek provisions for the future. We beseech you, out of compassion, to accept our humble offering before entering nirvana.

“Blessed One! Suppose there were a person of the kshatriya, brahmin, vaishya, or shudra caste who, because of poverty, traveled to a distant land. There he diligently cultivated the fields, acquired a strong and tractable ox, and obtained good, level farmland that had been cleared of gravel, alkaline soil, weeds, and tree stumps. That person would then await only the descent of rain from the heavens.

“The strong and tractable ox is analogous to the seven wholesome actions of body and speech. The good and level field is analogous to wisdom. The gravel, alkaline soil, weeds, and tree stumps that have been cleared away are analogous to the afflictions that have been eradicated.

“Blessed One! Our bodies now possess a strong and tractable ox; we have good and level fields; and we have cleared away the gravel, alkaline soil, weeds, and tree stumps. We now await only the Tathagata’s bestowal of the ambrosial rain of Dharma.

“The poor person just mentioned is none other than ourselves, who lack the treasure of the unsurpassed True Dharma. We beseech the Buddha, out of compassion, to put an end to our poverty and hardship and to rescue immeasurable suffering sentient beings.

“Although our offering today is humble, we nevertheless hope that it may satisfy the Tathagata and the great assembly. From this day onward, we shall have no master, no intimate kin, and no refuge toward which to turn. May the Tathagata compassionately regard us as he does Rahula.”

At that time, the Blessed One, the One Possessed of Omniscient Wisdom, the Unsurpassed Tamer, said to Chunda: “Excellent, excellent! Today, for your sake, I shall bring your poverty to an end. I shall pour down the rain of the unsurpassed Dharma upon the good field of your body, causing the sprouts of Dharma to grow. You now seek from me longevity, excellent physical form, strength, happiness, and unhindered eloquence. I shall grant you long life, excellent physical form, strength, happiness, and unhindered eloquence.

“Why is this? Chunda! There are two offerings of food whose karmic rewards are equal. What are the two? The first is the offering of food that I accepted before attaining anuttara-samyak-sambodhi. The second is the offering of food that I accept before entering nirvana. I now accept this final offering of yours and shall thereby enable you to perfect the practice of generosity.”

Chunda then addressed the Buddha, saying: “The Buddha has said that the karmic rewards of these two offerings of food are equal, but this cannot be so!

“Why is this? At the time of the first offering, the recipient had not yet ended the afflictions, had not yet perfected omniscient wisdom, and was not yet able to enable sentient beings to perfect the practice of generosity.

“At the time of the latter offering, the recipient has ended the afflictions, perfected omniscient wisdom, and is able to enable all sentient beings to perfect the practice of generosity.

“At the time of the first offering, the recipient was truly a sentient being. At the time of the latter offering, the recipient is the God Among Gods.

“At the time of the first offering, the recipient possessed a body sustained by food and drink, a body afflicted by defilements, a body that must return to this realm, and an impermanent body. At the time of the latter offering, the recipient possesses a body free from afflictions, a vajra body, the Dharma-body, a body that abides eternally and never perishes, and an unlimited body.

“How, then, can it be said that the karmic rewards of these two offerings of food are no different?

“At the time of the first offering, the recipient had not yet perfected the practices extending from generosity through wisdom; he possessed only the physical eye and had not yet attained the Buddha-eye or even the wisdom-eye.

“At the time of the latter offering, the recipient has perfected the practices extending from generosity through wisdom and has also fully attained all eyes, from the wisdom-eye through the Buddha-eye.

“How, then, can it be said that the karmic rewards of these two offerings of food are no different?

“Blessed One! At the time of the first offering, the recipient accepted the food, placed it in his mouth, and ate it. When the food entered his belly, it was digested, and through it he obtained longevity, excellent physical form, strength, happiness, and unhindered eloquence.

“At the time of the latter offering, the recipient neither eats nor digests the food, nor does he thereby obtain the five fruits mentioned above.

“How, then, can it be said that the karmic rewards of these two offerings of food are no different?”

The Buddha said: “Good man! For immeasurable, boundless asamkhya kalpas, the Tathagata has never possessed a body sustained by food or a body afflicted by defilements; nor has he possessed a body that must return to this realm. [The Tathagata truly possesses only] the eternal body, the Dharma-body, and the vajra body.

“Good man! Because one had not yet seen Buddha-nature, that body was called a body afflicted by defilements, a body sustained by food and drink, and a body that must return to this realm. At that time, after the bodhisattva [who was about to attain enlightenment] had eaten and drunk, he entered the Vajra Samadhi. Once that food had been digested, the bodhisattva immediately saw Buddha-nature and realized anuttara-samyak-sambodhi.

“For this reason, I say that the karmic rewards of the two offerings are no different.

“At that time, the bodhisattva vanquished the four kinds of mara; now, in entering nirvana, he likewise vanquishes the four kinds of mara. Therefore, I say that the karmic rewards of the two offerings are no different.

“At that time, although the bodhisattva had not yet extensively expounded the twelve divisions of scripture, he had already comprehended them. Now, as he is about to enter nirvana, he will extensively distinguish and expound the twelve divisions of scripture for all sentient beings. Therefore, I say that the karmic rewards of the two offerings are no different.

“Good man! For immeasurable asamkhya kalpas, the body of the Tathagata has never consumed any food or drink. For the sake of the shravakas, I said: ‘Formerly, I accepted the milk-rice offered by the two cowherd maidens Nanda and Nandabala, after which I attained anuttara-samyak-sambodhi.’ In truth, I never ate it. Today, for the sake of the entire great assembly gathered here, I again accept your final offering, but in truth, I shall not eat it.”

When the great assembly heard the Buddha say that, for the sake of the entire assembly, he would accept Chunda’s final offering, they all rejoiced and were greatly encouraged. Together they raised their voices in praise, saying:

“Excellent, excellent! Few indeed are like Chunda! The name given to you is truly fitting. The two words ‘Chun-da’ mean ‘one who understands the subtle and wondrous meaning.’ You have now established such a great meaning; therefore, in accordance with the truth and following the meaning, you were named Chunda.

“In this present life, you have attained great renown and benefit, and your virtuous aspirations have all been fulfilled. How extraordinary, Chunda! Though born in the human realm, you have obtained the most exalted and rarest benefit!”

“Excellent, Chunda! The udumbara flower rarely appears in the world, yet the appearance of a Buddha in the world is even more difficult to encounter. Having encountered a Buddha, to have faith and hear the Dharma is more difficult still. When the Buddha is about to enter nirvana, to be able to prepare offerings for this final act of giving is the most difficult of all.

“Venerable indeed, Chunda! Venerable indeed, Chunda! Your practice of giving is now complete, like the full autumn moon on the fifteenth night, radiant and perfect, unobscured by clouds, which all people behold with reverence. You are likewise; all of us behold you with reverence. After the Buddha accepts your final offering, he will bring your practice of giving to completion. Venerable indeed, Chunda! Therefore, we say that you are like the full moon, which all people behold with reverence. Venerable indeed, Chunda! Although you have taken birth in a human body, your mind is like the mind of a Buddha. Chunda! Today you are truly a son of the Buddha, no different from Rahula.”

At that time, the great assembly recited these verses:

Though you were born in the human realm,

You have surpassed Paranirmita-vashavartin Heaven.

All of us in this great assembly

Bow our heads and beseech you.

The Supreme One among human beings

Is now about to enter nirvana.

You should have compassion for us

And quickly implore the Buddha:

Remain long in the world,

Benefiting immeasurable beings.

Expound the unsurpassed Dharma,

The Dharma praised by the wise.

