大般涅槃經

Volume Ten

CHAPTER: QUESTIONS ASKED BY THE ENTIRE GREAT ASSEMBLY

(The Questions of the Entire Great Assembly)

PART XVII:

At that time, the Blessed One emitted from his mouth rays of light of every kind—blue, yellow, red, white, pink, purple, and others—which illuminated Cunda’s body. Having encountered that light, Cunda and his retinue took their delicious foods and quickly went to the Buddha, wishing to offer the Tathagata and the Sangha of bhiksus their final meal. They brought to the Buddha abundant provisions of every kind. At that time, many devas of great majestic virtue stopped him in front, surrounded him on all sides, and said to Cunda:

“Stop, Cunda! Do not present your offerings yet!”

The Tathagata then once again emitted immeasurable and boundless rays of light of every kind. When the devas and the great assembly encountered that light, they immediately allowed Cunda to approach the Buddha and present his offerings. At that time, the devas, humans, and other sentient beings each took the offerings they had brought, came before the Buddha, knelt upright, and addressed him, saying:

“We beseech the Tathagata to permit the bhiksus to accept these offerings.”

Knowing that the time had come, the bhiksus adjusted their robes, took up their bowls, and remained single-minded and serene. Cunda then provided the Buddha and the Sangha with various kinds of precious lion thrones and hung precious banners and canopies of five-colored silk, together with fragrant flowers, jeweled necklaces, and other adornments. At that time, the trichiliocosm was adorned with wondrous magnificence, resembling the Land of Peace and Bliss in the West. Cunda then stood before the Buddha and, overcome with grief and sorrow, once again addressed him:

“We beseech the Tathagata to take pity upon us and remain alive for a kalpa, or somewhat less than a kalpa!”

The Buddha said:

“Cunda, if you wish me to remain in the world for a long time, you must quickly present the final, perfectly fulfilled dana-paramita!”

At that time, all the great bodhisattvas, devas, humans, and beings of every kind proclaimed in unison:

“How extraordinary! Cunda has accomplished great merit and virtue and is therefore able to cause the Tathagata to accept his final, unsurpassed offering. We have no merit, and thus all the offerings we have prepared have been in vain!”

At that time, wishing to fulfill the aspirations of all sentient beings, the Blessed One manifested immeasurable Buddhas from every pore of his body. Each Buddha was accompanied by an immeasurable Sangha of bhiksus. All these Blessed Ones and their immeasurable assemblies manifested the acceptance of those beings’ offerings.

Shakyamuni Tathagata himself accepted the offering presented by Cunda. The food Cunda had prepared from fine rice filled eight Magadhan kharis, a measure used in that country. Through the Buddha’s spiritual power, it abundantly supplied the entire great assembly.

Seeing this, Cunda’s heart gave rise to immeasurable joy and delight. The entire great assembly likewise rejoiced. Then, following the Buddha’s sacred decree, the members of the assembly all thought, “Now that the Tathagata has accepted our offerings, before long he will certainly enter nirvana.” Having thought this, their hearts were filled with mingled sorrow and joy.

Through the Buddha’s spiritual power, throughout that grove and its confined grounds, even in a space as small as the point of a needle, there were immeasurable Buddhas, Blessed Ones, and their retinues seated and partaking of the meal, and the food they received was no different. At that time, the devas, humans, asuras, and others lamented, wailed, and cried aloud, saying:

“Today the Tathagata has accepted our final offering, and after accepting it he will enter parinirvana. To whom shall we make offerings thereafter? We shall now be forever separated from the unsurpassed Tamer! We shall be blind, without pupils in our eyes—without sight!”

At that time, wishing to console the entire great assembly, the Blessed One spoke these verses:

Do not lament in sorrow;

Such is the Dharma of all Buddhas.

I enter into nirvana,

Having passed through immeasurable kalpas,

Ever enjoying supreme bliss,

Forever dwelling in peace and security.

Now listen wholeheartedly;

I shall speak of nirvana:

I have wholly abandoned the notion of eating,

And shall never suffer hunger or thirst.

Now, for your sake,

I shall speak in accord with that aspiration,

Causing all sentient beings

To attain peaceful happiness.

Having heard, you should cultivate

The eternal Dharma of all Buddhas.

Only if crows and other birds

Perch together upon a single tree,

As intimate as brothers,

Would I enter nirvana forever.

The Tathagata regards all beings

Just as he regards Rahula.

Ever honored by sentient beings,

How could he enter nirvana forever?

Only if snakes, mongooses, and mice

Dwelling together in a single burrow

Loved one another like brothers,

Would I enter nirvana forever.

The Tathagata beholds all beings

Just as he beholds Rahula.

Ever honored by sentient beings,

How could he enter nirvana forever?

Only if seven-petaled flowers

Changed into the fragrance of varsika,

And kalu became candana,

Would I enter nirvana forever.

The Tathagata beholds all beings

Just as he beholds Rahula.

How could his compassion vanish,

And he enter nirvana forever?

Only if those of great wrong views—the icchantikas—

Manifested the Buddha’s path in their present bodies

And forever abided in supreme bliss,

Would I enter nirvana.

The Tathagata beholds all beings

Just as he beholds Rahula.

How could he forsake compassion

And enter nirvana forever?

Only if all beings

Simultaneously accomplished the Buddha’s path

And became far removed from every fault and affliction,

Would I enter nirvana.

The Tathagata beholds all beings

Just as he beholds Rahula.

How then could he forsake compassion

And enter nirvana forever?

Only if the moisture within mosquitoes and cicadas

Seeped away and dissolved into the earth,

Causing rivers, ravines, and seas to overflow,

Would I enter extinction—nirvana.

My compassionate heart beholds all beings

Just as it beholds Rahula.

Ever revered by sentient beings,

How could I enter nirvana forever?

Therefore, all of you

Should deeply delight in the true Dharma.

You should not give rise to grief

Nor wail and weep aloud.

If you wish to practice rightly,

Cultivate the Tathagata’s permanence.

Contemplate the Dharma in this way:

It endures forever and never changes.

You should further reflect:

The Three Jewels all abide eternally.

Then the great protection will be accomplished,

And even a withered tree may be made to bear fruit.

This is called the Three Jewels.

The fourfold assembly should listen attentively;

Having heard, they should rejoice

And immediately give rise to bodhicitta.

If one can proclaim that the Three Jewels

Abide eternally, identical with ultimate truth,

This is the supreme vow

Of all Buddhas.

If any bhiksu, bhiksuni, upasaka, or upasika can make a vow in accordance with the Tathagata’s supreme vow, know that such a person is free from delusion and is worthy of receiving offerings. Through the meritorious result of the power of this vow, that person will be supreme in the world, like an arhat. Anyone unable to perceive clearly that the Three Jewels abide eternally in this way is a candala. Anyone able to know that the Three Jewels abide eternally will, through the causes and conditions of the true Dharma, depart from suffering, attain peace and happiness, and remain beyond the reach of harm or calamity.

At that time, after the great assembly of humans, devas, asuras, and others heard this Dharma, their hearts gave rise to boundless joy and delight. Their minds became harmonious and gentle, and they skillfully extinguished all obscurations. Their minds were free from distinctions of high and low; their deportment was pure, and their countenances were joyful, for they knew that the Buddha abides eternally. Therefore, they arranged celestial offerings, scattered flowers of every kind, powdered incense, paste incense, and other offerings, and played celestial music to honor the Buddha.

At that time, the Buddha again said to Bodhisattva Kashyapa:

“Good man, do you see the extraordinary events occurring among this assembly?”

Kashyapa replied:

—I have seen it, O Blessed One! I saw immeasurable and boundless Tathagatas, too numerous to recount, accepting the meals offered by the great assemblies of humans and devas. I also saw the majestically adorned bodies of the Buddhas, whose seats were each as small as the point of a sewing needle; although surrounded by many assemblies, none obstructed another.

