大般涅槃經

Volume Three

CHAPTER ON LONGEVITY

PART IV:

The Buddha again addressed the bhiksus:

“Whatever doubts you may have concerning the precepts and discipline, today you may ask as you please. I shall explain them so that you may rejoice! I have cultivated and learned the quiescent and empty inherent nature of all dharmas, and have clearly comprehended and penetrated it. Bhiksus! Do not suppose that the Tathagata has cultivated only the quiescent and empty inherent nature of all dharmas.” The Buddha again said, “Bhiksus! If you have any doubts concerning the precepts and discipline, today you may ask them all!”

The bhiksus said to the Buddha:

“World-Honored One! We possess no wisdom by which we could question the Tathagata, the Worthy One, the Perfectly Enlightened One. Why is this? Because the realm of the Tathagata is inconceivable, the samadhis he possesses are inconceivable, and the teachings and admonitions he expounds are inconceivable.... Therefore, we possess no wisdom by which we could question the Tathagata.

“World-Honored One! Suppose there were an old man, one hundred and twenty years of age, whose body had long been afflicted by illness. He lay bedridden, unable to rise; his strength and vital energy were exhausted, and little remained of his life.

A wealthy man, having some business that required him to travel to another region, entrusted one hundred jin of gold to that old man, saying, ‘I am now going elsewhere and entrust this treasure to your keeping. Whether ten or twenty years pass, when my business is finished I shall return. When I return, give it back to me!’ The sick old man accepted the trust, but he had no heir.

Before long, his illness worsened and he died. All the entrusted goods were lost. When the owner returned and sought to reclaim them, nothing remained.

Thus, the foolish man did not know how to judge a suitable person to whom he could entrust his wealth; therefore, when he returned, he was unable to recover it. For this reason, his treasure was lost.

“World-Honored One! We sravakas are likewise. Although we have heard the Tathagata earnestly teach the precepts, we are unable to receive and uphold them so that they may long endure, just as that old man accepted another person’s trust. We now lack wisdom; what could we ask concerning the precepts and discipline?”

The Buddha said:

“Bhiksus! If today you question me, you can benefit all sentient beings. Therefore, I tell you: whatever doubts you have, ask freely as you please!”

The bhiksus said to the Buddha:

“World-Honored One! Suppose there were a man twenty-five years of age, youthful and handsome, possessing many treasures—gold, silver, vaidurya, and so forth—whose parents, wife, children, family, and relatives were all still present. Someone came to entrust treasure to him and said, ‘Certain affairs require me to travel to another land.

When my business is finished, I shall return; upon my return, give this back to me.’ The young man then guarded the treasure as though it were his own possession. When he became ill, he instructed his family, ‘This gold and these treasures were entrusted to me by another. If that person comes to reclaim them, return everything to him.’ Because the wise man knew how to judge and arrange matters well, when the owner returned to reclaim his goods, he recovered everything without any loss.

“The World-Honored One is likewise. If he entrusts the treasure of the Dharma to Ananda and the bhiksus, it will not endure for long. Why is this?

Because all sravakas, including Mahakasyapa, are subject to impermanence, like the old man who accepted another person’s entrusted goods. Therefore, the World-Honored One should entrust the unsurpassed Buddhadharma to the bodhisattvas. Because the bodhisattvas are skilled in questions and answers, this treasure of the Dharma will endure for immeasurable thousands of generations, increasing the benefit, peace, and prosperity of sentient beings, just as the young man accepted another person’s entrusted goods.

For this reason, only the great bodhisattvas are able to ask questions. Our wisdom is like that of mosquitoes and cicadas; how could we request instruction concerning the Tathagata’s profound Dharma?”

The sravakas remained silent. The Buddha then praised the bhiksus:

“Excellent! Excellent! You have perfected the undefiled mind, the mind of an arhat! I too have reflected upon these two circumstances; therefore, I entrust the Mahayana to the bodhisattvas so that the wondrous Dharma may long abide in the world.”

The Buddha then addressed the entire assembly:

“Good men! Good women! The length of my life cannot be measured, and my joyful eloquence cannot be fully described! You may ask whatever you wish, whether concerning the precepts, refuge, or anything else.” He spoke in the same way a second and a third time....

At that time, among the assembly was a young great bodhisattva of the brahmin clan from the village of Tala, named Mahakasyapa. Through the Buddha’s spiritual power, he rose from his seat, bared his right shoulder, circumambulated the Buddha hundreds of thousands of times, knelt with his right knee upon the ground, joined his palms toward the Buddha, and said:

“World-Honored One! Today I wish to ask a few questions. Only if the Buddha permits me shall I dare to speak!”

The Buddha said to Kasyapa:

“The Tathagata, the Worthy One, the Perfectly Enlightened One, permits you to ask whatever you please! I shall explain it for you, dispel your doubts, and cause you to rejoice.”

Bodhisattva Kasyapa again said to the Buddha:

“World-Honored One! Since the Tathagata has compassionately deigned to grant me permission, I shall now ask. Yet the wisdom I possess is as slight as that of a mosquito or cicada, while the virtue of the Tathagata, the World-Honored One, is lofty and majestic.

He is a lion of pure candana, difficult to subdue, with an indestructible retinue. The Tathagata’s body is like true vajra, and its form resembles genuine, indestructible vaidurya. Moreover, he is surrounded by such an ocean of great wisdom.

Within this assembly, all the great bodhisattva-mahasattvas have perfected immeasurable, boundless, profound, and wondrous merits, and are like magnificent elephants. Before such a great assembly, how could I dare to ask questions? Yet, relying upon the Buddha’s spiritual power and upon the majestic virtue and wholesome roots of the assembly, I have a few questions to ask.”

Then, before the Buddha, he asked in verse:

How does one attain longevity,

And a vajra body that cannot decay?

Through what causes and conditions

Does one gain great and steadfast strength?

How does one, through this Sutra,

Reach the ultimate other shore?

May the Buddha reveal the secret treasury

And proclaim it for sentient beings!

How does one attain vastness

And become a refuge for the multitudes?

How can one who is truly not an arhat

Be regarded as equal to an arhat?

How can one recognize the deeds of heavenly Mara

When he creates difficulties for the assembly?

How can one distinguish

The words of the Tathagata from those of Papiyan?

How can the Tamers

Gladly expound the Truth?

How, having fully perfected right goodness,

Do they explain the four inversions?

What is the performance of wholesome karma?

May the Great Sage now explain!

