大般涅槃經

Fascicle Four

CHAPTER ON THE FOUR CHARACTERISTICS

PART VII

Section I. The Buddha again said to Venerable Kasyapa:

“Good man! A great bodhisattva distinguishes and reveals that the Great Parinirvana has four aspects of meaning. What are these four?

First, correcting oneself; second, correcting others; third, being able to answer according to the question; and fourth, skillfully explaining meanings through causes and conditions. Kasyapa! What is called correcting oneself?

When the Buddha, the Tathagata, sees various causes and conditions, he gives teachings accordingly. For example, when a bhiksu sees a great mass of fire, he declares: ‘I would rather embrace that fiercely blazing mass of fire than ever dare to slander the Tathagata’s teachings of the twelve divisions of scripture and his secret treasury by saying that these sutras are the words of Mara, or by saying that the Tathagata, Dharma, and Sangha are impermanent.

One who speaks thus deceives himself and also deceives others. I would rather cut out my own tongue with a sharp knife than ever say that the Tathagata, Dharma, and Sangha are impermanent. If I hear others say so, I will not believe or accept it.

Toward one who speaks in this way, compassion should be aroused. The Tathagata, Dharma, and Sangha are inconceivable, and thus should they be upheld. One should contemplate one’s own body as being like a mass of fire.’ This is called correcting oneself.

“Kasyapa! What is called correcting others? When the Buddha was teaching the Dharma, a woman nursing an infant came to where the Buddha was, bowed her head at the Buddha’s feet, and, preoccupied with thoughts of concern, sat down to one side. At that time, the World-Honored One knew her thoughts and asked:

“‘Because of your loving concern, you have fed the child a great deal of clarified butter, yet you did not consider whether it could be digested or not—is that so?’

“At that time, the woman said to the Buddha:

“‘How extraordinary, World-Honored One! You are well able to know what I am thinking in my heart! I pray that the Tathagata will give me some instruction. World-Honored One! This morning I fed the child a great deal of clarified butter. I fear that the child may be unable to digest it and will die prematurely! I pray that the Tathagata will explain this to me!’

“The Buddha said:

“‘Your child has already digested what was eaten, and its lifespan will thereby increase!’

“When the woman heard this, her heart rejoiced greatly, and she again said:

“‘Because the Tathagata speaks truthfully, I rejoice! World-Honored One! Thus, in order to tame and guide sentient beings, you skillfully distinguish and speak of what can and cannot be digested, and you also teach that all dharmas are without self and impermanent. If the Buddha, the World-Honored One, had first taught “permanence,” those who received his instruction would have said, “This Dharma is the same as the teachings of non-Buddhist paths,” and they would then have departed!’

“The Buddha again said to the woman:

“‘When your child has grown and can walk unaided, and can digest even food that is difficult to digest, feeding it only the same clarified butter as before will no longer provide sufficient nourishment. The same is true of my sravaka disciples. Like your infant, they are unable to digest this Dharma of eternal abiding.

Therefore, I first taught suffering and impermanence. When my sravaka disciples’ merits are complete and they possess sufficient strength to cultivate the Mahayana scriptures, I shall teach them the six flavors contained in this sutra. What are the six flavors?

They are: suffering has a sour flavor; impermanence has a salty flavor; non-self has a bitter flavor; bliss has a sweet flavor; the Self has a pungent flavor; and permanence has a mild flavor. In that worldly teaching, there are three flavors: impermanence, non-self, and non-bliss. The afflictions are the firewood, and wisdom is the fire.

Through causes and conditions, the food of nirvana is prepared; it is called Permanence, Bliss, and Self, causing all the disciples to delight in it.’ The Buddha again said to the woman: ‘If circumstances require you to travel to another land, you should drive the wicked child from the house and entrust the entire treasury of precious things to the good child.’

“The woman said to the Buddha:

“‘It is indeed exactly as the Holy One has taught! The treasury of precious things should be revealed to the good child and should not be revealed to the wicked child!’

“‘Sister! It is the same with me. When I enter parinirvana, I shall not entrust the Tathagata’s unsurpassed and profoundly secret Dharma treasury to the sravaka disciples and others, just as you would not reveal your treasury of precious things to the wicked child.

Rather, it must be entrusted to the bodhisattvas and others, just as you would entrust the treasury of precious things to the good child. Why is this? The sravaka disciples give rise to the perception of change and believe that the Buddha, the Tathagata, truly passes into extinction.

Yet in truth, I do not pass into extinction. It is like someone who has traveled far away and has not yet returned: your wicked child says that you have died, although in truth you have not died. The bodhisattvas and others declare that the Tathagata eternally abides without change, just as your good child would not say that you had died.

For this reason, I entrust the unsurpassed, secret Dharma treasury to the bodhisattvas. Good man! If any sentient being believes that the Buddha eternally abides without change, you should know that this household is a household in which the Buddha is present.

This is called correcting others.

“Kasyapa! What is called being able to answer according to the question? Suppose someone comes and asks the Buddha, the World-Honored One: ‘How can I acquire the reputation of being a danapati who practices great generosity without relinquishing any wealth?’ The Buddha replies: ‘If there are sramanas, brahmins, and others who have few desires, know contentment, accept nothing, and do not keep impure possessions, then give them male servants, female servants, and attendants; to those who cultivate pure conduct, give women; to those who abstain from alcohol and meat, give alcohol and meat; to those who do not eat after midday, give meals after midday; and to those who do not use incense and flowers, give incense and flowers.