I further saw that the entire assembly made vows and recited thirteen verses. I also knew that each person in the assembly thought in their heart: “Today the Tathagata accepts only my offering.” Even if Chunda’s offered food were ground into particles as fine as dust, and one such particle were offered to each Buddha, it still would not suffice for them all. Yet through the Buddha’s spiritual power, Chunda’s offering fully satisfied the entire assembly.

Only great bodhisattvas such as Manjushri, Prince of the Dharma, and others could understand that such a rare event was a skillful manifestation of the Tathagata. I know that the assembly of shravakas, asuras, and others all understand that the Tathagata is the eternally abiding Dharma.

At that time, the Blessed One said to Chunda:

—Do you now see how exceptionally rare and wondrous this event is?

—Indeed, O Blessed One! Formerly, I saw immeasurable Buddhas whose bodies were adorned with the thirty-two excellent marks and eighty minor characteristics. Now I see all these great bodhisattvas, whose immense bodies differ from one another and whose countenances are beyond compare. I see the Buddha’s body alone as resembling a medicinal tree surrounded by great bodhisattvas.

The Buddha said to Chunda:

—The immeasurable Buddhas you saw before were transformations created by me, for I wished to benefit all sentient beings and cause them to rejoice! These great bodhisattvas have cultivated inconceivable practices and can perform immeasurable Buddha-works. Chunda! You have now fully accomplished the practices of a great bodhisattva, attained abiding in the Tenth Bhumi, and completely fulfilled the bodhisattva’s course of conduct.

Bodhisattva Kashyapa said to the Buddha:

—O Blessed One! So it is! So it is! It is exactly as the Buddha has said! Chunda has successfully cultivated the bodhisattva practices, and I rejoice accordingly! Today, wishing to create a great light for immeasurable sentient beings in future generations, the Tathagata expounds this Mahayana Mahaparinirvana Sutra. O Blessed One! Do all the sutras that have been taught possess a further meaning, or do they not possess a further meaning?

—Good man! What I have taught both possesses a further meaning and does not possess a further meaning!

Chunda said to the Buddha:

—O Blessed One! As the Buddha has said:

Whatever things one possesses,

Give them all away;

One will receive only praise

And incur no harm at all!

O Blessed One! What is the meaning of this? What distinction is there between observing the precepts and violating them?

The Buddha taught:

—With the sole exception of one kind of person, all who practice giving receive praise.

Chunda asked:

—What is meant by “the sole exception of one kind of person”?

The Buddha taught:

—As stated in this sutra, it is a person who violates the precepts!

Chunda again said:

—I still do not understand! I beseech the Buddha to explain it clearly!

The Buddha said to Chunda:

—One who violates the precepts is called an icchantika, one of deeply perverse views! Apart from such a person, all others who practice giving receive praise and obtain great karmic rewards!

Chunda again asked:

—What is the meaning of icchantika?

The Buddha said:

—Chunda! Suppose bhikshus, bhikshunis, upasakas, or upasikas utter harsh and evil words that slander the true Dharma. Having created this grave karma, they never repent and possess neither shame nor moral dread.

Such people are called those who proceed upon the path of the icchantika. Suppose those who commit the four grave offenses or the five heinous crimes know that they have certainly committed such serious deeds, yet feel not the slightest fear or shame and refuse to disclose them. They never have any wish to protect, cherish, or establish the Buddha’s true Dharma, but instead speak slanderously and contemptuously, committing many offenses.

Such people are also called those who proceed upon the path of the icchantika. If anyone says that there is no Buddha, Dharma, or Sangha, such people are likewise called those who proceed toward the state of an icchantika. Apart from such icchantikas alone, all others who practice giving receive praise.

At that time, Chunda again said to the Buddha:

—O Blessed One! What is the meaning of being called one who violates the precepts?

The Buddha said to Chunda:

—Those who commit the four grave offenses or the five heinous crimes, slander the true Dharma, and so forth—such people are called violators of the precepts!

Chunda again asked:

—Can such violators of the precepts be saved?

The Buddha said to Chunda:

– If there are appropriate causes and conditions, such a person can be rescued! If one who wears the Dharma robe has not yet cast it aside, but constantly harbors shame and remorse, fear and dread, reproaching himself: “Alas! How could I have committed such a grave offense? How strange! How could I have created such painful karma?” and then deeply repents, gives rise to the resolve to protect the Dharma, wishes to establish the true Dharma, and thinks: “If there is someone who protects the Dharma, I shall make offerings to that person. If there is someone who reads and recites the Mahayana scriptures, I shall inquire into them, receive and uphold them, read and recite them; and once I have thoroughly mastered them, I shall then analyze and expound them extensively for others,” I say that such a person is not called a violator of the precepts. Why is this? Good man! Just as the rising sun can dispel all the darkness caused by obscuring dust, so too, when this subtle and wondrous Great Nirvana Scripture appears and flourishes in the world, it can eradicate all offenses committed by sentient beings throughout immeasurable kalpas. Therefore, this Scripture says that protecting and upholding the true Dharma brings great reward and can rescue those who have violated the precepts. If someone who has slandered this true Dharma can reform, repent, and return to the Dharma, thinking: “The commission of every unwholesome deed is like a person harming himself,” and fear, dread, and shame arise in his heart, and he realizes: “Apart from the true Dharma, there is now nothing that can protect and rescue me. Therefore, I must return to the true Dharma,” then if that person can take refuge exactly as stated, giving to him produces immeasurable merit, and he is also called one worthy of receiving the offerings of the world. If someone has committed evil karma and offenses such as those described above, yet after a month or fifteen days still does not give rise to the resolve to take refuge and openly confess his offenses, then giving to such a person brings very little reward. The same is true of one who has committed the five heinous offenses. If he can give rise to remorse and inwardly harbor shame, saying: “I have now committed extremely painful, unwholesome karma! I shall establish and protect the true Dharma!” then he is not called one guilty of the five heinous offenses. Giving to such a person produces immeasurable merit. But if, after committing the heinous offenses, he does not give rise to the resolve to protect the Dharma and take refuge, then the merit from giving to him is not worth mentioning. Furthermore, good man, concerning one who has committed a grave offense, listen carefully now! I shall analyze and explain the matter extensively for you. You should give rise to this thought: “What is called the true Dharma is the secret treasury of the Tathagata. Therefore, I must protect, uphold, and establish it.” Giving to such a person brings a supreme reward. Good man! Suppose that a pregnant woman who is about to give birth encounters turmoil in her country and flees far away to another land. While staying in a shrine dedicated to a deity, she gives birth to her child and raises it there. Later, hearing that her former country has become peaceful and prosperous, she takes her child and wishes to return to her old homeland. On the way, she must cross the Ganges, whose waters are deep and swift. Carrying her child in her arms, she cannot cross the river, so she thinks: “I would rather that my child and I share the same fate and die together in one place than abandon my child and cross the river alone.” Having thought thus, both she and her child sink and drown. After her death, she is immediately reborn in heaven. Because she remained mindful of her child and wished to enable the child to cross the river, although that woman was by nature wicked, through her love for her child she attained rebirth in heaven. One who has violated the four grave prohibitions or committed the five offenses of immediate retribution, yet gives rise to the resolve to protect the Dharma, is likewise. Although such a person previously committed unwholesome karma, because he protects the Dharma, he becomes the unsurpassed field of merit for the world. The merit and reward of one who protects the Dharma are immeasurable in this way, and so forth.

Chunda again addressed the Buddha, saying:

– World-Honored One! If an icchantika can reform and repent, reverently make offerings to and praise the Three Jewels, would giving to such a person bring a great reward?

The Buddha said:

– Good man! You should not speak in this way! Good man! Suppose a person eats an amra fruit, spits its seed onto the ground, and then thinks: “Surely there must be sweetness within this fruit seed!” He immediately picks it up again, cracks it open, and eats it. The seed tastes extremely bitter, and regret arises in his heart. Fearing that the lineage of the fruit will be lost, he gathers the broken pieces of the seed, plants them in the earth, diligently tends and cultivates them, and at the proper times irrigates and fertilizes them with cream, oil, and milk. What do you think? Could such a seed possibly sprout?