How do the bodhisattvas

Perceive the nature that is difficult to see?

How does one fully understand the letters

And the meanings conveyed by those letters?

How does one perfect the noble practices together,

Like the kalavinka bird?

What are the Sun and Moon,

Venus and Jupiter?

How can one who has not yet aroused the mind

Be called a bodhisattva?

How can one dwell among the great assembly

And attain fearlessness,

Like Jambunada gold,

In which no flaw can be found?

How can one dwell in a defiled world

Yet remain unstained, like a lotus flower?

How can one abide amid afflictions

Yet remain untainted by affliction,

Like a physician who treats illness

Yet is never infected by disease?

Within the great ocean of birth and death,

How does one become a navigator?

How does one cast off birth and death,

As a snake sheds its skin?

How does one contemplate the Three Jewels

As resembling the heavenly wish-fulfilling tree?

If the Three Jewels have no inherent nature

How can it be expressed?

Like pleasure not yet arisen,

How can its experience be named?

How are bodhisattvas said

To attain an assembly that cannot disperse?

How can one living in blind darkness

Become an eye that guides the way?

Why manifest many heads?

May the Great Sage explain!

How is a teacher of the Dharma

Like the waxing new moon?

Why does he again manifest

His ultimate entry into nirvana?

How is the courageous one said

To show the path to maras, devas, and humans?

How does one know the nature of Dharma

And constantly enjoy the bliss of Dharma?

How are bodhisattvas said

To remain far removed from every bodily illness?

How is the secret Dharma proclaimed

For the sake of sentient beings?

How can one speak of the ultimate

And also of that which is not ultimate?

As though cutting through a net of doubts,

What is called an indeterminate teaching?

How may one draw near

To the unsurpassed Path of Supreme Victory?

I now entreat the World-Honored One,

For the sake of all bodhisattvas:

May you please expound

The exceedingly profound and wondrous practices...

Within all worldly dharmas

There is a nature of peace and bliss.

May the Great Sage

Distinguish and explain this for me!

Refuge of sentient beings!

Supreme Among Two-Footed Beings, wondrous medicine!

I wish to inquire about the skandhas,

But I possess no wisdom;

Even diligent bodhisattvas

Are likewise unable to know

The exceedingly profound sphere

Of all Buddhas such as this.

At that time, the Buddha praised Bodhisattva Kasyapa, saying:

“Excellent! Excellent, good man! You have not yet attained the Wisdom of All Modes, whereas I have already attained it. Yet your inquiry into the exceedingly profound secret treasury is no different from an inquiry made by one possessing omniscience. Good man! When I sat beneath the Bodhi tree at the place of enlightenment and first attained perfect awakening, bodhisattvas in immeasurable asamkhyeyas of worlds of Buddhas, as numerous as the sands of the Ganges, also asked me about this exceedingly profound meaning. The merit, phrasing, and meaning of their questions were likewise equal to yours, without any difference. Such an inquiry can benefit immeasurable sentient beings.”

At that time, Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! I possess no power of wisdom whereby I could ask the Tathagata about such an exceedingly profound meaning. World-Honored One!

Just as a mosquito or cicada cannot fly across the great ocean to its farther shore or traverse the whole of space, so too am I unable to inquire into such an exceedingly profound meaning of the Tathagata’s ocean of wisdom and the space-like nature of Dharma. World-Honored One! It is as though the bright jewel in a king’s diadem were entrusted to the minister who guards the royal treasury.

Having received it, the treasurer would place it upon his head, revere it, and guard it with even greater care. So too shall I place upon my head, revere, and guard with ever greater care the Tathagata’s exposition of the exceedingly profound meaning of the Vaipulya teachings. Why is this?

So that I may broadly attain profound wisdom.”

At that time, the Buddha told Bodhisattva Kasyapa:

“Good man! Listen carefully! Listen carefully!

I shall explain to you the karma through which the Tathagata attained longevity. Through the causes and conditions of that karma, a bodhisattva attains longevity. You should therefore listen with the utmost attention.

If karma can serve as a cause of bodhi, you must sincerely listen to and receive this meaning. Having listened to and received it, you should then expound it to others. Good man!

Because I cultivated such karma, I attained unsurpassed, perfect awakening, and today I again explain this meaning extensively for others. Good man! It is as though a prince committed an offense and was confined in prison.

Because the king deeply pitied and cherished his son, he personally turned his chariot around and went back to the place of confinement. A bodhisattva is likewise. Wishing to attain longevity, he must protect and remain mindful of all sentient beings, regarding them all as his own children, and give rise to great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

He confers upon them the precept against killing and teaches them to cultivate wholesome dharmas. The bodhisattva should also establish all sentient beings securely in the five precepts and the ten wholesome deeds. Furthermore, he enters all the realms—the hells, hungry ghosts, animals, asuras, and so forth—to rescue the suffering beings within them.

The bodhisattva liberates those not yet liberated, ferries across those not yet ferried across, enables those who have not yet attained nirvana to attain nirvana, and comforts all who are terrified. Through the causes and conditions of such karma, the bodhisattva attains a long lifespan, gains mastery of all forms of wisdom, and, when his life ends, is reborn in a heavenly realm in accordance with the circumstances.”

At that time, Bodhisattva Kasyapa again said to the Buddha: “World-Honored One! The profound and hidden meaning of a great bodhisattva regarding sentient beings as his own children is something I am not yet able to understand. World-Honored One! The Tathagata should not say that a bodhisattva cultivates a mind of impartiality toward all sentient beings and regards them as his own children. Why is this? Within the Buddha-Dharma there are those who break the precepts, those who commit the rebellious offenses, and those who slander the true Dharma. How could one regard such people as one’s own children?”

The Buddha said:

“Kasyapa! So it is! So it is! I truly regard sentient beings as my own children, just as I regard Rahula.”

Bodhisattva Kasyapa again said to the Buddha:

“World-Honored One! In the past, on the fifteenth day, when the Sangha held its posadha ceremony, there was, within the assembly of pure, fully ordained monastics, a youth who had not properly cultivated the karma of body, speech, and mind. Concealing himself behind a partition, he secretly listened to the recitation of the precepts. The mighty guardian deity Vajrapani, empowered by the Buddha’s spiritual might, struck him with a vajra pestle and shattered him into particles as fine as dust. World-Honored One! That vajra deity was exceedingly fierce and cruel, for he severed the very life faculty of this youth. How, then, can it be said that the Tathagata regards all sentient beings as his own children, just as he regards Rahula?”

