大般涅槃經

Volume Nine

CHAPTER ON THE ANALOGY OF THE MOON

PART XV

The Buddha said:

– O Kasyapa! It is as though, when people do not see the moon appear, they say that the moon has set and disappeared, and conceive the notion of its disappearance. Yet in truth, the nature of the moon has neither set nor disappeared; it has merely moved on and appeared in another region. When beings in the place where the moon appears see it, they call this the rising of the moon, yet in truth the nature of the moon has no arising. Why is this? Because it is hidden by Mount Sumeru and therefore does not appear. The moon, by its nature, always remains; it neither rises nor sets. The Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, is also thus. He appears throughout the three-thousand-great-thousand world system. In Jambudvipa, he may manifest as having parents, and beings all say that he was born in Jambudvipa. In Jambudvipa, he may manifest nirvana, yet in truth the nature of the Tathagata does not enter nirvana. Nevertheless, beings all say that the Tathagata has truly attained parinirvana, just as they say that the moon has set and disappeared. O good man! In truth, the nature of the Tathagata neither arises nor ceases; yet, in order to liberate beings, he manifests arising and cessation. O good man! It is as when the moon appears full here but is seen as a half-moon elsewhere, or appears as a half-moon here but is seen as full elsewhere. When the people of Jambudvipa first see the moon appear, they all call it the first day and conceive the notion that the month has begun. When they see the moon full, they all call it the fifteenth day and conceive the notion of fullness. Yet in truth, the nature of the moon neither wanes nor waxes; it appears to increase and decrease because of Mount Sumeru. O good man! The Tathagata is also thus. In Jambudvipa, he may manifest being newly born or manifest nirvana. When he manifests birth from the womb, he resembles the new moon at the beginning of the month, and all call him a child. When, newly born, he walks seven steps, he is like the moon on the second day. When he manifests entering the place of learning, he is like the moon on the third day; when he manifests renouncing the household life, he is like the moon on the eighth day. When he emits the wondrous light of great wisdom, capable of vanquishing the hosts of Mara afflicting immeasurable beings, he is like the full moon on the fifteenth day. When he manifests the thirty-two excellent marks and eighty beautiful characteristics with which he adorns himself, yet manifests nirvana, this is like a lunar eclipse. Thus, the perceptions of beings differ: some see a half-moon, some see a full moon, and some see a lunar eclipse; yet in truth the nature of the moon neither increases nor decreases, nor is it consumed in an eclipse, but always remains full. The body of the Tathagata is also thus. Therefore, it is said to abide eternally without change. Furthermore, O good man! When the moon is full, it appears everywhere. In every place—in cities, towns, villages, mountains and marshes, in water, wells, ponds, and vessels containing water—it appears in them all. Some beings travel one hundred yojanas or hundreds of thousands of yojanas and see the moon continually following them. Ignorant ordinary people entertain the thought: “Formerly, when I was at home in the city, I saw the moon thus. Now, here in this empty wilderness, I again see that moon. Is it the same moon as before, or is it another?” They also form differing notions about the moon’s size and shape. Some say that it is like the mouth of a golden vessel; some say that it is like a wheel; and some say that it measures forty-nine yojanas. All behold the moonlight, and some see the moon as perfectly round like a golden platter. The nature of that moon is one, yet beings of various kinds perceive its form differently. O good man! The Tathagata is also thus. When he appears in the world, some humans and devas conceive the thought: “The Tathagata is now dwelling before me.” Animals also conceive the thought: “The Tathagata is now dwelling before me.” Those who are mute or deaf may also see the Tathagata as bearing the characteristics of muteness or deafness. Beings are of many kinds and their languages all differ, yet each believes that the Tathagata speaks the same language as they do. Each also conceives the thought that he is dwelling in their own home and receiving their offerings. Some beings see the Tathagata’s body as immeasurably vast, while others see it as minute. Some see the Buddha in the form of a sravaka. Others see him in the form of a pratyekabuddha. Some followers of non-Buddhist paths all think: “The Tathagata has now renounced the household life and is cultivating the Way within my teaching.” Some beings think: “The Tathagata has appeared in the world solely for my sake.” The true nature of the Tathagata is like that moon: it is the Dharma-body, the unborn body. Through a body of skillful means, in accord with the world, he manifests the immeasurable causes and conditions of past karma! In every place, the Tathagata manifests birth, just as that moon appears. For this reason, the Tathagata abides eternally and undergoes no alteration. Furthermore, O good man! It is as when Rahu, king of the asuras, covers the face of the moon with his hand, and the people of the world call it a lunar eclipse. In truth, the asura king cannot devour the moon; he merely obscures its light. The moon remains full and suffers no diminution. It disappears only because his hand covers it. When he removes his hand, the people of the world all say that the moon has been born anew, and they say that the moon has endured great suffering. Yet even if there were hundreds of thousands of asura kings, they could not afflict or injure that moon. The Tathagata is also thus. He manifests beings giving rise to savage and evil intentions toward the Tathagata, causing the Buddha’s body to bleed, committing the five heinous offenses, and even becoming icchantikas. For the sake of beings in future ages, he manifests such acts as disrupting the Sangha and destroying the Dharma, thereby creating and leaving behind calamities. Even immeasurable hundreds of thousands of Maras could not overpower the Tathagata or cause his body to bleed. Why is this? Because the Tathagata’s body has no flesh, blood, sinews, veins, bones, or marrow. The true Tathagata cannot be afflicted or harmed. Beings all suppose that the Dharma and Sangha have been destroyed and that the Tathagata has passed into extinction, yet the Tathagata’s true nature undergoes no alteration and cannot be destroyed. The Tathagata merely manifests thus in accord with the world. Furthermore, O good man! It is as when two people fight. One may use a knife or staff to wound the other’s body and cause it to bleed, even to the point of death, yet without having conceived the intention to kill. The karmic character of such an act is light, not heavy, because there was originally no murderous intention toward the Tathagata. Although his body is made to bleed, that karma is likewise light, not heavy. In this way, for the sake of liberating beings in future ages, the Tathagata manifests karmic retribution. Furthermore, O good man! It is like a skilled physician who diligently instructs his son in the fundamentals of medicine: “This is medicine from a root; this is medicine from a stem; this is medicine of such-and-such a form and color—all the various characteristics of medicines. You must know them well!” The son respectfully accepts his father’s instruction, studies diligently, and comes to understand the various medicines well. Later, when the skilled physician reaches the end of his lifespan and dies, the son cries aloud in grief and longing, saying: “My father once taught me: root medicine is like this, stem medicine is like this, flower medicine is like this, and its color and characteristics are like this.” The Tathagata is also thus. In order to liberate beings, he manifests the establishment of the precepts: “They must be received and upheld in this manner. Do not commit the five heinous offenses or slander the true Dharma, thereby becoming an icchantika.” Because such deeds will arise in future ages, I manifest these teachings. I wish the bhiksus, after the Buddha’s passing, to form such an understanding: “This is the extremely profound meaning of the sutras. These are the characteristics of light and grave offenses under the precepts. These are the passages of Dharma distinguished in the Abhidharma,” just like the son of that skilled physician.

Furthermore, good man! It is as when people see a lunar eclipse once every six months, whereas the devas see a lunar eclipse within but a moment. Why is this?

Because a day among those devas is long, while a day in the human realm is short. Good man! The Tathagata is likewise.

Devas and humans alike suppose that the Tathagata’s lifespan is short, just as those devas see a lunar eclipse within but a moment. Moreover, within a single moment, the Tathagata manifests parinirvana hundreds of thousands of myriads of kotis of times, cutting off the mara of afflictions, the mara of the skandhas, and the mara of death. Therefore, hundreds of thousands of myriads of kotis of heavenly maras all know that the Tathagata enters Great Parinirvana.

Furthermore, the Tathagata manifests immeasurable hundreds of thousands of causes, conditions, and karmic deeds from former lives, fully conforming to the dispositions of the world. What the Tathagata has manifested is immeasurable, boundless, and inconceivable in this way. Therefore, the Tathagata eternally abides without change.