– World-Honored One! No. Even if heaven were to rain down the unsurpassed water of ambrosia, it still could not sprout!

– Good man! That icchantika is likewise. Having burned up and destroyed all roots of goodness, how and where could his offenses be eradicated? Good man! If a person gives rise to a wholesome mind, he is not called an icchantika. Good man! For this reason, the rewards obtained from all acts of giving are not without distinction. Why is this? The reward obtained by giving to a sravaka is one thing, and the reward obtained by giving to a pratyekabuddha is another; only by making offerings to the Tathagata does one reap the unsurpassed fruit. Therefore, it is said that all acts of giving are not without distinction.

Chunda again said:

– Why did the Tathagata speak this verse?

The Buddha told Chunda:

– I spoke this verse because there were causes and conditions for doing so! In the city of Rajagriha there was an upasaka who lacked pure faith, followed the Nirgrantha sect, and came to ask me about the meaning of giving. Because of these causes and conditions, I spoke that verse. I also explained the meaning of the secret treasury for the great bodhisattvas. What, then, is the meaning of that verse? “All” means only a small portion of all! You should know that great bodhisattvas are heroes among humankind. They embrace those who uphold the precepts and give them whatever necessities they require, while casting aside those who violate the precepts as one removes darnel weeds.

Furthermore, good man! As I said in a verse long ago:

All rivers and streams

Must surely have winding bends;

All dense forests

Must surely have renowned trees;

All women

Must surely harbor deceitful and crooked hearts;

All who possess sovereignty

Must surely enjoy peace and happiness.

At that time, the great bodhisattva Manjushri immediately rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, bowed at the Buddha’s feet, and spoke this verse:

Not every river

Must surely have winding bends;

Not every forest

Contains renowned trees;

Not all women

Harbor deceitful and crooked hearts;

Not every Sovereign Lord

Must surely enjoy happiness.

The meaning of the verse spoken by the Buddha is otherwise. I pray that you, out of compassion, will explain the causes and conditions behind it! Why is this so?

World-Honored One! In this three-thousand-great-thousand world-system, there is a continent named Kuyaniya. On that continent is a river named Sabaya, which runs straight without winding.

It is like a taut cord and flows into the western sea. Thus, the character of this river differs from what was spoken in the sutra, wherein the Buddha made no such qualification. I pray that the Tathagata, on the basis of this Vaipulya Agama Sutra, explain the further meaning so that the bodhisattvas may gain profound faith and understanding concerning this matter.

World-Honored One! It is like a person who first recognizes gold ore but afterward fails to recognize gold itself. The Tathagata is likewise: although he knows all dharmas, what he teaches appears in differing forms and is not always stated exhaustively.

Although the Tathagata speaks in such differing ways, his intent must be understood through skillful means. Every dense forest is certainly composed of trees, yet among forests there are also distinctions. Why is this?

Various precious trees made of gold, silver, lapis lazuli, and so forth are also called a forest. All women are certainly said to harbor flattery and deviousness, yet this statement also admits exceptions. Why is this?

There are also women who skillfully uphold the precepts, accomplish merit and virtue, and possess great loving-kindness and compassion. All sovereign beings are certainly said to enjoy peace and happiness, yet this statement also admits exceptions. Why is this?

There is the Sovereign One who is a wheel-turning sage-king, and there is the Tathagata, the Dharma King, who is beyond the domain of the demon of death and cannot be extinguished. As for Brahma kings, Shakra, and the other devas, although they enjoy sovereignty, they are all impermanent. Only one who abides eternally without alteration can be called sovereign, as is the Great Vehicle’s Great Parinirvana.

The Buddha said:

“Good man! You have now ably acquired eloquence and delight in exposition! But cease for the moment and listen attentively!

Manjushri, suppose an elder were afflicted by painful illness. A skilled physician diagnoses his illness and then compounds a medicinal paste for him. At that time, the sick man greedily desires to consume a large quantity of the medicine.

The skilled physician says to him, ‘If you can digest it, you may take as much as you please. But your body is now thin and weak, so you should not consume too much. You should know that this medicinal paste is called both amrita and poison.

If one consumes too much and cannot digest it, it is called poison!’ Good man! You should not suppose that the physician’s words contradict reason and thereby diminish the potency of the medicinal paste. Good man!

The Tathagata is likewise. Because kings, queens, crown princes, royal sons, ministers, and others—and, in particular, the princes and queens of King Prasenajit—harbored arrogance, I wished to subdue them. I therefore manifested a warning like that skilled physician and spoke this verse:

All rivers and waters

Must surely have bends;

Every dense forest

Must surely have named trees;

All women

Must surely harbor deceit and deviousness;

All sovereign beings

Must surely enjoy peace and happiness.

“Manjushri, you should now understand that the words of the Tathagata contain no error. This great earth might be overturned, but the words of the Tathagata will certainly never be mistaken! For this reason, all the Tathagata’s statements have a meaning remaining to be explained.”

At that time, the Buddha praised Manjushri, saying:

“Excellent! Excellent! Good man! You have long understood this meaning, but out of compassion for all beings and wishing to enable them to attain wisdom, you have extensively questioned the Tathagata concerning the meaning of this verse!”

At that time, Manjushri, Prince of the Dharma, again spoke this verse before the Buddha:

Regarding the words of others,

Neither oppose nor agree;

Nor examine whether others

Have acted or not acted;

Only examine yourself,

Whether your conduct is wholesome or unwholesome.

Thus, the Dharma medicine taught by the World-Honored One is not a definitive teaching, but merely accords with the words of others without opposing them! I pray that the Tathagata, out of compassion, will speak the true and proper teaching! Why is this so?

World-Honored One! You have always said that all ninety-five schools of non-Buddhist learning lead toward evil destinies, while the shravaka disciples all proceed upon the right path by safeguarding the precepts, maintaining proper deportment, and carefully guarding their sense faculties. Yet when such people delight in the profound Great Dharma and proceed toward the good path, why does the Tathagata, in this very sutra, immediately rebuke anyone he sees criticizing another?

Toward what purport, then, is the meaning of this verse directed?

The Buddha told Manjushri:

“Good man! I did not speak this verse for all sentient beings without exception! At that time, I spoke it solely for King Ajatashatru.

Unless causes and conditions exist, all Buddhas, World-Honored Ones, certainly do not speak in contrary ways; only because causes and conditions exist do they speak thus! Good man! After King Ajatashatru had slain his father, he came to where I was, intending to confound me, and asked, ‘World-Honored One!

How can this be? Is this Knower of All not truly omniscient? If he is omniscient, then in the past Devadatta, throughout immeasurable lives, constantly harbored evil intentions, pursued the Tathagata, and sought treacherously to harm him.

Why, then, did the Tathagata still permit him to leave the household life?’ Good man! Because of these causes and conditions, I spoke this verse for that king:

Regarding the words of others,

Neither oppose nor agree;

Nor examine whether others

Have acted or not acted;

Only examine yourself,

Whether your conduct is wholesome or unwholesome.

“The Buddha said, ‘Great King! You have now slain your father and committed the extremely grave, uninterrupted offense of rebellion. You should therefore openly confess it in order to seek purification. What occasion do you still have to scrutinize the faults of others?’ Good man! For this reason, I spoke that verse for the king. Furthermore, good man! I also spoke this verse to protect those who do not violate the precepts, who perfect proper deportment, and who perceive the faults of others. If, moreover, a person accepts another’s instruction, abandons every evil, and then teaches others to abandon every evil, such a person is indeed my disciple!”

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

All fear rods and blades;

No one fails to cherish life.

Taking oneself as the measure,

Do not kill or strike with a rod.

At that time, Manjushri again spoke this verse before the Buddha:

Not all fear blades or rods;

Not all cherish life.

(“Not all” means “it is not the case that everyone...”)

Taking oneself as the measure,

Diligently employ wholesome skillful means.