The Buddha replied:

– O Kasyapa! You should not speak in this way now. That youth was merely a magically created person, not a real person! In order to drive those who break the precepts and destroy the Dharma out of the assembly, the Vajra-Bearing Lord of Mysteries manifested this magically created person. O Kasyapa! Toward those who slander the True Dharma and icchantikas, those who take life, those who hold wrong views, and even those who violate the prohibitive precepts, I give rise to compassion and regard them all equally as my son Rahula. Good man! It is like the ministers of a king: when someone violates the royal law, he is executed according to his offense and is not spared. The Tathagata, the Blessed One, does not act in this way. With one who destroys the Dharma, he has acts of karman performed to expel him, acts of karman to reprimand him, acts of karman to cast him out, acts of karman to formally charge him with an offense, acts of karman for refusal to acknowledge an offense, acts of karman for probation, and acts of karman for failure to relinquish wrong views.... Good man! The reason the Tathagata has such acts of karman performed to subdue those who slander the Dharma is that he wishes to show evildoers that karmic retribution exists. Good man! You should know that the Tathagata immediately bestows fearlessness upon beings amid evil circumstances. He may emit one ray of light, or two, or three; and whoever encounters them is enabled to leave all evils far behind. Today the Tathagata possesses immeasurable powers such as these. Good man! You have not yet been able to see the Dharma that you wish to see, so today I shall explain its characteristics to you. After I enter nirvana, wherever there is a bhiksu who observes the precepts, is fully endowed with dignified conduct, and safeguards the True Dharma, upon seeing one who destroys the Dharma he must expel, reprimand, and discipline him. You should know that such a person will gain merit immeasurable and beyond reckoning. Good man! Suppose there is a king who habitually commits cruel and evil deeds and then falls gravely ill. The king of a neighboring country hears of this and raises an army, intending to destroy him. At that time, the sick king, having no power to resist, becomes frightened, changes his ways, and cultivates goodness. The king of the neighboring country gains immeasurable merit. A bhiksu who upholds the Dharma is likewise: by expelling and reprimanding those who destroy the Dharma, he causes them to practice wholesome dharmas and thus gains immeasurable merit. Good man! Suppose that on the estate of a wealthy elder, poisonous trees grow among the fields and houses. When the elder discovers them, he immediately cuts them down and completely eradicates them. It is also like a young man on whose head gray hairs appear; ashamed, he shaves them off and does not allow them to grow. A bhiksu who upholds the Dharma is likewise. When he sees someone breaking the precepts and destroying the True Dharma, he should immediately expel, reprimand, formally charge, and discipline that person. If a good bhiksu sees someone destroying the Dharma but leaves him alone and does not expel, reprimand, formally charge, and discipline him, you should know that this bhiksu is an enemy within the Buddha-Dharma. If he is able to expel, reprimand, formally charge, and discipline him, then he is indeed a true sravaka and disciple of mine.

Bodhisattva Kasyapa again said to the Buddha:

– O Blessed One! According to what the Buddha has said, you do not look upon all beings impartially and regard them equally as your son Rahula! O Blessed One! Suppose one person harms the Buddha with a knife, while another anoints the Buddha’s body with sandalwood fragrance. If the Buddha gives rise to an impartial mind toward both, why does he say that those who violate the prohibitions must be disciplined? But if those who violate the prohibitions are disciplined, then the statement about impartiality cannot be correct!

The Buddha said to Kasyapa:

– Good man! Suppose a king, great minister, or chief minister raises several children who are handsome in appearance, intelligent, and wise. He entrusts two, three, or four of them to a strict teacher and says: “Sir, please instruct my children in dignified conduct, rites, crafts, writing, arithmetic, and so forth, and ensure that they master them all. My four children shall study under you. Even if three of them are beaten to death and only one remains, you must discipline him rigorously and ensure that he succeeds. Although three of my children may die, I shall certainly have no regrets.” O Kasyapa! Would that father and teacher incur the offense of taking life?

– O Blessed One! They would not incur it!

– Why not? Because they act out of loving concern and the wish to bring the children to accomplishment, without any evil intent. By teaching them in this way, they gain immeasurable merit. Good man! The Tathagata is likewise. He looks upon those who destroy the Dharma impartially, as his only child. Today the Tathagata entrusts the unsurpassed True Dharma to kings, great ministers, chief ministers, bhiksus, bhiksunis, upasakas, and upasikas. These kings and others, together with the fourfold assembly, must exhort and encourage those who study, causing their precepts, concentration, and wisdom to increase. If anyone does not study these three categories of Dharma, but is indolent, breaks the precepts, and slanders the True Dharma, then kings, great ministers, and the fourfold assembly must discipline that person rigorously. Good man! Would those kings and members of the fourfold assembly incur an offense?

– O Blessed One! They would incur no offense!

– Good man! If those kings and members of the fourfold assembly incur no offense, how much less would the Tathagata! Good man! The Tathagata has skillfully cultivated such impartiality, regarding all beings equally as his only child. One who cultivates in this way is called a bodhisattva who cultivates an impartial mind and regards all beings equally as his only child. Good man! When a bodhisattva cultivates this karma in such a way, he immediately attains longevity and also becomes skilled in knowing the events of past lives.

Bodhisattva Kasyapa again said to the Buddha:

– O Blessed One! According to what the Buddha has said, if a bodhisattva cultivates an impartial mind and regards all beings equally as his own children, he immediately attains longevity. The Tathagata should not say such a thing. Why? It is like a person who knows the Dharma and can expound many teachings concerning filial devotion, but upon returning home throws tiles and stones at his parents and strikes them. His parents are fertile fields of merit, bring many benefits, and are extremely difficult to encounter. He ought to delight in making offerings to them, yet instead he gives rise to the intention to harm and afflict them. What that person who knows the Dharma says and what he does contradict one another. The words of the Tathagata are likewise. A bodhisattva who cultivates an impartial mind and regards beings equally as his own children should attain longevity, be skilled in knowing past lives, abide forever in the world, and undergo no change. For what reason, then, is the Blessed One’s lifespan today exceedingly short, equal to that of an ordinary human being? Could it be that the Tathagata has given rise to thoughts of resentment and hatred toward beings? O Blessed One! What evil karma did you create in the past? How many lives did you take that you now suffer a short lifespan of less than one hundred years?

