English Translation of the Tibetan Mahaparinirvana Sutra by Stephen Hodge
In the very first years of the 21st century, I commissioned and paid the world-class Buddhist translator, Stephen Hodge, to translate the Tibetan version of the Nirvana Sutra into English for me. This he kindly did, to my great satisfaction and delight. I present it here, with full and grateful acknowledgement to Stephen Hodge.
The Tibetan version of the sutra is distinct in many important respects, both in length and content, from the very short Faxian version (Chinese) and the extremely long (Chinese) Dharmakshema version (which, of course, is the inspiration for the present ‘Nirvana Sutra’ website).
Stephen first became deeply involved with the Mahayana Nirvana Sutra in its various versions largely due to my own work on the full Dharmakshema version of the Sutra, and also through his swiftly developing interest in Professor Masahiro Shimoda’s historical researches into the text. I had consulted Stephen on some matter relating to the Sutra around the year 2,000, and this saw the commencement of a friendship and working relationship centred upon the Nirvana Sutra and other tathagatagarbha sutras which would last until 2008, when I emigrated from my native England and set forth for Thailand to commence a new life, both professionally and personally, without of course jettisoning my interest in tathagatagarbha Buddhism (as I term this manifestation of Buddha-Dharma).
For reasons that need not concern us here, Stephen and I fell out of contact with one another some time after I left England; but I always held Stephen in the highest regard and esteem as a master translator. He commanded all the main Buddhist languages and was a veritable storehouse of Buddhist knowledge in general. He was undoubtedly the first Buddhist scholar in the UK to engage seriously, extensively and deeply with the great Mahayana Mahaparinirvana Sutra. He was a pioneer.
Sadly, it seems that Stephen is no longer with us. He should not be forgotten. Here I am still possessed of Stephen’s highly important translation of the Tibetan Nirvana Sutra, commissioned by myself (and which translation I myself rendered into German in 2009), and the question naturally poses itself as to whether I should publish it on my website or not? I hesitate, as I know that Stephen viewed his translation as work in progress: he was always striving to improve it. The reader should bear this in mind. Nevertheless, I have such confidence in the overall accuracy, accomplishment and value of Stephen’s English translation (which he saw fit to hand over to me in 2006) that I venture to publish it here for the very first time. This is the first-ever English translation of the Tibetan Nirvana Sutra to appear on the Internet. Note that no publication of this edition of the Tibetan Nirvana Sutra can go ahead without the written permission of Dr. Tony Page, or without prior written permission from Stephen Hodge.
I hope and believe that Stephen Hodge’s English translation of the Tibetan Nirvana Sutra (which also contains his annotations) will bring inspiration, uplift and insight to Mahayana Buddhists around the world and indeed to sincere seekers after mystical, spiritual Truth in general. It is with great gratitude to Stephen and his untiring Buddhist labours, therefore, that I offer this translation of the Nirvana Sutra from the Tibetan language as a Dharma gift to the world for today and many generations to come.
Dr. Tony Page
12 March 2025
Thailand.
THE ĀRYA-MAHĀ-PARINIRVĀṆA-NĀMA-MAHĀYĀNA-SŪTRA
Translated from the Tibetan by Stephen Hodge
INTRODUCTION
by Stephen Hodge
This is the first complete translation into any Western language of the Tibetan version of the Mahāyāna-Mahāparinirvāṇa-sūtra (MPNS). It forms part of an on-going project to translate the three extant versions of the MPNS. Each of these versions were translated from various original Sanskrit editions:
1. F: 大般泥洹經 in six juan, by Faxian and Buddhabhadra (418CE) T 376
2. D: 大般涅槃經 in 40 juan , by Dharmakṣema (423CE) T 374
This version is also known as the “Northern Text”. It was also translated from the Chinese in Tibetan as the Yongs-su-mya-ngan-las-‘das-pa chen-po theg-pa chen-po’i mdo, Q787, D119, T333.
2a. H: 大般涅槃經 36 juan, by Huigan and Huiyan (453CE) , T 375
This is not an independent translation, but a secondary version of Dharmakṣema’s translation, produced by polishing the style and adding new section headings, known as the “Southern Text”. This version is not included in the above-mentioned translation project.
3. T: Yongs-su-mya-ngan-las-‘das-pa chen-po theg-pa chen-po’i mdo, by Jinamitra,
Jñānagarbha and Devacandra (c790CE), Q788, D120, T179
It is also known from Chinese catalogues of translations that at least two other Chinese translations were done, slightly earlier than Faxian, but these are no longer extant. Additionally, although a complete version of the entire text in Sanskrit has not yet been discovered, some dozen or so fragments of original Sanskrit versions have been discovered in Central Asia, Afghanistan and Japan.
The text contained in the Faxian and Tibetan translations is roughly equivalent to just the first third of the greatly expanded Dharmakṣema version. Given that all known Sanskrit fragments correspond solely to material found in the Faxian and Tibetan versions, and first 10 juan of the Dharmakṣema version, it is widely believed by scholars that this portion of the text was compiled in India, while the additional material in the long Dharmakṣema version would seem to be of Central Asian origin.
Like the majority of Mahāyāna sūtras, the MPNS evidently underwent a number of stages in its composition. Indeed, the textual history of the core MPNS considered here is extremely complex, and the precise relationship between the three surviving versions is unclear. In terms of textual accretions, Faxian is the simplest, and hence represents the earliest state of the text known to us, while the Dharmakṣema version contains the greatest amount of additional material. The Tibetan version lies somewhere in between these two points in terms of textual development. However, one cannot assume a simple linear progression of textual expansion from Faxian -> Tibetan -> Dharmakṣema. It may be demonstrated that the Tibetan version belongs to the same direct manuscript lineage as Faxian[1], and whatever editorial changes were made to the text were probably done in India. In terms of chronology and other evidence, one can surmise that the Sanskrit text initially forming the basis of the text used by Dharmakṣema translation was an edition transmitted to Central Asia at an early date in the history of the sūtra, lying somewhere between or even prior to the Sanskrit texts underlying the Faxian and the Tibetan versions in terms of textual development. This Sanskrit text then seems to have undergone considerable independent development, presumably somewhere in Central Asia, where it eventually came into the hands of Dharmakṣema.
The present translation uses the Qianlong, Derge and Tog Palace Kanjur editions, although the many minor differences have not been noted. Ideally, a full critical edition of the Tibetan text would be desirable, making use of such Kanjur editions as Phug-brag and rTa-dbang which lie outside of the two main Kanjur lineages and their derivatives. The Chinese translations of Faxian and Dharmakṣema were also used as invaluable secondary resources to clarify and correct the Tibetan text. For the convenience of the reader, chapter division and titles have been adopted from Faxian since the texts of both T and D only includes five chapter breaks which comprise the present chapters 1 to 5 (T: The Aggregate of Non-harming / D: Long Life), chapter 6 (The Diamond Body), chapter 7 (The Virtues of the Name), chapters 8 to 17 (The Tathāgata-garbha) and Chapter 18 (Questions of the Assembly). Nevertheless, the reader should bear in mind that the chapter titles and divisions in Faxian were probably added in China. Only those found in T and D are likely to be original.
Overall, the quality of the Tibetan version seems reliable, but a not insignificant number of mistranslations and textual corruptions do occur – these have been noted as they arise. One feature of the text is the use of a number of rare or archaic words not found in any of the standard dictionaries or lexicons. In an effort to determine their meanings, some use was made of the Kangxi edition of the Mongolian version of the sūtra and the Sumatiratna Tibetan-Mongolian Lexicon in cases where the Chinese versions were of no assistance. To a degree, the meanings derived in this manner may be regarded as tentative and these will be discussed in detail in the projected published version.
Finally, I should like to acknowledge my gratitude to Dr Tony Page who commissioned this translation, and then generously provided funds and encouragement as the work progressed over several years.
Stephen Hodge, 2006.
[1] An identical omission, noted at the appropriate place in the present translation, occurs both in F at T881b9 and in all T editions, as at tha 98a4 (Derge). This strongly suggests that the lacuna arose after the Sanskrit text for Dharmakṣema separated from the Faxian–Tibetan textual lineage. Additionally, the text found upon resumption in F and T each differ slightly from each other and from D, which makes it difficult to determine a probable original reading of the early MPNS.
F: 是常住法非變易法 {omission} 非是一切 如截多羅樹。
T: ther-zug-pa’o zhes nga zer-ro zhes de-skad smra-ba-la ni {omission} ta-la’i mgo bcad-pa bzhin-du pham-par gyur-pa zhes brjod-par-mi-bya’o.
D: 是故常住無有變異。如是經律是佛所說 。若有隨順魔所說者是魔眷屬。若有 隨順佛所說者即是菩薩。復有人言。或有 比丘實不毀犯波羅夷罪。眾人皆謂 犯波羅夷。如斷多羅樹。而是比丘實無所犯。
CONTENTS
1 Introduction 1
2 Mahā-Ananta-Kāya-Bodhisattva 17
3 Cunda 21
4 Grief 29
5 Long Life 38
6 The Diamond Body 47
7 The Name & Virtues Of The Sūtra 53
8 The Four Methods Of Teaching 55
9 The Four Reliable Supports 84
10 Discerning The False And The True 99
11 The Four Truths 109
12 The Four Cognitive Distortions 111
13 The Tathāgata-Garbha 112
14 The Letters 126
15 The Analogy Of The Birds 131
16 The Analogy Of The Moon 136
17 The Bodhisattva 140
18 The Questions Of The Assembled Crowd 156
|*| THE MAHĀ-PARINIRVĀṆA-SŪTRA |*|
I
Introduction
Thus I have heard. At one time, the Blessed One was staying in the forest of the twin Sāla trees located in the territory of the Mallas on the banks of the Hiraṇyavatī River in Kuśinagara. The Blessed One was there encircled and respectfully attended by eight hundred thousand billion monks.
When it was dawn on the day of the full moon in the month of Vaiśakha, the time for passing into parinirvāṇa approaching, the Blessed One communicated to all beings from the pinnacle of existence (bhavāgra) downwards, in the languages of each of those regions, with words which expressed his meaning with exhaustive thoroughness.
He said, “Today the Tathāgata, Arhat, Saṃyak-saṃbuddha, the one who has pity upon all worlds, the one who views all beings as though they were [his son] Rāhula, the one who is the basis and foundation of great refuge, the great Sage (mahā-muni) will pass into parinirvāṇa.” He also spoke in that manner regarding the final explanation he would give to the questions of all beings.
Also at that time various rays of light – blue, yellow, red, white, crystal-coloured and emerald-coloured – issued forth from the Blessed One’s face. These rays of light struck the beings in the hells, the animals, the hungry ghosts, the asuras and the beings in the world of Yama in the triple thousand great thousand world-systems and the Buddha-fields in the ten directions, and immediately the darkness of all the afflictions, the miserable states of existence and all places lacking in opportunities (akṣaṇa) were swept aside.
Then they were oppressed with great misery and all cried out together, “Ah, we were veiled in darkness ! We were veiled in darkness !”. They also cried out “Alas ! Alas !”, and striking their heads with outspread hands, their bodies were racked with distress. At that time, the earth with all its forests and mountains shook violently to the edges of the oceans. Those beings clutched each other and said, “Hurry friends, hurry friends ! Go to Kuśinagara in the land of the Mallas ! Let us bow down at the Blessed One’s feet and entreat him to delay his passing into parinirvāṇa and dwell here for an eon or more !”