The meaning of this Dharma statement spoken by the Tathagata is likewise not exhaustive! Why is this so? Suppose devas, humans, or asuras wielded sharp swords and sought to harm arhats, wheel-turning sage-kings, precious queens, elephants, horses, or ministers who guard the treasury: it would be impossible for them to succeed.

Courageous warriors, heroic women, kings among horses, lords of beasts, and precept-observing bhikshus do not become frightened even when confronted face-to-face. For this reason, the verse spoken by the Tathagata also has a meaning remaining to be explained. If it is said that one can take oneself as an analogy, this too has a meaning remaining to be explained.

Why is this so? If an arhat were made to compare himself with another, he would possess the perception of a self as well as the perception of a life. If he possessed the perception of a self and the perception of a life, he would seek to protect them.

Ordinary beings would then also regard arhats as people still engaged in cultivation. If this were so, it would be a wrong view. If one possesses wrong views, then upon death one should be reborn in the Avici hell.

Moreover, it is impossible for an arhat to give rise to an intention to harm sentient beings. Immeasurable sentient beings are likewise unable to harm an arhat.

The Buddha said:

– Good man! To speak of the perception of self means that one gives rise to great compassion for sentient beings and harbors no thought of killing; it means that arhats possess a mind of equality. You should not suppose that the World-Honored One spoke such contrary words without cause or condition. Long ago, in this king’s city of Rajagriha, there was a master hunter who killed many herds of deer and invited me to eat meat. At that time, although I accepted his invitation, I gave rise to loving-kindness and compassion for all sentient beings, cherishing them as I cherish Rahula, and spoke this verse:

May you be caused to live long,

Abiding forever in the world,

Upholding the Dharma of non-harm,

With a lifespan like the World-Honored One’s.

Therefore, I spoke this verse:

All fear the rod and blade;

There is none who does not cherish life.

Taking oneself as the measure,

Do not kill or strike with a rod.

The Buddha said:

– Excellent! Excellent, Manjusri! For the sake of the great bodhisattvas, you have questioned the Tathagata concerning such hidden teachings!

At that time, Manjusri again spoke in verse:

What is meant by honoring one’s parents,

Obeying and revering them?

How could one cultivate this Dharma

And yet fall into the Avici Hell?

Thereupon, the Tathagata replied in verse:

If craving is the mother

And ignorance is taken as the father,

Then obeying and revering them

Causes one to fall into Avici Hell.

At that time, the Tathagata once again spoke this verse for Manjusri:

All that is dependent upon others

Is called suffering.

When all rests with oneself,

One is free, joyful, and at peace.

All pride and arrogance

Possess exceedingly brutal power.

All virtuous people

Are cherished by everyone.

At that time, the great bodhisattva Manjusri said to the Buddha:

– World-Honored One! This statement of the Tathagata is also not exhaustive! I pray that the Tathagata will again mercifully explain its causes and conditions. Why is this? When the son of an elder studies under a teacher, is he dependent upon that teacher? If he is dependent upon the teacher, the meaning cannot be established; if he is not dependent, it likewise cannot be established; and if he is free and independent, it still cannot be established. Therefore, the Tathagata’s statement leaves something unstated! Moreover, World-Honored One, suppose a prince has no experience in handling affairs. When he encounters a matter, he cannot accomplish it. He is nevertheless free and independent, yet because of his ignorance, he constantly suffers. Thus, if that prince is said to be free and independent, the meaning cannot be established; and if he is said to be dependent upon others, the meaning likewise cannot be established. For this reason, the meaning of the Buddha’s statement is said to leave something unstated. Therefore, all who depend upon others do not necessarily undergo suffering, and all who are free and independent do not necessarily experience happiness. The statement that all pride and arrogance possess exceedingly brutal power also leaves something unstated! World-Honored One, some women, because of pride and arrogance, leave the household life to study the Way, guard the precepts, perfect dignified conduct, and restrain their faculties so that they do not roam and become distracted. Therefore, the fetters of pride and arrogance are not invariably cruel and evil. The statement that all virtuous people are cherished by everyone also leaves something unstated. Suppose a person has inwardly violated the four grave prohibitions but does not cast aside the Dharma robe, and steadfastly maintains a dignified bearing. When one who protects the Right Dharma sees him, that protector does not cherish him; after death, that person will also fall into hell. If a good person violates the four grave prohibitions and a protector of the Dharma sees this, the protector immediately expels him from the Order and returns him to lay life. For this reason, not all virtuous people are necessarily cherished by everyone.

At that time, the Buddha told Manjusri:

– It was because of certain causes and conditions that the Tathagata spoke this teaching whose meaning leaves something unstated. It is likewise because of certain causes and conditions that all Buddha-Tathagatas teach this Dharma. In the city of Rajagriha, there was a woman named Supriya who returned to her parents’ home. On that occasion, she came to me, took refuge in me, the Dharma, and the Sangha, and said: “All women are without freedom, whereas all men are free and unhindered.” At that time, knowing this woman’s mind, I proclaimed that verse for her. Manjusri! Excellent! Excellent! You are now able, for the sake of all sentient beings, to inquire about such hidden words of the Tathagata!

Manjusri again spoke in verse:

All sentient beings

Depend upon food and drink to live.

All those possessing great strength

Have no hatred or jealousy in their hearts.

All, because of food and drink,

Become entangled in the suffering of illness.

All who cultivate pure conduct

Come to experience joyful peace.

Thus, World-Honored One, today, when you accept the meal offered by Cunda, will the assembly not become fearful for the Tathagata?

At that time, the World-Honored One again spoke in verse for Manjusri:

Not all sentient beings

Depend upon food and drink to live.

Not all those possessing great strength

Are without hatred and jealousy in their hearts.

Not all, because of eating,

Suffer the afflictions of illness.

Not all who cultivate pure conduct

Come to experience joyful peace.

Manjusri! If you were afflicted by illness, then I too would be the same, pursued by the suffering of illness. Why is this?

Arhats, pratyekabuddhas, bodhisattvas, and Tathagatas in truth have no need of food or drink. Yet, because they wish to transform and liberate those sentient beings, they manifest the acceptance and use of the immeasurable gifts of sentient beings, enabling those people to perfect the dana-paramita and rescuing beings in the realms of hell, animals, and hungry ghosts. If it is said that, after practicing austerities for six years, the Tathagata’s body became gaunt, this cannot be so.

The Buddha-World-Honored Ones alone rescue all realms and are unlike ordinary beings; how then could they acquire frail and emaciated bodies? The Buddha-World-Honored Ones diligently cultivate and attain vajra bodies, unlike the distressed and fragile bodies of worldly people. My disciples are likewise inconceivable and do not depend upon food and drink.

The statement that all who possess great strength are without jealousy also leaves something unstated. Some people in the world remain forever without jealousy throughout their lives, yet possess no great strength. The statement that all suffering from illness arises from food and drink also leaves something unstated, for I also see people who become ill because of external causes, such as being stabbed or cut by knives, swords, spears, or halberds.

The statement that all who practice pure conduct experience peace and happiness also leaves something unstated. In the world, there are also followers of non-Buddhist paths who practice pure conduct yet undergo much suffering and distress. For this reason, all the Tathagata’s statements leave something unstated.

Thus, the Tathagata did not speak this verse without cause or condition. It was spoken because causes and conditions existed! Long ago, in this land of Ujjayini, there was a brahmin named Kautikadeva who came to me wishing to receive the Eight Precepts of Fasting for the fourth time.

At that time, I spoke this verse for him.

At that time, Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! What is meant by an exhaustive meaning? What is meant by “all”?

– Good man! “All” excludes only those who assist others on the Way and always delight in wholesome Dharma. This is called “all,” and it is also called “exhaustive.” This is intended to enable good men who delight in the Dharma to understand the meanings that are non-exhaustive and exhaustive.

Bodhisattva Kasyapa was greatly delighted and immeasurably joyful. He then said to the Buddha:

– How extraordinary! The World-Honored One regards all sentient beings equally, as he does Rahula!

The Buddha then praised Bodhisattva Kasyapa, saying:

– Excellent! Excellent! Your insight today is extremely profound and subtle!