One who gives in this manner will have his fame resound throughout the whole world without ever expending a single coin of his own.’ This is called being able to answer according to the question.”

“At that time, Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Meat should not be given to those who eat meat. Why is this? Because I see that those who do not eat meat possess great merit!”

“The Buddha praised Kasyapa:

“Excellent! Excellent! Now you are well able to understand my intention! A bodhisattva who protects the Dharma should be just so! Good man! From this day onward, I shall no longer permit my sravaka disciples to eat meat. When they receive food offered by faithful danapatis, they should regard that food as though it were the flesh of their own child!”

“Bodhisattva Kasyapa again said to the Buddha:

“World-Honored One! Why does the Tathagata not permit the eating of meat?”

“Good man! Eating meat cuts off the seed of great compassion!”

“Kasyapa again asked:

“Why did the Tathagata formerly permit bhiksus to eat the three kinds of pure meat?”

“Kasyapa! The rule concerning those three kinds of pure meat was established gradually according to circumstances.”

“Bodhisattva Kasyapa again said to the Buddha:

“World-Honored One! For what causes and conditions were the ten kinds declared impure? Why were even the nine kinds regarded as pure later no longer permitted?”

“The Buddha said to Kasyapa:

“These rules too were established gradually, step by step, according to circumstances. You should know that this was to reveal the meaning of abandoning meat!”

“Kasyapa again said to the Buddha:

“Why did the Tathagata praise the flesh of fish as fine food?”

“Good man! I never said that anything consisting of the flesh of fish was fine food. What I called fine foods were sugarcane, fine rice, sugar, all kinds of wheat, molasses, milk, cream, clarified butter, and oil. Although I have said that various kinds of clothing should be procured, what should be procured must be clothing of subdued colors. How much less, then, should one crave and cling to the taste of the flesh of fish?”

“Kasyapa again said:

– If the Tathagata prohibits the eating of meat, then the five kinds of flavors—milk, curds, a drink made from curds, fresh cream, clarified cream—as well as sesame oil and the like, and such things as clothing, kauśeya garments, conch-shell ornaments, leather goods, gold, silver, cups, bowls, and so forth, should likewise not be accepted!

– Good man! You should not share the views of those Nirgranthas! All the prohibitions established by the Tathagata have distinct intentions. With one intention, the eating of the three kinds of pure meat was permitted; with another intention, the ten kinds of meat were entirely prohibited; and with yet another intention, all meat, including that of animals that died naturally, was prohibited. Kāśyapa! From this day forth, I prohibit my disciples from eating any kind of meat. Kāśyapa! Whether those who eat meat are walking, standing, sitting, or lying down, when living beings smell the odor of meat upon them, they all become frightened. It is like someone who has been close to a lion: when others see that person and smell the lion’s odor, they too become afraid.

Good man! It is like a person who eats garlic and has an offensive odor. When others see him and smell the stench, they go away.

Even if they see him from afar, they do not wish to look at him, much less draw near. Those who eat meat are likewise: when living beings smell the odor of meat upon them, they are all terrified and conceive the fear of death. Creatures endowed with life, whether moving through the air, upon the earth, or in the water, all flee, saying, “This person is our enemy.” Therefore, bodhisattvas do not make a practice of eating meat, but may manifest the appearance of eating meat in order to liberate sentient beings.

Although they appear to eat meat, in truth they do not. Good man! Bodhisattvas do not eat even pure foods of this kind; how much less would they eat meat?

Good man! Innumerable hundreds of years after my nirvana, the sages upon the four paths will also have entered nirvana. After the True Dharma has perished, during the age of the Semblance Dharma, there will be bhikṣus who appear to uphold the Vinaya but seldom read or recite the sutras.

They will delight in food and drink and nourish their own bodies. Their bodies and clothing will be coarse, base, and unsightly; their appearance will be haggard, and they will lack awe-inspiring virtue. They will herd cattle, sheep, and goats and carry firewood and grass.

Their hair, beards, and nails will be long and sharp. Although they wear the kāṣāya, they will resemble hunters, staring intently and walking slowly like cats stalking mice. They will constantly proclaim, “I have attained the fruit of arhatship!” Yet they will suffer many kinds of illness and lie sleeping amid filthy excrement.

Outwardly they will display a gentle and virtuous appearance, but inwardly they will harbor greed and jealousy, like brahmins who have undertaken vows of silence and the like. In truth, they will not be śramaṇas, though they assume the appearance of śramaṇas. Their wrong views will blaze fiercely, and they will slander the True Dharma.

Such people will undermine the precepts established for right conduct and dignified deportment, the fruit of liberation, the abandonment of the Tathagata’s impure dharmas, and the profound secret teaching. Following their own inclinations, they will speak contrary to the sutras and Vinaya, saying, “The Tathagata has permitted us all to eat meat.” They will fabricate this doctrine themselves, claim that it was spoken by the Buddha, and dispute among themselves, each calling himself a Śākya śramaṇa.

Good man! At that time, there will also be śramaṇas who hoard grain and rice, accept meat and fish, prepare food with their own hands, carry jars of oil, hold parasols, wear leather shoes, associate closely with kings, great ministers, and wealthy elders, read physiognomy and the stars, diligently practice medicine, keep male and female servants, and accumulate gold, silver, lapis lazuli, musāragalva, agate, crystal, pearls, coral, amber, precious jade, conch-shell objects, and all kinds of fruits.