If you do not beseech the Buddha,

Our lives shall not endure!

Therefore, we entreat you at once:

Bow before the Tamer of Beings.

At that time, Chunda was filled with joy and elation. It was as though someone whose parents had died suddenly saw them return to life and was overcome with happiness. Chunda’s joy was just like this. He immediately rose, bowed to the Buddha, and recited these verses:

How joyful that I have gained such benefit,

And was fortunate to be born human,

To subdue greed, anger, and delusion,

And leave behind all three evil destinies!

How joyful that I have gained such benefit,

And encountered a treasury of gold and jewels,

Encountered the Tamer of Beings,

And need not fear falling among animals!

The Buddha is like the udumbara flower,

Hard to encounter; when encountered, hard to believe in.

Having encountered him, one plants roots of virtue

And utterly ends the suffering of hungry ghosts.

One also removes the danger

Of birth among the asuras.

A Buddha is exceedingly difficult to encounter,

Like placing a mustard seed upon a needle’s point.

I have perfected the practice of giving

And escaped birth and death among gods and humans.

The Buddha is unstained by worldly things,

Like a lotus flower growing in water.

He has forever ended the realm of the Summit of Existence

And eternally transcended birth and death.

Birth as a human being is difficult;

Encountering a Buddha is more difficult still,

Like a blind turtle in the midst of the great ocean

Finding a hole in a floating yoke!

Today I offer this meal,

Vowing to attain the highest fruit.

All the bonds of affliction

Will not be difficult to sever.

Now, here in this place,

I do not seek a body as a god or human.

Even if I were born in such realms,

My heart would take no delight in them.

The Buddha has accepted the offering I presented;

My joy is beyond all measure!

I am like an eranda flower

That, having made an offering to the Tathagata,

Now diffuses the fragrance of sandalwood;

Therefore, I rejoice exceedingly.

Today I receive my present-life reward

And reach the highest and finest place.

The gods of Shakra’s and Brahma’s heavens

Will come to make offerings to me.

All beings throughout the world

Will surely give rise to great anguish,

For they know that the Buddha, the World-Honored One,

Is now about to enter nirvana.

Together they will cry aloud:

“The world is without a Tamer!

Please do not abandon sentient beings;

Have compassion for them as for your only child.”

Amid the Sangha, the Tathagata

Expounds the unsurpassed Dharma,

Like the precious Mount Sumeru,

Standing steadfast within the great ocean.

The Buddha’s wisdom skillfully dispels

The darkness in our hearts,

Like clouds swept from the open sky,

Leaving the heavens clear and bright.

The Tathagata skillfully subdues

All afflictions,

Like the sun appearing,

Dispersing clouds and shining forth its light.

All sentient beings

Choke with grief and weep until their faces swell.

All are swept away

By the sufferings of samsara.

Therefore, we pray that the World-Honored One

Will strengthen the faith of the assembly

And, to rescue beings from the sufferings of birth and death,

Remain long in the world.

The Buddha said to Chunda: “So it is, so it is! Just as you have said, the appearance of a Buddha in the world is difficult to encounter, like the udumbara flower. Having encountered a Buddha, to give rise to faith is more difficult still. When the Buddha is about to enter nirvana, to be able to offer him his final meal and thereby perfect the practice of giving is exceedingly difficult indeed.

“Chunda! You should not grieve excessively now. You should give rise to joy and elation, rejoicing in your great fortune and happiness: you have made the final offering to the Tathagata and brought the practice of giving to complete perfection. You should not ask the Buddha to remain in the world for a long time. You should now contemplate that all the Buddha’s realms are impermanent, and that the nature and characteristics of all conditioned phenomena are likewise impermanent.”

The Buddha then spoke these verses for Chunda:

Throughout the entire world,

Whatever is born must die.

Though life may long endure,

The day of its ending must come.

Where there is flourishing, there must be decline;

Having come together, all must part.

Youth is exceedingly brief;

Health gives way to illness.

Life must come to an end;

No phenomenon is permanent.

Kings who wield sovereign power,

Whose might is beyond compare,

All undergo change;

Their lives are no different.

The cycle of suffering is without end,

Turning and flowing without cease.

The three realms are all impermanent;

In none of their states is there joy.

Clearly behold their true nature and characteristic:

All are empty.

Phenomena decay and flow onward,

Ever attended by anxiety and calamity,

Fear and transgression,

The sufferings of aging, decline, sickness, and death.

All of these are without end.

Decay and hostile enemies,

And afflictions bind beings tightly,

Like silkworms within their cocoons.

Among those endowed with wisdom,

Who would delight in such a place?

This body is an assemblage of myriad sufferings;

Everything about it is defiled,

Afflicted by sores, bondage, and oppression;

Examined to the end, it is of no benefit.

Even the bodies of gods

Are likewise in every respect.

All sensual desires are impermanent;

Therefore, I do not crave or cling to them.

Free from desire, contemplating well,

And understanding the principle of ultimate truth,

I have severed the whole of the three realms.

The Buddha now enters nirvana,

Crossing entirely to the other shore,

Having transcended every suffering.

Now there is only pure peace and bliss,

More wondrous than all else.

Through such causes and conditions,

He has gone beyond all conceptual proliferation

And forever ended every bondage.

The Buddha now enters nirvana,

Where aging, sickness, and death are no more,

And life cannot be extinguished.

The Buddha now enters nirvana,

Like a great fire suddenly extinguished.

Chunda, you should not

Attempt to fathom the meaning of the Tathagata.

You should contemplate the Tathagata’s nature

As being like the great Mount Sumeru.

The Buddha now enters nirvana

And experiences the highest bliss.

All Buddhas are likewise;

You should lament and weep no more.

At that time, Chunda said to the Buddha: “World-Honored One! So it is, so it is. It is exactly as the Buddha has taught. My wisdom is now exceedingly shallow, like that of a mosquito or gnat; how could I possibly fathom the profound and hidden meaning of the Tathagata’s nirvana?

“World-Honored One! Today I am able to stand together with the great bodhisattvas, the great naga-elephants within the Sangha, who have utterly ended all afflictions—such ones as Manjushri, the Dharma Prince, who is here among us.

“World-Honored One! It is like a young person who has only recently gone forth. Although he has not yet received the complete precepts, he is still permitted to join the ranks of the Sangha. I am likewise. Only through the spiritual power of the Buddha and the bodhisattvas have I been able to stand among the great bodhisattvas. Therefore, I now wish to beseech the Tathagata to remain long in the world and not enter nirvana. It is like a person who is desperately hungry and has absolutely nothing to vomit forth. May the World-Honored One likewise always remain in the world and not [relinquish it and] enter nirvana.”

At that time, Manjusri, Prince of the Dharma, said to Cunda: “Cunda! You should not now speak such words, wishing that the Tathagata might perpetually abide in the world and not enter nirvana. This is like a hungry person who has nothing to vomit. You should now contemplate the nature and characteristics of all conditioned phenomena. By contemplating all conditioned phenomena in this way, you will fully attain the Samadhi of Emptiness. One who wishes to seek the true Dharma must train in this way.”

Cunda asked: “Venerable Manjusri! The Tathagata is the most exalted one throughout the realms of devas and humans. How could such a Tathagata be one of the conditioned phenomena? If he were among conditioned phenomena, he would be subject to arising and cessation. This would be like bubbles appearing upon water and then dissolving; his coming, going, shifting, and changing would be no different from a turning wheel. All conditioned phenomena are likewise. I have heard that the lives of the devas are exceedingly long. Why, then, should the life of the Blessed One, the most exalted among the devas, be so brief, not even reaching one hundred years?