Bodhisattva Kasyapa said to the Buddha:

– World-Honored One! I pray that the Tathagata will explain the merit attained through this Great Vehicle Mahaparinirvana Sutra!

The Buddha told Kasyapa:

“Good man! If anyone hears the title of this sutra, the merit thereby attained cannot be proclaimed even by shravakas or pratyekabuddhas; only a Buddha can know it. Why is this? Because it is inconceivable and is precisely the realm of the Buddha. How much more so, then, is the merit of one who receives and upholds it, reads and recites it fluently, and copies it into scrolls!

At that time, the devas, humans, and asuras, standing before the Buddha, spoke in unison with different mouths, uttering this verse:

The Buddhas are difficult to conceive;

The Dharma and Sangha are likewise so.

Therefore, we now entreat you:

We pray that you remain a little longer,

Awaiting the Venerable Ananda

And the Venerable Mahakashyapa;

The retinues of those two assemblies

Will arrive before long.

King Ajatashatru as well,

Sovereign of the land of Magadha,

Wholeheartedly reveres and trusts the Buddha,

Yet has not arrived at this place.

We pray that the Buddha, the World-Honored One,

Out of compassion, will remain,

And here within this assembly

Sever the nets of doubt that bind us.

At that time, the Tathagata spoke this verse for the great assembly:

The foremost Dharma-son of the World-Honored One

Is named Mahakashyapa;

And diligent Ananda

Can sever every doubt and perplexity.

You should carefully behold

Ananda, the greatly learned one;

He will naturally comprehend and explain

What is permanent and what is impermanent!

Therefore, you should not

Harbor such great sorrow and anguish!

At that time, the great assembly presented all kinds of articles as offerings to the Tathagata. Having made offerings to the Buddha, they brought forth the aspiration for unsurpassed, perfect enlightenment, and immeasurable, boundless bodhisattvas, as numerous as the sands of the Ganges, came to abide in the First Bhumi. At that time, the World-Honored One bestowed predictions upon Manjushri, Bodhisattva Kashyapa, and Chunda. After bestowing these predictions, the Buddha said:

“Good men! You must each discipline your own minds and take care not to be heedless! Today, the pain in my back causes my entire body to ache. I now wish to lie down and rest, like a child or one who is habitually ill. Manjushri! You must expound the Great Dharma extensively for the fourfold assembly. I now entrust this Dharma to you! When Kashyapa and Ananda arrive, you must in turn entrust this true Dharma to them.”

Then, after the Tathagata had spoken these words, wishing to discipline sentient beings, he manifested the appearance of illness and lay down upon his right side like a sick person.

CHAPTER ON MANIFESTING ILLNESS

PART XVIII:

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

“World-Honored One! The Tathagata has been freed from all illness; every affliction has been eliminated, and he is no longer subject to fear. World-Honored One!

All sentient beings have four poisoned arrows, which are the causes of illness. What are the four? They are craving, anger, ignorance, and arrogance.

Where there are causes of illness, illnesses arise. These include fever of the lungs, causing the breath to rise and vomiting to occur; bodily pain; mental confusion; dysentery; retching; blood in the urine; pain in one eye or ear; pain in the back; abdominal swelling and distension; madness; wasting and emaciation; possession by malevolent spirits—and all the various illnesses of body and mind such as these. Yet none of these is found in any Buddha, any World-Honored One.

Why, then, has the Tathagata today turned and summoned Manjusri, saying, ‘My back now aches. You should expound the Dharma to the great assembly’? In my view, there are two reasons, and thus you do not truly suffer from illness.

What are the two? First, you have compassion for all sentient beings. Second, you wish to provide medicines as alms for the sick.

“In the past, throughout immeasurable hundreds of millions of kalpas, the Tathagata cultivated the bodhisattva path, always speaking loving words to benefit sentient beings and never causing them distress. You gave all kinds of medicines to the sick. For what reason, then, do you now say that you are ill?

World-Honored One! When people in the world become ill, whether sitting or lying down, they cannot remain at ease in one place. They may go in search of food and drink or instruct their family members to manage the household property.

Why, then, does the Tathagata lie in silence, without instructing his sravaka disciples concerning the perfection of moral discipline, the meditative absorptions, liberations, samapattis, and cultivation of right effort? For what reason do you not expound such profoundly deep Mahayana scriptures? Why does the Tathagata not employ immeasurable skillful means to instruct Mahakasyapa, the elephant king among humans, and the other great beings, so that they will not regress from unsurpassed, perfect enlightenment?

Why does the Tathagata not discipline the wicked bhiksus who accept and keep all manner of impure possessions? World-Honored One! In truth, you are not ill.

Why, then, do you lie silently upon your right side?

“Whenever bodhisattvas provide medicines for the sick, they dedicate all the roots of goodness thereby acquired to sentient beings and transfer them collectively toward omniscience, in order to eliminate sentient beings’ afflictive obstructions, karmic obstructions, and retributive obstructions.

“Afflictive obstructions are craving, anger, ignorance, wrath, the fetters and hindrances, burning vexation and harmful distress, jealousy, stinginess, deceit, flattery, shamelessness, lack of moral dread, pride, the pride of pride, the pride of inferiority, overweening pride, self-pride, perverse pride, arrogance, negligence, haughtiness, resentment, contentious litigation, wrong livelihood, sycophancy, falsely displaying a different appearance, seeking profit through profit, ignoble seeking, excessive seeking, lack of reverence, refusal to follow instruction, association with evil friends, insatiable greed for gain, bonds difficult to loosen, desire together with evil desire, greed together with evil greed, the view of a self, the view of existence, and the view of nonexistence;

constantly expressing satisfaction with oneself; drowsiness and unhappiness; craving food and drink; a darkened mind; a mind engaging in distorted perceptions; unskillful reflection; much evil committed through body and speech; delight in excessive talk; dull faculties; much false speech; and being constantly covered by thoughts of sensual desire, thoughts of anger, and thoughts of harm.

These are called afflictive obstructions.

“Karmic obstructions are the five heinous offenses of immediate retribution and grave, evil transgressions. Retributive obstructions are birth in hell, as an animal, or as a hungry ghost; slandering the true Dharma; and being an icchantika, one of profoundly perverse views. These are called retributive obstructions.

“These three obstructions are called grave illnesses. Throughout immeasurable kalpas, while cultivating bodhi, bodhisattvas provided medicines for all who were ill and constantly made this vow: ‘May all sentient beings forever sever these grave illnesses of the three obstructions!’

“Furthermore, World-Honored One! When great bodhisattvas, while cultivating bodhi, provide medicine for all the sick, they constantly make this vow: ‘May sentient beings forever sever all illnesses and attain the Tathagata’s vajra body.’ They further vow: ‘May we become Kings of Wondrous Medicine for all immeasurable sentient beings and eliminate every grave and evil illness. May sentient beings obtain the agada medicine and, through the power of this medicine, be able to eliminate all immeasurable evil poisons.’

“They further vow that sentient beings will never regress from unsurpassed, perfect enlightenment, but will swiftly accomplish the unsurpassed medicine of Buddhahood and eliminate all the poisoned arrows of the afflictions. They further vow that sentient beings will diligently cultivate vigor and perfect the Tathagata’s vajra mind as a wondrous medicine capable of curing every illness, never allowing anyone to give rise to thoughts of contention.

They also vow that sentient beings will become great medicinal trees capable of curing all grave and evil illnesses. They further vow that sentient beings will extract the poisoned arrows and attain the unsurpassed radiance of the Tathagata. They further vow that sentient beings will enter the Tathagata’s secret Dharma treasury of the great medicine of wisdom.

“World-Honored One! Throughout immeasurable hundreds of thousands of myriads of millions of nayutas of kalpas, bodhisattvas such as these have made such vows so that sentient beings may be free from all illnesses. For what reason, then, does the Tathagata now proclaim that he is ill?