Furthermore, good man! It is as with the bright moon, which beings delight to behold; therefore, the moon is called “Delightful to Behold.” Beings possessed of desire, anger, or delusion cannot be called “Delightful to Behold.” The Tathagata is likewise: his nature is wholly good, pure, and undefiled, and thus he may indeed be called “Delightful to Behold.” Beings who delight in the Dharma behold the Tathagata without weariness, whereas those of evil mind take no pleasure in beholding him. For this reason, it is said that the Tathagata is like the bright moon.

Furthermore, good man! It is as with the rising sun, whose duration differs in three seasons: spring, summer, and winter. A winter day is short, a spring day is of medium length, and a summer day is very long. The Tathagata is likewise. In this three-thousand-great-thousand world, he manifests a short lifespan, and for the sravakas he displays a short lifespan. Seeing this, they all suppose that the Tathagata’s lifespan is brief, like a winter day. For the bodhisattvas, the Buddha manifests a lifespan of medium length, sometimes extending to one kalpa or slightly less than one kalpa, like a spring day. Only a Buddha sees that the Buddha’s lifespan is immeasurable, like a summer day.

Good man! The words of the Tathagata—the secret teachings of the Vaipulya Mahayana—are manifested in the world, pouring down the great rain of Dharma. In the future age, if anyone can preserve this scripture, reveal and explain it, distinguish its meanings, and benefit beings, know that such a person is a true bodhisattva, like the sky pouring down ambrosial rain at the height of summer.

If sravakas or pratyekabuddhas hear the Tathagata Buddha’s secret teaching, it is like a winter day beset by bitter cold. If bodhisattvas hear this secret instruction—that the Tathagata eternally abides and that his nature undergoes no change—it is like a spring day when shoots and buds begin to sprout. Yet the Tathagata’s nature is in truth neither long nor short; he manifests it thus solely for the sake of the world.

This is the true Dharma-nature of all Buddhas.

Furthermore, good man! It is as with all the stars: they do not appear during the day, and people suppose that the stars have vanished, but in truth they have not vanished. They fail to appear only because the sunlight obscures them. The Tathagata is likewise: sravakas and pratyekabuddhas are unable to see him, just as worldly people cannot see the stars by day.

Furthermore, good man! It is as when the sun and moon disappear into darkness. Fools say that the sun and moon have vanished, but in truth the sun and moon have not vanished. When the Tathagata’s True Dharma comes to an end and the Three Jewels disappear, it is likewise: they have not vanished forever. Therefore, know that the Tathagata eternally abides and undergoes no change. Why is this? Because the true nature of the Three Jewels is not tainted by defilements.

Furthermore, good man! It is as on a moonless night when a comet appears. Its light shines brilliantly, appears for but a short while, and then disappears. When beings see that star, inauspicious thoughts arise in them. Pratyekabuddhas are likewise: they appear in an age when there is no Buddha, and upon seeing them, beings all suppose them to be true Tathagatas. After those pratyekabuddhas pass away, beings all give rise to thoughts of grief and sorrow. Yet the Tathagata’s body truly does not pass into extinction, just as the sun and moon do not vanish.

Furthermore, good man! It is as when the sun rises and all mist disperses. This subtle and wondrous Great Nirvana Sutra is likewise.

When it appears in the world, if any being hears the Sutra even once, that being can extinguish all evil karmic offenses of the uninterrupted kind. The most profound realm of Great Nirvana is inconceivable and skillfully expounds the Tathagata’s secret nature. For this reason, good men, good women, and others should give rise to the understanding that the Tathagata eternally abides without change, that the True Dharma is never severed, and that the Jewel of the Sangha never perishes.

Therefore, they must cultivate many skillful means and diligently study this scripture. Before long, such a person will attain unsurpassed perfect enlightenment. Therefore, this Sutra is called the Accomplishment of Immeasurable Merit and Virtue, and it is also called Inexhaustible Bodhi.

Because it is inexhaustible, it is called Great Parinirvana; because it possesses wholesome light, it is like a summer day; and because its body is boundless, it is called Great Nirvana.

THE BODHISATTVA CHAPTER

PART XVI:

Furthermore, good man! Just as, among all lights, the light of the sun and moon is supreme and no other light can equal it, so too is the light of Great Nirvana. Among the lights of all sutras and samadhis, it is the most excellent and supreme; no light possessed by any sutra or samadhi can equal it. Why is this? Because the light of Great Nirvana can enter the pores of beings. Although beings do not possess the mind of bodhi, it can create for them the causes and conditions of bodhi. Therefore, it is also called Great Parinirvana.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! As the Buddha has said, the light of Great Nirvana enters the pores of all beings, and although beings do not possess the mind of bodhi, it can create for them the cause of bodhi. Yet this meaning cannot be so. Why? World-Honored One! If the light enters the bodies of those who violate the four grave prohibitions, commit the five heinous offenses, or are icchantikas, and creates for them the cause of bodhi, then what difference is there between such people and those who uphold the pure precepts and cultivate wholesome deeds? If there is no difference, why did the Tathagata teach the meaning of the four reliances?

“World-Honored One! Furthermore, the Buddha has said that if any being hears the Great Nirvana Sutra, even if it merely enters that being’s ear once, all afflictions will be severed. Why, then, did the Tathagata previously say that some people, though they have generated the mind of bodhi in the presence of Buddhas as numerous as the sands of the Ganges, still fail to understand the meaning of the Great Nirvana Sutra when they hear it? If they do not understand its meaning, how can they sever all afflictions?”

The Buddha said:

– Good man! Except for the icchantikas, all other sentient beings, upon hearing this sutra, can create the causes and conditions for bodhi. When the radiance of the sound of the Dharma enters their pores, they will certainly attain unsurpassed perfect enlightenment. Why is this? Only those who have made offerings to and reverently honored innumerable Buddhas are able to hear the Mahaparinirvana Sutra; those of meager merit cannot hear it. Why is this so? Only persons of great virtue can hear of such a great matter; lowly and inferior ordinary beings cannot hear it. What is this great matter? It is the profound and secret treasury of all Buddhas, namely, the Tathagata-nature. For this reason, it is called a great matter!

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! How can one who has not yet aroused the aspiration for bodhi acquire the cause of bodhi?

The Buddha said to Kasyapa:

– If someone hears this Mahaparinirvana Sutra yet says, “I have no need to arouse the aspiration for bodhi,” and slanders the True Dharma, that person will immediately see the form of a rakshasa in a dream and become terrified at heart. The rakshasa will say, “Hah! Good man! If you do not now arouse the aspiration for bodhi, I shall kill you.” That person will awaken in terror and immediately arouse the aspiration for bodhi. After that person’s life ends, whether born in the three evil destinies or among humans or devas, that person will continue to recollect the aspiration for bodhi. Know that such a person is a great bodhisattva mahasattva. For this reason, the majestic spiritual power of this Great Nirvana can enable those who have not yet aroused the aspiration for bodhi to create the cause of bodhi. Good man! This is called arousing the aspiration through the causes and conditions of bodhi; it does not occur without causes and conditions. For this reason, the wondrous scripture of the Mahayana is the true speech of the Buddha. Furthermore, good man! It is as though great rain clouds arose in the sky and poured rain upon the great earth. The water could not remain upon withered trees, rocky mountains, highlands, or mounds, but would flow down into low-lying fields, hollows, and ponds, filling them and bringing immeasurable benefit to all sentient beings. This wondrous Mahaparinirvana Sutra is also thus: it sends down a great rain of Dharma that universally nourishes sentient beings. But that an icchantika should arouse the aspiration for bodhi is impossible. Furthermore, good man! It is as though a scorched seed encountered sweet rain for hundreds of thousands of myriads of kalpas: it would certainly never sprout. That it should produce a shoot is impossible. Icchantikas are also thus. Although they hear such a wondrous Mahaparinirvana Sutra, they certainly cannot produce the sprout of the aspiration for bodhi. That they should be able to produce it is impossible. Why is this? Because they have annihilated all roots of goodness, like those scorched seeds, and therefore can no longer produce the roots and shoots of bodhi. Furthermore, good man! It is as though a radiant jewel were placed in turbid water. Through the jewel’s majestic virtue, the water would immediately settle and become clear. But if thick mud were cast into it, it could not be made clear. This wondrous Mahaparinirvana Sutra is also thus. Even when placed in the turbid waters of sentient beings who have committed the five heinous offenses or violated the four grave prohibitions, it can still cause them to settle and become clear and to arouse the aspiration for bodhi. But if the thick mud of an icchantika is cast into it, even after hundreds of thousands of myriads of years, it cannot cause that person to settle and become clear or to arouse the aspiration for bodhi. Why is this? Because that icchantika has annihilated all roots of goodness and is not a vessel for bodhi. Even if that person were to listen to and receive this Mahaparinirvana Sutra for hundreds of thousands of myriads of years, that person would certainly be unable to arouse the aspiration for bodhi. Why is this so? Because that person has no wholesome mind.