“Suppose the ruler of a city, by virtue of his power, can do whatever he wishes. Relying on that power, he can command others. Later, when his merit is exhausted, he becomes poor and lowly, is despised by others, and is ordered about by them. Why is this? Because he has lost all his power. The Blessed One would likewise be so if, as you say, [the Tathagata] were the same as conditioned phenomena. He could then no longer be called the most exalted among the devas. Why? Because conditioned phenomena belong to birth and death. Venerable Manjusri! Therefore, one should not contemplate the Tathagata as being the same as conditioned phenomena.

“Furthermore, Venerable Manjusri! When you say that the Tathagata is the same as conditioned phenomena, do you say this with clear understanding or without clear understanding? If the Tathagata were the same as conditioned phenomena, he could not be called the sovereign Dharma King, the most exalted among the devas throughout the Three Realms.

“Suppose a king has a mighty champion whose strength can contend with a thousand men, and ultimately no one can defeat him. Therefore, that champion is called a man capable of contending with a thousand. Such a champion is cherished by the king and is spontaneously granted rank, emoluments, titles, and rewards. For this reason, he is called one who can contend with a thousand. [In truth,] the champion's strength may not necessarily equal [the combined strength of] a thousand men; it is only because he knows how to employ every technique and skillful combat maneuver that he can defeat a thousand men. Therefore, he is called one who can contend with a thousand.

“The Tathagata is likewise. Because he has subdued the mara of afflictions, the mara of the skandhas, the heavenly mara, and the mara of death, the Tathagata is called the one most worthy of reverence throughout the Three Realms, just as that champion is one man capable of contending with a thousand. Through these causes and conditions, he has perfectly accomplished immeasurable true virtues; therefore, he is called the Tathagata, the Worthy One, the Perfectly and Completely Awakened One.

“Manjusri! You should not now conceive discriminating thoughts and claim that the Dharma-body of the Tathagata is the same as conditioned phenomena.

“Suppose an extremely wealthy householder has a child. A physiognomist comes to examine the child and says that the child bears the marks of an early death. Hearing this, the parents realize that the child cannot assume the responsibility of continuing the family lineage; therefore, they neither love nor esteem the child, but regard it as they would straw or grass. One destined to die young will not be revered by ascetics, brahmins, or anyone else. If it were said that the Tathagata is the same as conditioned phenomena, then none of the sentient beings in the world, throughout the realms of devas and humans, would honor or revere him. Nor would anyone accept and uphold the true and unchanging Dharma taught by the Tathagata.

“Venerable Manjusri! Therefore, one should not say that the Tathagata is the same as all conditioned phenomena.

“Furthermore, Venerable Manjusri! Suppose there is a poor woman who has neither home nor anyone to aid her and who is also afflicted by the suffering of illness, hunger, and thirst. She wanders from place to place begging for food, stops at an inn, takes shelter there, and gives birth to a child.

The innkeeper then drives her away. Not long after giving birth, she must carry her child in her arms and attempts to journey to another country. Along the road she encounters violent wind and rain, endures cold and hardship, and is bitten and stung by many mosquitoes, horseflies, venomous bees, and poisonous insects....

When crossing the Ganges, she wades through the water while holding her child. The powerful current sweeps them away, yet she still does not abandon her child. Thus, both mother and child drown.

Because of the merit of her wholesome thought [her wholehearted love for her child], after her life ended, that woman was born in the Brahma heaven.

“Manjusri! If a good man wishes to protect the true Dharma, he should not say that the Tathagata is the same as conditioned phenomena or that he is not the same as conditioned phenomena. He should only reproach himself, saying: ‘At present, I am ignorant and lack the eye of wisdom. The true Dharma of the Tathagata is inconceivable; therefore, I should not declare that the Tathagata is definitely conditioned or definitely unconditioned.’

“One who possesses right view should say that the Tathagata is definitely unconditioned. Why? For the sake of sentient beings, he brings forth wholesome dharmas and gives rise to compassion. He is like that poor woman in the Ganges who, out of love for her child, was willing to relinquish even her own body and life.

“Good man! A bodhisattva who protects the Dharma should do likewise. He should relinquish his own body and life rather than say that the Tathagata is the same as the conditioned. He should say that the Tathagata is the same as the unconditioned. By saying that the Tathagata is the same as the unconditioned, he attains anuttara-samyak-sambodhi, just as that woman was born in the Brahma heaven. Why is this? Because he protects and upholds the true Dharma. What does it mean to protect and uphold the true Dharma? It means to say: ‘The Tathagata is the same as the unconditioned.’

“Good man! Even if such a person does not seek liberation, he will naturally attain liberation, just as that poor woman, although she did not seek it, was naturally born in the Brahma heaven.

“Venerable Manjusri! Suppose a person travels far and, becoming weary midway, enters another person's house to rest. While he is sleeping, the house suddenly bursts into a fierce blaze.

Awakening in terror, he thinks: ‘Today I shall certainly die.’ Out of a sense of shame, he puts on clothes to cover his body completely [before dying]. After his life ends, he is immediately born in the Trayastrimsa heaven. Thereafter, after eighty rebirths, he is born as the Great Brahma, king of the devas.

After hundreds of thousands of lifetimes, he is again born among humans as a wheel-turning monarch. He is never reborn in the three evil realms but continually revolves through birth in places of peace and happiness. Manjusri!

For this reason, good men who possess a sense of shame should not contemplate the Tathagata as being the same as conditioned phenomena.

“Venerable Manjusri! Non-Buddhists who hold wrong views may say that the Tathagata is the same as the conditioned, but bhiksus who uphold the precepts should not speak in this way. They should not give rise to the conception that the Tathagata is conditioned. To say, ‘The Tathagata is conditioned,’ is to speak falsely. You should know that when such a person dies, he will enter hell and regard hell as his own dwelling.

“Venerable Manjusri! The true Tathagata is the unconditioned Dharma; one should not say that he is conditioned. From this time onward, while in the realm of birth and death, you should abandon ignorance and seek right wisdom. You should know that the Tathagata is the unconditioned. Whoever constantly contemplates the Tathagata in this way will certainly perfect the thirty-two excellent marks and swiftly attain anuttara-samyak-sambodhi.”

At that time, Dharma Prince Manjusri praised Cunda, saying: “Excellent, excellent! Good man! You have now created the causes and conditions for longevity, and you are able to know that the Tathagata is the eternally abiding Dharma, the unchanging Dharma, the unconditioned Dharma.

Thus, you have now skillfully concealed the Tathagata’s conditioned appearance. It is like the man caught in the calamity of fire who, out of a sense of shame, covered his body with his garment [before dying]. Through that wholesome intention, he was born in the Trayastrimsa Heaven, and afterward was born as a Brahma king and a Wheel-Turning Sage King; he did not fall into the evil realms and always enjoyed peace and happiness.

You are now the same: you have skillfully concealed the Tathagata’s conditioned appearance. In a future life, you will certainly attain the thirty-two excellent marks, the eighty beautiful characteristics, and the eighteen qualities not shared with the two vehicles. Your lifespan will be limitless; you will not dwell in birth and death, but will always enjoy peace and happiness.

Before long, you will become a Worthy One, a Perfectly and Fully Awakened One.

“Cunda! Later, the Tathagata himself will explain this matter extensively. For now, you and I should both conceal the Tathagata’s conditioned appearance. Let us set aside the matter of the conditioned and the unconditioned. You should now act according to the occasion and quickly offer food and drink. The merit of today’s offering surpasses all others. There are bhiksus, bhiksunis, upasakas, and upasikas who have come here from afar with great hardship. You should provide them with pure foods at the proper time. Quickly make your offering in this way, and you will perfect the practice of giving, which is the fundamental seed.