Having grasped hold of each other, they also said, “Alas, the world will be desolate ! Alas, the world will be desolate ! Alas, the fruition of the meritorious actions of beings has been exhausted ! Unbearable actions have come about. Hurry, venerable ones ! Hurry, venerable ones ! The Tathāgata Saṃyak-saṃbuddha might even be passing into parinirvāṇa this very moment ! Alas, the world will be desolate ! Alas, the world will be desolate ! If the Tathāgata does not stay, we shall be without a protector and without family, like destitute beggars. Who will there be for us to ask about our doubts and uncertainties ?”
Śrāvakas were also there, headed by the elder Mahā-Kātyāyana, the elder Bakkula, the elder Upānanda and others. When the rays of light struck them, they trembled, trembled greatly, quivered, quivered greatly, became agitated, became very agitated, raised a hubbub, raised a great hubbub, groaned, groaned much, fainted, utterly fainted, were stupefied, were utterly stupefied, benumbed and utterly benumbed. Then having acted thus, they set out.
At that time, eight million monks chewed on their tooth-sticks and then followed along behind. When these elders were struck by the radiance of the rays of light, they hurriedly washed their faces and grasped hold of each other. All of these sons of the Tathāgata were arhats, were masterful (vaśī-bhūta), had done what needs to be done (kṛta-kṛtya), were of good breeding (ājanya), were great leaders, had attained their aim by great emptiness, had attendants like great sandalwood trees, and had attendants like lions. As for all of these monks, who were endowed with such immeasurable virtues as these, in the morning when the sun was rising, the hairs on every part of their bodies stood on end, blood-red like kiṃśuka flowers, their eyes brimmed with bloody tears and they were assailed by extreme suffering. Yet in order that the various utterances with underlying meaning[i] (sandhā-vacana) of the Dharma gates leading to emptiness, the supreme secret of the Mahāyāna, might be explained, out of pity for the welfare and happiness of all beings and out of consideration for those to be trained, they travelled to where the Blessed One was and then, drawing near to him, they prostrated themselves with their heads at his feet. They circumambulated the Blessed One ten thousand times and then sat down to one side of the Blessed One facing him, the palms of their hands joined in respect.
At that time, there were also sixty thousand milliards of nuns, headed by Subhadrā of Koḍya, all of whom were also arhats, who had eliminated the taints, who were masterful (vaśī-bhūta), who had done what needs to be done (kṛta-kṛtya), who had laid down the burden, who were free from the afflictions, who were great leaders and who had attained their aim by great emptiness. As for all of these sixty thousand milliards of nuns who were headed by the nun Subhadrā of Koḍya, the nun Upanandā, the nun Sāgaramati and others, in the morning when the sun was rising, the hairs on every part of their bodies stood on end, blood-red like kiṃśuka flowers, their eyes brimmed with bloody tears and they were assailed by extreme suffering. Yet in order that the various utterances with underlying meaning[ii] of the Dharma gates leading to emptiness, the supreme secret of the Mahāyāna, might be explained, out of pity for the welfare and happiness of all beings and out of consideration for those to be trained, they travelled to where the Blessed One was and then, drawing near to him, they prostrated themselves with their heads at his feet. They circumambulated the Blessed One ten thousand times and then sat down to one side of the Blessed One facing him, the palms of their hands joined in respect.
Those nuns who were seated in the assembly were none other than bodhisattvas who had attained the tenth level, the best of humans. For the sake of those to be trained, they had all adopted bodies with a female appearance, a female shape, flesh, blood, sinews and bones. They continually engaged in the meditative cultivation of the four immeasurables and were themselves capable of [displaying] the beneficial great miracles of a Buddha’s sphere of activity.
At that time, there were also all the bodhisattvas, such as Sāgaradatta, as numerous as the sands in the Ganges, the best of humans who had attained the tenth level and who were endowed with expediency bodies (upāya-kāya). Without exception, all of these bodhisattva-mahāsattvas, headed by the Bodhisattva-mahāsattva Sāgaradatta, the Bodhisattva-mahāsattva Akṣayamati and others, wanted to hear about the Mahāyāna, dwelt in the Mahāyāna, hungered for the Mahāyāna, thirsted for the Mahāyāna, were open-handed with the Mahāyāna and were capable of acting in harmony with all worlds, thought to themselves, “When we have freed ourselves, let us cause others to be free !”, had well undertaken a vow (pratijñā) concerning the array of moral discipline over many previous eons, and engaged in supportive practice. Likewise, they all thought to themselves. “When we have liberated ourselves, we shall liberate others !”, “We shall ensure the continuity of the Three Jewels !”, “We shall turn the wheel of the Dharma !” and “We shall don the great armour !”. Thus they were all endowed with immeasurable virtues and regarded all beings as though they were their only child.
In the morning when the sun was rising, the hairs on every part of their bodies stood on end, blood-red like kiṃśuka flowers, their eyes brimmed with bloody tears and they were assailed by extreme suffering. Yet, in order that the various utterances with underlying meaning of the Dharma gates leading to emptiness, the supreme secret of the Mahāyāna, might be explained, out of pity for the welfare and happiness of all beings and out of consideration for those to be trained, they travelled to where the Blessed One was and then, drawing near to him, they prostrated themselves with their heads at his feet. They circumambulated the Blessed One ten thousand times and then sat down to one side of the Blessed One facing him, the palms of their hands joined in respect.
Also at that time there were lay-men (upāsaka), as numerous as the grains of sand in two Ganges, such as the lay-man King Tejovimalakīrti who had all accepted the five bases of moral training and who upheld the moral code, the observances and the virtues, and who wanted to understand the paired expressions (yamaka). That is, they wanted to understand the differences and superiority in the following [pairs]: suffering and happiness, permanence and impermanence, the existence of a self and the absence of a self, the empty and the non-empty, the real and the unreal, the refuge and the non-refuge, beings and non-beings, the stable and the unstable, peace and non-peace, the conditioned and the unconditioned, the eternal and the non-eternal, and parinirvāṇa and non-parinirvāṇa.
All these lay-men such as King Tejovimalakīrti and the lay-man Pradānaśūra without exception wanted to hear about the Mahāyāna and aspired to teach it to others after they have heard it, accepted the moral precepts, aspired to quench their thirst with the Mahāyāna and then to quench the thirst of others, craved the Mahāyāna, were open-handed with the Mahāyāna and were capable of acting in harmony with all worlds. They all wanted to train themselves in the thought “When we have liberated ourselves, we shall liberate others! We shall ensure the continuity of the Three Jewels ! We shall turn the wheel of the Dharma !” They also had donned the great armour, were deferential to those who were training. Thus they were all endowed with immeasurable virtues and regarded all beings as though they were their only child.
In the morning when the sun was rising, they also brought with them five thousand logs (indhana) each of sandal-wood, aloe-wood, the best pine-wood, white sandal-wood and special fragrant firewood (samidh) in order to cremate the Tathāgata’s body. Every single bundle of firewood was tied with golden cords embellished with the seven varieties and seven classes of precious things, looking as though they had been depicted in a painting, innately beautiful and well prepared. Each of them also formed a great pile of firewood shining with light in various colours – some of them were green, some were red, some were pale blue, and some were yellow, but all were pleasing to behold. The wrappings of each bundle were all made with the seven types of precious materials. The many cords of the bindings were each made in a combination of red like realgar (manaḥśilā), [blue] like the colour of flax flowers (umaka-puṣpa), green and yellow. Many of the cords of the bindings also each incorporated excellent, pure gold woven threads that were famed throughout many lands.
Also each bundle of firewood was also placed in blue, yellow, pale green, white and madder-like red chests made of the seven precious materials, adorned with fragrant, sweet-smelling incense, garlands of flowers and powered saffron, draped with gold brocade and adorned with multi-coloured silks. They were all wrapped in the best quality Kaliṅga cotton cloth, linen, embroidered silk (kauśeya) and figured silk (cīna-paṭṭa) which were adorned with many flowers and anointed with sweet-smelling, fragrant unguents.
Also each of the wagons for the bundles of firewood were adorned with the seven precious materials and made beautiful with gold. They shone with dazzling shafts of light, blue, white, orpiment yellow (haritāla) and cinnabar orange (sindhūra). The yokes of those wagons were incomparable, adorned with the seven precious materials and harnessed to swift well-trained horses. Moreover, all those horses were swifter than the wind, their coats the colour of black geese (kāla-haṃsa), realgar or clouds. Banners and pennants were hoisted in the front and at the rear of each of such wagons, and all of the banners were also made with precious materials and veiled with gold netting. Preceding the banners, parasols were also carried, their ribs and handles made from glittering pure gems, trimmed with dangling bunches of pearls. Preceding each of the parasols were also carried large garlands (dāma) and also many large sweetly fragrant, pleasing and radiant white water-lilies, blue lotuses and white lotuses with flowers made of gold, their stems made with beryls and their stamens with diamonds, humming with the sound of many bees.
Preceding the large garlands, there were also large paintings depicting the events related in the jātaka stories of the Bodhisattva. To the left and right of each portrait, there were various types of performances of dance dramas (nāṭaka) originating from the central lands. In the course of those performances, musical instruments made of precious materials resonated with sound – clay cylinder drums (mṛdaṅga), cymbals (paṇava), round drums (mukunda), vīṇās, flutes (vaṃśa), tuṇavas[iii], kettle-drums (bherī) and conches (śaṅkha). There also came from these musical instruments a melancholy melody that seemed to be saying, “Alas, the world will be desolate !”.
Preceding each ensemble of musical instruments, there were carried well-crafted boxes made with precious materials filled with the pollen of various kinds of lustrous, fragrant flowers by handsome youths. Apart from those boxes, there were also carried many filled with powdered saffron.
Preceding these, people went carrying food-offerings sufficient for the Blessed One and the assembly of the Community of monks who were in his company. Moreover, those food-offerings had been cooked on small fires using sandal-wood, aloe-wood and pine-wood as fuel and with water from the Ganges. Without exception, they were all nutritious and beneficial, tasting sour (āmla), salty (lavana), sweet (madhura), astringent (kaṣāya), pungent (kaṭuka) and hot (tikta).
All the land around the twin Sāla trees was strewn with soft grains of gold; calico (karpāsika), woollen blankets (kambala), dyed cloth, striped woollen carpets (*kiliminika), Kaliṅga cotton cloth and soft white silk cloth were also spread out. Saffron was sprinkled on the ground of that auspicious area for a distance of thirty-two leagues (yojana) around.
Without exception, the great lion-thrones of the Blessed One and the accompanying Community of monks were made from gold and adorned, shining brightly, with the seven kinds of precious materials. Without exception, they were prepared so that they were as large and high as Mount Sumeru, and they were draped with covers fitting for the occasion. They were also all enclosed with curtains to which were attached strings of small bells that tinkled (kiṅkiṇī-jāla-mukharā) and chimed, while splendid awnings (vitāna) of figured silk, the size of great mansions, were hoisted overhead (vitata) and they were also shaded from the heat of the sun by white parasols and fanned with white yak-tails (cāmara). Garlands of white pearls (muktā-dāma) like the light beams from a full moon were strung up (pralambita), issuing forth from the mouths of the crocodiles (makara) affixed to the ivory supports (apāśraya) and the adjacent ground was strewn with the blossom of sweet-smelling flowers.
Each of those upāsakas thought to themselves as follows, entertaining no other ideas, “I shall give food to all beings who desire food, I shall give drinks to those who are thirsty, I shall give whatever is desired to those who want any limbs or parts of their bodies such as a head or eyes, I shall fully provide the impoverished, the starving and the pitiful with gifts of all those things that they want apart from sexual pleasures (kāma), poison and things that are harmful or improper.