Furthermore, good man! It is as though there were a medicinal tree named King of Medicines, supreme among all medicines. Whether it were mixed with milk ointment, honey, cream, fresh water, or some beverage; whether it were made into powder or pills; whether it were applied to wounds, used to fumigate the body, placed in the eyes, merely seen, or its fragrance smelled—it could eradicate every kind of illness afflicting sentient beings.

Such a medicinal tree does not form this thought: “If sentient beings take my roots, they should not take my leaves; if they take my leaves, they should not take my roots; if they take my trunk, they should not take my bark; if they take my bark, they should not take my trunk.” Although the tree forms no such thought, it can nevertheless eliminate all the suffering of illness. Good man! This wondrous Mahaparinirvana Sutra is also thus.

It can eliminate the evil karma of all sentient beings—the four parajikas, the five heinous offenses, and all other evils, whether internal or external. Those who have not yet aroused the aspiration for bodhi are thereby enabled to arouse it. Why is this?

Because this wondrous scripture is the king among all sutras, just as that medicinal tree is the king among all medicines. Whether people cultivate this Mahaparinirvana Sutra or do not cultivate it, or merely hear the name of this scripture and, upon hearing it, give rise to reverence and faith, all the grave illnesses of the afflictions they possess will be completely eliminated. Yet it alone cannot cause icchantikas to abide in unsurpassed perfect enlightenment, just as that wondrous medicine, although able to cure all kinds of grave illnesses, cannot cure a person certain to die.

Furthermore, good man! If a person with a wounded hand grasps poison, the poison will enter through the wound; if the person has no wound, the poison will not enter. Icchantikas are also thus.

They have no cause of bodhi; just as there is no wound, the poison cannot enter. What is called the wound is the cause and condition for unsurpassed bodhi. The poison is the supreme wondrous bliss.

To be entirely whole and without a wound is called being an icchantika. Furthermore, good man! It is as though a vajra, which nothing can destroy, could destroy all things, with the sole exceptions of a tortoise shell and the horn of a white sheep.

This wondrous Mahaparinirvana Sutra is also thus. It can cause immeasurable sentient beings to abide securely on the path of bodhi, but it cannot cause icchantikas to establish the cause of bodhi. Furthermore, good man!

Horsetooth grass, the sala-shi tree, and the nikala tree, though their branches and trunks are cut, continue to grow again as before. They are unlike the tala tree, which, once cut, never grows again. Those sentient beings are also thus.

If they hear this Mahaparinirvana Sutra, although they have violated the four grave prohibitions or committed the five heinous offenses, they can still produce the causes and conditions of bodhi. Icchantikas are not thus. Although they are able to listen to and receive this wondrous scripture, they cannot produce the cause of the path of bodhi.

Furthermore, good man! The khadira tree and the tinduka tree, once cut, do not grow again. Icchantikas are also thus. Although they hear this Mahaparinirvana Sutra, they cannot give rise to the causes and conditions of bodhi. Furthermore, good man! It is as though heavy rain could never remain suspended in the sky. This wondrous Mahaparinirvana Sutra is also thus: it universally showers the rain of Dharma, but that rain cannot remain upon an icchantika. The entire body of an icchantika is tightly sealed, like vajra, and admits nothing from outside.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! As the Buddha has spoken in verse:

Seeing not, one does no good;

One sees only evil fit to do.

This place is to be feared,

Like a perilous evil path.

World-Honored One! What meanings do these words contain?

The Buddha said:

“Good man! ‘Not seeing’ means not seeing Buddha-nature. ‘Good’ means unsurpassed perfect enlightenment. ‘Not doing’ indicates the inability to draw near to good spiritual friends. ‘Seeing only’ means seeing neither cause nor effect. ‘Evil’ refers to slandering the Vaipulya Mahayana scriptures. ‘What ought to be done’ refers to the icchantikas saying that no Vaipulya teachings exist. For this reason, icchantikas have no aspiration toward pure and wholesome dharmas.

What are wholesome dharmas? They are nirvana. To aspire toward nirvana means to be able to cultivate worthy and wholesome conduct, but icchantikas possess no worthy and wholesome conduct.

Therefore, they cannot aspire toward nirvana. ‘This fearful place’ refers to slandering the True Dharma. Who should be afraid? The wise.

Why? Because those who slander the Dharma possess neither wholesome intentions nor skillful means. ‘The dangerous evil path’ refers to all conditioned formations.”

Kasyapa said:

“As the Buddha has said:

What is called seeing what has been done?

What is called attaining wholesome dharmas?

Where is there no fear,

Like the king’s broad, level road?

What do these meanings signify?”

The Buddha said:

“Good man! ‘Seeing what has been done’ means disclosing all evils. All the evil deeds committed throughout the realms of samsara are fully disclosed, until there is nowhere further for them to go. For this reason, it is called the place without fear. It is like the principal road along which a human king travels: all bandits on that road flee. When evils are disclosed in this way, they are all entirely extinguished and no longer remain.

“Furthermore, ‘not seeing what has been done’ refers to icchantikas committing every kind of evil without perceiving it themselves; it is the arrogance of the icchantikas. Although they commit many evils, they feel no fear concerning them. For this reason, they cannot attain nirvana, just as an ape cannot grasp the moon reflected in water.

“Good man! Even if immeasurable numbers of all sentient beings were simultaneously to attain unsurpassed perfect enlightenment, those Tathagatas still would not see any such icchantika attaining bodhi. For this reason, it is called ‘not seeing what has been done.’

“Furthermore, whose deeds are not seen? This means not seeing what the Tathagata has done. The Buddha teaches sentient beings that Buddha-nature exists, yet icchantikas, wandering through samsara, are unable to see or know it. For this reason, it is called not seeing what the Tathagata has done.

“Moreover, icchantikas regard the Tathagata’s ultimate nirvana as true impermanence, like a lamp going out when both its oil and wick are exhausted. Why? Because their evil karma has not diminished. When bodhisattvas perform wholesome karma, they dedicate it all to unsurpassed perfect enlightenment. Although icchantikas revile, destroy, and disbelieve, the bodhisattvas nevertheless continue to bestow merit upon them, wishing that they too may attain the unsurpassed path together. Why? Because such is the Dharma of all Buddhas.

“An icchantika is called one without eyes. Therefore, he does not see the path of the arhat, just as an arhat does not travel the dangerous evil path of samsara. Because he has no eyes, he slanders the Vaipulya teachings and does not wish to cultivate them, unlike an arhat who diligently cultivates loving-kindness. The icchantikas likewise do not cultivate according to the Vaipulya teachings.

“If someone says, ‘I now do not believe in the scriptures of the sravakas. I accept and believe only the Mahayana, which I read, recite, explain, and expound. Therefore, I am now a bodhisattva.

All sentient beings possess Buddha-nature. Because of Buddha-nature, the bodies of sentient beings already possess the ten powers, the thirty-two excellent marks, and the eighty minor characteristics. My words are no different from the Buddha’s words.