“Cunda! Whether the final offering to the Buddha and the Sangha is abundant or meager, sufficient or insufficient, it must be made quickly, in time, for the Tathagata is about to enter nirvana.”

Cunda replied: “Venerable Manjusri! Why are you now so eager for this meal that you say, whether it is abundant or meager, sufficient or insufficient, that I must make the offering immediately?

“Manjusri! In the past, the Tathagata was able to endure six years of ascetic practice; how much more could he wait but a brief moment today?

“Manjusri! Do you truly believe that the Tathagata, the Perfectly Awakened One, partakes of this meal? I know with certainty that the Tathagata’s body is the Dharma-body, not a body that sustains its life through food and drink.”

At that time, the Buddha said to Manjusri: “So it is, so it is! It is exactly as Cunda has said. Excellent, Cunda! You have accomplished great and wondrous wisdom and have skillfully entered deeply into the most profound Mahayana scriptures.”

Manjusri said to Cunda: “You say that the Tathagata is unconditioned and that the Tathagata’s body is longevity itself. If you clearly know this, it is precisely what greatly pleases the Buddha.”

Cunda replied: “The Tathagata is not pleased with me alone; he is also pleased with all sentient beings.”

Manjusri said: “Then the Tathagata is equally pleased with you, with me, and with all sentient beings.”

Cunda replied: “Please do not say that ‘the Tathagata is pleased.’ Being pleased is itself an inverted conception. If there is an inverted conception, there is birth and death. If there is birth and death, it is a conditioned dharma. Venerable Manjusri! Therefore, one should not say that the Tathagata is conditioned. If you say that the Tathagata is conditioned, then both you and I are practicing in accordance with inverted dharmas!

“Venerable Manjusri! The Tathagata has no conception of affectionate attachment whatsoever. Affectionate attachment is like that of a mother cow who thinks lovingly of and is attached to her calf. While hungry and thirsty, she goes in search of water to drink and grass to eat; but whether she has had enough or not, as soon as she suddenly remembers her calf, she immediately runs back. The Buddhas, the World-Honored Ones, have no such thoughts of affectionate attachment. They always regard all sentient beings equally, just as the Buddha regards Rahula, his only son. Such a thought [of impartial compassion] is precisely the wisdom-realization of all Buddhas.

“Venerable Manjusri! It is like a king conveyed by a charioteer in a chariot drawn by four horses. If someone wished to pursue and catch up with it in a donkey cart, that would truly be impossible. You and I are the same. If we wished to comprehend fully the Tathagata’s profound and hidden mysteries, that would truly be impossible!

“Manjusri! It is like a golden-winged bird soaring through the sky to a height of innumerable yojanas. Looking down upon the great ocean, it clearly sees the creatures living beneath the water—fish, soft-shelled turtles, trạnh, đà, tortoises, dragons, and so forth—and also sees its own reflection, just as a person looking into a bright mirror sees all colors, shapes, and images. Ordinary beings of narrow wisdom cannot fathom such vision. You and I are the same: we cannot fathom the Tathagata’s wisdom.”

Manjusri said to Cunda: “So it is, so it is! It is exactly as you have said. It is not that I do not understand this matter; I merely wished to test you concerning the conduct of bodhisattvas.”

At that time, from between his eyebrows, the World-Honored One emitted rays of light of every kind. Those rays shone brilliantly and illuminated Manjusri’s body. Upon seeing the light, Manjusri clearly understood the reason for it and immediately said to Cunda: “The Tathagata’s manifestation of this auspicious sign means that before long he will enter nirvana. Therefore, first prepare the final offering so that it may be presented in time to the Buddha and the great assembly.

“Cunda! You should know that the Tathagata does not emit rays of light of every kind without a reason.”

After hearing this, Cunda remained silent and gave no response.

The Buddha said to Cunda: “The time has now come for you to make your offering to the Buddha and the great assembly. At this very moment, the Tathagata is about to enter nirvana.”

The Buddha gave this instruction a second time, and then a third.

At that time, after hearing the Buddha speak thus, Cunda cried out, weeping and choking with grief: “Alas! Alas! The world is about to become empty!”

Then he addressed the great assembly: “Today, let us all cast ourselves prostrate upon the ground and with one voice beseech the Buddha not to enter nirvana.”

At that time, the World-Honored One said to Cunda [and the great assembly: “You] should not cry out loudly, for this will only make your hearts sorrowful and weak. [You] should contemplate this body [as lacking solidity], like the trunk of a plantain tree; [as having no true existence], like [a mirage] in the heat of the sun; [as impermanent], like a bubble that appears upon the water; and also like an illusion, like a city of the gandharvas, like an unfired earthen vessel, like a flash of lightning, like a picture drawn upon water, like a condemned prisoner about to die, like a ripened fruit [about to fall], like a piece of severed flesh [about to decay], like the thread in a weave that has reached the end of the cloth [and can be extended no farther];

[as devoid of self,] like a pestle merely being raised and brought down.

“[You] should contemplate all conditioned formations as poisoned food [and contemplate] that all conditioned dharmas are fraught with faults and dangers.”

Thereupon, Cunda again addressed the Buddha: “Since the Tathagata does not wish to remain long in the world, how could I refrain from lamenting? Alas! Alas! The world is about to become empty! May the World-Honored One, out of compassion for us and for all sentient beings, remain long in the world and not enter nirvana.”

The Buddha said to Cunda: “You should not now say, ‘Out of compassion for us, remain long in the world.’ It is precisely out of compassion for you and for all sentient beings that I now enter nirvana. Why is this? Because such is the Dharma of all Buddhas; conditioned dharmas are also thus. Therefore, the Buddhas have spoken this verse:

All conditioned dharmas,

Are by nature impermanent;

Once arisen, they do not abide.”

Quiescence is bliss.

“Chunda! You should contemplate that all conditioned phenomena and all dharmas are without self, impermanent, and do not abide. This body is always beset by countless faults and perils, as fragile as foam upon water. Therefore, you should not grieve and weep now.”

At that time, Chunda said to the Buddha: “So it is, so it is! It is exactly as the Buddha has taught. Although I know that the Tathagata expediently manifests nirvana, I cannot restrain my sorrow. Now, having reflected carefully, I again give rise to joy.”

The Buddha praised Chunda: “Excellent, excellent! You have understood that the Tathagata manifests [a form] resembling that of sentient beings and expediently enters nirvana.

“Chunda! Listen carefully. Just as the talata birds gather at Lake Anavatapta during the months of spring, so too do all Buddhas come to this place [of nirvana].

“Chunda! You should not now think that the lives of Buddhas are long or short. All dharmas are like illusory appearances. While abiding within [this illusion], the Tathagata, through the power of skillful means, remains unattached and undefiled. Why is this? Because such is the Dharma of all Buddhas.

“Chunda! I now accept your offering because I wish to help you transcend every realm of existence and escape the stream of birth and death. Among the devas and humans, all those present at this final offering will attain an unshakable reward and constantly enjoy peace and happiness. Why is this? Because the Tathagata is a field of merit for sentient beings. If you also wish to become a field of merit for sentient beings, quickly prepare the offerings and delay no longer.”

At that time, Chunda, thinking of the liberation of all sentient beings, bowed his head, wiped away his tears, and said to the Buddha: “Excellent, World-Honored One! If I can become a field of merit for sentient beings, then surely I may be able to know whether the Tathagata enters nirvana or does not enter nirvana. At present, we and the shravakas and pratyekabuddhas possess only meager wisdom, like mosquitoes, ants, and the like. We are truly incapable of fathoming whether the Tathagata enters nirvana or does not enter nirvana.”