They will study various crafts, becoming painters and plasterers; they will compose instructional books, plant trees, practice poisonous arts and magical spells and illusions, compound medicines, perform songs and instrumental music, adorn their bodies with perfumes and flowers, gamble, play chess, lend at interest, and learn various skilled trades. If a bhikṣu can free himself from such evil activities, I shall say that he is my true disciple.

At that time, Kāśyapa again addressed the Buddha, saying:

– World-Honored One! Bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās depend upon others for their livelihood. If, when seeking alms, they obtain food mixed with meat, how may they eat it in accordance with the Dharma of purity?

The Buddha said:

– Kāśyapa! They should wash it with water, separating the meat from it, and only then may they eat it. If a food vessel has been tainted by meat, it may be used without offense once the flavor and odor have been removed. If one sees that the food contains much meat, one should not accept it. No meat that is visibly present should be eaten; if one eats it, one incurs an offense. I now proclaim and establish this Dharma of abstention from meat. Were I to explain it extensively, I could never finish, and the time of my nirvana has arrived. Therefore, I speak only in brief. This is called being able to answer in accordance with the question.

Kāśyapa! What is meant by skillfully explaining meanings and causes and conditions? It is as when members of the fourfold assembly come and ask me: “World-Honored One!

If this is the meaning, why, when the Tathagata first appeared, did he not explain the meaning of this profound Dharma gate to King Prasenajit? At times he teaches deeply, and at times shallowly; at times an act is called an offense, and at times it is called no offense. What is meant by ‘falling’?

What is meant by ‘Vinaya’? What is the meaning of prātimokṣa?” The Buddha said: “Prātimokṣa means being content, perfecting dignified deportment, and accepting or storing up nothing; it is also called Pure Livelihood. ‘Falling’ means the four evil destinies. Furthermore, ‘falling’ means descending into the hells, even as far as the Avīci realm.

The swiftness of such a fall surpasses even a violent rainstorm. Those who hear this become frightened, firmly observe the prohibitory precepts, do not transgress dignified deportment, cultivate contentment, and accept no impure object. Furthermore, ‘falling’ means fostering the realms of hell-beings, animals, and hungry ghosts.

Because of these meanings, it is called ‘falling.’ Prātimokṣa means abandoning the unwholesome wrong actions of body, speech, and mind. Vinaya means entering into the profound sutras, the dignified deportment of the precepts, and their wholesome meaning. It prevents the acceptance of all impure objects and all impure causes and conditions.

It also prevents the four grave offenses, the thirteen saṅghāvaśeṣa offenses, the two indeterminate rules, the thirty naiḥsargika-pātayantika offenses, the ninety-one pātayantika offenses, the four offenses requiring confession, the numerous rules of training, the seven methods for settling disputes, and so forth. Yet some people may violate all the precepts. What is meant by ‘all’?

It means the four grave rules, continuing through the seven methods for settling disputes. Others may slander the True Dharma and the most profound scriptures and become icchantikas, fully possessing all their characteristics and lacking the causes and conditions for liberation. Such people say of themselves, ‘I am intelligent and possessed of keen wisdom.’ They conceal all their offenses, whether grave or minor, hiding their evils as a tortoise hides its six limbs.

They never repent of any such offenses. Because they do not repent, their offenses increase day and night. Those bhikṣus have committed all manner of offenses but resolutely refuse to reveal them.

This causes their transgressions to increase still further. Therefore, after the Tathagata became aware of these matters, he gradually established the precepts in due sequence, rather than all at once.”

At that time, good men and good women addressed the Buddha, saying:

– World-Honored One! The Tathagata knew of such matters long ago; why did you not establish these precepts beforehand? Could it be that the World-Honored One wishes to cause sentient beings to enter the Avici hell? It is as though many people wished to travel to another region but lost the right road and followed a wrong path. Not knowing that they had gone astray, they all believed that they were traveling on the right road. Nor did they encounter anyone whom they could ask what was right and what was wrong. Sentient beings are likewise deluded regarding the Buddha-Dharma and do not perceive what is right and true. The Tathagata should first expound the right path for them and tell the bhiksus, “This is a violation of the precepts; this is observance of the precepts...” You should establish the precepts in this way! Why? Because the Tathagata, the Perfectly Enlightened One, truly sees and knows the right path! Only the Tathagata, the God Among Gods, can explain the supreme merits of the ten wholesome deeds and their meaning and import. Therefore, I beseech you to establish the precepts beforehand!