Likewise, the entire group of kind friends (kalyāṇa-mitra), those who were abiding in the conduct of bodhisattvas (bodhisattva-caryā), each thought to themselves, entertaining no other ideas, “We will offer food to the Blessed One, and then he will pass into parinirvāṇa ! We will offer food to the Blessed One, and then he will pass into parinirvāṇa !”, while the hairs on every part of their bodies stood on end, blood-red like kiṃśuka flowers, their eyes brimmed with bloody tears and they were assailed by extreme suffering. Then bringing the items for offering (pūjā-pariṣkārāḥ) – the logs, the kindling, the wagons, the banners, the parasols, the pennants – and carrying the vessels upon which the choicest foods were arranged, they made their way to where the Blessed One, and drawing near to him, they prostrated themselves with their heads at his feet. Having made offerings to the Blessed One with incense, garlands of flowers, powders, fine powders, parasols, banners, pennants and canopies, they circumabulated him a hundred thousand times.
Tears streaming incessantly from their eyes like rain, tormented with many kinds of pain, they cried out aloud, “Alas, the world will be desolate ! Alas, the world will be desolate !” They entreated the Tathāgata, casting themselves down at his feet like crocodiles (śiśumāra-pratitena), thus: “Would the Blessed Tathāgata, together with his entourage that is the Community of monks, accept the food-offerings which we have prepared ? Blessed One ! We entreat the Tathāgata to partake of this final offering out of pity for us !” At this, the Blessed One, while knowing all things, remained silent. Even though they entreated him thus a second and a third time, the Blessed One remained silent a second and a third time. Thereupon, in their disappointment, those upāsakas were left unable to utter a word. They were overcome with great misery, cast down in their distress like parents who have only just left the corpse of their only son in the cemetery. Thus, all those upāsakas, while still experiencing extreme suffering, stood up, gathered together their individual offerings and sat themselves down to one side.
Moreover, on that occasion, there were present lay-women (upāsikā), equivalent in number to the sands of three Ganges rivers, headed by Jīvaśrī, the guild-master’s daughter, who had undertaken the bases of training, who were endowed with the moral discipline, rites and virtues, and who highly esteemed the authentic Dharma. All of them completely liberated many millions of people with their female bodies and disdained life at home. They thought to themselves, “This body is a conglomeration of more than eighty-four defective (doṣa) elements (dhātu). This body is food for eight hundred and forty million worms. This body is pervaded with the impure ordure of a royal dungeon. This body is more disgusting than the putrefaction of the stinking corpse of a dog. This body oozes impurities from its nine orifices. This body is like a citadel with plastering of flesh, sinews, bones, blood and skin, outer gates, ramparts and turrets of arms and legs, a tower of the head, and a king of the mind. This body is abandoned by all the wise, but for immature people it is a home for the millions of flesh-eating demons (rakṣasa) that are the afflictions of attachment, anger and stupidity which cause them to become infatuated with it. It is devoid of any solid core like a reed, a castor-oil shrub, a bubble or a plantain tree; it is extremely insubstantial like lightning or the waves upon a steep mountain stream; it is deceptive like an illusion, a mirage, an echo or a reflection of the moon; it has the quality of a tree-trunk that has come to rest in a deep gully from a river-bank scoured away by the force of water agitated by a fierce wind; it is food for wolves, foxes, vultures and crows. Who could take pleasure in embracing such a body ? Even though one might be able to drain all the water from an oceans with the tip of a hair and pour it into the hoof-print of a cow, yet it is not possible to indicate with mere words the lack of solidity and foulness of this body which is afflicted with four hundred and four illnesses. Though it might be possible to eradicate this great earth by having completely reduced it into nothing more than seeds of a rotten jujube fruit (badara-phala), mustard seeds or completely into dust particles, but no end will be reached for these defects of this body as long as it exists. Therefore, it should be cast aside like spittle, in order to safeguard the authentic Dharma.”
Without exception, all of such great lay-women were people who had cultivated their minds by meditating on emptiness, the absence of perceptual images and the absence of aspirations, namely, the lay-woman called Jīvaśrī, the lay-woman called Śrīmālā, the lay-woman called Viśākhā. They and all the others wanted to hear about the Mahāyāna, they had resolved to teach it to others after they had heard it, they devoted themselves to safeguarding it, they despised the female body, considering it to be inferior, they despised this body, considering it to lack any solid core. Each of them were people who had repeatedly cultivated this notion, who thought that the wheel of the cycle of life and death should be destroyed, whose thirst is quenched by the Mahāyāna and who also had all resolved to quench others who thirst for it, who craved the Mahāyāna, who were not avaricious with the Mahāyāna, who wanted to train in harmony with all worlds, who wanted to train themselves with these thoughts, “We shall bring about the liberation of others after we have been liberated, we shall free others after we have crossed over beyond [cyclical existence] ourselves, we shall not let the lineage (vaṃsa) of the Three Jewels be severed, we shall turn the wheel of the Dharma !”, who girded themselves with the great armour, who had made firm vows regarding the bases of training, who likewise were endowed with numerous virtues, and who were compassionate towards all beings, treating them all as their only child. In the morning when the sun was rising, they too embraced each other tightly. They brought twice the amount of firewood to use for the Tathāgata’s pyre, but after the Blessed One did not accept their food-offerings, they were greatly afflicted with misery as though their children had died. Weeping, they sat themselves down to one side.
Moreover, on that occasion, there were the youths of Licchāvi, headed by the Licchāvi youth Viśuddha-vimala-garbha, those who dwelt within the city of Vaiśālī together with those who dwelt elsewhere, and the petty kings with their ministers who dwelt in the Jambu continent, altogether equivalent in number to the sands of four Ganges rivers. Without exception, they were people who were skilled in safeguarding the authentic Dharma, who possessed the moral discipline (vinaya), rites and virtues, and who were like hailstones to those who insulted the authentic Dharma and disgraced the signs of monkhood. They all had the following wish, well resolving thus: “May all of our wealth, grain, treasuries and storehouses serve to prevent the ambrosia of the Dharma from exhaustion and to ensure the ambrosia of the Dharma abides ! Let us apply ourselves with vigour to the authentic Dharma ! Let us cut out the tongues of those who insult the authentic Dharma and have perverse views !”; their minds were disciplined with the thought, “Let us make those who infringe the moral code and who do not abide in the moral code don the white garb of lay-life ! Let us make them take up the work of laymen !”. They vowed to honour those who delight in the authentic Dharma as though they were teachers (guru) and they thought to themselves, “We shall be satisfied should we do that which fulfils what must be done to cause the Community to be benefitted and dwell comfortably !”. They wanted to hear about the Mahāyāna and they had firmly resolved to teach it to others after they had heard it themselves.
All of them without exception were endowed with immeasurable virtues such as those, namely, the Licchavī youth called Viśuddhi-vimala-garbha, the Licchavī youth called Viśuddhi-canda, the Licchavī youth called Vimala-gaṅgodaka-dāyaka and so forth. These and the rest of the Licchavī youths embraced each other tightly and each of them brought eight hundred and forty million pieces of kindling wood and most excellent pine (devadāru), sandalwood and agaru as firewood for the pyre as well as twice the previous quantity of offerings and then, announcing the offerings, they made their way into the presence of the Blessed One. Each of the Licchavī youths prepared eighty-four thousand elephants, eighty-four thousand horses, eighty four thousand chariots and eighty-four thousand white crystal gems. They hoisted parasols, banners, pennants and great silk canopies of an appropriate size in front of each elephant. Even the shortest amongst the various parasols was one league in circumference, even the smallest amongst the great silk canopies was thirty-two leagues in height, even the shortest amongst the banners was a hundred leagues in height, and even the shortest amongst the pennants was a thousand leagues. In that manner they went into the presence of the Blessed One with their offerings and prostrated themselves with their heads at his feet, but after they had presented the food-offerings to the Blessed One, he remained silent and they became extremely upset when he did not accept them. Disappointed, they stood up and, through the power of the Blessed One, they rose up into the air to a distance of seven palm trees and sat arrayed there.
Moreover, on that occasion, there were also the ministers, governors and eminent citizens, equivalent in number to the sands of five Ganges rivers. All of them were people who had trust in the Mahāyāna, who were in possession of pure moral discipline, rites and virtues, and who acted like hailstones towards those who disparaged the authentic Dharma. Namely, the king of eminent citizens who was the eminent citizen called Vairocana, the eminent citizen called Lokapāla, the eminent citizen called Dharmapāla, and others arrived there on that occasion. All of those people overwhelmed the previous offerings with their own offerings. Having made offerings to the Blessed One with their masses of great offerings, but they became extremely upset when he would not accept their food-offerings. Disappointed, they stood up and, through the power of the Blessed One, they rose up into the air to a distance of seven palm trees and sat arrayed there.
Moreover, on that occasion, there came the kings of the cities, mountain towns, great realms and remote wildernesses throughout the Jambu continent, with the exception of King Ajātaśatru, headed by king of Vaiśālī, Vimala-candra-garbha, accompanied by his retinue who dwelt within and without the city, equivalent in number to the sands of six Ganges rivers, together with their four-branched armies. Each of those kings also had one million eight hundred thousand soldiers. They also had elephants which constantly dripped ichor from their heads and horses which were faster than the force of wind. The items of their offerings were twice the number of previous offering items, hence they were better and more numerous. Having brought such offerings to present to the Blessed One, they arrived together with their four-branched armies. Amongst their offerings, even the shortest amongst the various parasols was eighty leagues in circumference, even the smallest amongst the pennants reached a hundred thousand leagues, and even the ordinary the banners were thirty leagues in height. In that manner, the various kings such as Vimala-candra-garbha of Vaiśālī and Sūrya-prabha arrived just as the sun was rising. They too were like hailstones to those who insulted the authentic Dharma and disgraced the signs of monkhood, and, without exception, they had all made firm vows, “We shall establish beings in the authentic Dharma even by use of our authority ! We shall use all of our wealth, grain, treasuries, store-houses in order that the authentic Dharma may abide ! Let us apply ourselves with vigour to the authentic Dharma ! Let us cut out the tongues of those who insult the authentic Dharma and have perverse views !” Without exception, they all wanted the Mahāyāna and were compassionate towards all worlds.
Their offerings filled the entire distance from the city of Vaiśālī to Kuśinagara. Because the shade of their parasols was like a corridor of birds, the rays of the sun did not beat down upon them. The fragrance of their food-offerings wafted a distance of four leagues. Even though they entreated the Blessed One three times to accept the food-offerings that they had each prepared for him, they became unhappy when he did not accept them. Disappointed, they stood up and sat themselves down, arrayed to one side.
Moreover, on that occasion, there arrived together the wives of the kings, ministers and eminent citizens of the Jambu continent, with the exception of King Ajātaśatru’s wife, headed by the wife of the king of Vaiśālī, Queen Triloka-sundarī, equivalent in number to the sands of seven Ganges rivers. Without exception, all of them definitely freed many beings by their female bodies, they constantly meditated upon the body, and their minds were pure through the great emptiness, absence of perceptual images and absence of aspirations. Namely, the consort of the King of Vaiśālī, Queen Triloka-sundarī, Queen Priyaṅgu and so forth who were, without exception, those who were compassionate towards all beings as though they were dealing with their only child. They embraced each other tightly and then they carried firewood for use on the Blessed One’s pyre. Overwhelming all the previous offerings by each of their own offerings, they then made twice as many offerings to the Blessed One. The height and width of the banners, pennants and parasols of the equipment of their offerings were also more than twice the size of the previous ones, and the fragrance of the food-offerings pervaded a distance of eight leagues. Making their salutations to the Blessed One, they entreated him to accept the food, but he did not accept it. Then they circumabulated around him, each of them tearing out their hair and throwing aside their adornments, and they shed tears making discordant sounds in extreme misery as though their only child had died. Then they sat arrayed to one side, by the power of the Blessed One, in front of the twin Sāla trees.