At that time, Chunda and his retinue were all filled with sorrow and wept. They circumambulated the Tathagata, burned incense, scattered flowers, and served him with wholehearted reverence. Then, together with Bodhisattva Manjushri, they rose from their seats and departed to prepare the offerings.

They had not gone far when the earth in that place suddenly quaked in six ways. Even the Brahma heaven quaked in the same manner.

Regarding the quaking of the earth, there are two cases: the first is an earth tremor, and the second is a great earth tremor. A slight tremor is called an earth tremor; a powerful tremor is called a great earth tremor. A tremor producing a slight sound is called an earth tremor; a tremor producing a great sound is called a great earth tremor.

When only the ground moves, it is called an earth tremor. When mountains, rivers, trees, and the waters of the great ocean all move, it is called a great earth tremor. A tremor in only one direction is called an earth tremor; a tremor that revolves and spreads throughout every place is called a great earth tremor.

When only the surface of the earth quakes, it is called an earth tremor; when the quake causes the hearts of sentient beings to be deeply stirred, it is called a great earth tremor.

When the Bodhisattva first descended from Tushita Heaven to Jambudvipa, [a great quake occurred,] and this is called a great earth tremor. At his birth, when he renounced the household life, when he attained Buddhahood, when he turned the Dharma wheel, and when he entered nirvana, [great quakes occurred,] and these are called great earth tremors. Today, the Tathagata is about to enter nirvana; therefore, this land is shaken by such a great earth tremor.

At that time, the devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans heard of this matter. Their hair stood on end, and together they wept and lamented, reciting these verses:

We bow before the Tamer!

Now we beseech you.

If bereft of the Dharma King,

No one will remain to protect us.

Now, seeing the Buddha enter nirvana,

We sink into the ocean of suffering,

Grieving, anxious, and anguished,

Like a calf that has lost its mother.

Impoverished, with no one to save us,

We are like a gravely afflicted patient

Who, without a physician’s guidance,

Consumes what should not be consumed.

Sentient beings afflicted by the disease of the defilements

Are constantly harmed by wrong views.

Separated from the King of Physicians,

They will immediately take poisonous medicine.

Therefore, the Buddha, the World-Honored One,

Should not abandon us.

As in a land with no king to govern it,

All the people become poor and hungry.

We shall lose our merit and blessings

And lose the flavor of the Dharma as well.

Now, hearing that the Buddha will enter nirvana,

Our minds are thrown into confusion,

As when the earth itself quakes,

Throwing every direction into disorder.

When the Tathagata enters nirvana

And the sun of the Buddha sets,

The waters of the Dharma will surely run dry,

And we will certainly perish.

When the Tathagata enters nirvana,

Sentient beings will suffer greatly,

Like the child of a wealthy elder

Who has just lost both mother and father.

When the Tathagata enters nirvana,

It will be as though our parents never return.

We and all sentient beings

Will have no one to protect us.

When the Tathagata enters nirvana,

Even the animals

Will all be plunged into sorrow,

Their hearts consumed by anguish.

How could we today

Not be filled with sorrow?

The Tathagata casts everything aside

As one spits out phlegm and saliva.

Like the newly risen sun,

Whose light shines brilliantly,

Illuminating the sky by its own radiance

And dispelling all darkness,

The Buddha’s radiance of spiritual powers

Dispels our suffering.

Amid the great assembly, the Buddha stands

Like mighty Mount Sumeru.

“World-Honored One! Suppose a king had many children, all of them handsome and well formed. The king always loved his children. First he instructed them in all the refined arts until they became proficient, but afterward he handed them over to executioners to be killed.

“World-Honored One! We are now children of the Dharma King. Through the grace of the Buddha’s instruction, we have acquired right view in full. We beseech the Buddha not to abandon us. If you forsake us, how would we differ from the children [sent away to be killed] by that king? May the Buddha abide in the world for a long time and not enter nirvana.

“World-Honored One! Suppose someone had thoroughly mastered the treatises but then became afraid of those very treatises; [this would be utterly unreasonable]. The Tathagata is likewise: having fully comprehended all dharmas, [how could] you become afraid of them? If the Tathagata were to abide in the world for a long time and teach the ambrosial True Dharma so that everyone might receive it in full, sentient beings would no longer need to fear falling into hell.

“World-Honored One! Suppose a novice, [because of a mistake,] were arrested by an official and imprisoned. Someone might ask him, ‘How do you feel?’ He would reply, ‘I now feel exceedingly anxious and distressed.’ If that person were released [from confinement], he would surely be very joyful. The Tathagata is likewise: for our sake, you have practiced every difficult ascetic practice. Yet we have not escaped the suffering of birth and death; how, then, can the Tathagata enjoy peace and happiness?

“World-Honored One! Suppose there were a highly skilled physician thoroughly versed in medicinal formulas, but he transmitted his secret formulas only to his own son and not to outsiders who came to study. The Tathagata is likewise: you teach the most profound and esoteric doctrine solely to Manjushri, while abandoning all of us without regard or compassion.”

“The Tathagata should not be begrudging or conceal the True Dharma, like that physician who taught only his own son and would not teach outsiders who came to learn. The reason that physician could not transmit the art of medicine widely throughout the world was that he still discriminated between superior and inferior, and therefore begrudged and concealed it. In the Tathagata’s mind there is no discrimination between superior and inferior whatsoever; why, then, does he not instruct us? We pray that the Tathagata will abide in the world for a long time [to teach and transform us] and not enter nirvana.

“O Blessed One! Suppose there were elderly people, children, and sick people who all departed from a level, straight road to follow a steep and dangerous path. That path would be extremely difficult to traverse, and they would undergo much suffering and distress. A stranger, seeing this, would take pity on them and point out the level, straight road.

“O Blessed One! We are likewise like those people. The young symbolize those whose Dharma body has not yet matured; the elderly symbolize those heavily burdened by afflictions; the sick symbolize those who have not yet escaped birth and death; and the dangerous path symbolizes the twenty-five realms of existence within the Three Realms. We pray that the Tathagata will show us the ambrosial path of the Right Way. May the Tathagata abide in the world for a long time and not enter nirvana.”

At that time, the Blessed One said to the bhikshus: “Bhikshus, do not grieve, lament, and weep like ordinary beings among gods and humans. You must diligently strive onward and maintain right mindfulness.”

Then, hearing the Buddha’s exhortation, the gods, humans, and asuras all ceased their lamentation, like a person who, after burying a beloved child and completing the funeral rites, ceases to weep and lament.

At that time, the Blessed One spoke these verses for the great assembly:

You must understand:

Do not grieve excessively.

The Dharma of all Buddhas is thus;

Therefore accept it serenely.

Delight in diligence without indolence;

Always maintain right mindfulness.

Remain far removed from what is contrary to Dharma;

With the mind at peace, the heart finds joy.

“Furthermore, bhikshus! If you have any doubts, you should now put your questions to me. For example, ask about emptiness and non-emptiness; permanence and impermanence; suffering and non-suffering; what should be relied upon and what should not be relied upon; going and not going; returning and not returning; the eternal and the non-eternal; annihilation and non-annihilation; sentient beings and non-sentient beings; existence and nonexistence; the real and the unreal; the true and the untrue; cessation and non-cessation; the secret and the non-secret; duality and non-duality...

“Regarding all such dharmas, whoever still has doubts should ask today. I shall resolve your doubts in accordance with your needs and shall also expound the ambrosia of the True Dharma for you. Only afterward shall I enter nirvana.