The Buddha said:

– Good man! If it is said that the Tathagata can proclaim to sentient beings the supreme merits of the ten wholesome deeds, this means that the Tathagata regards all sentient beings as he does Rahula. Why, then, do you raise the objection, “Could it be that the World-Honored One wishes to cause sentient beings to enter hell?” If I saw even one person possessing causes and conditions that would lead to the Avici hell, I would remain in the world for a kalpa, or somewhat less than a kalpa, for that person’s sake. Since I cherish great loving-kindness and compassion for sentient beings, for what reason would I deceive those whom I regard as my own children and cause them to enter hell? Good man! It is as when, within a kingdom, a person charged with receiving garments sees that a garment has a hole and only then mends it. The Tathagata is likewise. Only when he sees that sentient beings possess causes and conditions that would lead them into the Avici hell does he supplement what they lack by means of wholesome precepts. Good man! Suppose a holy wheel-turning king first expounds the Dharma of the ten wholesome deeds to sentient beings. Later, as some among them gradually begin to commit evil, the king accordingly puts a gradual stop to each such deed. After bringing all evils to an end, the king then personally implements the Dharma of a holy king. Good man! I am likewise. Although it may be said that the precepts should not be established beforehand, it is necessary to wait until bhiksus gradually engage in unlawful conduct and then establish precepts according to each particular matter. Sentient beings who delight in the Dharma practice in accordance with these teachings. Such sentient beings can then behold the Dharma-body of the Tathagata. Just as the wheel-treasure possessed by a wheel-turning king is inconceivable, the Tathagata is likewise inconceivable, and the two treasures of the Dharma and the Sangha are also inconceivable. Both the one who can expound the Dharma and the one who hears the Dharma are inconceivable. This is called skillfully explaining the meaning of causes and conditions. When a bodhisattva distinguishes and reveals these four aspects of meaning, this is called the meaning of causes and conditions within the Great Nirvana of the Mahayana.

Furthermore, “correcting oneself” refers to one who attains this Great Parinirvana. “Correcting others” refers to my telling the bhiksus that the Tathagata eternally abides and does not change. “Answering in accordance with the question” means: “Kasyapa!

Because of the question you have asked, I am able to expound extensively this subtle, profound meaning for the great bodhisattvas, bhiksus, bhiksunis, upasakas, and upasikas.” “The meaning of causes and conditions” means that sravakas and pratyekabuddhas cannot comprehend such a profound meaning. They have not heard how the three dots of the letter Yi (?) form Liberation, Nirvana, and Mahaprajna, constituting the secret treasury.

Here and now, I proclaim and distinguish this teaching, opening the wisdom-eye of the sravakas. Suppose someone were to say: “How can these four things be called one? Is this not false?” One should then return to the source: empty space possesses nothing, does not move, and is unobstructed.

What differences, then, exist among these four things? Could this be called false?

– World-Honored One! It could not!

– Thus, these expressions have one and the same meaning, called the meaning of “emptiness.” Correcting oneself, correcting others, being able to answer in accordance with questions, and explaining the meaning of causes and conditions are likewise so; they are precisely Great Nirvana, without any difference.

The Buddha said:

– Kasyapa! Suppose a good man or good woman were to say: “The Tathagata is impermanent! How is this impermanence known? The Buddha has said that the extinction of all afflictions is called Nirvana. Just as when a fire is extinguished nothing remains, so too are all afflictions extinguished; therefore this is called Nirvana. How, then, can the Tathagata be called an eternally abiding and unchanging Dharma? The Buddha has said that only freedom from all states of existence is called Nirvana. Since within this Nirvana there are no states of existence, how can the Tathagata be called an eternally abiding and unchanging Dharma? Just as a garment that has completely disintegrated is no longer called a thing, so too in Nirvana, when all afflictions have been extinguished, it is no longer called a thing. How, then, can the Tathagata be called an eternally abiding and unchanging Dharma? The Buddha has said that freedom from desire and quiescent extinction are called Nirvana. Just as a person who has been beheaded has no head, freedom from desire and quiescent extinction are likewise empty and possess nothing; therefore they are called Nirvana. How, then, can the Tathagata be called an eternally abiding and unchanging Dharma? As the Buddha has said:

It is like heated iron,

Struck, scattering shooting sparks;

Once dispersed, they vanish at once,

And none knows where they remain.

One who attains right liberation

Is likewise just the same;

Having crossed beyond sensual desire

And the mire of all states of existence,

One reaches the unmoving state,

And where one has gone cannot be known.

How, then, can the Tathagata be called an eternally abiding and unchanging Dharma?” Kasyapa! If anyone poses such an objection, it is called a wrong objection. Kasyapa!

You also should not entertain the notion that the nature of the Tathagata is complete extinction. Kasyapa! The extinction of afflictions is not called a thing.

Why? Because it is eternally ultimate! Therefore, it is called Eternal.

This state of quiescence is unsurpassed; all characteristics are extinguished without remainder. This state of purity eternally abides and never regresses. Therefore, Nirvana is called eternally abiding.

The Tathagata is likewise: he eternally abides without change. The expression “shooting sparks” refers to the afflictions. “Once dispersed, they vanish at once, and none knows where they remain” means that, after the Tathagata’s afflictions have been extinguished, he does not abide in any of the five destinies.

Therefore, the Tathagata is an eternally abiding Dharma, without change. Furthermore, Kasyapa! The teacher of all Buddhas is called the Dharma.

Therefore, the Tathagata reveres and makes offerings to it. Because the Dharma eternally abides, all Buddhas also eternally abide!

Bodhisattva Kasyapa again said to the Buddha:

– If the fire of the afflictions is extinguished, then the Tathagata is also extinguished. Thus, the Tathagata has no place in which he eternally abides. Just as, after the red glow of those scattered iron sparks is extinguished, no one knows where it has gone, so too are the Tathagata’s afflictions: after they are extinguished, there is nowhere they go. Again, just as that heated iron and its red glow cease and no longer exist, so too does the Tathagata: after he is extinguished, he is not eternal. When the fire of the afflictions is extinguished, he immediately enters Nirvana. One should therefore know that the Tathagata is impermanent.