Moreover, on that occasion, there arrived together a crowd of gods, headed by Virūpākṣa, equivalent in number to the sands of eight Ganges rivers. Those gods spoke as follows, “Behold, friends ! Behold, friends ! The things being offered by the humans are extremely outstanding and they want to worship the Tathāgata, Arhat, Samyak-saṃbuddha with all offerings and honours. They have entreated the Blessed One because they want him to accept his last meal from humans, but even if we too, friends, each worshipped the Tathāgata, Arhat, Samyak-saṃbuddha and offered him food on this final occasion, how could the Tathāgata accept the meal offered by us and pass into parinirvāṇa ? Friends, the arising of a Buddha is extremely rare and therefore the full accomplishment of the perfection of generosity in giving him his final meal is rarer still. Alas, when the Blessed One has passed into parinirvāṇa, the world will be desolate.” Moreover, all those gods wanted to hear about the Mahāyāna and they vowed that they would teach it to others after they had heard about it. Having quenched their thirst by the Mahāyāna, they vowed to quench the thirst of others for it. They craved the Mahāyāna, they were not avaricious with the Mahāyāna, they were devoid of jealousy, greediness, secretiveness and deceit regarding the Mahāyāna, they were like hailstones to those who insulted the authentic Dharma, they had accepted the precepts which safeguard the authentic Dharma, they wanted to train themselves in harmony with the world. They wanted to train themselves thus, saying, “We shall free others after we have passed beyond [cyclical existence], we shall liberate others after we have been liberated, we shall turn the wheel of the Dharma ! We shall ensure that the lineage of the Three Jewels is not severed !” They had donned the great armour, they were firmly resolved with regards the bases of training, and likewise they were endowed with immeasurable virtues and viewed all in the world with compassion as though each being was their only child.
In the morning when the sun was rising, they too brought firewood and kindling to use for the Teacher’s parinirvāṇa pyre. These were twice the previous amount of firewood which was offered, all without exception with a fine divine fragrance, pleasing and rare amongst humans. The wagons were drawn by the most excellent, swift horses and shaded with white silk cloth, their colour and shape impossible to depict. They were enclosed with curtains to which garlands of small bells were attached; sheets of silk-cloth, the size of a large household canopy, were attached to the posts painted with designs; they were preceded by various pleasing dances and musical performances; additionally, many kinds of delicious food-offerings and lion-thrones with beryl back-supports tipped with gleaming gems and foot-rests made of gold had been provided; the ground too was made beautiful with various fragrant flowers and scattered with petals. To the rear, four-branched armies followed on behind the wagons.
Each of the gods uncontrollably shed blood-like tears and were racked with extreme suffering. In order that the Blessed One might explain the Dharma-gate method of his various utterances with underlying meaning concerning the features of emptiness, which is the greatest secret of the Mahāyāna, for aid, comfort and compassion towards all beings and in order to convert them, they proceeded into the presence of the Blessed One and prostrated themselves with their heads at his feet. Then, having carried out many excellent forms of worship and honouring, they circumambulated around him. They each spread out their shawls on the ground for the sake of the Blessed One’s entourage, cast away their adornments and tore out their hair, wailing discordantly. In unison they entreated the Blessed One thus, “We beg you, Blessed One, to pass into parinirvāṇa after accepting the food-offerings which we have prepared !” Though they entreated him a second and a third time, the Blessed One did not accept them, but remained silent. Then, disappointed, they arose and sat themselves down, arrayed to one side.
Moreover, on that occasion, there were the nāga kings who dwelt in the four directions, headed by the nāga king Vāsuki, the nāga king Nanda and the nāga king Upananda, equivalent in number to the sands of nine Ganges rivers. With great urgency, at day-break, they brought items for offering in measure with their individual wealth, twice the number of the offerings of the gods, and went into the presence of the Blessed One and saluted him. Though they entreated him to accept their food-offerings, they were unsuccessful in their intentions, so they then arose and sat themselves down, arrayed to one side.
Moreover, on that occasion, yakṣa lords, headed by Vaiśravaṇa, each accompanied by the retinues, equivalent in number to the sands of ten Ganges rivers embraced each other tightly and having prepared a great mass of offerings, each of which overwhelmed the previous offerings of the nāgas in splendour, they arrived in the presence of the Blessed One. Having saluted him, they entreated the Blessed One to accept their food-offerings, but the Blessed One did not accept them. Disheartened, they arose and sat themselves down, arrayed to one side.
Moreover, on that occasion, there were garuḍa kings, headed by Arista, equivalent in number to the sands of twenty Ganges rivers. The offerings of each of them overwhelmed the previous offerings of the yakṣas in splendour. Having saluted him, they entreated the Blessed One to accept their food-offerings, but the Blessed One did not accept them. Disheartened, they arose and sat themselves down, arrayed to one side.
Moreover, on that occasion, there were gandharva kings, headed by Nārada, equivalent in number to the sands of thirty Ganges rivers. The offerings each of them brought overwhelmed the previous offerings of the yakṣa kings in splendour. Worshipping the Blessed One and performing various kinds of music, they saluted him and entreated him to accept their food-offerings, but the Blessed One did not accept them. Disheartened, they arose and sat themselves down, arrayed to one side.
Moreover, on that occasion, there were kinnara kings, headed by Sudarśana, equivalent in number to the sands of forty Ganges rivers. The offerings each of them brought overwhelmed the previous offerings in splendour, but the Blessed One did not accept their food-offerings. Disheartened, they arose and sat themselves down, arrayed to one side.
Moreover, on that occasion, there were mahoraga kings, headed by Mahā-Sudarśana, equivalent in number to the sands of fifty Ganges rivers. They came bringing offerings that were twice the number of the previous ones. Saluting the Blessed One, he did not accept their food-offerings. Disheartened, they arose and sat themselves down, arrayed to one side.
Moreover, on that occasion, there were asura lords, headed by the asura king Śaṃbara, equivalent in number to the sands of sixty Ganges rivers. They all had bodies vast in size and very resplendent, and were all devoid of the inclinations of asuras. They brought offerings that were twice the number of the previous ones. They saluted the Blessed One, but he did not accept their food-offerings. Disheartened, they arose and sat themselves down, arrayed in front of the pair of Sāla trees, radiant in their splendour.
Moreover, on that occasion, there were danāva lords, headed by Gaṅgā-vimalodakopadāyaka, equivalent in number to the sands of seventy Ganges rivers. They all had bodies vast in size and very resplendent, and were all devoid of the inclinations of danāvas. They brought fine offerings that were twice the number of the previous ones, but, as before, the Blessed One did not accept their food-offerings. Disheartened, they arose and sat themselves down, arrayed to one side in front of the pair of Sāla trees, radiant in their splendour.
Moreover, on that occasion, there were flesh-eating demon lords, headed by the flesh-eating demon lord Bhīma, equivalent in number to the sands of eighty Ganges rivers, all of them devoid of the inclinations of flesh-eating demons. Having shone with radiant splendour in front of the pair of Sāla trees, they saluted the Blessed One and sat down, arrayed to one side.
Moreover, on that occasion, there were lords of fruit trees (phala-vṛkṣa), headed by Gandha-tūrya, equivalent in number to the sands of ninety Ganges rivers. They brought a mass of offerings that were more than twice the number of the previous ones. They adorned the ground with budding leaves and many sheaves of lustrous flowers from creeping plants which emitted the sounds of sturdy male cuckoos and bees, and then sat down, arrayed to one side.
Moreover, on that occasion, there were vidyādhara kings, headed by Mahā-māyā, equivalent in number to the sands of a thousand Ganges rivers. They brought a mass of offerings that were more than twice the number of the previous ones and then sat down, arrayed to one side.
Moreover, on that occasion, there were goddesses who could change their appearance as they wished, headed by Sudarśanā, equivalent in number to the sands of one koṭi of Ganges rivers. They brought offerings that were more than twice the number of those of the consort of the king of Vaiśālī. Each of them heaped up their ornaments in front of the Blessed One, and then sat down, arrayed to one side.
Moreover, on that occasion, there were apsaras, headed by Rambhā and Urvaśī, equivalent in number to the sands of a hundred koṭis of Ganges rivers. They brought many fragrant offerings that were considerably more than twice the number of the previous ones into the presence of the Blessed One, and then, as before, they sat down, arrayed to one side.
Moreover, on that occasion, there were elemental spirits (bhūta), headed by Śukla-maṇḍala, equivalent in number to the sands of a thousand koṭis of Ganges rivers. Then they sat down, arrayed to one side, as did the others before.
Moreover, on that occasion, there were the four World Guardian (lokapāla) gods , headed by Mahā-māyā, equivalent in number to the sands of a hundred thousand koṭis of Ganges rivers. They brought offerings that were more than twice the number of the previous ones. Saluting the Blessed One, they entreated him to accept their food-offerings, but he did not accept them and so they sat down, arrayed to one side, as did the others before.
Moreover, on that occasion, there were the four gods of the winds, together with the maruts, equivalent in number to the sands of a hundred thousand koṭis of Ganges rivers. Though out of season, they adorned the ground with trees, creepers, boughs, medicinal herbs, ears of grain, flowering vines and coral, and spread splendid flowers from all seasons in all directions. With budding twigs of leaves and red roots, they transformed the twin Sāla trees just as the yellow light of dawn changes to a orange colour. They brought offerings that were more than twice the number of the previous ones, and having worshipped the Blessed One, they sat down, arrayed in front of the twin Sāla trees, as did the others before.
Moreover, on that occasion, there were rain-cloud gods (varṣa-valāhaka) equivalent in number to the sands of the Ganges. They caused a rain of flowers to fall mingled with cool drizzling rain-drops from clouds that were turquoise in colour like the neck of a peacock and gently rumbled with thunder in the intervals between bolts of lightning, such as accompany large clouds and flocks of cranes (balāka). They saluted the Blessed One, but were disappointed when he did not accept their food offerings, and then they arranged themselves in the sky in order to extinguish the flames of the Tathāgata’s funeral pyre.
Moreover, on that occasion, there were gandhahasta elephants, headed by Rāhu, *Nīlākṣa, *Madhu-gandha and *Prākāmya-gandha, equivalent in number to twenty Ganges rivers, who all, without exception, aspired to the Mahāyāna. With the tips of their trunks, they garnered herbs from the snowy mountains, lotus roots, tree-trunks the size of wagon wheels, various types of red lotuses, blue lotuses, white water-lilies, white lotuses, roots, fruits and tubers from the great wildernesses for the Teacher who was going to pass into parinirvāṇa, and having garnered these, they carried them along. They gathered together stronger and swifter than the power of wind, bellowing like summer thunder. They adorned with streamers lion-thrones upon which lotus petals had been scattered and presented their offerings to the Blessed One. Disappointed when he did not accept their food offerings, they then sat on one side.