You and I have now shattered immeasurable evil afflictions, just as one smashes a water jar. Because we have broken the fetters, we can immediately see unsurpassed perfect enlightenment’—although that person expounds such words, in his heart he does not truly believe that Buddha-nature exists. He merely follows the wording and speaks for the sake of gain and support.

One who speaks in this way is called an evil person. Such an evil person does not quickly undergo retribution, just as milk does not at once become curds.

“Suppose a king’s envoy is highly skilled in discourse and adept in skillful means. Having received the command to serve as envoy to another country, he would rather lose his life than ever disregard the king’s instructions. The wise are likewise. While among ordinary beings, they do not cherish their own lives but devote themselves to proclaiming the Mahayana Vaipulya teachings, the secret treasury of the Tathagata, and the truth that all sentient beings possess Buddha-nature.

“Good man! There are icchantikas who assume the appearance of arhats, dwell in secluded places, and slander the Mahayana Vaipulya scriptures. When ordinary people see them, they all take them to be genuine arhats and great bodhisattva-mahasattvas.

These evil icchantika bhiksus dwell in aranyas but destroy the Dharma of the aranya. When they see others receiving offerings, jealousy arises in their hearts, and they say, ‘All existing Mahayana Vaipulya scriptures are the words of the celestial Mara Papiyan.’ They also declare that the Tathagata is impermanent, destroy the True Dharma, and disrupt the Sangha. They further say, ‘The words of Papiyan are not words that accord with goodness.’ Proclaiming such false and evil teachings, these evildoers do not immediately undergo retribution, just as milk does not at once become curds, and just as a fool lightly treads upon fire covered with ashes.

Such people are called icchantikas.

“Therefore, you should know that the wondrous Mahayana Vaipulya scriptures are assuredly pure, like a mani jewel cast into turbid water, which immediately causes the water to become clear. The Mahayana scriptures are likewise.

“Furthermore, good man! It is like lotus flowers illumined by the sun: there is not one that does not open. All sentient beings are likewise. If they hear of the sun of Great Nirvana, all who have not yet generated the aspiration will generate the aspiration that serves as the cause of bodhi. Therefore, I say that when the radiance of Great Nirvana enters the pores of the body, it assuredly becomes a wondrous cause and condition. Although icchantikas possess Buddha-nature, they are bound by immeasurable defilements of wrongdoing and cannot escape, like silkworms enclosed within their cocoons. Because of these karmic conditions, they cannot give rise to the wondrous cause of bodhi, but wander endlessly through samsara.

“Furthermore, good man! The utpala, padma, kumuda, and pundarika lotuses grow in mud yet are not stained by it. Sentient beings who study and cultivate the wondrous Great Nirvana Scripture are likewise: although they have afflictions, they assuredly are not stained by those afflictions. Why? Because they know the power, nature, and characteristics of the Tathagata.

“Good man! Suppose there is a land with abundant cool breezes. If those breezes touch the pores of sentient beings’ bodies, they can dispel all the oppressive heat of the afflictions. This Mahayana Great Nirvana Scripture is likewise: it enters all the pores of sentient beings’ bodies and creates for them the wondrous causes and conditions of bodhi, except in the case of icchantikas. Why? Because they are not vessels for the Dharma!”

Furthermore, good man, it is like a skilled physician who understands eight kinds of medicine capable of alleviating every illness, yet who alone cannot eliminate the disease called Asatsya. All sutras, dhyanas, and samadhis are likewise: they can cure all illnesses of affliction—desire, anger, and delusion—and can extract the poisoned arrows of the afflictions, yet they cannot cure those who have violated the four grave precepts or committed the five heinous offenses.

Good man, there is also a skilled physician who surpasses the eight branches of medicine and can eliminate all the illnesses and suffering possessed by sentient beings, yet he alone cannot cure an illness that is certain to end in death. The Great Mahayana Parinirvana Sutra is likewise: it can eliminate all the afflictions of sentient beings and establish them in the wondrous and pure causes and conditions of the Tathagata; those who have not yet aroused the aspiration, it causes to arouse it.

The sole exception is the icchantikas, who are certain to die.

Furthermore, good man, it is like a skilled physician who can use wondrous medicine to treat the blind, enabling them to see the sun, moon, stars, various lights, and all forms and appearances, yet he alone cannot cure those blind from birth. This Great Mahayana Parinirvana Sutra is likewise: it can open and develop the wisdom-eye of sravakas and pratyekabuddhas, causing them to abide in immeasurable and boundless Mahayana scriptures.

Those who have not yet aroused the aspiration, such as those who have violated the four grave precepts or committed the five heinous offenses, can all be caused to arouse the aspiration for bodhi. The sole exception is the icchantikas, who are blind from birth. Furthermore, good man, it is like a skilled physician well versed in the eight branches of medicine, who cures all the illnesses and suffering of sentient beings with various prescriptions and medicines, administering medicine according to the illness: medicine taken to induce the vomiting of poison, ointments applied to the body, nasal drops, fumigation, bathing, pills, powders, and so forth.

Yet an impoverished and ignorant person is unwilling to take any of these medicines. Out of compassionate concern, the skilled physician brings this person to his own home and compels him to take the medicine. Through the medicine’s power, his illness is cured.

If a woman has difficulty giving birth and the placenta does not emerge, upon taking this medicine the placenta immediately emerges, and the child is also made peaceful and happy, free from illness. This Great Mahayana Parinirvana Sutra is likewise: wherever this Sutra reaches—as when the Sutra reaches a household—it can eliminate the immeasurable afflictions of sentient beings. Those who have violated the four grave precepts or committed the five heinous offenses and have not yet aroused the aspiration are all caused to arouse it, with the sole exception of icchantikas.

Bodhisattva Kasyapa said to the Buddha:

“World-Honored One! Violating the four grave precepts and committing the five heinous offenses are called extremely grave evils. They are like cutting off the crown of a tala palm, which can never grow again. Since such people have not yet aroused the aspiration for bodhi, how can they create the causes of bodhi?”

The Buddha said:

“Good man! If these sentient beings dream that they have fallen into hell and are undergoing various torments, they will immediately give rise to remorse, saying: ‘Alas! I have brought this offense upon myself!

If I can now escape from this offense, I shall certainly arouse the aspiration for bodhi! What I have seen today is exceedingly terrible!’ After awakening from that dream, such a person will realize that the true Dharma brings great karmic recompense. It is like that child who gradually grows up and constantly thinks: ‘This physician is exceptionally skilled and thoroughly understands medical prescriptions.

Formerly, while I was still in the womb, he gave medicine to my mother. Because my mother took that medicine, her body became peaceful and secure. Through these causes and conditions, my life was preserved.

How extraordinary! My mother endured great suffering, carrying my body in her womb for the full ten months. After I was born, she let me lie in the dry place while she lay in the wet place; she cleaned away my impure urine and excrement, nursed me, raised me until I grew up, and protected my body.

For this reason, I must repay my mother’s kindness. I must support, attend upon, protect, obey, and make offerings to her.’ When those who have violated the four grave precepts or committed the five heinous offenses recollect this Great Mahayana Parinirvana Sutra as their lives are about to end, then although they may fall into hell, be born as animals or hungry ghosts, ascend to the heavens, or dwell among humankind, this scripture will nevertheless create for them the causes of bodhi, with the exception of icchantikas!

“Furthermore, good man, it is like a skilled physician and the skilled physician’s son, whose profound understanding surpasses that of all other physicians and who are thoroughly versed in the supreme incantation art for eliminating poison. If there are vicious and venomous serpents, such as dragons or three-cornered-headed snakes, they recite incantations over medicine to enhance its efficacy. They then apply this excellent medicine to leather shoes.

When these leather shoes touch any venomous creature, its poison is neutralized, with the sole exception of one poison called the Great Dragon. This Great Mahayana Parinirvana Sutra is likewise: if sentient beings have violated the four grave precepts or committed the five heinous offenses, it can eliminate them all and cause those beings to abide in bodhi, just as leather shoes coated with medicine can neutralize every kind of poison.