– Good man! The iron spoken of refers to ordinary beings. Although ordinary beings extinguish their afflictions, after those afflictions have been extinguished, they arise again; therefore ordinary beings are called impermanent. The Tathagata is not so. After his afflictions have been extinguished, they never arise again. Therefore, he is called Eternal.

Kasyapa again said:

– After the red glow of iron has been extinguished, if the iron is placed back into the fire, the red glow arises again. If the Tathagata is likewise, then his fetters should arise again. If the fetters arise again, he is impermanent.

The Buddha said:

– O Kasyapa! You should not now speak such words, saying that the Tathagata is impermanent. Why is this? Because the Tathagata is Eternal! O good man! When that burning tree has been extinguished, ashes remain; when the afflictions have been extinguished, nirvana immediately abides. The examples of tearing a garment, cutting off a head, smashing a jar, and so forth are likewise. Such things all have names: they are called a torn garment, a severed head, and a broken jar. O Kasyapa! Just as cold iron can be made hot again, the Tathagata is not so. Once the afflictions have been severed, he is ultimately cool and serene, and the blazing fire of affliction never arises again. O Kasyapa! You should know that immeasurable sentient beings are like that iron; with the blazing fire of undefiled wisdom, I burn away the bonds of affliction of those sentient beings!

Kasyapa again said:

– Excellent! Excellent! I now know with certainty that the Tathagata has declared that all Buddhas are Eternal!

The Buddha said:

– O Kasyapa! Suppose a holy king is in the inner palace or is at times strolling through the royal garden. Although the king is not among his consorts, one must not therefore say that the holy king has died. O good man! The Tathagata is likewise. Although he no longer appears in Jambudvipa and has entered nirvana, he must not be called impermanent. The Tathagata has transcended immeasurable afflictions, entered the blissful realm of nirvana, and now wanders through the flower garden of enlightenment, joyfully enjoying its bliss.

Kasyapa again asked:

– As the Buddha has said, “I crossed the great ocean of afflictions long ago.” If the Buddha had already crossed the ocean of afflictions, why did he take Yasodhara as his wife and beget Rahula? For this reason, it should be known that the Tathagata had not yet crossed the great ocean of the bonds of affliction. May the Tathagata explain the causes and conditions of this matter.

The Buddha said:

– O Kasyapa! You should not say, “The Tathagata crossed the great ocean of afflictions long ago; why, then, did he take Yasodhara as his wife and beget Rahula? For this reason, it should be known that the Tathagata had not yet crossed the great ocean of the bonds of affliction.” O good man! This Great Nirvana can establish the great meaning. You should now listen carefully and wholeheartedly. I shall explain it extensively for your sake; do not give rise to fear, doubt, or perplexity! If a great bodhisattva abides in Great Nirvana, he can cause Mount Sumeru, so lofty and vast, to enter a mustard seed. The sentient beings dwelling upon Mount Sumeru are neither crowded nor oppressed, nor do they conceive that they have gone elsewhere or returned; everything remains as before, without difference. Only those who should be delivered see this bodhisattva place Mount Sumeru within a mustard seed and afterward restore it securely to its original dwelling place. O good man! Furthermore, a great bodhisattva abiding in Great Nirvana can place the three-thousandfold great-thousand world-system within a mustard seed. The sentient beings within it are likewise neither crowded nor oppressed, nor do they conceive that they have gone elsewhere or returned; everything remains as before, without difference. Only those who should be delivered see this bodhisattva place the three-thousandfold great-thousand world-system within a mustard seed and afterward restore it securely to its original dwelling place. O good man! Furthermore, a great bodhisattva abiding in Great Nirvana can place the three-thousandfold great-thousand world-system within a single pore... and restore it to its original place... in the same way. O good man! Furthermore, a great bodhisattva abiding in Great Nirvana can take up the three-thousandfold great-thousand Buddha-worlds throughout the ten directions, place them upon the point of a sewing needle like jujube leaves threaded together, then cast them away and set them in another Buddha-world in a different region. Yet none of all the sentient beings within them knows that they have gone or returned, nor do they know where they are. Only those who should be delivered can see this event... and their restoration to their original places... in the same way. O good man! Furthermore, a great bodhisattva abiding in Great Nirvana can take up the three-thousandfold great-thousand Buddha-worlds throughout the ten directions and place them upon his right palm like a potter’s wheel, then cast them away and set them amid worlds as numerous as particles of dust in another direction. Yet not a single sentient being conceives that they have gone or returned; only those who should be delivered see this event... and their restoration to their original places... in the same way. O good man! Furthermore, a great bodhisattva abiding in Great Nirvana can take up all the immeasurable Buddha-worlds throughout the ten directions and place them entirely within his own body. Yet the sentient beings within them are neither crowded nor oppressed, nor do they conceive that they have gone or returned or that their dwelling places have changed. Only those who should be delivered can see this event... and their restoration to their original places... in the same way. O good man! Furthermore, a great bodhisattva abiding in Great Nirvana can place the worlds of the ten directions within a single particle of dust. Yet the sentient beings within them are neither crowded nor oppressed, nor do they conceive that they have gone or returned. Only those who should be delivered can see this event... and their restoration to their original places... in the same way. O good man! Because this great bodhisattva abides in Great Nirvana, he can manifest immeasurable varieties of spiritual powers and transformations. Therefore, it is called the Great Parinirvana. Since this great bodhisattva can manifest such immeasurable spiritual powers and transformations, beyond the reckoning of all sentient beings, how could you now know that the Tathagata drew near to sensual desire in order to beget Rahula?