“Furthermore, World-Honored One! When people in the world fall ill, they cannot sit up, bend down, look upward, advance, or stop. They cannot keep food or drink down, and even water will not pass. Nor can they admonish and instruct their children to manage the family estate. At that time, their parents, spouses, children, brothers, sisters, relatives, and friends all form the thought that the ill person will surely die.

“World-Honored One! The Tathagata today is likewise lying upon his right side without speaking or discoursing. The ignorant people of this Jambudvipa will consequently think that the perfectly enlightened Tathagata is surely about to enter nirvana, and they will conceive the notion that he will become utterly extinct. Yet the nature of the Tathagata does not, in truth, ultimately enter nirvana. Why is this? Because the Tathagata is eternally abiding and undergoes no change. For this reason, you should not say, ‘My back now aches.’”

Furthermore, O World-Honored One! When people in the world fall ill, their bodies become emaciated, and whether lying supine or on their side, they remain upon their beds and cushions. At that time, everyone conceives contempt for them and gives rise to the thought that they will surely die.

The Tathagata now likewise appears in this manner and will be treated with contempt by the ninety-five schools of non-Buddhist practitioners, who will conceive the notion of impermanence. Those non-Buddhists will say: “Unlike us, who maintain that the nature of the self, purusha, Ishvara, time, minute particles, the various dharmas, and so forth are eternally abiding and undergo no change, the impermanent transformation of the Shramana Gautama is a mutable dharma.” For this reason, O World-Honored One, today you should not remain silent and lie upon your right side.

Furthermore, O World-Honored One! When people in the world fall ill, the four great elements increase or diminish, cease to be properly harmonized with one another, and become weakened and deficient. Therefore, the sick cannot sit up or lie down upon their beds and cushions at will. Yet in the Tathagata, none of the four great elements is out of harmony; your bodily strength is complete, and you are neither emaciated nor impaired.

O World-Honored One! The strength of ten young oxen does not equal that of one great ox. The strength of ten great oxen does not equal that of one blue ox.

The strength of ten blue oxen does not equal that of one ordinary elephant. The strength of ten ordinary elephants does not equal that of one wild elephant. The strength of ten wild elephants does not equal that of one two-tusked elephant.

The strength of ten two-tusked elephants does not equal that of one four-tusked elephant. The strength of ten four-tusked elephants does not equal that of one white elephant of the Snow Mountains. The strength of ten white elephants of the Snow Mountains does not equal that of one fragrant elephant.

The strength of ten fragrant elephants does not equal that of one blue elephant. The strength of ten blue elephants does not equal that of one golden elephant. The strength of ten golden elephants does not equal that of one red elephant.

The strength of ten red elephants does not equal that of one white elephant. The strength of ten white elephants does not equal that of one mountain elephant. The strength of ten Utpala elephants does not equal that of one Padma elephant.

The strength of ten Padma elephants does not equal that of one Kumuda elephant. The strength of ten Kumuda elephants does not equal that of one Pundarika elephant. The strength of ten Pundarika elephants does not equal that of one human champion.

The strength of ten human champions does not equal that of one Bat-kien-de. The strength of ten Bat-kien-de does not equal that of one eight-armed Narayana. The strength of ten eight-armed Narayanas does not equal the strength of a single joint of a bodhisattva of the Ten Abodes.

The joints in the bodies of all ordinary beings do not touch one another. The ends of the joints of a human champion touch one another. The joints in the body of a Bat-kien-de are joined together. The ends of the joints in the body of a Narayana interlock. The bones and joints of a bodhisattva of the Ten Abodes are linked together like the coils of an unfurling dragon. Therefore, the strength of such a bodhisattva is exceedingly great.

When the world comes into being, the Vajra Seat arises from the boundary of the Vajra Realm and extends upward to beneath the Bodhi tree at the place of enlightenment. Once the bodhisattva has taken his seat there, his mind immediately realizes the Ten Powers. Today the Tathagata should not be like an infant child.

An infant child is foolish and without understanding and has nothing it can say. For this reason, though the child lies upon its side at will, no one reproaches it. But the Tathagata, the World-Honored One, possesses great wisdom that illuminates all things; you are the great dragon among humankind, endowed with great majestic virtue, accomplished in supernormal powers, the unsurpassed sage who has forever severed the net of doubt and extracted the poisoned arrow.

Advancing or withdrawing, you are peaceful and composed, perfect in dignified bearing, and have attained fearlessness. Why, then, do you today lie upon your right side, causing humans and devas to suffer sorrow, grief, and anguish?

At that time, Bodhisattva Kashyapa spoke these verses before the Buddha:

Gautama, Lord of sacred virtue,

We pray you proclaim the wondrous Dharma.

You should not be like an infant

Or a sick man lying upon his bed.

Tamer, Teacher of Devas and Humans,

Reclining between the twin sal trees—

When base and foolish ordinary beings see this,

They will say: “He will surely enter nirvana!”

They do not know the Vaipulya scriptures

Or the profoundly deep conduct of the Buddha.

They do not behold the subtle, secret treasury,

Like the blind who cannot see the road.

Only the bodhisattvas,

Such as Manjushri and the others,

Can comprehend that profundity,

Like one highly skilled in archery.

The Buddhas of the three times

Take great compassion as their source.

Such great loving-kindness and compassion—

Where are they now, O World-Honored One?

If great compassion were absent,

You would not be called the World-Honored One, the Buddha.

If the Buddha were certain to enter nirvana,

He could not be called eternal.

We pray that the Unsurpassed One

Will graciously accept our entreaty,

So that sentient beings may gain benefit

And the non-Buddhist practitioners be vanquished.

At that time, the Blessed One, suffused with great compassion, knew the thoughts of each and every living being and was about to accord with their ultimate benefit. The Buddha then arose and sat in the full-lotus posture. His countenance was joyful, like a mass of molten gold; his features were dignified, like the perfectly full moon; and his form was pure, without any defilement.

He emitted a great radiance that filled all of empty space. That radiance was more brilliant than hundreds of thousands of suns and illuminated the realms in the east, south, west, and north, the four intermediate directions, above, and below. It bestowed upon living beings the torch of Great Wisdom, enabling them to extinguish completely the darkness of ignorance and causing hundreds of thousands of kotis of nayutas of beings to abide in the irreversible aspiration for bodhi.

At that time, the Blessed One’s mind was free of deliberation and doubt, like the lion king. He adorned his body with the thirty-two marks of a Great Man and the eighty excellent characteristics. From every pore of his body emerged a lotus flower. Each wondrous flower had a thousand petals, all of pure golden hue, with a stem of lapis lazuli, stamens of diamond, and a calyx of rose-colored precious stone. Each was vast and perfectly round, like a wheel. Those lotus flowers emitted intermingled colors of every kind—blue, yellow, red, white, purple, crystal, and others.

Those rays of light universally illuminated the Avici Hell, the Hell of Perception, the Black-Rope Hell, the Crushing Hell, the Wailing Hell, the Great Wailing Hell, the Scorching Hell, and the Great Scorching Hell. The living beings in those eight hells were constantly oppressed by such sufferings as being burned, boiled, roasted over fire, hacked, stabbed, and flayed. When they encountered that radiance, all such sufferings were completely extinguished and ceased to exist. They became peaceful and cool, enjoying boundless happiness. Within that radiance, the Tathagata’s secret treasury was proclaimed: all living beings possess Buddha-nature. Upon hearing this, those beings immediately ended their lives and were reborn among humans and devas.

The radiance extended even to the eight kinds of freezing hells: the Arbuda Hell, the Atata Hell, the Alala Hell, the Ahaha Hell, the Utpala Hell, the Padma Hell, the Kumuda Hell, and the Pundarika Hell. The living beings in those hells were constantly oppressed and tormented by the suffering of cold, their bodies torn apart and shattered, and they harmed one another. When they encountered that radiance, all such sufferings likewise vanished completely, and they immediately became temperate and warm, comfortable in body. Within this radiance, the Tathagata’s secret treasury was also proclaimed: all living beings possess Buddha-nature. Upon hearing this, those beings immediately ended their lives and were reborn among humans and devas.