The Buddha said to Kasyapa:

– Good man! For what reason do you now utter such coarse words before the Tathagata? The longevity of the Tathagata is supreme and most excellent among all lifespans! The Dharma of Permanence attained by the Tathagata is foremost and most excellent among all that is permanent.

Bodhisattva Kasyapa again said to the Buddha:

– O Blessed One! What does it mean to say that the Tathagata has attained an immeasurable lifespan?

The Buddha said to Kasyapa:

“Good man! Consider the eight great rivers: the first is called the Ganges, the second Yamuna, the third Sarabhu, the fourth Aciravati, the fifth Mahi, the sixth Sindhu, the seventh Vakshu, and the eighth Sita. These eight great rivers, together with all the smaller rivers, flow into the great ocean.

O Kasyapa! In the same way, all the great rivers of lifespan among humans, in the heavens, upon the earth, and throughout empty space flow into the great ocean of the Tathagata’s lifespan. Therefore, the Tathagata’s lifespan is immeasurable.

Furthermore, O Kasyapa! Just as Lake Anavatapta supplies water to the four great rivers, so too does the Tathagata bring forth all lifespans. O Kasyapa!

Just as, among all permanent dharmas, empty space is foremost, so too is the Tathagata supreme and foremost among all permanent dharmas. O Kasyapa! Just as clarified butter is foremost among all medicines, so too, among sentient beings, the Tathagata is foremost in lifespan.”

Bodhisattva Kasyapa again addressed the Buddha, saying:

“World-Honored One! Since the lifespan of the Tathagata is thus, you should abide for one kalpa, or a little less than one kalpa, constantly proclaiming the wondrous Dharma like a great downpour of rain.”

“O Kasyapa! You should not now give rise to the thought that the Tathagata will become utterly extinct. O Kasyapa!

If bhiksus, bhiksunis, upasakas, upasikas, or even non-Buddhist immortals who have attained the five supernormal powers and mastery can abide for one kalpa or a little less than one kalpa; can walk through empty space; can sit and lie down at will; can emit fire from the left side of their bodies and pour forth water from the right; can cause smoke and flames to issue from their bodies like a blazing mass of fire;

and, if they wish to prolong their lives, can do so according to their wishes, freely determining whether their lifespans are long or short—if even immortals possessing the five supernormal powers can exercise such spiritual power at will, how much more so can the Tathagata, who has attained mastery over all dharmas, abide for half a kalpa, one kalpa, a hundred kalpas, a hundred thousand kalpas, or immeasurable kalpas?

For this reason, you should know that the Tathagata is indeed the eternally abiding Dharma, the immutable Dharma. This body of the Tathagata is a transformation body, not a body sustained by mixed foods. In order to liberate sentient beings, he manifests himself as being like a poisonous tree.

Therefore, the Tathagata now appears to relinquish his body and enter nirvana. O Kasyapa! You should know that the Buddha is the ‘Permanent’ Dharma, the immutable Dharma!

Regarding this Ultimate Truth, you should diligently and energetically cultivate it with single-minded devotion. Having cultivated it, you should then expound it widely for others!”

At that time, Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! What distinction is there between supramundane dharmas and worldly dharmas? As the Buddha has said, the Buddha is the permanent Dharma, the immutable Dharma. Yet worldly people also say that Brahma is permanent, Isvara is permanent and immutable, the self is permanent, intrinsic nature is permanent, and atoms are also permanent. If it is said that the Tathagata is the permanent Dharma, why does the Tathagata not constantly manifest? If he does not constantly manifest, what distinction is there? Why is this so? Because from Brahma down to the intrinsic nature of atoms, none of these manifests constantly either!”

The Buddha said to Kasyapa:

– It is like a wealthy elder who owned many cows. Though their colors and appearances were of various kinds, they all belonged to one herd. He entrusted them to a herdsman, ordering him to drive them out in search of water and grass, solely to make ghee, without seeking curds or milk. That cowherd tended them and thereby made his own living. When the wealthy elder died, all the cows he owned were seized by bandits. Having obtained the cows, the bandits had no women among them, so they tended the cows themselves and obtained milk to drink. At that time, the bandits said among themselves: “That great wealthy elder raised these cows not for the sake of curds or milk, but solely to obtain ghee. What method should we now employ in order to obtain it?” Ghee is said to be the foremost and supreme flavor in the world, but we have no vessel. Even if we obtain milk, we have nowhere to store it.” They further said among themselves: “Only a leather bag can hold it. Yet although we have something in which to store it, if we do not know how to churn it, even obtaining a drink would be difficult, much less producing cream.” Then the bandits took the ghee and added water to it. Because there was so much water, the curds and ghee were all spoiled. Ordinary beings are also like this. Although they possess wholesome dharmas, these are merely remnants of the Tathagata’s true Dharma. Why is this? After the Tathagata enters nirvana, some steal the wholesome Dharma left behind by the Tathagata—whether morality, concentration, or wisdom—just as those bandits seized the herd of cows. Although ordinary beings may obtain this morality, concentration, and wisdom, because they lack skillful means, they cannot attain liberation. For this reason, they cannot obtain the eternal morality, eternal concentration, eternal wisdom, and liberation, just as those bandits, not knowing the proper method, lost the means of making ghee. It is also like the bandits who, while making ghee, added water to it. Ordinary beings are likewise. For the sake of liberation, they speak of a self, sentient beings, a life span, a person, Brahma, Ishvara, minute particles, the fundamental nature of the world, morality, concentration, wisdom, and liberation, and claim that the Heaven of Neither Perception nor Non-Perception and so forth is nirvana; yet in truth they do not attain the liberation of nirvana, just as those bandits did not obtain ghee. These ordinary beings practice a small measure of pure conduct and make offerings to their parents. Through these causes and conditions, they are reborn in heaven and enjoy a small measure of happiness, just as the bandits obtained milk and added water to it. In truth, these ordinary beings do not understand that it is because they cultivated a small measure of pure conduct and made offerings to their parents that they were reborn in heaven. Nor are these ordinary beings able to understand morality, concentration, wisdom, or taking refuge in the Three Jewels. Because they do not understand, they speak of Permanence, Bliss, Self, and Purity. Although they speak in this way, in truth they understand nothing at all. Therefore, only after the Tathagata appears in the world does he expound Permanence, Bliss, Self, and Purity for them. It is like a Wheel-Turning King appearing in the world: through the power of his merit, the bandits retreat and scatter, and the cows suffer no harm to their lives. The Wheel-Turning King then entrusts the cows to a herdsman possessed of many skillful means. Through his skillful means, the herdsman obtains ghee. Because of that ghee, all sentient beings are free from affliction and suffering. When the Holy Wheel-Turning King of the Dharma appears in the world, ordinary beings who are unable to expound morality, concentration, and wisdom are cast aside, just as the bandits retreat and scatter. The Tathagata then skillfully expounds worldly and supramundane dharmas for the sake of sentient beings, and causes the bodhisattvas to expound them as appropriate. Having obtained the ghee, the great bodhisattvas then enable immeasurable and boundless sentient beings all to obtain the unsurpassed ambrosial flavor of the Dharma. What is called the Tathagata’s Permanence, Bliss, Self, and Purity has this meaning. Good man! The Tathagata is the eternal Dharma, the unchanging Dharma. This is not like worldly, ignorant ordinary beings calling Brahma and so forth eternal dharmas. This eternal Dharma principally signifies the Tathagata and no other dharma. Kasyapa! You should understand the body of the Tathagata in this way! Kasyapa! Good men and good women should always keep these two words firmly in mind and cultivate them: “The Buddha eternally abides!” Kasyapa! If good men and good women cultivate these two words, “eternal abiding,” you should know that such persons follow my practice and reach the place I have reached! Good man! If anyone cultivates these two words for the sake of extinguishing phenomenal characteristics, you should know that, for such a person, the Tathagata will enter nirvana. Good man! The meaning of nirvana is precisely the Dharma-nature of all Buddhas.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! What is the meaning of the Dharma-nature of the Buddha? World-Honored One! I now wish to understand the meaning of Dharma-nature! I pray that the Tathagata, out of compassion, will explain it extensively! Dharma-nature means relinquishing the body. Relinquishing the body is called possessing nothing. If the body possesses nothing, how can it continue to exist? If the body continues to exist, why is it said that the body possesses Dharma-nature? If the body possesses Dharma-nature, how can it continue to exist? How am I now to understand this meaning?