Good man! I have long abided in this Great Nirvana and have manifested all manner of supernatural transformations throughout this trichiliocosm, with its hundreds of koṭis of suns and moons and hundreds of koṭis of Jambudvīpas. I have manifested all manner of things, as extensively explained in the Śūraṅgama Sutra.

Throughout the trichiliocosm, or in a Jambudvīpa, I manifest nirvana, yet ultimately I do not enter nirvana. Or in a Jambudvīpa I manifest entering my mother’s womb, causing those parents to conceive the thought that I am their child; yet this body of mine ultimately was not born from the union of sensual desire. Long ago, for immeasurable kalpas, I transcended sensual desire.

This present body of mine is the Dharma-body; in conformity with the world, I manifest entering my mother’s womb.

Good man! In the Lumbinī Garden of this Jambudvīpa, I manifested being born from my mother Māyā. Immediately after birth, I was able to walk seven steps toward the east and proclaim: “Among humans, devas, asuras, and all others, I am the most honored and supreme!” When my parents, humans, and devas saw this, they were astonished and delighted, and regarded it as unprecedented. These beings and others called me an infant, yet for immeasurable kalpas this body of mine had long been free from such a state. Such a body is precisely the Dharma-body, not a body formed from flesh, blood, sinews, vessels, bones, marrow, and the like. In conformity with the ways of worldly beings, I manifested as an infant.

Walking seven steps toward the south manifested my wish to become the unsurpassed field of merit for immeasurable beings. Walking seven steps toward the west manifested that I was born to put a permanent end to aging and death and that this was my final body. Walking seven steps toward the north manifested that I had transcended all states of existence within birth and death.

Walking seven steps toward the east manifested that I would become the foremost guide of beings. Walking seven steps toward the four intermediate directions manifested the eradication of all manner of afflictions and the four kinds of Māra, and the attainment of Tathagata, Arhat, and Perfectly Enlightened One. Walking seven steps upward manifested that, like empty space, I was undefiled by impure things.

Walking seven steps downward manifested the rain of Dharma that extinguishes the fires of the hells and enables the beings there to enjoy peaceful bliss. For those who violate the precepts, it manifests as fog, rain, and hail.

Seven days after my birth in Jambudvīpa, I manifested shaving my head. Everyone called me the first infant ever to have his head shaved. Yet among all humans, devas, Māra Pāpīyān, śramaṇas, and brahmins, none could see the mark upon the crown of my head, much less approach with a knife to shave it. It is impossible for anyone to approach the crown of my head with a knife. For immeasurable kalpas I had long since shaved off my beard and hair, but wishing to conform to worldly customs, I manifested shaving my head.

After I was born, my parents took me into a temple of the gods to present me before Maheśvara. When Maheśvara saw me, he immediately joined his palms reverently and stood to one side. For immeasurable kalpas I had long since abandoned the custom of entering temples of the gods. Wishing to conform to worldly customs, I manifested this.

In Jambudvīpa, I manifested having my ears pierced, although in truth no being could pierce my ears. In conformity with the customs of worldly beings, I manifested this. I also used precious gems to fashion lion-shaped earrings to adorn my ears. Yet for immeasurable kalpas I had been free from adornments. Wishing to conform to worldly customs, I produced this manifestation.

I manifested entering school to study writing and literature. Yet for immeasurable kalpas I had already perfected them completely. Surveying all beings throughout the three realms, there was none capable of being my teacher. Wishing to conform to worldly customs, I manifested entering school. Thus the Tathagata, Arhat, and Perfectly Enlightened One was said to learn elephant riding, horsemanship, wrestling, and all manner of other arts and skills in the same way.

In Jambudvīpa, I also manifested as a royal prince. Beings saw me as a prince delighting in and enjoying the pleasures of the five desires. Yet for immeasurable kalpas I had abandoned the pleasures of the five desires. Wishing to conform to worldly customs, I manifested such an appearance.

A physiognomist examined my marks and declared that if I did not renounce the household life, I would become a Wheel-Turning Sage King, sovereign of Jambudvīpa. All beings believed these words. Yet for immeasurable kalpas I had relinquished the throne of a Wheel-Turning King to become the King who turns the Dharma-wheel.

In Jambudvīpa, I manifested leaving behind the pleasures of the five desires and the palace women, beholding aging, sickness, death, and a śramaṇa, and then renouncing the household life to cultivate the Way. All beings believed that Prince Siddhārtha was only then beginning the life of renunciation. Yet for immeasurable kalpas I had already renounced the household life and cultivated the Way. In conformity with worldly customs, I manifested this.

In Jambudvīpa, I manifested renouncing the household life, receiving the full precepts, diligently cultivating the Way, and attaining the fruit of stream-enterer, the fruit of once-returner, the fruit of non-returner, and the fruit of arhatship. Everyone believed that the fruit of arhatship was easily attained and not difficult. Yet for immeasurable kalpas I had already attained the fruit of arhatship.