It causes those who have not yet aroused the aspiration to arouse it and to abide on the path to unsurpassed bodhi. It is precisely the awe-inspiring spiritual power of the medicine of that Great Mahayana Parinirvana Sutra that causes sentient beings to attain peace and happiness, with the sole exception of the Great Dragon icchantikas.”

Furthermore, good man! Suppose someone takes a newly prepared poison and smears it upon a great drum. Then, in the midst of a crowd, he beats the drum and causes it to sound.

Although the people have no intention of listening, all who hear the sound of the drum die, except for one person who does not die an untimely death. This Great Vehicle Great Nirvana Scripture is likewise. Wherever it may be, among all sentient beings, if anyone hears its sound, all the greed, anger, and delusion already present within that person are completely extinguished.

Even though some among those sentient beings have no intention of contemplating it, through the power of the causes and conditions of this Great Nirvana Sutra, their afflictions can be extinguished, and the bonds of their afflictions dissolve of themselves. Those who have violated the four grave prohibitions or committed the five heinous offenses, upon hearing this sutra, also establish the causes and conditions for unsurpassed bodhi and gradually sever their afflictions; only the icchantikas do not die an untimely death.

Furthermore, good man! It is as when night falls: all undertakings and activities cease, and if some task remains unfinished, one must wait until the light of the following morning. Although students of the Great Vehicle cultivate and study the sutras and all samadhis, they must await the sun of the Great Vehicle Great Nirvana and hear the Tathagata's present teaching of the secret doctrine. Only thereafter can they establish the karma of bodhi and abide in the Right Dharma.

Just as rain from the heavens moistens and causes all kinds of seeds to grow, bringing fruits to maturity, eliminating famine, and enabling beings to enjoy abundant peace, happiness, and prosperity, so too is the immeasurable rain of Dharma from the Tathagata's Secret Treasury: it can completely eliminate the eight kinds of feverish illness. The appearance of this sutra in the world is like those fruits, bringing abundant benefit, peace, and happiness to all.

It can enable sentient beings to perceive the nature of the Tathagata, just as in the Lotus Sutra eight thousand sravakas received predictions of future buddhahood and brought the great fruit to maturity. Just as the harvest is gathered in autumn and stored in winter, after which there is no further work, so too are the icchantikas: with respect to all wholesome dharmas, they undertake and accomplish nothing whatsoever.

Furthermore, good man! Suppose a skilled physician hears that another person's child has been seized by a nonhuman being. He immediately brings forth wondrous medicine and sends a messenger, instructing him: “Take this medicine to that person.

If he encounters evil ghosts or spirits, through the power of this medicine they will all withdraw far away. If you are delayed, I shall go there myself and certainly will not allow that person to die unjustly. If the sick person sees my messenger and recognizes my majestic virtue, all his suffering will be dispelled, and he will attain the joy of peace and security.” This Great Vehicle scripture, the Great Nirvana Sutra, is likewise.

If bhiksus, bhiksunis, upasakas, upasikas, or followers of other paths are able to accept and uphold such a scripture, read and recite it fluently, explain and expound it distinctly for others, copy it themselves, or cause others to copy it—all such deeds are causes and conditions for bodhi. If those who have violated the four grave prohibitions or committed the five heinous offenses, or those seized by the venomous malice of evil ghosts, hear this scripture, all their existing evils are completely extinguished, just as evil ghosts withdraw far away upon seeing a skilled physician.

You should know that such a person is a true great bodhisattva. Why is this? Because merely by hearing this Great Nirvana Sutra, that person has already given rise to the thought that the Tathagata eternally abides. If even briefly hearing it brings such attainment, how much more so copying, accepting and upholding, reading, and reciting it! With the exception of icchantikas, all the others are great bodhisattvas.

Furthermore, good man! It is as when a deaf person cannot hear sounds. The icchantikas are likewise. Although they may wish to hear this subtle and wondrous scripture, they are unable to hear it. Why is this? Because they lack the necessary causes and conditions.

Furthermore, good man! Suppose a skilled physician is thoroughly versed in every medical prescription and also possesses extensive knowledge of immeasurable spells. Upon seeing a great king, that skilled physician says: “Your Majesty is now certainly afflicted with a fatal illness!” The king replies: “You cannot see what is inside my belly, so how can you say that I am certainly afflicted with a fatal illness?” The physician answers: “If the king does not believe me, he should take a purgative medicine!” After the purgation, the king could examine the result for himself, but the king refuses to take the medicine.

The skilled physician then uses the power of spells to cause sores to erupt all over the king's private parts, from which blood, fluid, and worms also flow. Seeing this, the king becomes greatly afraid and praises the skilled physician, saying: “Excellent! Excellent!

Previously, I did not believe or follow your counsel. Only now do I understand that you have rendered a great benefit to my body!” The king then reveres that physician as though he were his own father and mother.

This Great Vehicle scripture, the Great Nirvana Sutra, is likewise. Whether sentient beings wish it or not, it can cause their afflictions to shatter and fall away. Even if these sentient beings merely dream of this sutra in their sleep, they will revere it and make offerings to it, just as the great king revered the skilled physician. When this great skilled physician knows that someone is certain to die, he certainly does not treat that person. This Great Vehicle scripture, the Great Nirvana Sutra, is likewise: it certainly cannot treat the icchantikas.

Furthermore, good man! Suppose a skilled physician is proficient in eight kinds of medicine and can treat all illnesses, but cannot treat one who is certain to die. All Buddhas and bodhisattvas are likewise: they can rescue and heal all sinful persons, but cannot heal those who are certain to die—the icchantikas.

Furthermore, good man! Suppose a skilled physician thoroughly knows eight kinds of subtle and wondrous medical treatises and has also attained comprehensive mastery of those eight kinds. He first teaches his son what he himself understands: water, earth, mountain caves, medicinal herbs, and so forth, enabling his son to recognize and understand them all. In this way, he gradually completes his instruction in the eight subjects. He then teaches him other supremely wondrous medical arts.

The Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, is likewise. He first teaches his children—the bhiksus and others—the skillful means for eliminating all afflictions and cultivating purity of body through contemplation of its insubstantiality, using water, earth, mountain caves, and so forth. Water is an analogy for the suffering experienced by the body, which is like foam upon water. Earth is an analogy for the body's lack of solidity, like a banana tree. A mountain cave is an analogy for cultivating the perception of non-self amid the afflictions. For this reason, the body is said to be without self.

In this manner, the Tathagata gradually teaches his disciples to study the Dharma of the nine divisions of scripture, enabling them to become proficient and fluent. Only thereafter does the Buddha teach them to study the Tathagata's Secret Treasury, and for the sake of his children he teaches that the Tathagata eternally abides. The Tathagata teaches this Great Vehicle Great Nirvana Sutra in order to establish the causes and conditions for bodhi for those sentient beings who have already aroused the aspiration and those who have not yet aroused it, with the exception of icchantikas.

Thus, good man, this Great Vehicle Great Nirvana Scripture is immeasurable and boundless, inconceivable, and unprecedented! You should know that it is the unsurpassed skilled physician, the most honored and supremely excellent king among all scriptures.

Furthermore, good man! It is like a great ship that sails from this shore of the sea to the other shore, and then returns from that shore to this one. The Tathagata, the Fully Enlightened One, is likewise: riding the precious Great Nirvana ship of the Mahayana, he journeys back and forth everywhere to deliver sentient beings. Wherever there are those who should be delivered, the Tathagata enables them all to behold his body. For this reason, the Tathagata is called the Supreme Helmsman. Just as where there is a ship, there is a helmsman, and where there is a helmsman, sentient beings can cross the great sea, so too does the eternally abiding Tathagata transform and deliver sentient beings.

Furthermore, good man! It is like a person who, upon the great sea, boards a ship wishing to cross it. If he obtains a favorable wind, in but a moment he can traverse immeasurable yojanas.