The Buddha told Bodhisattva Kasyapa:

– Good man! You should not speak in this way! Extinction is Dharma-nature! As for Dharma-nature, it is without extinction. Good man! It is like the gods in the Heaven of No Perception, who possess the form skandha but have no perception of form. One should not ask: How do those gods abide happily and experience pleasure? How do they engage in perception? How do they see and hear? Good man! The realm of the Tathagata is not comprehended by sravakas or pratyekabuddhas. Good man! You should not say that the Tathagata’s body is a phenomenon subject to extinction. Good man! The Tathagata’s extinction is the realm of the Buddhas and is not within the reach of sravakas or pratyekabuddhas. Good man! You should not now speculate about where the Tathagata abides, where he acts, where he sees, or where he experiences bliss. Good man! Such meanings are not known even by you! Moreover, the Dharma-body of all Buddhas and its manifold skillful means are inconceivable.

Furthermore, good man! You should cultivate the perception that the Buddha, Dharma, and Sangha are eternal. With regard to these three Dharmas, do not entertain a perception of difference, a perception of impermanence, or a perception of change.

If anyone cultivates a perception of difference regarding these three Dharmas, you should know that, although such people take the three refuges, their refuge is impure and they have nothing upon which to rely; all their precepts are incomplete, and they certainly cannot realize the fruits of a sravaka, a pratyekabuddha, or bodhi. If anyone can cultivate the perception of permanence regarding this inconceivable reality, that person has a refuge.

Good man! Just as wherever there is a tree, there is the tree’s shadow, so too is the Tathagata: because he possesses the eternal Dharma, there is a refuge; he is not impermanent. If it were said that the Tathagata is impermanent, then the Tathagata would not be a refuge for gods and humans.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! It is like a tree in darkness that has no shadow!

– Kasyapa! You should not say that there is a tree without a shadow; it is merely that the shadow cannot be seen by the physical eye. Good man! The Tathagata is likewise. His nature eternally abides and does not change; those without the eye of wisdom cannot see it, just as in darkness one cannot see the shadow of a tree. Ordinary beings who, after the Buddha’s parinirvana, say that the Tathagata is impermanent are likewise. If they say that the Tathagata is separate from the Dharma and the Sangha, then the Three Refuges cannot be established. It would be like saying that because your father and mother are each distinct, they must therefore be impermanent!

Bodhisattva Kasyapa again addressed the Buddha, saying:

“World-Honored One! From this day forth, I shall use the three eternally abiding refuges—the Buddha, the Dharma, and the Sangha—to awaken and enlighten my parents, even my parents of seven generations, causing them all to uphold and practice them. How extraordinary, World-Honored One! I shall now study the inconceivable nature of the Tathagata, the Dharma, and the Sangha. Having studied it myself, I shall also expound this meaning extensively for others. If there are those who cannot believe and accept it, one should know that such people have long cultivated the notion of impermanence. For people such as these, I shall create mist and hailstorms.”

At that time, the Buddha praised Bodhisattva Kasyapa, saying:

“Excellent! Excellent! You are now well able to protect and uphold the True Dharma. One who protects the Dharma in this way does not deceive others. Through the wholesome karmic causes and conditions of not deceiving others, one attains longevity and is well able to know past lives.”

CHAPTER ON THE VAJRA BODY

PART V:

At that time, the World-Honored One again said to Kasyapa:

“Good man! The body of the Tathagata is the eternally abiding body, the indestructible body, the vajra body. It is not a body sustained by mixed foods; it is the Dharma body!”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! Although the Buddha speaks of bodies such as these, I do not see any of them. I see only a body sustained by mixed foods, subject to dust and decay, destruction and impermanence, and so forth. Why is this? Because today the Tathagata is about to enter nirvana!”

The Buddha said to Kasyapa:

“You should not now say that the Tathagata’s body is unstable and destructible like the body of an ordinary being! Good man! You should now know that throughout immeasurable hundreds of millions of kalpas, the Tathagata’s body has been firm and difficult to destroy.

It is not the body of a human or a deva, not a body subject to fear, and not a body sustained by mixed foods. The Tathagata’s body is not a body. This body is neither born nor extinguished; it neither accumulates nor cultivates.

It is immeasurable and boundless, without footprints, unknowable, formless, ultimately pure, without movement, without experiencing, without activity, neither abiding nor acting, without flavor, unmixed, neither conditioned nor karma, neither effect nor volitional formation, neither cessation nor mind, neither measurable nor conceivable. It eternally abides and cannot be discussed. It is without consciousness and apart from mind, yet it is also not apart from mind.