Moreover, on that occasion, there lions headed by Siṃha-garjita, equivalent in number to thirty Ganges rivers, who all, without exception, bestowed fearlessness upon all beings. With their great leonine energy, they brought along flowers and fruits similar to those of the gandhahasta elephants, and swiftly gathering together, they then sat on one side.
Moreover, on that occasion, there were geese (haṃsa), herons (krauñca), ruddy geese (cakravāka), grey-winged geese (kādamba), ducks (kāraṇḍava), grey geese (sārasa), cuckoos (kaukila), cranes (bālika), sparrows (kalaviṅka) and pheasants (jīvajīvaka). They too brought along flowers and fruit similar to those of the gandhahasta elephants, and they then sat on one side, each singing with its own call.
Moreover, on that occasion, all the cows, buffaloes and goats roaming on the face of the earth, their udders filled with milk, gathered together in great haste. Then, seeing an area of hollow ground close to the twin Sāla trees, they each pouring milk forth from their swollen udders, milk unsullied by gravel, sand or salt, unaffected by heat, in the midst of which bees were humming. Having done that, they then sat on one side.
Moreover, on that occasion, there were the sages (ṛṣi) who dwelt in the four continents, headed by Kṣāntivāda, as numerous as the sands of a thousand billion Ganges rivers. All of them without exception possessed the five supernormal cognitions and delighted in the Mahāyāna. Each of them brought kindling wood and food-offerings by their supernatural powers, and then saluting the Blessed One, they sat down to one side.
With the exception of a portion of the Community headed by Mahā-kāśyapa, and also the elder Ānanda, all the monks and nuns there were, without remainder, who dwelt in the various regions, gathered there.
Moreover, on that occasion, there were the great mountains and the other mountains from all corners of the world, headed by Mount Sumeru, equivalent in number to the sands of a countless (asaṃkhyeya) number of Ganges rivers. Loaded down with many trees and vines which acted as awnings to block the rays of the sun, shady crags from which refreshing cool water flowed, medicinal herbs, tubers, roots and fruit, they also made their way there. Additionally, a great assembly of mighty godlings (devaputra) gathered together with those mountains in order to make offerings. They then saluted the Blessed One and sat themselves to one side.
Moreover, on that occasion, there were mighty, resplendent godlings who dwelt within the four oceans and who dwelt within the great rivers, equivalent in number to the sands of a countless number of Ganges rivers. They sent before them beautiful offerings that were twice the number of those before, the radiance of each overwhelming the light of the sun, just as the light of the sun itself overwhelms the light of an oil lamp, and the shining light of each offering tinged the waters of the River Hiraṇyavatī with red, just as the rays of the dawning sun bathes all the leaves of Aśoka trees in scintillating red light. Having saluted the Blessed One, they then sat down to one side.
Moreover, on that occasion, a palace, pure white like the shoulders of a goose, resembling the peak of the Lord of Mountains, filled the sky between the town of Kuśinagara and the twin Sāla trees. The lands below were filled with parklands and lakes adorned with lotuses, more beautiful than the parklands of Uttarakuru. Some areas resembled the heavenly Nandana Grove and Citraratha Forest. But even though those lands were extremely delightful in that manner, the gods, the asuras and humans wept exceedingly because the Blessed One was going to pass into parinirvāṇa.
Moreover, on that occasion, the great guardian gods of the four directions each spoke to their retinues thus, “ Behold, friends ! Behold, friends ! The acts of offering to the Tathāgata by the gods, the asuras and humans are extremely outstanding. They are striving to present the Tathāgata with his final meal, so should we too not, friends, each make offerings to the Tathāgata, Arhat, Samyak-saṃbuddha, should we not present him with his last meal ? If the Blessed One were to eat his final meal which has been presented by us, we shall attain the great perfection of generosity through that.” Having said that,
they together with countless retinues brought many offerings and food-offerings that were twice the number of those before. They also brought many kinds of flowers, such as
mandāra, maha-mandāra, karketana, mahā-karketana, mañjuśaka, mahā-mañjuśaka, santānaka, mahā-santānaka, jyotiṣkara, mahā-jyotiṣkara, samanta-prabhā, samanta-bhadra, ananta-prabhā, lāvaṇya, mahā-lāvaṇya, nandaka, mahā-nandaka, saugandhika, mahā-saugandhika, gandha-mādana, mahā-gandha-mādana, samanta-mādana, ananta-mādana, mahā-ananta-mādana, divya-pattra, nadī-puṣpa, pāriyātraka and so forth[iv], and went to where the Blessed One was. Just as the resplendent light of the sun overwhelms the glow of a firefly, similarly the radiant splendour of each of these overwhelmed all other lights. But as the Blessed One did not accept their food-offerings, they sat down to one side.
Moreover, on that occasion, the Lord of the gods Śakra together with the gods of the Heaven of Thirty-Three brought appropriate offerings that were twice the number of those before including many different varieties of flowers such as manojñā, mahā-manojñā and mahā-gandha, and they also manifested a vast palace, white like the colour of plaster, furnished with many stairways and turrets with rows of windows. Then they proceeded to where the Blessed One was, bowed down their heads at his feet in salutation and paid their respects facing him with joined palms. Then they entreated the Blessed One thus, “Blessed One, because we protect the Mahāyāna group of sūtras, we entreat the Blessed One to be kind to us and accept the food-offerings we offer !” Yet, though they asked him thus, he did not accept the food-offerings and so they sat down to one side.
Following that, the six classes of gods who dwell in the Realm of Desire came into the sky above, bringing offerings and radiant light which were more exalted than what had gone before, and arrived at the place where the Blessed One was. Amongst their offerings, the circumference of the ordinary parasols alone extended to the size of the four continents, the ordinary banners stretched as far as the boundaries of the four oceans, reaching from the eastern ocean to western ocean. When those banners flapped and furled in the wind, they each emitted pleasing sounds like that swirling forth from lutes. They saluted the Blessed One and entreated him to accept their food-offerings, but he remained silent. Disappointed, they sat down to one side.
Then, all those other beings from higher and higher levels, with the exception of those born at the peak of existence (bhavāgra) arrived, bearing a vast mass of extensive offerings in order to worship the Blessed One, and then sat themselves down to one side just as those who had come before. Brahmā, the Lord of the Sahā Realm, surrounded and preceded by countless godlings of the Brahmā class of gods, the radiant splendour of each one of them surpassing the splendour of all other gods, came into the presence of the Blessed One, bearing a great mass of offerings. The ordinary banners hung down all the way from the Brahmā Heaven to the twin Sāla trees. They too entreated the Blessed One to accept their food-offerings, but he remained silent and so they sat down to one side.
Then, the Lord of the asuras, Vemacitra, accompanied by countless asura retinues,
who dimmed the light of all the gods hitherto, with the exception of Brahmā and the gods of the second level heavens, with their own effulgence, prepared a mass of offerings and food-offerings appropriate to the occasion and went into the presence of the Blessed One. Even the ordinary parasols they brought were huge, capable of covering a minor world system. They too entreated the Blessed One to accept their food-offerings, but he remained silent, and so they arose and sat down to one side.
Then Māra Pāpīyān, accompanied by an entourage of countless consorts, opened all the narrow passages to all the hells and bestowed water, food and whatever else the beings there wanted. He said to them “Be mindful of the Tathāgata, Arhat, Samyak-saṃbuddha ! Be joyful on this occasion of the final gift !” He also said to them, “May you be at ease !” and brought them relief. Rain fell as though from great clouds even upon the towns in the hell realms that were furnished with swords and blazing with huge fires, and the denizens of the hells came to feel bliss that they had never previously experienced. Due to the power of the Tathāgata, Māra’s mental state was thus transformed. All those in his entourage too cast aside the many different kinds of weapons they were carrying – their bows, swords, maces, discuses, one-pointed vajras, missiles, chain-mail coats, arrows, spiked projectiles, cudgels, spears, halberds and so forth — and turned their minds to acceptance of the Dharma.
Their offerings too made those of the previous gods seem as nothing — the circumference of even the ordinary parasols was large enough to cover a medium-sized world system. In that manner, Māra who was endowed with great power arrived in the presence of the Blessed one, while being fanned by the whisks held by his consorts. He bowed his head down at the Blessed One’s feet and then, with joined palms, he entreated him thus, “I entreat the Blessed One, together with the Community of monks and the congregation here to accept the food-offerings which we offer ! Blessed One, let us make firm vows regarding the Mahāyāna from this day onwards. Should any son or daughter of good family recount the Mahāyāna because of fear, because of a desire for profit and honour, because they hope to hear it, because they are coerced by others or in order to protect the minds of others, allow us to expound a mantra for their sakes which will clear away all fear and misfortune. That is: tarki taṭṭara tarki lohare mahā-lohare āra cara tara svāha.
“This secret mantra which I have spoken and personally guarantee so that Dharma-preachers who are afflicted by confusion and fear may become confidently eloquent regarding the methods of teaching the Dharma, cause heterodox followers to become intoxicated, protect the authentic Dharma and protect themselves and others, should it be recited as a dhāraṇi which eliminates the fear of elephants, the fear of dense forests, the fear of rivers, the fear of fire, then, without any subterfuge or deceit, I shall safeguard those who merely recite it from all their fears, just as a turtle is protected by his own body, and also endow them with strength. So I entreat the Blessed One to accept now these food-offerings.”
Then the Blessed One said to Māra Pāpīyān, “Māra, do not ask me to accept your food offerings ! But I shall accept this mantra because its words are a Dharma-gift for the benefit of all beings, but it is otherwise with material gifts so, Māra, do not ask me to accept them.” Thereupon, the Blessed One remained silent. Even though Māra and his consorts asked again a second and a third time, he did not accept them. Disappointed, they then sat themselves down to one side.
Then, on that occasion, the god Maheśvara, preceded by countless, powerful gods,
overshadowed the radiance of Brahmā, the lords of the gods, the asuras and Māra, as if it were a speck of ink, with their own effulgence. They came there bringing offerings for the Tathāgata that exceeded by more than twice all the previous offerings. Amongst their offerings, the circumference of even the ordinary parasols extended over a three-thousand great thousand world-system. Having sent such offerings ahead, they arrived in the presence of the Blessed One. Having circumambulated him many times, they bowed their heads down at his feet and then stood facing the Blessed One, with the palms of their hands respectfully joined. They then said to the Blessed One, “What we have to offer to the Blessed One is no better than what a fly might offer. Because we are like flies, what is the point of us making offerings to the Blessed One ? Yet would the Blessed One not deign to accept this final meal out of pity for us ?” Though they asked him a second and a third time, the Blessed One too remained silent a second and a third time. Disappointed, they arose and sat themselves down to one side.
* * * * * * * * *
[i] Skt has vacana alone but T has dgongs-pa’i tshig and similar is implied by F & D.
[ii] Skt has vacana alone but T has dgongs-pa’i tshig and similar is implied by F & D.
[iii] The tuṇava seems to have been a versatile instrument: according to the Tibetan and
Chinese equivalents, it was a one-stringed lute; according to Pāli glosses, it was a kind
of drum; and finally, according to classical Sanskrit sources, it was a kind of flute.
[iv] The majority of these flower names cannot be identified with any actual plants so they
have been left in Sanskrit.