Wishing to liberate all beings, I sat beneath the Bodhi tree at the seat of enlightenment, using grass as my seat, and vanquished and subdued every kind of Māra. Everyone believed that it was only then, beneath the Bodhi tree at the seat of enlightenment, that I first subdued the Māras. Yet for immeasurable kalpas I had already subdued them. Wishing to subdue obstinate beings, I manifested this transformation.

I also manifested urinating and defecating, exhaling and inhaling. Everyone believed that I truly urinated, defecated, exhaled, and inhaled. Yet this body of mine had attained a fruition free from such afflictions. I manifested these things solely in conformity with the world.

I also manifested accepting the faithful offerings of humans. Yet this body of mine is entirely free from hunger and thirst. In conformity with worldly customs, I manifested this.

I also manifested being like other beings by appearing to sleep and rest. Yet for immeasurable kalpas I had possessed the unsurpassed, profound, and wondrous wisdom and had long transcended the three realms of existence. I manifested the deportment of walking and halting; a head, eyes, belly, back, and entire body; illness and pain; the use of a staff; relieving myself; washing my hands and feet, washing my face, rinsing my mouth, cleaning my teeth, and cleansing myself. Everyone believed that I engaged in such activities. Yet this body of mine is entirely free from all these things. My hands and feet are pure like lotus flowers, with a pure and immaculate fragrance like that of an utpala flower.

All beings call me a human, but in truth I am not a human. I also manifested accepting discarded rag-robes, washing and sewing them, and so forth. Yet for a long time I have had no need of such robes.

Everyone calls Rāhula my son, King Śuddhodana my father, and Lady Māyā my mother, and says that I dwelt in the world, enjoyed its pleasures, and then abandoned such things to renounce the household life and study the Way. People also say that this royal prince of the great Gautama clan left worldly pleasures behind to seek the supramundane Dharma. Yet I have long been free from worldly sensual desire. All such things are merely manifestations. All beings call me a human, but in truth I am not.

Good man! Although I abide in this Jambudvīpa, from time to time I manifest entering nirvana.

Yet in truth this is not ultimate nirvana, although all beings believe that the Tathagata has truly passed into extinction. In reality, the true nature of the Tathagata is never permanently extinguished. Therefore, you should know that it is an eternally abiding Dharma, a Dharma that does not change. Good man! Great Nirvana is the realm of all Buddha-Tathagatas.

I further manifest in Jambudvipa and then depart from the world. All beings believe that I have only just attained Buddhahood. Yet throughout immeasurable kalpas I have already completed all that was to be done. In conformity with worldly ways, I again manifest in Jambudvipa, first renouncing the household life and then attaining Buddhahood.

I further manifest in Jambudvipa as one who does not uphold the precepts and who commits the four grave offenses. Everyone sees this and believes that I truly commit such offenses. Yet throughout immeasurable kalpas I have steadfastly upheld the precepts without deficiency or transgression.

I further manifest in Jambudvipa as an icchantika. Everyone sees me as an icchantika, but in truth I am not an icchantika. How could an icchantika attain unsurpassed, complete and perfect enlightenment?

I further manifest in Jambudvipa as one who causes a schism in the harmonious Sangha. Beings all believe that I have caused a schism in the harmonious Sangha. Yet when I contemplate humans and devas, I see no one capable of disrupting the harmonious Sangha.

I further manifest in Jambudvipa as one who protects and upholds the true Dharma. Everyone believes that I am a protector of the Dharma, and they are all astonished and amazed. Yet such is the Dharma of all Buddhas and should not be regarded with astonishment or amazement.

I further manifest in Jambudvipa as Mara Papiyan. Everyone believes that I am Papiyan. Yet long ago, throughout immeasurable kalpas, I departed from the deeds of Mara and became pure and undefiled, like a lotus flower.

I further manifest in Jambudvipa as attaining Buddhahood in a female body. Seeing this, everyone says, “How extraordinary that a woman can attain unsurpassed, complete and perfect enlightenment!” Ultimately, the Tathagata does not assume a female body, but in order to subdue immeasurable beings, I manifest a female form. Out of compassion for all beings, I further manifest forms of every kind.

I further manifest in Jambudvipa as being born in the four evil destinies. Yet long ago I severed the causes leading to those destinies. Beings fall into the four evil destinies because of karmic causes; to deliver them, I take birth among them.

I further manifest in Jambudvipa as Brahma, the Heavenly King, in order to cause those who serve Brahma to abide in the true Dharma. Yet in truth I am not Brahma, although beings all believe that I truly am. The same applies to my manifestation in the forms of devas throughout the temples dedicated to them.

I further manifest in Jambudvipa as entering the house of a courtesan. Yet in truth I entertain no thought of lust; I am pure and undefiled, like a lotus flower. For beings who are addicted to sensuality and infatuated with physical beauty, I proclaim the wondrous Dharma at the crossroads of the great thoroughfares. Yet in truth I have no defiled desire, although people believe that I am a guardian of women.

I further manifest in Jambudvipa as entering the house of a chandala, wishing to attract and transform its inhabitants so that they may abide in the true Dharma. Yet in truth I possess no evil karma that would cause me to fall among chandalas in this way.

I further manifest in Jambudvipa as a teacher who instructs and transforms young beginners, causing them to abide in the true Dharma.