If he does not obtain one, then although he remains there for immeasurable years, he cannot leave his original place; and eventually the ship may break apart, become flooded, and he may die. Sentient beings are likewise: dwelling in that great sea of ignorant birth and death, they board the ships of conditioned actions. If they encounter the Great Ship of Nirvana and a powerful favorable wind, they can swiftly reach the shore of the unsurpassed Path.

If they do not encounter them, they must long revolve through immeasurable births and deaths, until they are ruined and fall into hell, the realm of animals, or the realm of hungry ghosts. Furthermore, good man! It is like people who, not encountering the king of winds and remaining long upon the great sea, think: “We are now certain to die here.” While they are thinking thus, they suddenly encounter a favorable wind and, following it, cross the sea.

They then think: “How wonderful! Never before has there been such a wind! It has enabled us safely to escape the perils of the great sea.” Sentient beings are likewise: long abiding in the great sea of ignorant birth and death, they suffer hardship and grow haggard.

Before encountering such a wind of Great Nirvana, they conceive the thought: “We are certain to fall into hell, the realm of animals, or the realm of hungry ghosts.” While those sentient beings are thinking thus, they suddenly encounter the wind of the Mahayana Great Nirvana and, following the direction in which it blows, advance toward unsurpassed, complete, perfect enlightenment, only then coming to know reality. They give rise to an extraordinary and wondrous thought and exclaim in praise: “How wonderful!

From the distant past until now, we have never heard or seen such a secret treasury of the Tathagata!” Only then do they give rise to pure faith in the Great Nirvana Sutra.

Furthermore, good man! When a snake sheds its skin, does it thereby die?

“No, World-Honored One!”

“Good man! The Tathagata is likewise! Through skillful means, I manifest the relinquishment of this harmful body. Can it therefore be said that the Tathagata is impermanent and has perished?”

“No, World-Honored One!”

“In this continent of Jambudvipa, the Tathagata skillfully relinquishes his body, just as a venomous snake casts off its old skin. Therefore, the Tathagata is called eternally abiding. Furthermore, good man! It is like a master goldsmith who obtains a fine ingot of pure gold and fashions from it all manner of implements according to his wishes. The Tathagata is likewise: throughout the twenty-five realms of existence, he can manifest all manner of physical bodies to teach and transform sentient beings and rescue them from birth and death. Therefore, the Tathagata is called the Boundless Body. Although he manifests all manner of bodies, he is still called eternally abiding and without change.

“Furthermore, good man! The mango tree and the Jambu tree undergo changes three times each year: at times they produce brightly colored blossoms that display their freshness; at times they put forth luxuriant and abundant foliage; and at times they wither and shed their leaves, appearing as though dried up and dead. Good man! What do you think? Are those trees truly dried up and dead?”

“No, World-Honored One!”

“Good man! The Tathagata is likewise: within the three realms, he manifests three kinds of body—at birth, during growth, and at nirvana—yet the Tathagata’s body is not impermanent!”

Bodhisattva Kasyapa praised him, saying:

“Excellent! It is indeed exactly as the Holy One has taught! The Tathagata eternally abides without change!”

“Good man! The secret words of the Tathagata are extremely profound and difficult to understand. It is like a great king who commands his ministers to bring Saindhava. ‘Saindhava’ is one name that encompasses four things: first, salt; second, a vessel; third, water; and fourth, a horse.

Thus, four things share a single name. A wise minister skillfully understands this designation. If the king asks for Saindhava while bathing, he immediately presents water.

If the king asks for Saindhava while eating, he immediately presents salt. If, after eating, the king wishes to drink water and asks for Saindhava, he immediately presents a vessel for holding water. If the king wishes to travel and asks for Saindhava, he immediately presents a horse.

Thus, the wise minister skillfully understands the four secret expressions of the great king. This Mahayana sutra is likewise. It contains four teachings expressed in terms of impermanence, which a wise Mahayana minister must skillfully understand.

If, when a Buddha appears in the world, he tells sentient beings that the Tathagata enters nirvana, the wise minister should know that the Tathagata, though speaking of permanence, teaches the characteristic of impermanence because he wishes the bhiksus to cultivate the perception of impermanence. Or if the Tathagata says that the true Dharma will perish, the wise minister should know that the Tathagata, though regarding it as bliss, speaks of the characteristic of suffering because he wishes the bhiksus diligently to cultivate the perception of suffering.

Or if the Tathagata says, ‘I am now afflicted by illness, and the Sangha has been disrupted,’ the wise minister should know that the Tathagata, though affirming the Self, speaks of the characteristic of non-self because he wishes the bhiksus to cultivate the perception of non-self. Or if the Tathagata says that what is called emptiness is precisely true liberation, the wise minister should know that the Tathagata is speaking of true liberation, in which none of the twenty-five realms of existence exists, because he wishes the bhiksus to cultivate the perception of emptiness.

For this reason, that true liberation is called emptiness and is also called immovable. It is called immovable because within liberation there is no suffering. Therefore, it is called immovable.

This true liberation is without characteristics. It is called without characteristics because it has no form, sound, odor, taste, touch, and so forth. Therefore, it is called without characteristics.

This true liberation eternally abides without change. Within this liberation there is no impermanence, affliction, or change. Therefore, liberation is called eternally abiding, unchanging, and cool.

Or if he says that all sentient beings possess the Tathagata-nature, the minister should know that the Tathagata is speaking of the eternal Dharma because he wishes the bhiksus to cultivate the true eternal Dharma. If these bhiksus can accordingly follow and cultivate these teachings, one should know that they are my true disciples, skillfully understanding the Tathagata’s secret treasury, just as the wise minister of that great king skillfully understands the king’s intent.

Good man! If even a great king possesses such a method of secret expression, how could the Tathagata not possess one? Good man!

Therefore, the Tathagata’s secret teachings are difficult to know. Only the wise can comprehend my extremely profound Buddha-Dharma; it is not something in which ordinary worldly beings can readily believe.”

Furthermore, good man! Just as the palasha tree, the kanika tree, and the ashoka tree, when met with drought, produce neither flowers nor fruit, while all living things on land and in water wither away, and without moistening water cannot grow, and all medicinal herbs lose their efficacy, so too is this Great Vehicle scripture of the Great Nirvana. After my passing, there will be beings who cannot honor it, and it will possess no awe-inspiring virtue. Why is this? Because beings do not know the Tathagata’s subtle and secret treasury. And why is that? Because these beings have little merit.

Furthermore, good man! When the True Dharma of the Tathagata is about to perish, there will be evil bhikshus who do not know the Tathagata’s subtle and secret treasury. Being indolent and negligent, they will be unable to read and recite, proclaim, elucidate, and distinguish the True Dharma of the Tathagata.

They will be like foolish thieves who cast aside genuine treasures in order to carry grass and wood. Because they do not understand the Tathagata’s subtle and secret treasury, they will be negligent regarding this scripture and will not practice diligently. Alas!

The future age will be exceedingly perilous and truly fearsome! How sorrowful that beings will not diligently listen to and receive this Great Vehicle scripture of the Great Nirvana! Only great bodhisattvas will be able to discern the true meaning of this scripture, without clinging to its words and letters, and, conforming to it without opposing it, expound it for sentient beings.

Furthermore, good man! Suppose a cowherd woman sells milk. Desiring greater profit, she adds two parts water and sells it to another cowherd woman. After purchasing the milk, that woman again adds two parts water and resells it to a woman living near the city. After purchasing it, the woman near the city again adds two parts water and resells it to a woman within the city. After purchasing the milk, the woman in the city again adds two parts water and takes it to the market to sell.

There is a man who, because his son is to marry, urgently needs good milk to serve his invited guests, and so he goes to the market wishing to buy milk. The milk seller extols the milk and asks a high price for it. But the buyer says, “This milk contains much water and is truly of no value. Yet today I am entertaining guests, so I must buy it nonetheless!” Having bought it and returned home, he cooks the milk into porridge, but no flavor of milk remains. Although the flavor of milk is gone, it is still a thousand times better than bitter flavors. Why is this? Because milk is the most excellent of all flavors.