That mind is equanimous; it neither exists nor does not exist. It neither comes nor goes, yet it also comes and goes. It is neither broken nor destroyed, neither severed nor cut off, neither arising nor perishing.

It is not a master, yet it is also the master. It is neither existent nor nonexistent, neither awareness nor contemplation, neither a word nor not a word, neither samadhi nor not samadhi. It cannot be seen, yet it is clearly seen.

It is without a place, yet it is a place; without a home, yet it is a home; without darkness and without light; without quiescence, yet also quiescent. It possesses nothing; it neither receives nor gives. It is pure and undefiled, without contention and having ended contention.

It abides without any place of abiding. It neither grasps nor falls. It is neither Dharma nor non-Dharma, neither a field of merit nor not a field of merit.

It is inexhaustible and not exhausted, apart from every exhaustion. It is emptiness yet is not apart from emptiness. Although it does not abide permanently, it is not extinguished from thought-moment to thought-moment.

It is without turbidity, without words, and apart from words. It is neither sound nor speech, nor is it cultivation. It cannot be named or measured.

It is neither one nor different, neither image nor characteristic, yet it is adorned with all characteristics. It is neither courageous nor fearful, neither quiescent nor non-quiescent, neither hot nor not hot. It cannot be beheld and has no outward appearance.

“The Tathagata liberates all sentient beings; because there is no liberating, he is able to bring sentient beings to liberation. Because there is no understanding, he awakens sentient beings; because there is no awakening, he teaches the Dharma in accordance with reality. Because there is no duality, he is immeasurable, unequalled, and peerless.

He is even and level like empty space, without form or appearance, identical with the nature of non-arising, neither annihilated nor eternal. He constantly practices the One Vehicle, though sentient beings see three. He neither retreats nor turns back and has severed all fetters.

He neither contends nor makes contact. He is not a nature, yet abides in nature; neither united nor dispersed; neither long nor short; neither round nor square. He is neither the skandhas, ayatanas, and dhatus, yet he is also the skandhas, ayatanas, and dhatus.

He neither increases nor diminishes, neither triumphs nor suffers defeat....

“The Tathagata’s body accomplishes immeasurable virtues such as these. There is no one who knows it, yet no one who does not know it; no one who sees it, yet no one who does not see it. It is neither conditioned nor unconditioned, neither worldly nor unworldly, neither acting nor non-acting, neither dependent nor independent, neither the four great elements nor apart from the four great elements, neither a cause nor not a cause, neither a sentient being nor not a sentient being, neither a sramana nor a brahmin.

It is the lion, the great lion. It is neither a body nor not a body. It cannot be expressed, except as the one characteristic of Dharma, which cannot be calculated.

When it enters parinirvana, it does not enter parinirvana. The Tathagata’s Dharma body fully accomplishes immeasurable, subtle, and wondrous virtues such as these.

“Kasyapa! Only the Tathagata knows this characteristic; it is not known by sravakas or pratyekabuddhas. Kasyapa!

The Tathagata’s body accomplishes virtues such as these; it is not a body nourished and developed by mixed foods! Kasyapa! Since the Tathagata’s true body possesses such virtues, how could it be afflicted by illnesses, suffering, dangers, and fragility, being unstable like an unbaked earthen vessel?

Kasyapa! The reason the Tathagata manifests illness and suffering is that he wishes to tame sentient beings. Good man!

You should now know that the Tathagata’s body is the vajra body. From this day forth, you should always concentrate your mind upon and contemplate this meaning! Do not think of it as a body sustained by mixed foods, and you should also tell others that the Tathagata’s body is the Dharma body!”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! Since the Tathagata has accomplished virtues such as these, how could his body be subject to illness, suffering, impermanence, and destruction? From this day forth, I shall always contemplate the Tathagata’s body as the eternally abiding Dharma body, the body of peace and bliss. I shall also expound this extensively for others! World-Honored One! The Tathagata’s Dharma body is indestructible vajra, but I do not yet know through what causes and conditions it was attained.”

The Buddha said to Kasyapa:

“Through the cause and condition of skillfully protecting and upholding the True Dharma, this vajra body is attained. Kasyapa! In the distant past, due to causes and conditions arising from my protection of the Dharma, I have now attained this vajra body, which eternally abides and is indestructible. Good man! One who protects and upholds the True Dharma, even without receiving the Five Precepts or cultivating the rules of proper conduct, should take up knives, swords, bows, arrows, spears, and lances to guard a bhiksu who purely observes the precepts!”

Bodhisattva Kasyapa addressed the Buddha, saying:

“World-Honored One! If a bhiksu remains apart from protection and dwells alone in a secluded place, a charnel ground, beneath a tree, and so forth, one should call this person a true bhiksu. If there are people who follow a practitioner in order to protect him, one should know that this group of people consists of foolish lay followers!”

The Buddha said to Kasyapa:

“Do not speak these words, saying that such a person is a foolish layman! If a bhikshu personally receives ample provisions from those who come to his dwelling, then although that bhikshu may read and recite the scriptures, contemplate, and practice seated meditation, and although, when people come to ask about the Dharma, he may expound it to them—speaking of generosity, observance of the precepts, merit, fewness of desires, and contentment—and may thus teach the Dharma in various ways, he still cannot utter the lion’s roar, cannot be surrounded by lions, and cannot subdue evil and lawless people.

Such a bhikshu can benefit neither himself nor sentient beings. You should know that people of this kind are negligent and indolent. Although they may observe the precepts and preserve pure conduct, you should know that they can accomplish nothing!

“If there is a bhikshu whose bodily necessities are always abundant and who also skillfully upholds the observance of the precepts, he can utter the lion’s roar and broadly proclaim the wondrous Dharma. He can extensively expound for others the nine divisions of scripture—the Sutras, Geyas, Vyakarana prophecies, Gathas, Udanas, Itivrittakas, Jatakas, Vaipulya teachings, and Adbhuta-dharmas—thereby bringing benefit, peace, and happiness to sentient beings.

He proclaims these words: ‘The Nirvana Sutra establishes that bhikshus should not keep servants, cattle, sheep, or other unlawful possessions. If a bhikshu keeps such impure things, he must be disciplined. In other scriptures, the Tathagata previously taught that if a bhikshu kept such unlawful possessions, the king of that land should discipline him in accordance with the Dharma and expel him, returning him to lay life.’