I further manifest in Jambudvipa as entering taverns and gambling houses, displaying every kind of victory and defeat and engaging in disputes, wishing to save the beings there. Yet in truth I possess no such evil karma, although all beings believe that I perform such deeds.

I further manifest as dwelling for a long time in charnel grounds, assuming the body of a great vulture in order to deliver the various kinds of birds. All beings believe that I truly possess the body of a vulture. Yet long ago I departed from such karma. I manifest in this way only because I wish to deliver those vultures.

I further manifest in Jambudvipa as a great householder, wishing to establish immeasurable beings in the true Dharma.

I further manifest as kings, great ministers, princes, chief ministers, and, among all such assemblies, as the foremost. For the sake of cultivating the true Dharma, I occupy the royal throne.

I further manifest in Jambudvipa when a kalpa of pestilence arises and many beings suffer the afflictions of epidemic disease. I first provide them with medicines and treatments, and afterward expound the subtle and wondrous true Dharma for them, causing them to abide in unsurpassed bodhi. Everyone calls this the arising of a kalpa of pestilence.

Moreover, I manifest in Jambudvipa when a kalpa of famine arises. According to what those beings require, I provide them with food and drink, and afterward expound the subtle and wondrous true Dharma for them, causing them to abide in unsurpassed bodhi.

Moreover, I manifest in Jambudvipa when a kalpa of warfare arises. I then teach the Dharma to beings, causing them to abandon enmity and violence and enabling them to abide in unsurpassed bodhi.

Moreover, I manifest for those who entertain the perception of permanence and teach them the perception of impermanence; for those who entertain the perception of pleasure, I teach the perception of suffering; for those who entertain the perception of self, I teach the perception of non-self; and for those who entertain the perception of purity, I teach the perception of impurity. If beings are greedily attached to the three realms, I teach them the Dharma, causing them to depart from those realms.

In order to deliver beings, I teach them the unsurpassed, wondrous medicine of the Dharma. In order to eradicate every tree of affliction, I plant the unsurpassed medicinal tree of the Dharma. Wishing to save the adherents of non-Buddhist paths, I expound the true Dharma. Although I further manifest as a teacher of beings, from the outset my mind entertains no conception of being a teacher of beings. Wishing to save those of lowly station, I manifest among them and teach them the Dharma; it is not because of evil karma that I assume such a body.

The Tathagata, the Perfectly Enlightened One, thus abides in Great Parinirvana. Therefore, he is said to abide eternally without change. As it is in Jambudvipa, so it is also in Purvavideha in the east, Aparagodaniya in the west, and Uttarakuru in the north. As it is throughout the four continents, so it is throughout the trichiliocosm. The same applies to the twenty-five realms of existence, as extensively explained in the Surangama Sutra. Therefore, it is called Great Parinirvana.

If a great bodhisattva abides in Great Parinirvana in this way, he can manifest such supernormal powers and transformations without fear. Kasyapa! For this reason, you should not say that Rahula is the Buddha’s son. Why? Because immeasurable kalpas ago I already departed from sensual existence. Therefore, the Tathagata is said to abide eternally without change.

Kasyapa again said:

“World-Honored Tathagata! What is meant by ‘eternally abiding’? As the Buddha has said, when a lamp is extinguished, it has no location. In the same way, after the Tathagata has passed into extinction, he too has no location!”

The Buddha said:

“Good man Kasyapa! You should not now speak in this way, saying that when a lamp has been extinguished, it has no location, and that in the same way, after the Tathagata has passed into extinction, he has no location. Good man!

It is like when a man or woman lights a lamp, filling a large or small lamp vessel with oil. The light continues to exist according to the amount of oil contained therein. When the oil is exhausted, the light is extinguished along with it.

The extinguishing of that light is an analogy for the extinguishing of the afflictions. Although the light is extinguished, the lamp itself continues to exist. The Tathagata is the same: although the afflictions are extinguished, the Dharma-body always exists.

Good man! What do you think? Are both the light and the lamp extinguished?”

Kasyapa replied:

“World-Honored One! It is not extinguished! Although it is not entirely extinguished, it is nevertheless impermanent. If the Dharma-body is likened to a lamp, and the lamp is impermanent, then the Dharma-body must likewise be impermanent!”

“Good man! You should not raise such an objection. Just as the world speaks of a vessel, the Tathagata, the World-Honored One, is the unsurpassed vessel of Dharma.

That functional vessel is impermanent; it is not the Tathagata. Among all dharmas, nirvana is permanent. Because it is the essence of the Tathagata, it is called permanent.

Furthermore, good man, the statement that a lamp has gone out refers to an arhat’s realization of nirvana. Because craving and the various afflictions have been extinguished, this is likened to a lamp going out. An anagamin, however, is said still to possess craving.

Because craving remains, one cannot say that he is the same as an extinguished lamp. Therefore, when I previously spoke of the analogy of a lamp going out, I did not mean that Great Nirvana is the same as a lamp going out. An anagamin does not repeatedly come and go, does not return to the twenty-five realms of existence, and no longer assumes a foul body, a body of worms, a body sustained by mixed food, or a poisonous and harmful body.

Such a one is called an anagamin. If one again assumes a body, one is called a nagamin; if one does not assume a body, one is called an anagamin. One who comes and goes is called a nagamin; one who neither comes nor goes is called an anagamin.

THE SUTRA OF THE GREAT PARINIRVANA

– End of the Fourth Fascicle -