“Bhikshus! The appearance of a Buddha in the world is rare, and a human body is difficult to obtain. To encounter a Buddha and have faith in the Buddha is even more difficult. To endure what is difficult to endure is also exceedingly difficult. To perfect the precepts without any fault and attain the fruit of arhatship is also exceedingly difficult, like seeking gold in sand or hoping to find an udumbara flower. Bhikshus! It is extremely difficult to escape the eight adversities and obtain a human body. Now that you have encountered the Buddha, do not let this opportunity pass in vain!

“Since the distant past, the Buddha has cultivated innumerable austere practices, and only now has he attained such a supremely excellent skillful means. For your sake, throughout immeasurable past kalpas, I relinquished my body, hands and feet, head and eyes, marrow and brain.... Therefore, you must not be heedless or indolent.

“Bhikshus! What is meant by adorning the precious city of the True Dharma? Complete possession of all virtues constitutes its precious jewels. Precepts, samadhi, and wisdom constitute its high walls and deep moats. Now that you have encountered the precious citadel of the Buddha-Dharma, you should not take worthless things. It is like a caravan leader who reaches a city filled with precious jewels yet gathers bricks and tiles to carry home! You are likewise: having reached the precious city, you gather worthless things!

“Bhikshus! Do not consider yourselves fulfilled with a narrow mind. Although you have now gone forth from the household life, you feel no aspiration for the Mahayana! Bhikshus! Although your bodies are clothed in dyed kasayas, your minds have not yet been imbued with the pure Dharma of the Mahayana. Although you practice alms-begging and seek food throughout many places, you have never sought the nourishment of the True Dharma of the Mahayana. Although you have shaved off your beards and hair, you have not yet, for the sake of the True Dharma, cast off all fetters and compulsions.

“Bhikshus! Today I shall instruct you in the true Dharma. The Tathagata is now present amid this harmonious great assembly. The Dharma-nature of the Tathagata is true and free from error. Therefore, you should strive diligently, sustaining a courageous mind that destroys and completely eradicates all fetters and compulsions. If you wait until the sun of wisdom, endowed with the ten powers, has set and disappeared, you will be covered by ignorance.

“Bhikshus! Just as all the medicinal herbs throughout the earth and mountains are there for sentient beings to use, so too is the Buddha-Dharma. It produces the sublime ambrosial flavor of Dharma, a fine medicine that cures sentient beings of every illness of affliction. I shall now cause all sentient beings and the four assemblies of my disciples to abide securely within the secret treasury. I too shall abide securely therein and enter nirvana.

“What is called the secret treasury? It is like the letter Yi (乊): if its three dots are written horizontally or vertically, they do not form the letter Yi. They must be arranged like the three eyes upon the face of the god Mahesvara to form the shape of the letter Yi. If the three dots are separated from one another, they also do not form the letter Yi.

“The Tathagata is likewise. The Dharma of liberation alone is not nirvana. The body of the Tathagata alone is also not nirvana. The great wisdom of prajnaparamita alone is also not nirvana. These three dharmas, when separate, are also not nirvana. Now, for the sake of sentient beings, I abide securely [and completely] within these three dharmas; this is called entering nirvana, just like [the form of] the worldly letter Yi.”

At that time, when the bhikshus heard the Buddha declare definitively that he would enter nirvana, they all became sorrowful. Their bodies trembled and their hair stood on end; tears filled their eyes. They bowed their heads at the Buddha’s feet, reverently circumambulated him countless times, and then addressed the Buddha, saying:

“O Blessed One, the teachings [you have given us] concerning impermanence, suffering, emptiness, and non-self are truly worthy of rejoicing!

“O Blessed One! Just as among the footprints of all creatures the elephant’s footprint is the greatest, so too is the contemplation of impermanence foremost among all contemplations. Whoever diligently cultivates this contemplation can eradicate all craving and attachment in the Realm of Desire, attachment in the Realms of Form and Formlessness, as well as ignorance, arrogance, and notions of permanence.

“O Blessed One! If the Tathagata has abandoned notions of impermanence, he should not enter nirvana today. If he has not abandoned notions of impermanence, why does he teach that cultivating the contemplation of impermanence eradicates attachment within the Three Realms, as well as ignorance, arrogance, and notions of permanence?

“O Blessed One! It is like a farmer who, during autumn, must plow his fields deeply before he can eliminate the weeds. The contemplation of impermanence is likewise: it eradicates all craving and attachment in the Realm of Desire, attachment in the Realms of Form and Formlessness, as well as ignorance, arrogance, and notions of permanence.”

“World-Honored One! Just as plowing the fields in autumn is best, just as among footprints the elephant’s footprint is the largest, so among contemplations, the contemplation of impermanence is foremost.

“World-Honored One! Suppose an emperor, knowing that his life is about to end, proclaims a general amnesty throughout the realm and releases all those confined in prisons, only afterward passing away. The Tathagata should now do likewise: liberate all sentient beings from the prison of ignorance, foolishness, and darkness, and only afterward enter nirvana. We have not yet all attained liberation; why does the Tathagata intend to forsake us and enter nirvana?

“World-Honored One! Suppose a person is possessed by a ghost and fortunately encounters a master skilled in incantations, who uses the power of a mantra to dispel that person’s affliction. The Tathagata is likewise: for the sravakas, he dispels the ghost of ignorance and enables them to abide securely in the great wisdom of prajnaparamita and the teachings of liberation, like the letter Y in the world.

“World-Honored One! Suppose an elephant is bound by men. Even a skilled trainer cannot restrain it; it breaks open its chains and escapes by itself. We have not yet become like this and have not escaped the bonds of the afflictions—the Five Hindrances, the Ten Fetters, and the Seven Outflows. Why does the Tathagata intend to forsake [us] and enter nirvana?

“World-Honored One! Suppose a person suffering from malaria encounters a good physician and is thereby freed from the torment of illness. We are also like that sick person, enduring many afflictions and torments and burning with wrong livelihood. Although we have encountered the Tathagata, our illness has not yet ended, nor have we attained the supreme and everlasting peace and joy. Why does the Tathagata intend to forsake [us] and enter nirvana?

“World-Honored One! Suppose a person is so drunk that he knows nothing, cannot recognize relatives or strangers, and cannot distinguish his mother, daughter, elder sister, or younger sister.... Deluded, lustful, and disorderly, he speaks wildly and lies in a heap of filthy excrement. At that time, a good physician brings him medicine to drink. After drinking it, he immediately vomits out all the wine and regains his sobriety. Filled with shame, he reproaches himself: ‘Wine is unwholesome; it is the root of every evil. If I can rid myself of it, I shall surely avoid all wrongdoing.’

“World-Honored One! We are likewise. From time immemorial, we have wandered through the cycle of birth and death, intoxicated by sensual forms and attached to the five desires. One who is not our mother we imagine to be our mother; one who is not our elder sister we imagine to be our elder sister; one who is not our daughter we imagine to be our daughter; what is not a sentient being we imagine to be a sentient being.... For this reason, we must wander through birth and death and endure suffering, like that drunken man lying in a heap of filthy excrement. Now the Tathagata has given us the medicine of the Dharma, helping us vomit out all the poisonous wine of the afflictions. Yet we have still not regained complete sobriety. Why does the Tathagata intend to forsake [us] and enter nirvana?

“World-Honored One! Suppose someone praises the trunk of a banana tree as hard and solid; that would be utterly unreasonable. World-Honored One! Sentient beings are likewise. If anyone praises the dharmas of self, person, sentient being, lifespan, nourisher, knower and seer, agent, and experiencer as true and real, that too would be utterly unreasonable. Accordingly, we cultivate the contemplation of non-self.