“If a bhikshu can thus utter the lion’s roar, and those who have broken the precepts hear these words and become enraged and harm this Dharma teacher, then even if the Dharma teacher consequently loses his life, he is still called one who observes the precepts and benefits both himself and others. For this reason, I permit kings, ministers, chief ministers, upasakas, and others to protect those who teach the Dharma. Those who wish to safeguard the True Dharma should train themselves in this way.

“Kashyapa! Those who break the precepts and do not protect the Dharma are called foolish laymen; those who observe the precepts are not so called!

“Good man! In the distant past, immeasurable and boundless asamkhya kalpas ago, in this city of Kushinagara, a Buddha appeared in the world named Joyful Increase Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. At that time, the world was vast, pure, and magnificent; prosperous, peaceful, joyful, and secure.

Its people were numerous, and there was no hunger or thirst, just as among the bodhisattvas and others in the Land of Bliss. That Buddha, the Blessed One, remained in the world for an immeasurable period. After teaching and transforming sentient beings, he went beneath the twin sala trees and entered parinirvana.

After the Buddha’s nirvana, the Dharma he left behind remained in the world for immeasurable hundreds of millions of years.

“When only forty years remained before the Buddha-Dharma would disappear, there was a precept-observing bhikshu named Awakened Virtue. Surrounded by a large assembly of disciples and followers, he could utter the lion’s roar, widely proclaim and explain the nine divisions of scripture, and prohibit bhikshus from keeping servants, cattle, sheep, and other unlawful possessions. At that time, many bhikshus who had broken the precepts heard these words and conceived evil intentions. Taking up knives and clubs, they came to assault that Dharma teacher.

“At that time, there was a king named Possessor of Virtue. When he heard of this matter, he went at once to the Dharma teacher in order to protect the Dharma and fought with all his strength against those evil bhikshus who had broken the precepts, thereby saving the Dharma teacher from harm. The king was wounded all over his body. Then Awakened Virtue praised the king, saying, ‘Excellent! Excellent! Today the king is truly a protector of the True Dharma. In a future life, this body of yours will become a Dharma vessel of immeasurable capacity.’

“At that time, after hearing the Dharma, the king’s heart was filled with joy. He then died and was born in the land of the Buddha Akshobhya, where he became that Buddha’s foremost disciple. Among the king’s subjects and followers, those who had fought and those who had rejoiced in the deed all became irreversible in their resolve for bodhi. After death, they were all born in the land of the Buddha Akshobhya and became the second-ranked disciples in that Buddha’s assembly of shravakas.

“When the True Dharma is about to perish, it must be received, upheld, and protected in this way. Kashyapa! The king at that time was I myself! The bhikshu who taught the Dharma was Kashyapa Buddha! Kashyapa! One who protects the True Dharma receives immeasurable blessings and rewards such as these. Through these causes and conditions, today I am adorned with all the various marks, have accomplished the Dharma-body, and possess an indestructible body.”

Bodhisattva Kashyapa again said to the Buddha:

“Blessed One! The Tathagata’s body is eternal, like an image engraved upon stone!”

The Buddha said to Kashyapa:

“Good man! For this reason, bhikshus, bhikshunis, upasakas, and upasikas should diligently exert themselves to protect and uphold the True Dharma, for the rewards of protecting the Dharma are vast and immeasurable. Good man! Therefore, when protecting the Dharma, upasakas and others should take up knives and clubs to safeguard bhikshus who uphold the Dharma in this way. If a person fully observes the five precepts, he is not thereby called a follower of the Mahayana. One who does not observe the five precepts but protects the True Dharma is called a follower of the Mahayana. Those who protect the True Dharma should take up knives, swords, and weapons and attend upon and guard the Dharma teacher!”

Kashyapa said to the Buddha:

“Blessed One! If bhikshus and upasakas such as these carry knives and clubs and associate together as companions, which among them are teachers? Are they without teachers? Do they observe the precepts, or do they break the precepts?”

The Buddha said to Kashyapa:

“Do not call such people breakers of the precepts! Good man! After my nirvana, in the evil and defiled age, lands will fall into chaos and people will plunder one another, while the populace suffers from hunger. At that time, many people will resolve to leave the household life because of hunger. Such people are called foolish people. When these foolish people see a bhikshu who observes the precepts, possesses pure and complete deportment, and protects and upholds the True Dharma, they will drive him away or kill and injure him.”

Bodhisattva Kashyapa again said to the Buddha:

“Blessed One! If this observer of the precepts protects the True Dharma, how will he be able to travel to villages, towns, and cities to teach and transform others?”

“Good man! Therefore, I now permit those who observe the precepts to rely upon white-robed laypeople bearing knives and clubs as their companions. If kings, great ministers, elders, upasakas, and others carry knives and clubs for the sake of protecting the Dharma, I still say that such people are observers of the precepts. Although they carry knives and clubs, they should not take life. If they can act in this way, they are called foremost observers of the precepts.”

“Kasyapa! As for a protector of the Dharma, such a person is fully endowed with right view and is capable of widely expounding the Mahayana scriptures. He certainly does not keep a royal parasol, jars of oil, grain, rice, or various kinds of fruit. He does not associate with kings, ministers, or wealthy householders for the sake of gain and support. Toward donors, his heart is free from flattery and deceit. He is fully endowed with dignified conduct and subdues and overcomes evil persons who break the precepts, and so forth. Such a person is called a precept-observing teacher who protects the Dharma. A protector of the Dharma can serve as a true good spiritual friend to sentient beings. The vast vows in his heart are like the great ocean.

“Kasyapa! If a bhiksu teaches the Dharma to others for the sake of gain and support, the members of his assembly and retinue will imitate their teacher and seek gain and support. Such a person thereby destroys his own community.

“Kasyapa! There are three kinds of Sangha: first, the mixed Sangha of precept-breakers; second, the ignorant Sangha; and third, the pure Sangha. The mixed Sangha of precept-breakers is easily corrupted, whereas the pure Sangha of precept-holders cannot be corrupted by the conditions of gain and support.

“What is called the mixed Sangha of precept-breakers? Suppose a bhiksu, although observing the prohibitory precepts, nevertheless, for the sake of gain and support, sits, stands, and walks about with precept-breakers, remains close to them, and engages in the same activities as they do. This is called a Sangha of precept-breakers and is also called a mixed Sangha.