At that time, all the hells in this Jambudvipa and in other worlds became empty, with no one remaining to undergo punishment, except icchantikas. Hungry ghosts and animals, oppressed by hunger and thirst, bound their bodies with their own hair and, throughout hundreds of thousands of years, had never even heard the name of water. When they encountered that radiance, their hunger and thirst were immediately dispelled. Within that radiance, the Tathagata’s secret treasury was also proclaimed: all living beings possess Buddha-nature. Upon hearing this, those beings immediately ended their lives and were reborn among humans and devas. Thus the realm of hungry ghosts likewise became entirely empty, except for those ghosts who had slandered the true Vaipulya Mahayana scriptures.

Animals killed and mutilated one another and devoured one another’s flesh. When they encountered that radiance, all their anger and hatred were extinguished. Within that radiance, the Tathagata’s secret treasury was also proclaimed: all living beings possess Buddha-nature. Upon hearing this, those beings immediately ended their lives and were reborn among humans and devas. At that time, the animal realm also became empty, except for those who had slandered the true Dharma.

Within each of those flowers was a Buddha whose circular halo extended one fathom, shining with brilliant golden light. Each was wondrous, dignified, supreme, and incomparable. The bodies of those Buddhas were adorned with the thirty-two excellent marks and the eighty excellent characteristics.

Some of those Blessed Ones were seated, some were walking, some were reclining, and some were standing. Some raised the sound of thunder; some poured down heavy rain; some emitted flashes of lightning; some summoned great winds; some emitted smoke and fire, their bodies resembling blazing masses of flame; and some manifested the seven treasures, mountains, ponds, springs, rivers, waters, forests, and trees. Some manifested the seven treasures, countries, cities, towns, villages, palaces, and dwellings.

Some manifested elephants, horses, lions, tigers, wolves, peacocks, phoenixes, and various kinds of birds. Some caused the living beings dwelling in Jambudvipa to behold the hells, hungry ghosts, and animals. Some manifested the six heavens of the Desire Realm.

There were also Blessed Ones who taught that the skandhas, dhatus, and ayatanas contain many faults and perils. Some taught the Dharma of the Four Noble Truths. Some taught the causes and conditions of all dharmas. Some taught that all karma and afflictions arise through causes and conditions. Some taught the self and non-self. Some taught the two dharmas of suffering and happiness. Some taught permanence, impermanence, and so forth. Some taught purity and impurity.

There were also Blessed Ones who expounded to bodhisattvas the practice of the six paramitas. Some spoke of the merits attained by great bodhisattvas. Some spoke of the merits attained by the Buddhas, the Blessed Ones. Some spoke of the merits attained by shravakas. Some taught in accordance with the One Vehicle. Some taught that awakening is accomplished through the Three Vehicles.

There were Blessed Ones from whose left sides water poured forth and from whose right sides fire issued. Some manifested their birth, renunciation of the household life, sitting beneath the Bodhi tree at the place of awakening, turning the wheel of the wondrous Dharma, and entering nirvana. Some Blessed Ones uttered the lion’s roar, causing people in this assembly to attain the first fruit, the second fruit, the third fruit, and even the fourth fruit. Some also taught immeasurable causes and conditions for liberation from birth and death.

At that time, when all the living beings dwelling in this Jambudvipa encountered that radiance, the blind were able to see forms, the deaf were able to hear sounds, the mute were able to speak, the lame were able to walk, the poor obtained wealth, the miserly were able to give, the angry brought forth loving-kindness, and those without faith came to believe. Thus, throughout the world, not a single living being practiced evil dharmas, except icchantikas.

At that time, all devas, nagas, ghosts, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, rakshasas, gandhas, unmadas, apasmaras, humans, nonhumans, and others all proclaimed in unison:

– Excellent! Excellent! The Unsurpassed Honored One among Devas brings abundant benefit!

Having spoken these words, they leapt and danced for joy; some sang, some danced, and some swayed their bodies. They scattered all kinds of flowers upon the Buddha and the Sangha. These flowers were heavenly utpala flowers, kumuda flowers, padma flowers, pundarika flowers, mandara flowers, great mandara flowers, manjushaka flowers, great manjushaka flowers, santanaka flowers, great santanaka flowers, rocana flowers, great rocana flowers, fragrant flowers, great fragrant flowers, pleasing flowers, greatly pleasing flowers, lovely-to-behold flowers, greatly lovely-to-behold flowers, dignified flowers, and foremost dignified flowers.

They also scattered various kinds of incense, such as tagara and agarwood incense, blended incense compounded from every kind of sandalwood and turmeric, and incense gathered along the seashore (ambergris). They further used heavenly banners, streamers, jeweled canopies, and celestial instruments such as zithers, flutes, mouth organs, se zithers, and konghou harps. Playing and sounding them, they made offerings to the Buddha and spoke this verse:

I now bow before the One of Great Diligence,

The Unsurpassed, Perfectly Awakened One, Honored among Two-Footed Beings.

Neither devas, humans, nor the great assembly can know;

Only Gautama fully understands.

World-Honored One, for our sake in former times,

You practiced austerities for countless kalpas.

Why, then, in a single morning abandon your original vow,

Relinquish your bodily life, and enter nirvana?

No sentient being is able to behold

The secret treasury of the Buddha, the World-Honored One.

For this reason, it is difficult to escape

The evil paths and the revolving cycle of birth and death.

As the Buddha has said, all arhats

Must ultimately reach nirvana.

The Buddha’s conduct is so extremely profound;

What ignorant ordinary person could comprehend it?

You bestow upon sentient beings the Dharma of ambrosia,

So that their afflictions may be severed and eliminated.

If anyone drinks this ambrosia,

Then birth, aging, illness, and death will be no more.

The Tathagata, the World-Honored One, has healed

Hundreds of thousands of immeasurable sentient beings,

Causing all their grave illnesses

To be utterly extinguished, with nothing remaining.

Long ago the World-Honored One relinquished the suffering of illness,

And thus is called the Seventh World-Honored One, the Seventh Buddha.

We pray that today you will rain down the Dharma rain

To moisten and nurture our seeds of merit.

The great assembly, together with humans and devas,

Having made this entreaty, stood silently.

When this verse was spoken, all the Buddhas upon lotus pedestals, from the realm of Jambudvipa throughout the Heaven of the Pure Abodes, heard it. At that time, the Buddha said to Bodhisattva Kasyapa:

“Excellent! Excellent, good man! Since you possess such extremely profound and wondrous wisdom, you cannot be overcome by Mara or by followers of heterodox paths. Good man! You abide firmly, unmoved by any evil and perverse wind. Good man! You have perfected the eloquence of joyful exposition, and in past lives you made offerings to immeasurable Buddhas, World-Honored Ones, as numerous as the sands of the Ganges. Therefore, you are able to question the Tathagata, the Perfectly Awakened One, about such a meaning.

“Good man! In the remote past, immeasurable and boundless hundreds of thousands of myriads of millions of nayutas of kalpas ago, I completely eradicated the roots of illness and forever transcended the need to lean upon anything or lie down. Kasyapa! Immeasurable asamkhya kalpas ago, a Buddha appeared in the world named Unsurpassed Victory Tathagata, Worthy of Offerings, Perfectly and Universally Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. For the sravakas, he expounded this Mahayana Sutra of the Great Nirvana, revealing, distinguishing, and elucidating its meaning.

“At that time, I too served that Buddha as a sravaka and received and upheld this scripture of the Great Nirvana. I read and recited it fluently, copied it into scripture scrolls, and extensively revealed, distinguished, explained, and expounded its meaning for others. I then dedicated these roots of goodness to unsurpassed, perfect enlightenment.

“Good man! From that time until now, I have never, through the karmic conditions of evil afflictions, fallen into an evil realm; slandered the true Dharma and become an icchantika; taken the body of a eunuch, one lacking sexual faculties, or one possessing both male and female faculties; rebelled against my parents; killed an arhat; destroyed a stupa; disrupted the Sangha; caused the body of a Buddha to bleed; or violated the four grave prohibitions. From that time until now, my body and mind have remained peaceful and secure, free from every suffering and affliction.