II
Mahā-ananta-kāya-bodhisattva
Then, on that occasion, there was a world-system called *Manorama-madhura-svara-maryādā, situated beyond an expanse of world-systems equivalent in number to the sands of asaṃkhya-kaṅkara-nayutas of Ganges rivers to the east of this Buddha field, where there dwelt a Tathāgata, Arhat, Samyak-saṃbuddha called Ākāśasama. He spoke to his foremost son, the śrāvaka Mahānanta-kāya, saying, “Noble son, go to the Sahā realm, for there is a Tathāgata, Arhat, Samyak-saṃbuddha there called Śākyamuni, who is about to pass into parinirvāṇa. For that reason, go from this world-system bearing nutritious, delicious food-offerings ! Go there also bearing great offerings ! When you arrive there, say to him, ‘I entreat the Tathāgata, Blessed One, to accept this meal, and then pass into parinirvāṇa !’ Any matters about which you may have doubts and uncertainties, ask that Tathāgata carefully about them and he will explain them for you.”
Then that bodhisattva-mahāsattva Mahā-ananta-kāya replied, “Yes, indeed ! yes, indeed”. Having circumambulated that Tathāgata, he then bowed his head down at his feet. Then, surrounded by countless bodhisattva-mahāsattva Mahā-ananta-kāyas, he came to this Sahā world-system. At that moment, this triple thousand great thousand world-system moved, completely moved, heaved, completely heaved, agitated, completely agitated, spun around, completely spun around, groaned, completely groaned, sunk, completely sunk, rippled, completely rippled. In such ways did the ground move.
Then, the gods, such as Brahmā, Indra, the four world-protectors, the asuras, Maheśvara, in the midst of the assembled entourage here, seeing the ground quake in that way, were terrified and said, “Ah ! This is frightening”. Their mouths and throats went dry, and they scattered in flight, the radiance of each of them became dimmed and weak. Then, from the midst of that assembled entourage, Mañjuśrī-kumāra-bhūta stood up and said to those crowds of gods, “Friends, do not be afraid, do not be afraid ! There is a world-system called *Manorama-madhura-svara-maryādā, past worlds-systems equivalent in number to the infinitude of molecules of the sands of asaṃkhya-kaṅkara-nayutas of Ganges rivers to the east of this Buddha field, where there currently dwells a Tathāgata, Arhat, Samyak-saṃbuddha called Ākāśasama. This Tathāgata called the śrāvaka who is his foremost son and said, ‘Noble son, go to the Sahā realm, for there is a Tathāgata, Arhat, Samyak-saṃbuddha there called Śākyamuni, who is about to pass into parinirvāṇa. Offer to him and his Community of monks the final meal, ask him questions about your doubts and uncertainties and he will explain them for you !’ That Blessed One has sent the bodhisattva-mahāsattva Mahā-ananta-kāya here, surrounded by countless other bodhisattvas. Your own radiance has been overshadowed by the effulgence of those who have come here. Rejoice at that they have come ! Behold, the Tathāgata Ākāśasama makes offerings to our Tathāgata !”
Then, all those in this assembled entourage clearly beheld that Tathāgata who dwelt in that distant world-system and that world-system itself, just as if they were looking at their own faces in a mirror.
Then, Mañjuśrī-kumāra-bhūta said to the assembly, “Just as you see this world-system and this Tathāgata, behold too the other Tathāgatas and world-systems in the ten directions ! Such is the greatness of Tathāgatas, for while they each remain in their own abodes, they reveal themselves to you here.”
The assembled entourage said, sobbing, “Alas, even though such is the greatness of the Tathāgata, how sad it is that he is going to pass into parinirvāṇa !”
Then the bodhisattva-mahāsattva Mahā-ananta-kāya became visible, surrounded by countless bodhisattvas, and, from each of the pores on the body of that bodhisattva, vast lotuses appeared. Upon each of those lotuses there were seventy-eight thousand cities, all of them without exception the size of the city of Vaiśālī. They were each encircled by a sequence of seven walls made of precious materials and seven moats, adorned with seven rows of palm trees. The streets were prosperous, flourishing and secure, each one delightful to behold. Those walls were also surrounded by great turrets (khoḍaka) made of gold from the Jambu River and there were also numerous kinds of trees full of vitality, bearing fruit and flowers, in between each of those turrets. Additionally, as the wind set the branches of those trees in motion, they emitted delightful and charming sounds like music made with the five kinds of instruments, and these sounds entranced, delighted and pleased the inhabitants.
Furthermore, all those moats were filled cool, crystal-clear water and the inhabitants amused and diverted themselves in boats made of precious materials, sailing around and around them. The surface of the water in those moats was also adorned with red lotuses, blue lotuses, white water-lilies, each the size of a wagon-wheel, while the banks of those moats were beautified with a series of pleasure parks. Again, there were five lakes, each one half a league in circumference, in all of those pleasure parks, and they too were covered with fragrant red lotuses, blue lotuses and white water-lilies of various colours, each the size of a wagon-wheel, and the banks of these lakes were also adorned with a series of trees laden with flowers. All around these pleasure parks there were female swans, ruddy geese and herons pecking at the lotus seeds.
There were also dwellings within those surrounding pleasure parks, and each of those houses had streams of water, each four leagues in width. The four walls of these dwellings were made of gold, silver, beryl and crystal, respectively, and from the walls hung strings of pearls gleaming with intermixed precious stones of exceptional beauty while the floors were made of quartz. These towering palaces were adorned with great gateways, windows and railings made of gold while the floors were sprinkled with gold dust. They had ponds, their walk-ways each with golden stairways with eighteen steps, made pleasing all around their banks with plantain trees of pure gold, and filled with water that had the fragrance of divine sandalwood.
In each of these great cities, there were also eighty-four thousand kings, each of whom were accompanied by countless crowds of women, and who diverted themselves in amusements and pleasure, endowed with the five objects of desire. The other inhabitants were similar to these kings. The ground was pleasing to touch as though it were velvet cloth (kācalindika), sprinkled with sandalwood water, scattered with petals, and the other inhabitants enjoyed themselves to their heart’s content upon it. All speech concerned the Mahāyāna in those cities, with no mention whatsoever of the other lesser ways.
Moreover, there were great lion-thrones upon each those great lotuses, their legs each made respectively of gold, silver, beryl and crystal. They were each draped with velvet cloth, were extremely praiseworthy and surrounded by the most excellent objects in the three realms. Those kings sat upon those lion-thrones and taught the Mahāyāna sūtras to the other inhabitants. Some were taught to write the words in the presence of those kings, while others read them or recited them.
Yet though the people who were arrayed upon the lotuses which emerged from the pores of the bodhisattva-mahāsattva Mahā-ananta-kāya were endowed with the five objects of desire in this manner, they utterly cast them aside. Tormented with misery, uttering cries of grief and sighing in despair, they had a mass of offerings to present that were twice the amount of those before.
Then, the bodhisattva-mahāsattva Mahā-ananta-kāya, accompanied by countless other bodhisattvas manifested this manner of wealth and came, bearing a great mass of offerings and an extremely great range of food-offerings which were redolent with the fragrance of lotuses, free from all impurities. Moreover, all the people in the world beheld them by the great power of that bodhisattva, but nobody could see the bodhisattva-mahāsattva Mahā-ananta-kāya himself because the size of his body was equal to that of space.
Then, the bodhisattva-mahāsattva Mahā-ananta-kāya went into the presence of the Blessed One, bowed his head at his feet and then with palms joined in respect, he said, “I entreat the Blessed One to accept the food-offerings which I have offered”. The Blessed One remained silent and still did not say anything even though he was asked for a second and a third time. Thereupon, the bodhisattva arose and sat himself down to one side.
Similarly, bodhisattva-mahāsattva Mahā-ananta-kāyas came, each surrounded by a vast entourage, from the south west, from the west and from the north. The size of their lotuses and cities were each twice the size of the previous ones, their wealth was also twice that of the previous ones. After they had each arrived there, they made their offerings to the Blessed One and, as before, sat themselves down to one side.
There was no space where beings were not seated upon the ground within a circle extending for thirty-two leagues surrounding that perfected place of the twin Sāla trees. There, some of those bodhisattva-mahāsattvas whose bodies were vast in that manner, together with their retinues, were seated in an area the size of the tip of a needle, some were seated in an area the size of the tip of a hair, and some were seated in proportion to a place no larger than an atom. Those bodhisattvas who were seated in the world-systems that were as minute as atoms had gathered there and seated themselves an the same manner.
There was nobody among people of the Jambu continent, with the exception of the elder Kāśyapa, the venerable Ānanda and King Ajātaśatru, who had not gathered and seated themselves there. Even those creatures which act in the sixteen deleterious ways such as noxious insects, poisonous snakes, scorpions and spiders assembled there. All the danāvas and the asuras who are constantly preoccupied with war had ceased their evil deeds and thought of each other as though they were their children, mothers and sisters. All the beings who lived in the triple thousand great thousand world-system also acted with kindness towards each other as each were the other’s only child, with the exception of the icchantikas.
By the power of the Tathāgata, this Sahā world-system became like the world of Sukhāvatī, free from clods of earth, stones, gravel, thistles and thorns, and its trees were entwined with creepers made of precious materials, smooth and soft to touch. While seated there, all the beings assembled there beheld other world-systems as numerous as atoms and the blessed Buddha-fields, as clearly as if they were looking at themselves in a mirror.
Then, radiant lights of various colours – blue, yellow, red, white or like madder and crystal in hue – issued forth like tongues of fire from the Tathāgata’s face, performed all things that needed to be done and then, returning, they entered the Blessed One’s face and became invisible. The radiance of all the groups of beings there was eclipsed by that radiant light. Thereupon, having seen those rays of light disappear into the Blessed One’s face, the inhabitants of the world with its gods, asuras and humans became afraid and sighed, saying, “It doesn’t make sense, that the Tathāgata’s rays of light should shine forth and then disappear without any reason ! Without a doubt, the Tathāgata has completed all he has to do in the ten directions and now he will definitely pass into parinirvāṇa ! As the Blessed One will not accept food from anybody at all, has he abandoned the four immeasurables with regards all beings ? Does he intend to fast and pass away ? Alas, will the sun and moon set upon this world ? Will the ship of the authentic Dharma sink ? Alas, what is to be done !” Then the ground became muddy with the blood dripping from the wounds they had each inflicted upon their limbs and even the Hiraṇyavatī River flowed red with blood.
* * * * * * * * *
III
Cunda
At that time, among these congregations, there was the son of a smith of Kuśinagara, the lay-man called Cunda, who rose up together with fifteen other sons of smiths. Each comporting themselves properly, gazed the people; baring one shoulder, they placed their right knees upon the ground and made their salutations in the Blessed One’s direction, and unable to hold back their tears, they prostrated at his feet.
[Then Cunda] asked him the following: “Blessed One ! I wish to offer the Blessed One Tathāgata Arhat Saṃyak-saṃbuddha his last meal in the company of the Community in order that all beings may be liberated. I have no protector, no friend and no refuge, I am impoverished and without hope. I ask the Blessed One not to pass into nirvāṇa before has partaken of this meal I offer.
“Blessed One ! For example, an extremely poor house-holder or brahmin might to go to another country and, arousing enthusiasm within himself, makes a start with farming in due order. With an agile cow yoked to the plough, he removes the stones, thistles and thorns from the field. Then filled with great hopes, he awaits rain to fall from great clouds. In the same way, Blessed One, with the cow of speech and mind which are free from the three and the four defects and the plough of insight, I have removed the many stones, thistles and thorns that are negative emotions (kleśa) from the field of my body and now await the rain of the Dharma to fall from your great cloud of Dharma. Since I have invited [the Blessed One] together with the community of monks, I entreat you to partake of this poor meal that I have offered you so that it may do away with my poverty and be a medicine for all beings. I have no protector and no refuge, so I entreat the Tathāgata to treat me as [his son] Rāhula.”