“World-Honored One! Just as the dregs and sediment in water are of no use, so too is this body: it is inherently without self and has no [entity that is] sovereign over it.

“World-Honored One! Just as the seven-leaf flower has no fragrance, so too is this body: it is inherently without self and truly has no sovereign. Accordingly, in our minds we constantly cultivate the contemplation of non-self. As the Buddha taught: ‘All dharmas are inherently without self and without anything belonging to a self. Bhiksus should cultivate in accordance with this principle. Having cultivated in this way, they can eliminate conceit. Once free from conceit, they enter nirvana.’

“World-Honored One! It is utterly unreasonable to say that a bird flying through the sky leaves footprints. It is likewise unreasonable for one who constantly cultivates the contemplation of non-self to hold any views of attachment.”

At that time, the World-Honored One praised the bhiksus, saying: “Excellent, excellent! You have indeed skillfully cultivated the contemplation of non-self.”

The bhiksus then said to the Buddha: “World-Honored One! We cultivate not only the contemplation of non-self, but other contemplations as well. Enumerated fully, they are the contemplations of suffering, impermanence, and non-self.”

“World-Honored One! Suppose a drunken man, his mind clouded and obscure, sees mountains and rivers, cliffs, grasses and trees, palaces, houses, the sun, the moon, and the stars all spinning around him.

“World-Honored One! Those who do not cultivate the contemplations of suffering, impermanence, and non-self are unworthy of being called noble ones. Such people are habitually heedless and indolent and wander through birth and death. World-Honored One! For this reason, we must skillfully cultivate such contemplations.”

At that time, the Buddha said to the bhiksus: “Listen carefully! In the analogy you have just offered concerning the drunken man, you have understood only the words and have not yet comprehended their meaning. What is the meaning? When that drunken man looks up and sees the sun and moon, they are not actually spinning, yet he imagines that they are. Sentient beings are likewise. Because they are obscured by the afflictions and ignorance, inverted thoughts arise in their minds: they take self to be non-self, permanence to be impermanence, purity to be impurity, and bliss to be suffering.

“Because they are obscured by the afflictions, although such thoughts arise, they do not comprehend their meaning. They are like that drunken man, who imagines that objects which are not spinning are spinning. Self signifies the Buddha; permanence signifies the Dharma-body; bliss signifies nirvana; and purity signifies the Dharma.

“O bhiksus! Why do you say that those who perceive a self are arrogant and haughty and continue wandering through birth and death? You have said: ‘We also cultivate the contemplations of impermanence, suffering, and non-self.’ These three practices possess no true meaning. I shall now teach three practices that are more excellent and supreme.

“To regard suffering as bliss and bliss as suffering is an inverted dharma.

“To regard impermanence as permanence and permanence as impermanence is an inverted dharma.

“To regard non-self as self and self as non-self is an inverted dharma.

“To regard impurity as purity and purity as impurity is an inverted dharma.

“Those who possess these four inverted dharmas do not know how to cultivate the teachings correctly.

“O bhiksus! Amid suffering, they imagine bliss; amid impermanence, they imagine permanence; amid non-self, they imagine the existence of a self; and amid impurity, they imagine purity. In the mundane world there are also permanence, bliss, self, and purity. In the supramundane there are also permanence, bliss, self, and purity.

“Mundane dharmas consist only of words and possess no true meaning. Supramundane dharmas possess both words and true meaning. Why is this? Because the world has the four inversions and therefore cannot know the true meaning. Why is this so? Because there are inverted perceptions, an inverted mind, and inverted views. Because of these three inversions, worldly people regard what is blissful as suffering, what is permanent as impermanent, what possesses self as non-self, and what is pure as impure. This is called inversion.”

“Because of their inverted views, people of the world know the words but do not know their true meaning. What is the true meaning? Non-self is samsara; the Self is the Tathagata. Impermanence pertains to sravakas and pratyekabuddhas; permanence is the Dharma body of the Tathagata. Suffering pertains to all non-Buddhist paths; bliss is nirvana. Impurity pertains to conditioned dharmas; purity is the True Dharma of the Buddhas and bodhisattvas. This is called freedom from inversion.

“Because one is free from inversion, one knows both the words and their true meaning. If you wish to leave behind the four inverted views, you must clearly understand the true meaning of permanence, bliss, Self, and purity in this way.”

The bhiksus then addressed the Buddha, saying: “World-Honored One! According to what the Buddha has just taught, when one leaves behind the four inverted views, one clearly understands the true meaning of permanence, bliss, Self, and purity. The Tathagata has now forever eradicated the four inverted views and must therefore clearly understand permanence, bliss, Self, and purity. Why, then, does he not remain in the world for a full kalpa or half a kalpa to teach and guide us, enabling us to leave behind the four inverted views? Why would he abandon us and enter nirvana?

“If the Tathagata were compassionately to remain and instruct us, we would wholeheartedly receive his teachings and cultivate them. But if the Tathagata enters nirvana, how could we continue to live with these poisonous bodies and cultivate the pure conduct? We too shall follow the Buddha, the World-Honored One, and enter nirvana.”

At that time, the Buddha said to the bhiksus: “You should not speak in this way. I have entrusted my unsurpassed True Dharma to Mahakasyapa. Kasyapa will serve as a Great Physician and refuge for you. Just as the Tathagata is the refuge of all sentient beings, so too will Mahakasyapa be a refuge for all of you.

“Suppose a great king ruled over many lands. Whenever he departed on a tour, he would entrust the affairs of state to a great minister. The Tathagata likewise entrusts the True Dharma to Mahakasyapa.

“You should know that the contemplations of impermanence and suffering that you previously cultivated are not true teachings.

“Suppose that in springtime many people went to a great pond to sail about for pleasure, and a precious beryl jewel was dropped and sank into the deep water. Everyone immediately dived to the bottom to search for the jewel. In their haste, they gathered bricks, stones, grass, wood, sand, gravel, and the like. Each person believed that he had obtained the beryl jewel and joyfully rose to the surface, only then realizing that what he had found was not the jewel.

“Meanwhile, the jewel remained beneath the water. Through the jewel’s inherent quality, the water throughout that area became clear and still. Everyone then looked down to the bottom and saw the precious jewel, just as people looking up into the sky see the moon. At that moment, a wise person among the crowd skillfully employed an expedient means, slowly dived into the water, and retrieved the jewel.

“O bhiksus! You should not cultivate the contemplations of impermanence, suffering, non-self, and impurity in this manner and regard them as the true meaning. To do so would be like those people who gathered bricks, stones, grass, wood, sand, gravel, and the like and mistook them for the precious jewel!

“You should diligently learn skillful means. At all times and in all places, constantly cultivate the contemplations of permanence, bliss, Self, and purity. You should further know that the four contemplations of impermanence, suffering, non-self, and impurity that you previously cultivated are all inverted. If you wish to cultivate contemplations in accord with truth, you must be like that wise person who knew how to employ skillful means to retrieve the precious jewel from the water. These are the contemplations of permanence, bliss, Self, and purity.”

The bhiksus then addressed the Buddha: “World-Honored One! Previously, the Buddha taught: ‘All dharmas are non-self. You should study and cultivate this truth. Having studied and cultivated it, you will abandon the notion of a self. When you have abandoned the notion of a self, you will abandon conceit. Upon abandoning conceit, you will enter nirvana.’ What, then, is the meaning of this?”