“Kasyapa! I now truly have no illness whatsoever. Why is this? Because the Buddhas, the World-Honored Ones, have long since transcended every illness. Kasyapa! Sentient beings who do not understand the secret teaching of the Mahayana Vaipulya scriptures consequently believe that the Tathagata is truly ill.

“Kasyapa! It is said that the Tathagata is a lion among humans, yet the Tathagata is not truly a lion. Such a statement is a secret teaching of the Tathagata.

Kasyapa! It is said that the Tathagata is a great naga among humans, yet for immeasurable kalpas I have already relinquished the karma of being such a being. Kasyapa!

It is said that the Tathagata is a human or a deva, yet in truth I am neither human nor deva. Nor am I a yaksha, gandharva, asura, garuda, kinnara, or mahoraga. I am not a self, not a life-principle, not a being that can be sustained, not a person, not a doer, not a non-doer, not one who experiences, and not one who does not experience.

I am not the World-Honored One, not a sravaka, not one who speaks, and not one who does not speak. All such statements are secret teachings of the Tathagata.”

O Kasyapa! When it is said that the Tathagata resembles Mount Sumeru, the king of mountains, or the great ocean, the Tathagata is in truth neither salty in taste nor the same as a rocky mountain. You should know that such words are also a secret teaching of the Tathagata.

O Kasyapa! When it is said that the Tathagata is like a pundarika flower, I am in truth not a pundarika flower. Such words are a secret teaching of the Tathagata.

O Kasyapa! When it is said that the Tathagata is like a father or mother, the Tathagata is in truth neither a father nor a mother. Such words are also a secret teaching of the Tathagata.

O Kasyapa! When it is said that the Tathagata is a great helmsman, the Tathagata is in truth not a helmsman. Such words are also a secret teaching of the Tathagata.

O Kasyapa! When it is said that the Tathagata is like the leader of a caravan of merchants, the Tathagata is in truth not a merchant leader. Such words are also a secret teaching of the Tathagata.

O Kasyapa! When it is said that the Tathagata can destroy and subdue Mara, the Tathagata in truth harbors no malicious intention to make others submit. Such words are all secret teachings of the Tathagata.

O Kasyapa! When it is said that the Tathagata can cure tumors and great sores, I am in truth not a physician who treats tumors and sores. Such words are also a secret teaching of the Tathagata.

O Kasyapa! As I said previously, if a good man or good woman is able to discipline the karma of body, speech, and mind, then when that person’s life ends, although relatives may take the corpse and either burn it, cast it into a great river, or abandon it in a charnel ground, where foxes, wolves, birds, and beasts contend to devour it, the mind-consciousness will immediately be born in a wholesome realm. That mental dharma in truth neither goes nor comes, nor does it have any destination; it is merely that earlier and later states resemble one another and continue in succession, their forms and appearances alike and not different.

Such words are a secret teaching of the Tathagata. O Kasyapa! What I now say concerning illness is likewise a secret teaching of the Tathagata.

Therefore, when I told Manjusri, “My back now aches; you should expound the Dharma to the four assemblies,” O Kasyapa, the perfectly awakened Tathagata was in truth without illness. Though he lies upon his right side, he does not ultimately enter nirvana. O Kasyapa!

This Great Nirvana is the exceedingly profound meditative concentration of all Buddhas. Such meditative concentration is not within the sphere of practice of sravakas or pratyekabuddhas. O Kasyapa!

You previously asked why the Tathagata lies down and does not rise, does not ask for food or drink, and does not instruct his family to manage the household property. O Kasyapa! The nature of empty space likewise does not sit up, seek food or drink, or instruct family members to manage household property.

Nor does it go or come, arise or cease, grow old or strong, appear or disappear, suffer injury or destruction, become liberated or bound. It neither speaks of itself nor speaks of others; it neither opens itself nor opens for others. It is neither well nor ill.

O good man! All Buddhas, the World-Honored Ones, are likewise so. Since they are like empty space, how could they undergo the sufferings of illness?

O Kasyapa! People in the world have three illnesses that are difficult to cure: first, slandering the Mahayana; second, committing the five heinous offenses; and third, being an icchantika. These three illnesses are extremely grave, and neither sravakas nor pratyekabuddhas can cure them.

O good man! Suppose there is an illness that is certain to bring death and cannot be cured. Whether a physician examines the illness and prescribes medicine accordingly or does not examine it and merely prescribes medicine at will, the illness certainly cannot be cured.

You should know that this person will undoubtedly die. O good man! These three kinds of people are likewise so.

Whether a sravaka, pratyekabuddha, or bodhisattva expounds the Dharma to them or does not expound it, none can cause them to arouse the aspiration for unsurpassed perfect enlightenment. O Kasyapa! Suppose an ill person can be cured if a physician examines the illness and prescribes medicine accordingly, but cannot be cured otherwise.

Sravakas and pratyekabuddhas are likewise so. After hearing the Dharma from a Buddha or bodhisattva, they can arouse the aspiration for unsurpassed perfect enlightenment. If they do not hear the Dharma, they cannot arouse that aspiration.

O Kasyapa! Suppose an ill person can be cured whether a physician examines the illness and prescribes medicine accordingly or does not examine it and merely prescribes medicine at will. There is one kind of person who is likewise so.

Whether or not that person encounters a sravaka, whether or not that person encounters a pratyekabuddha, whether or not that person encounters a bodhisattva, whether or not that person encounters the Tathagata, and whether or not that person hears the Dharma, that person will naturally attain unsurpassed perfect enlightenment. Such a person, whether for their own sake, for the sake of another, out of fear, for gain and support, through flattery, or to deceive others, transcribes this Great Nirvana Sutra and then receives and upholds it, reads and recites it, makes offerings to it, reveres it, and expounds it to others.

O Kasyapa! There are five kinds of people who conduct themselves as though ill with regard to this Mahayana scripture, the Great Nirvana Sutra, but the Tathagata is not among them. Who are these five?

The first is one who has severed the three fetters and attained the fruit of stream-entry. That person will no longer fall into hell, the realm of animals, or the realm of hungry ghosts, but will return to the human and heavenly realms seven times, after which they will forever end all suffering and enter nirvana. O Kasyapa!

This is called the first person who conducts themselves as though ill. After eighty thousand kalpas in a future age, this person will attain unsurpassed perfect enlightenment. O Kasyapa!

The second is one who has severed the three fetters, diminished greed, anger, and delusion, and attained the fruit of once-returning. After returning once to the human and heavenly realms, that person will end all suffering and enter nirvana. O Kasyapa!

This is called the second person who conducts themselves as though ill. After sixty thousand kalpas in a future age, this person will attain unsurpassed perfect enlightenment. The third is one who has severed the five lower fetters and attained the fruit of non-returning.

That person will not return to this realm, but will forever end all suffering and enter nirvana. This is called the third person who conducts themselves as though ill. After forty thousand kalpas in a future age, this person will attain unsurpassed perfect enlightenment.

O Kasyapa! The fourth is one who has forever eliminated sensual desire, anger, and delusion, attained the fruit of arhatship, exhausted all afflictions, and entered nirvana, yet does not follow the solitary rhinoceros practice. This is called the fourth person who conducts themselves as though ill.

After twenty thousand kalpas in a future age, this person will attain unsurpassed perfect enlightenment. O Kasyapa! The fifth is one who has forever eliminated sensual desire, anger, and delusion, attained the path of a pratyekabuddha, exhausted all afflictions, and entered nirvana, truly following the solitary rhinoceros practice.

This is the fifth person who conducts themselves as though ill. After ten thousand kalpas in a future age, this person will attain unsurpassed perfect enlightenment. O Kasyapa!

This is called the fifth person who conducts themselves as though ill; the Tathagata is not such a person.

THE GREAT PARINIRVANA SUTRA

— End of Fascicle Ten —