Then the Blessed One, the All-knowing One, the Victorious One, the Best of all Men spoke to Cunda, the smith’s son: “Cunda ! The Tathāgata Arhat Saṃyak-saṃbuddha will eat the meal you offer that is a great Perfection of Generosity.”
Then hearing that the Tathāgata accompanied by the community of monks would partake of this last meal that was a great Perfection of Generosity offered by Cunda, those gods, humans and asuras were truly amazed and cried out, “Excellent ! Excellent !” and then they spoke the following to Cunda, the smith’s son: “Ah ! Cunda, the smith’s son ! You beloved child, you with a human body have attained great merit. You have attained good fortune. Cunda, something as beautiful as the udumbara flower is difficult to find in the world, but the appearance of a Tathāgata is far rarer. It is even rarer to find faith in him. It is far rarer to hear the Dharma. It is even more rare to offer the Tathāgata his last meal. It is far rarer to accomplish a final Perfection of Generosity towards the Tathāgata. Cunda, the smith’s son, we salute you !
“For example, when one gazes at the beautiful lucent disc of the moon at the time of the autumn full-moon when it is not veiled by clouds, the moon alone shines in view; similarly you alone shine amongst all beings since the Tathāgata has accepted his final meal from you. We salute you again and again. Cunda ! Although you have a human body, you are a god amongst gods. You are like the Tathāgata’s son Rāhula.”
Thereupon they also uttered these verses:
“You are an excellent god rather than a man,
you are most excellent of humans, a lord, most outstanding,
therefore we make this request of you:
let not the Teacher pass into nirvāṇa !
Out of pity for us all, O Cunda,
so that beings may be helped for a long time,
please ask the Protector, he who is the teacher of countless [beings]
to remain continuously, imparting the nectar of the Dharma !
As he desires to free himself from worldly existence and pass into nirvāṇa,
should you now not ask him this,
we shall know that everything is worthless:
therefore ask this of the Protector for our sakes.”
Then, as one overwhelmed with joy upon seeing alive again his parents who had both died, the smith’s son Cunda was utterly joyful and stretched forth his hands and prostrated before the Blessed One, speaking these verses:
“Ah ! Today I have truly acquired something of value,
I have the fruit that is birth in the human realm,
I shall not be separated from such that I have attained,
I shall not tumble down into unbearable hell. [1]
This acquisition here today of great value
surpasses a mass of gold [in value]:
since I have met with the Hero, the Sugata, the Protector,
henceforth I shall not fear [the possibility] of the animal realm. [2]
That I have now [the opportunity for] a deep trust in the Buddha
is as rare as an udumbara flower.
I am completely freed from the terrifying life of a preta,
I have conquered the unbearable seeds of birth as an asura. [3]
That I have today met a Tathāgata, one whose appearance is rare,
is [as rare] as balancing a sesame seed on the tip of a needle.
As I have offered to him the supreme Perfection of Generosity,
I shall always rise up to the realm of the gods. [4]
Since I have encountered the Sage who is unattached to worldly things,
just as water does not adhere to a lotus in a pool,
I shall dig out all the roots and seeds of samsaric existence
and cross the great ocean of Saṃsāra. [5]
Though it is difficult for a blind turtle in the ocean
to put its neck through the hole in a yoke,
more difficult is to have met and made an offering to the Sugata today:
for this reason I shall sever all futile negative emotions. [6]
Though the gods have offered to the Tathāgata wondrous meals,
he has not eaten them, but instead has accepted from me
this food which is unsavoury like an eraṇḍa flower,
and so I have gained the greatest blessing in the world ! [7]
All beings in this world from Brahmā and Indra down
have come and respectfully worshipped me;
I have attained in this very lifetime
this prime rank of honour.” [8]
Then Cunda placed his hands together in respect and said to the Blessed One:
“Blessed One ! The whole world is suffering in anguish,
seeing that you are about to pass into nirvāṇa,
devoid of strength, they cry out ‘Alas !’,
do not abandon them but ever look upon them as your children ! [1]
Just like the peak of a soaring mountain of gold
rising beautifully from a great ocean,
O Lord of the Dharma, please teach the Dharma,
seated majestically in the midst of the community ! [2]
Just as when the radiant sun rises
and dispels dense clouds with its rays of light,
so also do you, O great Sage, with your lamp of awareness,
today dispel the misery of many people. [3]
These beings have their eyes shrouded with darkness
and sink into the depths of the ocean of unalloyed suffering:
therefore cause them to feel that trust which is difficult to attain
and remain at length to sever their sufferings !” [4]
Then the Blessed One said to Cunda, “Cunda, it is thus ! It is thus ! The emergence of a Buddha is extremely rare just as an udumbara flower. It is difficult to gain faith. It is also difficult to hear the Dharma. It is also difficult to accomplish the fullness of the perfection of giving the last meal on the occasion of a Tathāgata’s parinirvāṇa. Yet Cunda, do not weep and do not be sorrowful — you should be joyful at the thought that you will accomplish the fullness of the perfection of giving the last meal to the Tathāgata. Nor should you entreat the Tathāgata , saying ‘Blessed One, I beseech you to remain !’. Realize the true nature (dharmatā) of Buddhas ! Understand impermanence ! Know the intrinsic nature of conditioned things !”
Having said this, he spoke these verses:
“Even a very long life comes to a end,
everything here will surely die;
it is in the nature of life in the world to perish,
all one possesses will decline and pass away. [1]
The young will always be overcome by age,
beauty and health will be destroyed by sickness,
death will be pluck life up by its roots:
there is nothing in all the world that lasts. [2]
Power is impermanent, life is also impermanent,
people always go around Saṃsāra with suffering,
there is nothing stable in the three worlds,
and all creatures pass their lives in those modes of existence. [3]
Existence is shaky, perishable in nature,
there is no comfort to be found therein;
everywhere is ever assailed by the terrors
of old age, sickness and death. [4]
You should know that existence
is unbounded instability, it is ephemeral,
completely hostile and malignant;
Drifting around there, all [people in] the world
are enveloped by the web of negative emotions like silkworms. [5]
Being in the world is the source of harm,
for it is always linked to suffering as its result:
who would delight in those objects of desire and impure body
while seeking the beneficial and trying to eliminate suffering ? [7]
You will become free from attachment if you understand correctly,
without attachment to impermanent objects of desires;
then if you perceive things truly, you will become free from attachment,
separated from them you will indeed be liberated. [8]
I have well crossed the watery waste of existence,
I abide in bliss, having transcended suffering;
therefore I am devoid of unending desire,
I have eliminated attachment and gained liberation. [9]
There is no old age, sickness or death for me,
my life is forever without end;
I proceed burning bright like a flame:
you must not think I will cease to exist. [10]
Consider the Tathāgata to be like Sumeru:
though I shall pass into nirvāṇa here,
that supreme bliss is my true nature (dharmatā),
do not weep, for it is the domain of the Jinas.” [11]
Then Cunda, the smith’s son said to the Blessed One, “It is so ! It is so ! If nirvāṇa is beyond even my comprehension, then how much more in the case of other beings of the inferior paths (yāna) who are like flies ! Ah, Blessed One, I have today become the equal of those bodhisattvas who are the best of humans, the blessed ones, deserving of respect, freed from taints (āsrava), such as Mañjuśrī-kumāra-bhūta.
“Blessed One, for example, just as even a youth who has newly received the precepts is counted as one of the community from that very day when he has gone forth, similarly I also am now counted among the bodhisattvas through the power of the Tathāgata. Blessed One, I want you to remain for a long time and not to enter nirvāṇa like a bit of burnt food.”
Then Mañjuśrī-kumāra-bhūta said to Cunda, the smith’s son, “Cunda, You should not say that you want the Tathāgata to remain for a long time without entering nirvāṇa, [leaving his body behind] like a bit of burnt food. You should indeed look at the intrinsic nature of conditioned things. Whoever looks in that way will fully perfect the cultivation of emptiness. Anybody who desires the true Dharma should train themselves thus.”
Cunda replied, “Venerable Mañjuśrī, if the Tathāgata who is the most supreme god amongst gods is conditioned, then he is not worthy to be the god amongst gods. I know that conditioned things are like foam, they change around like the wheels of a wagon. Though the great longevity of the gods is well-known, the Tathāgata is not yet even a hundred years old, hence the Tathāgata is not worthy to be the god amongst gods.
“For example, some man may be made a mayor and thereafter become extremely powerful, even exceeding the power of a great minister. Having enjoyed the fruits naturally accruing from his power, that power begins to wane as his merit is exhausted. Then he has to work for others and is insulted by them. Why is that ? It is because he has become impoverished. In the same way, if the Tathāgata is conditioned, that is the cause of his death. Hence he is not worthy to be a god amongst gods. Therefore, Mañjuśrī, do not consider the god amongst gods, the Tathāgata, Arhat, Saṃyak-saṃbuddha to be similar to such conditioned things. Moreover, Mañjuśrī, is that you falsely ascribe the intrinsic nature of conditioned things to the Tathāgata deliberately or else unwittingly ? If the Tathāgata is like conditioned things, then he is not worthy to be the god amongst gods who has gained mastery of the Dharma throughout the three realms.
“For example, some powerful king may have a warrior superior to a thousand warriors. Since he cannot be beaten by any other warrior, he is called one mightier than a thousand warriors. Since there are no warriors who are his equal, when he is given great authority by the king, is his title not really deserved when one hears him called ‘mightier than a thousand warriors’ ? On the contrary, if he has that quality, he will be given a name denoting that quality. In the same way, since the Tathāgata has defeated all the warriors that are the māra of negative emotions, the māra of the psycho-physical constituents, the divine Māra and the intrinsic māra, he is known throughout the three realms as the Tathāgata, Arhat, Saṃyak-saṃbuddha because of his actual qualities just like the one mightier than a thousand warriors. Therefore, venerable Mañjuśrī, you should not falsely conceive that the Tathāgata is like conditioned things.
“For example, let us suppose that there is a child born into the household of some rich property-owner, but that the child’s life expectancy is short. When the astrologers see it, they indicate that the child will not live long. Upon hearing this, his parents think to themselves that the child will be of no use to the family and show it no kindness without weighing things up. In the same way, any one with a short life-span, no matter whether they be man or woman, a god or a brahmin, is despised, so if one says that the Tathāgata is merely a collection of entities (dharma), just a conditioned thing, he will be despised by all the worlds. Since he has explained that inexhaustibility and the absence of regression in the midst of all phenomena is liberation, it does not make any sense if he is thus. Venerable Mañjuśrī, do not say that the Tathāgata is conditioned !
“For example, there is a destitute young woman: she is hungry, she has no guardian, she is ill, and she is suffering at the brink of life and death. She starts to go into labour, so she goes to an empty house and there gives birth to a child. But then the people who used to live there throw her out from there. That miserable woman who had just given birth then sets out for some prosperous region, cradling the starving baby in her arms. Along the way, she is afflicted by mosquitoes, flies, wind, the scorching sun an poisonous snakes. Though she wants to cross the great river Ganges, she is unable to do so — she drowns in the Ganges, still clutching her baby. But because of the particular merit of her love for her baby which resulted in her losing her life, as soon as she died she was reborn into the world of Brahmā. What was the particular merit of her love that resulted in her rebirth there ? She was reborn there through the particular merit of having thought that she would try to bring the child to safety, even if it cost her own life.