The Buddha said: “Excellent, excellent! You have now skillfully asked about this meaning, thereby resolving your own doubts. Suppose there were a foolish king of little wisdom. He had a physician who was obstinate and ignorant. Yet the king, unable to discern this, bestowed a generous stipend upon him. In treating illnesses, this physician used only one medicine—milk—and did not understand the causes of disease. Although he knew how to use milk as medicine, he did not know how it should be administered. Thus, whether the ailment was caused by wind, cold, fever, or anything else, he prescribed milk for every illness. The king, however, was unable to discern whether this physician understood the beneficial or harmful, good or bad properties of milk.

“Then an enlightened physician came from afar. He thoroughly understood the eight branches of medicine, skillfully treated every kind of illness, and was well versed in medicinal prescriptions. The king’s physician not only refused to learn from him but also became arrogant and treated him with contempt. The enlightened physician then dressed himself properly, went to the king’s physician, and asked to accept him as his teacher so that he might learn the profound and esoteric methods of medicine, saying: ‘I now accept you as my teacher. Please instruct me.’

“The king’s physician replied: ‘If you are willing to serve me for forty-eight years, I shall teach you medicine.’

“The other physician immediately agreed and said: ‘I shall do so. To the extent of my ability, I shall serve and obey whatever my teacher commands.’

“The king’s physician then brought this new physician into the presence of the king. At that time, the skilled physician explained to the king every method of treating illness and all manner of skillful arts. He said: ‘Great King, you should understand that careful discernment is required. Methods such as these should be used to govern the country... Methods such as these should be used to treat illness...’

“After hearing this, the king realized that his own physician was a foolish and ignorant man, and he banished him from the kingdom. Thereafter, the king showed even greater reverence to the skilled physician. The physician then thought: ‘This is precisely the time when I can persuade the king to follow my counsel.’ He therefore addressed the king, saying: ‘If the Great King truly has compassion for me, please permit me to make one request.’

“The king replied: ‘From my right arm to any other part of my body, whatever you desire, I shall grant it to you.’

“The skilled physician then said: ‘Although the Great King has promised me any part of his body, how could I dare make so excessive a request? I ask only that the king issue this decree: From this day forward, no one anywhere in the kingdom shall use milk as medicine according to the former physician’s teaching. Why is this? That medicine is poisonous and harmful, causing many injuries. Anyone who continues to use it shall be beheaded. Once this milk medicine has been abolished, no one will die an unjust death, and all people will remain ever peaceful and happy. This is therefore my request.’

“The king immediately replied: ‘I grant your request at once; there is no need for further deliberation!’ The king then issued a decree throughout the land: ‘No sick person anywhere in the kingdom shall use milk as medicine. Anyone who uses it shall be beheaded.’”

“At that time, the skilled physician used all the various flavors—pungent, bitter, salty, sweet, sour, and so forth—to prepare many kinds of medicines, which he used to treat illnesses; every illness was cured.

“Not long afterward, the king again fell ill and summoned him, asking: ‘I am now gravely ill, suffering so terribly that I feel I am about to die. How should this be treated?’

“After the skilled physician examined the king’s illness, he saw that milk should be used as medicine and therefore said: ‘For an illness such as Your Majesty’s, you must drink milk. When I previously told you to cease using milk as medicine altogether, those words were in fact false. If Your Majesty now drinks milk, your illness can be dispelled. Your Majesty is suffering from feverish heat, and so you should indeed drink milk.’

“At that time, the king said: ‘Have you now gone mad? How can you claim that drinking milk can dispel an illness of heat? Previously you said that milk was poisonous; why do you now tell me to drink it? Do you intend to make a fool of me? The medicine praised by the former physician you called poisonous and told me to prohibit by royal decree. Yet now you say that it is good and can dispel illness. If what you say is true, then my former physician must surely have been more skilled than you.’

“At that time, the skilled physician said to the king: ‘Your Majesty should not speak thus. It is like termites gnawing wood and sometimes producing the shapes of written characters. Yet those termites do not know whether these are characters or not. When a wise person sees this, he never says that the termites understand writing, nor does he consider it strange or alarming. Your Majesty should know that the former physician was just like this. He did not know how to distinguish among illnesses, but prescribed milk as medicine for all of them, just as termites gnawing wood happen by chance to produce the shapes of written characters. In truth, he did not understand the wholesome and harmful, beneficial and dangerous properties of milk as medicine.’

“The king then asked: ‘In what way did he not understand?’

“The skilled physician replied: ‘Milk used as medicine may be a harmful poison, but it may also be amrita. What kind of milk is called amrita? It is milk from a cow that does not eat distillers’ grains, slimy grasses, or bran, and whose calf is gentle.

When the cowherd leads the cow out to graze, he does not choose high ground, nor does he lead her down into damp lowlands. When giving her water, he leads her to a clear stream. He does not make her run swiftly and does not keep her together with bulls.

He ensures that the calf nurses from its mother in moderation, and that the cow walks and stands only in suitable places. When these conditions are fulfilled, that cow’s milk can dispel all illnesses. This is called the wondrous medicine of amrita.

Apart from milk of this kind, all other milk is harmful poison.’

“When the king heard these words, he praised him, saying: ‘Excellent, excellent! Only now do I understand the wholesome and harmful, beneficial and dangerous properties of milk as medicine.’ The king then drank the milk and was cured of his illness.

“Afterward, the king issued a decree: ‘From this day onward, milk shall be used as medicine throughout the entire kingdom.’

“When the people of the kingdom heard this decree, they all became angry and said to one another: ‘Surely the great king has now been possessed by a demon or has gone mad; otherwise, why would he deceive us by telling us to drink milk again?’

“All the people, filled with anger, gathered at the royal palace. The king then told them: ‘You should not be angry with me. Whether milk is to be taken as medicine or not taken depends entirely upon the physician’s instructions; the fault is not mine.’ [The king then explained to everyone what the physician had previously told him.]

“At that time, the king and the people all rejoiced and became elated, and they showed even greater reverence and made offerings to that physician. All the sick people who drank the medicinal milk were cured of their illnesses.

“O bhikshus! You should know that the Tathagata—Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Guide of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One—is likewise. He is the Great King of Physicians who appears in the world and subdues all the false physicians among the non-Buddhist teachers. Amid kings and multitudes, he declares: ‘I am the King of Physicians.’ In order to subdue the non-Buddhist teachers, I further teach: ‘There is no self, person, sentient being, life span, nurturer, knower and seer, agent, or recipient.’

“O bhikshus! You should know that when non-Buddhist teachers speak of a self, it is merely like termites gnawing wood and happening by chance to produce the shapes of written characters. Therefore, within the Buddha-Dharma, the Tathagata teaches that there is no self. In order to tame sentient beings, and knowing the appropriate time, he teaches the Dharma of no-self in this way.

“When the causes and conditions are complete, he again teaches the Dharma of the existence of self. Just as that skilled physician thoroughly knew the properties of milk—how it can be medicine and can also be other than medicine—the self taught by me is not the same as the self conceived by ordinary beings.

“Foolish ordinary beings grasp at their own self, sometimes saying that it is as large as a thumb, sometimes as small as a mustard seed, or like an extremely minute particle of dust. The true self taught by the Tathagata is not like this.

“Therefore, the Buddha teaches: ‘All dharmas are without self, yet in truth they are not without self.’ What is meant by ‘in truth’? If there is a dharma that is true, eternal, sovereign, a refuge, and unchanging in its intrinsic nature, this is called the self.

“Just as that greatly skilled physician thoroughly understood milk as medicine, so too does the Tathagata teach sentient beings that within all dharmas there truly is a self.

“Now you members of the fourfold assembly should cultivate this Dharma precisely in this way.”