“What is called the ignorant Sangha? Suppose a bhiksu dwells in an aranya, but his faculties are not keen; he is dull, slow-witted, and unresponsive. He has few desires and lives by alms. On the days when the precepts are recited and at the time of the pravarana, that bhiksu instructs his own disciples to repent and become pure. Yet when he sees those who are not his disciples violating many of the prohibitory precepts, he is unable to instruct them and cause them to repent and become pure, but nevertheless joins them in the recitation of the precepts and in the pravarana. This is called the ignorant Sangha.

“What is called the pure Sangha? There is a Sangha of bhiksus whom hundreds of thousands of millions of maras cannot corrupt. This assembly of bodhisattvas is pure by nature and can discipline the two kinds of communities described above, causing them to abide within the pure Sangha. Such a person is called an unsurpassed great teacher who protects the Dharma and one who skillfully upholds the Vinaya.

“For the sake of disciplining and benefiting sentient beings, he knows the characteristics of the various precepts, whether light or grave. If something is not in accordance with the Vinaya, he does not attest to it; if it accords with the Vinaya, he immediately attests to it.

“What is meant by disciplining sentient beings? If bodhisattvas, for the sake of transforming sentient beings, regularly enter villages without choosing a particular time, or go to the homes of widows or courtesans and remain there together with them for many years, this is permissible. If they were sravakas, however, they should not do so. This is called disciplining and benefiting sentient beings.

“What is meant by knowing what is grave? When one sees that the Tathagata, in response to an incident, established a precept, saying, ‘From this day onward, take care not to transgress it again!’—as with the four grave prohibitions, acts which renunciants must not commit—then if one nevertheless commits them, one is not a sramana and not a child of the Sakya clan. This is called grave.

“What is meant by light? If one commits a minor offense and, after being admonished three times, is able to relinquish it, this is called light.

“Not attesting to what is not in accordance with the Vinaya means that if someone praises and advocates the use of impure things, one does not dwell together with that person. Attesting to what accords with the Vinaya means that one studies the precepts and Vinaya well, does not associate closely with precept-breakers, and, upon seeing conduct that accords with the precepts and Vinaya, gives rise to joy. One who acts thus can know that the practice of the Buddha-Dharma can lead to auspicious liberation. Such a person is called a Vinaya master who skillfully understands even a single word. The same applies to one who skillfully preserves the sutras.

“Thus, good man, the Buddha-Dharma is immeasurable and inconceivable! The Tathagata likewise is inconceivable.”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! So it is! So it is! It is truly as the Holy One has taught! The Buddha-Dharma is immeasurable and inconceivable! The Tathagata likewise is inconceivable! One should know that the Tathagata eternally abides, is indestructible, and undergoes no change. I have now completed my study of this teaching and shall also widely proclaim its meaning to others!”

At that time, the Buddha praised Bodhisattva Kasyapa:

“Excellent! Excellent! The body of the Tathagata is precisely the indestructible vajra body! Bodhisattvas should thoroughly cultivate such right view and right knowledge. If one is able to see and know clearly in this way, one thereby sees the Buddha’s vajra body, his indestructible body, just as one sees various forms and images in a mirror.”

CHAPTER ON THE MERIT OF THE NAME

PART VI:

At that time, the Tathagata again addressed Kasyapa:

“Good man! You should now carefully preserve all the merit, chapters, passages, and words of this sutra. If a good man or good woman hears the name of this sutra and is then born in any of the four evil destinies, that is impossible. Why is this? Because a scripture such as this has been cultivated by immeasurable and boundless Buddhas. I shall now speak of the merit they attained!”

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! What shall this sutra be called? How should great bodhisattvas receive and uphold it?”

The Buddha told Kasyapa:

“This sutra is called the Mahaparinirvana Sutra! Its words are good at the beginning, good in the middle, and good at the end. Its meaning and flavor are profound, and its language is excellent. It fully sets forth the pure, holy life and is a complete and flawless vajra treasury. Listen well; I shall now explain it!

“Good man! It is called ‘Great’ because it is eternal, just as the eight great rivers all flow into the great ocean. In the same way, this sutra subdues all the bonds of affliction and every demonic nature, and only thereafter does one arrive at Mahaparinirvana and relinquish the body and life. Therefore, it is called the Mahaparinirvana Sutra.

“Good man! It is also like a physician who possesses a secret prescription encompassing all medical arts. Good man! The Tathagata is likewise: all the various profound and secret treasury gates of the Sublime Dharma that he has taught are included within this Mahaparinirvana. Therefore, it is called the Mahaparinirvana Sutra.

“Good man! It is like a farmer who sows seeds in spring and constantly cherishes hope. Once he has gathered the harvest, all such expectation ceases. Good man! All sentient beings are likewise. When studying other sutras, they constantly hope to gain additional flavor. But when they hear this Mahaparinirvana Sutra, all their former hope of obtaining further flavor from other sutras is forever ended. This Great Nirvana can enable sentient beings to cross beyond all streams of existence.

“Good man! Among all footprints, the elephant’s footprint is supreme. Likewise, among all sutras and samadhis, this sutra is foremost.

“Good man! Just as, in cultivating fields, autumn plowing is supreme, so too is this sutra supreme among all sutras.

“Good man! Just as clarified butter is foremost among medicines and can skillfully cure the fever and mental distress of sentient beings, so the Mahaparinirvana Sutra is the highest and foremost.

“Good man! Just as fine cream is fully endowed with eight flavors, Mahaparinirvana is likewise fully endowed with eight flavors. What are these eight flavors? First, Permanence; second, Constancy; third, Peace; fourth, Coolness; fifth, Not Aging; sixth, Not Dying; seventh, Immaculacy; and eighth, Bliss. These are the eight flavors. Because it is fully endowed with these eight flavors, it is called Mahaparinirvana.

“If great bodhisattvas abide within it and are also able to manifest nirvana in various places, this is called Mahaparinirvana.

“Kasyapa! If good men and good women wish to attain nirvana within this Mahaparinirvana, they must all undertake this training: the Tathagata eternally abides, and the Dharma and Sangha do likewise.”

Bodhisattva Kasyapa again addressed the Buddha, saying:

– How wondrous! World-Honored One! The merits of the Tathagata are inconceivable; the Dharma and the Sangha are likewise inconceivable, and this Great Nirvana is also inconceivable. If anyone studies and practices this scripture, they will attain the gateway of the True Dharma and be able to become an excellent physician. As for those who have not studied it, it should be known that they are blind, lacking the eye of wisdom and shrouded by ignorance.

THE GREAT PARINIRVANA SUTRA

– End of the Third Fascicle -