Good man! After I enter nirvana, before the True Dharma has perished, when about eighty years remain, this scripture will circulate widely throughout Jambudvipa. At that time, evil bhikshus will make abbreviated copies of this scripture and divide it into many sections, thereby destroying the appearance, fragrance, and exquisite flavor of the True Dharma. Although these evil persons will still read and recite such a scripture, they will have eliminated the Tathagata’s profound and secret essential meaning, retaining only meaningless expressions adorned with elegant worldly language. They will place passages copied from the beginning at the end, passages copied from the end at the beginning, earlier and later passages in the middle, and middle passages at the beginning and end....

You should know that these evil bhikshus are companions of Mara and accept and keep all manner of impure possessions. They will say, “The Tathagata permitted us to accept and keep them!” Just as the cowherd women added much water to the milk, so too will these evil bhikshus adulterate this scripture with worldly expressions and render its meaning erroneous, causing many beings to be deprived of correct words, an authentic text, and correct discernment by which to praise, make offerings to, and honor it.

For the sake of profit and material support, these evil bhikshus will be unable to proclaim and widely disseminate that scripture. Its divisions and circulation will be deficient, and its words incomplete, just as the poor cowherd women successively resold the milk until, when it was cooked into porridge, no flavor of milk remained. This Great Vehicle scripture of the Great Nirvana will likewise be passed down from one to another until it becomes insipid and no fragrance or flavor remains.

Although this scripture will lack fragrance and flavor, it will still surpass other scriptures a thousandfold, just as the flavor of milk surpasses bitter flavors a thousandfold. Why is this? Because this Great Vehicle scripture of the Great Nirvana is foremost among the scriptures of the shravakas, just as cow’s milk is the most excellent of all flavors.

For this reason, it is called the Great Nirvana.

Furthermore, good man! Among good men, good women, and others, there is no one who should not seek a male body. Why is this? Because all women are the dwelling place of every kind of evil. Furthermore, good man! Just as the moisture from mosquitoes and cicadas cannot moisten this great earth, so too is the sexual desire of such women difficult to satisfy. Suppose the entire earth were divided into tiny pellets the size of mustard seeds, and there were as many men as those pellets: even if they all engaged in sexual intercourse with a single woman, she still could not be satisfied. Even if as many men as the sands of the Ganges River were all to engage in sexual intercourse with one woman, she still could not be satisfied.

Good man! Consider the great ocean, into which all the rains from the heavens, the hundred rivers, and every stream pour; yet that great ocean is never filled to overflowing. The nature of women is likewise. Even if all beings were men and they all engaged in sexual intercourse with one woman, she still could not be satisfied.

Furthermore, good man! When the ashoka tree, the patala tree, and the kanika tree blossom in spring, swarms of bees draw out their appearance, fragrance, and exquisite flavor without ever knowing satiety. A woman’s sexual desire for men is likewise: she never knows satiety or contentment.

Good man! For this reason, when good men, good women, and others hear this Great Vehicle scripture of the Great Nirvana, they should constantly repudiate the characteristics of the female body and seek to attain a male body. Why is this?

Because this Great Vehicle scripture possesses the characteristic of a great man, called Buddha-nature. Those who do not know this Buddha-nature do not possess the male characteristic. Why is this?

Because they are unable to know for themselves that they possess Buddha-nature. If people are unable to know Buddha-nature, I say that such people are called women. If people can know for themselves that they possess Buddha-nature, I say that they are great men.

If a woman can know that her body definitely possesses Buddha-nature, you should know that such a person is indeed a man.

Good man! This Great Vehicle scripture of the Great Nirvana gathers immeasurable, boundless, and inconceivable merit. Why is this? Because it reveals the Tathagata’s secret treasury. Therefore, good men and good women, if you wish swiftly to know the Tathagata’s secret treasury, you must diligently employ skillful means to study and cultivate this scripture!

Bodhisattva Kashyapa said to the Buddha:

“World-Honored One! So it is! So it is! It is exactly as the Buddha has said! I now possess the characteristic of a great man and have gained entry into the Tathagata’s subtle and secret treasury. Today the Tathagata has begun to awaken me! Through this, I have immediately attained definitive and penetrating understanding.”

The Buddha said:

“Excellent! Excellent, good man! You have now spoken these words in accordance with worldly convention!”

Kashyapa again said:

“I do not speak in accordance with worldly convention!”

The Buddha praised Kashyapa, saying:

– Excellent! Excellent! You now know the supremely profound and difficult-to-know flavor of the Dharma and are able to apprehend it, just as a bee gathers nectar. You are likewise! Furthermore, good man, just as the water carried by a mosquito cannot moisten this great earth, so too, when this sutra circulates in the future, its influence will be like the moistening caused by the water of that mosquito. When the True Dharma is about to perish, this sutra will be the first to sink into and disappear from this land. You should know that this is a sign of the decline of the True Dharma. Furthermore, good man, when summer has passed, the first month is called autumn, and the autumn rains fall continuously. The Great Vehicle Mahaparinirvana Sutra is likewise. It will be widely circulated by bodhisattvas in the South, pouring down the rain of Dharma throughout that region. When the True Dharma is about to perish, this sutra will reach the land of Kashmir complete and without deficiency, and then sink into the earth and disappear. Some people will believe it, while others will not. Thus, the ambrosial flavor of the Dharma contained in the Great Vehicle Vaipulya scriptures will all sink into the earth and disappear. Once this sutra is lost, all other Great Vehicle scriptures will also perish completely. If anyone obtains this sutra complete and without deficiency, that person is an elephant king among humans. Bodhisattvas and others should know that the Tathagata’s unsurpassed True Dharma will soon perish.

At that time, Manjusri said to the Buddha:

– World-Honored One! Cunda still harbors doubts. I pray that the World-Honored One will distinguish and explain the matter once more, enabling him to dispel them.

The Buddha said:

– Good man! What doubts does he harbor? Speak! I shall dispel them for him!

Manjusri said:

– Cunda doubts the Tathagata’s eternal abiding. Through the power of seeing and knowing Buddha-nature, if Buddha-nature, once seen, is eternal, then before it was seen it must have been impermanent. If it was formerly impermanent, it should also be so afterward. Why is this? Just as worldly things formerly did not exist but now exist, and after coming into existence return again to nonexistence, so all such things are impermanent. For this reason, there would be no distinction among Buddhas, bodhisattvas, sravakas, and pratyekabuddhas.

At that time, the World-Honored One spoke this verse:

Formerly existing, now nonexistent;

Formerly nonexistent, now existing—

For the Dharma to possess three times,

There is no such thing.

Good man! For this reason, among Buddhas, bodhisattvas, sravakas, and pratyekabuddhas there is both distinction and no distinction.

Manjusri praised him, saying:

– Excellent! It is indeed just as the Holy One has taught! Only now do I understand how among Buddhas, bodhisattvas, sravakas, and pratyekabuddhas there is both distinction and no distinction!

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! As the Buddha has said, the nature of Buddhas, bodhisattvas, sravakas, and pratyekabuddhas is without distinction. I pray that the Tathagata will distinguish and expound this extensively, so that all sentient beings may gain benefit and peace!

The Buddha said:

– Good man! Listen carefully! Listen carefully! I shall explain it for you! Good man! Suppose a wealthy elder raises many milk cows of various colors and always assigns a man to tend and nurture them. On one occasion, for the purpose of making an offering, the man milks the cows into a single vessel. Seeing that the milk of all the cows is uniformly white, he is astonished and regards it as wondrous: “The colors of the cows are all different, yet why is their milk all the same color?” He then reflects: “All this milk is the result of the karmic causes and conditions of sentient beings, which make its color one and the same.” Good man! Sravakas, pratyekabuddhas, and bodhisattvas are likewise: they all possess the same Buddha-nature, just like that milk. Why is this? Because they alike bring all outflows to an end. Yet sentient beings say that Buddhas, bodhisattvas, sravakas, and pratyekabuddhas are different. Some sravakas and ordinary beings doubt the Three Vehicles, wondering why there are distinctions among them. After a long time, those sentient beings come to understand for themselves that all Three Vehicles share the same Buddha-nature, just as the cowherd awakened to the fact that the uniform appearance of the milk arose through karmic causes and conditions. Furthermore, good man, it is like gold ore that is refined to remove its impurities and then melted into pure gold of immeasurable value. Good man! Sravakas, pratyekabuddhas, and bodhisattvas are likewise: they all attain fulfillment and share the same Buddha-nature. Why is this? Because they eliminate all afflictions, just as all impurities are removed from gold ore. For this reason, all sentient beings share the same Buddha-nature without distinction. Because of this Buddha-nature, after first hearing the Tathagata’s secret treasury, they naturally understand it when they later attain Buddhahood, just as that wealthy elder understood the single characteristic of the milk. Why is this? Because they have severed countless billions of afflictions.

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! If all sentient beings possess Buddha-nature, what distinction is there between Buddhas and sentient beings? To speak in this way entails many errors! If all sentient beings possess Buddha-nature, then for what reason did Sariputra enter parinirvana through the Lesser Nirvana, pratyekabuddhas enter parinirvana through the Middle Nirvana, and bodhisattvas enter parinirvana through the Great Nirvana? If such persons share the same Buddha-nature, why do they not enter parinirvana through the same nirvana as the Tathagata?

– Good man! The nirvana attained by the Buddhas, the World-Honored Ones, is not what is attained by sravakas and pratyekabuddhas. For this reason, Mahaparinirvana is called “Good Existence.” Even if there were no Buddha in the world, would it be that those of the Two Vehicles could not attain the two kinds of nirvana?

Kasyapa again said:

– What does this mean?

The Buddha said:

– Only after immeasurable, boundless asamkhyeya kalpas does a Buddha appear in the world to reveal and explain the Three Vehicles. Good man! Regarding your statement that bodhisattvas and those of the Two Vehicles are without distinction, I have previously explained this meaning within the Great Nirvana, the Tathagata’s secret treasury. Arhats do not possess “Good Existence.” Why is this? Because all arhats will attain this Great Nirvana. For this reason, Mahaparinirvana possesses ultimate bliss. Therefore, it is called Mahaparinirvana.

Kasyapa said:

– From what the Buddha has said, only now do I understand the meaning of distinction and the meaning of no distinction. Why is this? Because in future lives all bodhisattvas, sravakas, and pratyekabuddhas will return to Mahaparinirvana, just as all streams flow into the great ocean. Therefore, sravakas and pratyekabuddhas are all called eternal, not impermanent. For this reason, there is both distinction and no distinction.

Kasyapa said:

– What is meant by distinction in nature?

The Buddha said:

– Good man! Sravakas are like milk, pratyekabuddhas are like cream, bodhisattvas are like raw and refined butter, and the Buddhas, the World-Honored Ones, are like ghee. For this reason, the Great Nirvana teaches that these four kinds of nature are distinct.

Kasyapa again said:

– What are the nature and characteristics of all sentient beings like?

The Buddha said:

– Good man! Just as, in a newborn calf, milk and blood are not yet separated, so too is the nature of ordinary beings mingled with the afflictions.

Kasyapa again said:

– In the city of Kusinagara there was a chandala named Joy. The Buddha bestowed a prediction upon this man that, because he once brought forth the aspiration, he would swiftly attain unsurpassed, right, and true enlightenment during the time of the one thousand Buddhas of this world. Why, then, did the Tathagata not predict that Venerable Sariputra, Maudgalyayana, and the others would swiftly attain Buddhahood?

The Buddha said:

– Good man! There may be shravakas, pratyekabuddhas, or bodhisattvas who make this vow: “I shall forever protect and uphold the True Dharma, and only thereafter attain unsurpassed Buddhahood!” Because they swiftly make such a vow, they are swiftly given a prediction.

Furthermore, good man! Suppose a merchant brings a priceless treasure to the marketplace to sell. A fool sees it but does not recognize it as precious and laughs at and disparages it.

The owner of the treasure proclaims: “This genuine treasure of mine is of immeasurable value!” Upon hearing this, the fool again laughs and says to others: “This is not a genuine treasure; it is merely crystal!” Good man! Shravakas and pratyekabuddhas are likewise. If they heard that they would swiftly receive predictions, they would immediately become indolent, laugh scornfully, and disparage them as inferior, like that fool who failed to recognize the genuine treasure.

In the future age, there will be bhikshus who are unable to diligently cultivate wholesome dharmas. Oppressed by poverty, hardship, hunger, and thirst, they will therefore leave the household life merely to sustain their bodies, while their aspirations will be frivolous and contemptuous, their livelihood improper, and their conduct flattering and deceitful. If they hear that the Tathagata has predicted that shravakas will swiftly attain Buddhahood, they will immediately laugh aloud, treat it with contempt, and slander it.

You should know that such people are breakers of the precepts who claim for themselves attainment of dharmas surpassing those of others. For this reason, predictions are bestowed swiftly according to how swiftly the vows are made, whereas those who protect the True Dharma receive predictions for the distant future.

Bodhisattva Kasyapa again addressed the Buddha:

– World-Honored One! How may a great bodhisattva obtain an indestructible retinue?

The Buddha said:

– Kasyapa! If bodhisattvas diligently increase their vigor, wishing to protect the True Dharma, then through these causes and conditions they will obtain a retinue that cannot be obstructed or destroyed.

Bodhisattva Kasyapa again addressed the Buddha:

– World-Honored One! For what causes and conditions do beings suffer from parched lips and mouths?

The Buddha told Kasyapa:

– If a person does not recognize that the Three Jewels endure forever, then because of these causes and conditions that person’s lips and mouth become parched, just as one with sores in the mouth cannot discern the differences among the six flavors: sweet, bitter, pungent, sour, salty, and bland. All ignorant and unwise beings fail to recognize that the Three Jewels are everlasting. Therefore, they are said to have parched lips and mouths. Furthermore, good man! If any being does not know that the Tathagata is eternally abiding, you should know that this person is blind from birth. If a person knows that the Tathagata is eternally abiding, then although such a person possesses only the physical eye, I say that person is one who possesses the divine eye. Furthermore, good man! If a person is able to know that the Tathagata is eternally abiding, you should know that this person has long cultivated a scripture such as this. I say that such people are also called those who possess the divine eye. Although a person may possess the divine eye, if that person is unable to know that the Tathagata is eternally abiding, I say that person possesses only the physical eye. Such a person cannot even clearly perceive the limbs of their own body, nor can they enable others to perceive them. For this reason, it is called the physical eye.

Furthermore, good man! The Tathagata always acts as father and mother to all beings. Why is this so? All beings have various forms and kinds: some have two legs, some four legs, some many legs, and some none at all.... The Buddha teaches the Dharma to them with a single kind of voice. Although those various kinds differ, each one understands it and rejoices, saying: “Today the Tathagata teaches the Dharma for me.” For this reason, he is called father and mother.

Furthermore, good man! Suppose someone has a child who is only sixteen months old. Although the child cannot yet speak clearly, when the parents wish to teach their child to speak, they first conform to the sounds made by that child and then gradually instruct the child. Could the words of those parents be considered improper?

– World-Honored One! No, they could not!

– Good man! All Buddhas, the Tathagatas, are likewise. They teach the Dharma to beings in accordance with the various kinds of sounds those beings make, enabling them to abide in the Buddha’s True Dharma. In accordance with what beings need to see, they manifest various forms. When the Tathagata thus speaks the same languages as those beings, could this be considered improper?

– World-Honored One! No, it could not! Why? Because the speech of the Tathagata is like a lion’s roar. In accordance with the various sounds of the world, he praises and expounds the wondrous Dharma for beings.

THE GREAT PARINIRVANA SUTRA

– End of Fascicle Nine –