“In the same way, venerable Mañjuśrī, any righteous person who wants to uphold the Dharma should not view the Tathāgata as a conditioned thing nor should he even think along those lines. He should have the right view of the Blessed One, considering him to be beyond the range of thought, even if he does not have the eyes to view him thus. One who expounds beneficial instructions to all beings should teach that the Tathāgata is unconditioned. One who upholds the true Dharma should strive in that way even at the cost of his life, just like the young destitute woman who tried to cross the Ganges with her baby. He should consider the Tathāgata to be unconditioned, as a means to uphold the true Dharma. If he views the Tathāgata as unconditioned, he will directly understand the meaning of liberation that results in his own welfare.
“Venerable Mañjuśrī, for example somebody travelling on a journey is exhausted and takes a nap in a house. Then, without warning, a great fire breaks out. As he is being burnt by that fire, he realizes that his life is finished and he wraps his clothes around himself out of a sense of decency and decorum. With such mindfulness, he dies and then as a result of the merit of that decency and decorum he is reborn eighty times in the heaven of the Thirty-Three, ten thousand times in the heaven of Brahmā, as well as many times as a world-ruler in the human world. Without ever being born in the miserable levels of existence, he is repeatedly reborn in one blissful state and another.
“In the same way, Mañjuśrī, you should have decency and decorum like that righteous man. Do not think that the Tathāgata lives his life in the manner of conditioned things. Any monk, perfect in his observance of the precepts, who says that the unconditioned Tathāgata is conditioned has joined the ranks of the heterodox (tīrthika) and is better off dead. Those who say that the Tathāgata is conditioned, though he is indeed unconditioned, are mendacious. Those who say that the Tathāgata is conditioned will enter into the hells as though they were their own homes.
“Venerable Mañjuśrī, do not view the Tathāgata as similar to conditioned things ! Henceforth, while wandering around Saṃsāra, overcoming ignorance, you should directly realize the knowledge that the Tathāgata is unconditioned ! Act thus and as a result of cultivating that you will speedily be endowed with the thirty-two marks like the Tathāgata.”
Then Mañjuśrī-kumāra-bhūta said to Cunda, the smith’s son, “Excellent, excellent ! May you have long life ! A noble son should act thus. Nobly-born one, you know that the Tathāgata is unchanging, eternal, unconditioned and stable. Now you know that the Tathāgata is merely abandoning a fragile conditioned [body], and so you too will become like the Tathāgata before long. The Buddha himself will later praise the two of us, telling us that we have spoken praise that is extremely exalted [concerning him].
“Cunda, hurry up with the Tathāgata’s meal ! Amongst all gifts, that offered speedily is the best. That which is offered speedily causes a sprout to shoot forth from the seed of all Perfection of Generosity, therefore to give with thoughtfulness whatever one has, as is appropriate, to either monks or nuns, lay-men or lay-women whenever they have travelled for some purpose and are exhausted is termed ‘speedy offering’ (akālika-dāna). Cunda, likewise you should offer the final meal from whatever you have to the Tathāgata, together with the Community of monks, regardless of whether it is much or little, special or ordinary. The time approaches from the Blessed One to proceed to parinirvāṇa.”
Then Cunda said, “Venerable Mañjuśrī, are you attached to food ? Why do you remind me to offer food [to the Tathāgata], regardless of whether it is much or little ? The Blessed One engaged in austerities for six years and so is he unable to wait for a few moments now ? The Tathāgata is a dharma-kāya and not a carnal body (āmiṣa-kāya), so why should the Blessed One partake of a meal ?”
Then the Blessed One said, “Mañjuśrī, it is as Cunda has said ! Excellent, excellent, Cunda ! You have great insight into the Mahāyāna. You have well-understood the Mahāyāna.”
Mañjuśrī spoke again, “If the Tathāgata is pleased in this way, then may his life be long !”
Cunda said, “Could it be that the Blessed One is pleased with me alone or is he pleased with all beings ?”
Mañjuśrī replied, “Perhaps the Blessed One is not pleased with you, me or all beings.”
Cunda said, “Do not speak like that ! If anybody feels joyful, that person has a perverse thought (viparāta-saṃjñā). It is we who act like thus. For the Tathāgata there is neither pleasure nor joy. For example, a hungry cow eating grass will return to the village out of love for her calf [even if her hunger is not satisfied], but the love of the Tathāgata is not like that fot it extends to all beings, viewing them all like his son Rāhula, for the range of the Buddha’s insight is thus.
“Venerable Mañjuśrī, just as, for example, a cart drawn by a donkey is no match for chariot drawn by a well-trained thorough-bred horse, similarly how could we who are like the donkey-cart in comparison to his insight possibly comprehend his intention ?
“For example, though a garuḍa who dwells in the sky, flying countless leagues, looks down upon the ocean and clearly sees the various fish and turtles living there as if they were reflections of himself upon the surface of a mirror, ordinary beings do not have that visual capacity and so they cannot describe the garuḍa‘s powers of sight. The same is the case with the Tathāgata.”
Mañjuśrī said, “Cunda, it is so. I spoke thus in order to discuss the greatness of bodhisattvas.”
Thereupon, multicoloured rays of light then emerged from the Blessed One’s brow and struck Mañjuśrī’s body. Then Mañjuśrī-kumāra-bhūta, realizing that, said this to Cunda, the smith’s son, “Cunda, the Tathāgata will soon pass into parinirvāṇa, so you should get the meal ready for him without delay. These rays of light have not emerged from the Blessed One’s brow for no reason.”
Then Cunda was silent. Thereupon, the Blessed One said this to Cunda, “I shall soon pass into parinirvāṇa. Get the meal ready for the community of monks in a timely fashion.” He said this a second and a third time.
Then Cunda replied thus, “Alas ! When the Blessed One has gone, the world will be an empty place ! Let us all entreat the Blessed One with our tears not to pass into parinirvāṇa !”
Thereupon, the Blessed One said to Cunda, “Cunda, do not grieve, do not torment yourself thus ! Know that the human body is insubstantial like a plantain tree. Realize that it is like a mirage, froth, an illusion, a vessel made by a potter or lightning. Know that compounded things (saṃskṛta) are a source of countless evils. Look at the intrinsic nature of compounded things !”
Then Cunda said to the Blessed One, “Why should I not grieve if the Blessed One does not chose to abide longer out of kindness from myself and all beings ? The world will be empty, nothing.”
Then the Blessed One replied to Cunda, “It is out of kindness for you and kindness for all beings that I pass into parinirvāṇa, for this is the reality (dharmatā) of Buddhas and the reality of compounded things. Understand the verse that says, ‘All compounded things (saṃskāra) are impermanent’. Realize that, since all phenomena (dharma) are suffering because they are mingled with compounded things ! Consider that all phenomena lack a self ! Consider them to be unstable, shadows and perverse ! Know that this body is endowed with unlimited defects ! View it as foam and do not grieve ! Do not be sad !”
Then Cunda said the following to the Blessed One, “Blessed One, if I consider it thus, it is not an unendurable great misery. I am overjoyed if the Blessed One passes into parinirvāṇa by way of an expedient means (upāya)”.
The Blessed One said, “Cunda, excellent ! Excellent ! A noble son should view my parinirvāṇa as such an expediency. Cunda, you should think of a Buddha’s departure to be like a sarāsa goose winging its way upwards. Cunda, know the difference between a long life and a short life. Cunda, all phenomena (dharma) are like magical illusions in nature. Though a Tathāgata has an expedient nature with regards all phenomena, he is not sullied by them for that is the intrinsic nature of the Buddha Blessed Ones.
“Cunda, you should offer the food soon so that you may traverse over the great ocean of existence. May the gods, asuras and humans attain unshakeable bliss after they have each make their offerings to me ! You too should hurry and present your offering without delay to a worthy recipient ! A worthy recipient and Tathāgata mean the same thing.”
Then Cunda, his head bowed down with tears flowing, said to the Blessed One, in order that all beings might be completely liberated, “Very well, I understand. How the Tathāgata is to be viewed after he has passed into parinirvāṇa is beyond our insect-like range of experience, it is even beyond the range of experience of the śrāvakas and pratyekabuddhas.”
Then, in misery and grief, Cunda together with his retinue circumambulated the Blessed One, performed acts of great homage and then, saluting the Blessed One and Mañjuśrī-kumāra-bhūta, brought forth the meal.
* * * * * * * * *
IV
GRIEF
Then, at that time the great earth shook, stirred, quaked, was agitated, resounded, tumbled, trembled and swayed. The whole world from the distant reaches of the ocean up to Brahmā’s world shook from top to bottom like somebody smitten with the afflictions of a bile disorder.
Then all the gods, asuras and humans were confused and frightened, crying out “Alas!”, and then weeping they uttered these verses,
“O Protector, we entreat you with bowed heads,
If we are parted from you, O Jina, Lord of Bulls,
we shall be without any protector ! || 1 ||
You have decided to pass into nirvāṇa today
and we are sunk into the depths of misery.
O Muni ! Our hearts are stricken with anxiety
like a cow for her calf led away by thieves. || 2 ||
Just like some poor man with no saviour,
stricken by disease, but without a doctor,
recklessly eats harmful foods
and so loses his life: || 3 ||
Thus are these people, stricken by the disease of negative emotions,
for without you they lack your healing Dharma,
and indulging in the harm of wrong views, they will die:
Therefore help them and do not abandon the world ! || 4 ||
Just as the poor assailed by famine
in a city without a ruler,
just as one tormented by thirst in a desert,
so also shall we be after you have gone. || 5 ||
As you who are beloved by beings will pass into nirvāṇa,
the earth shakes violently and the directions become confused,
even the great oceans are violently disturbed,
and all of us experience misery. || 6 ||
Great Sage, today you pass into nirvāṇa:
when you have gone, the sun will fall to the earth,
the great oceans will dry up
and all of us would be better off dead ! || 7 ||
Just as a mighty man would suffer greatly
if he were to slip in the mud
while leading an elephant from its pen,
likewise we all will be afflicted. || 8 ||
Just as an only child does not hope his parents will die,
we too do not hope that you will pass into nirvāṇa;
If you do not turn away from nirvāṇa,
we shall all be made destitute. || 9 ||
If numerous animals shudder in distress
seeing you travel the path to nirvāṇa,
how can we also not shudder in distress ?
Do not discard us like spittle ! || 10 ||
Just as the rising sun dispels the darkness
by it own radiant light, you with your miraculous power
also clear away the gloom of suffering
and stand like Sumeru in the midst of the Community. || 11 ||
“For example, Blessed One, a certain king has a handsome and endearing son whom he has study the lore of government (nīti-śāstra), but then orders him to be slain. In the same way, we too, who are the sons of the Blessed One who turns the wheel of the authentic Dharma, have developed right view should not perish. So, Blessed One, do not kill us like the king’s son – to this end we entreat the Blessed One to stay for a long time.
“Just as a certain person who has studied the theory of debating from books may still be afraid [of an actual debate], do not make [us] fearful in the same way. As you know reality (tattva), do not let us fall into the hells ! Let us enjoy the quintessence of the nectar of the Dharma and stay amongst us for a long time !
“Just as a certain person in the royal prison has just begun to suffer the torments of torture might be asked by another how much he is suffering might reply. `It’s like this – if I could be freed from these agonies, it would be nirvāṇa, it would be a blissful experience’. In the same way, should you stay with us, we all would experience nirvāṇa as if we had been freed from the royal prison. To this end we entreat the Tathāgata to stay amongst us for a long time.
“For example, Blessed One, a certain doctor who is skilled in the eight branches of medical science might give his own son the supplementary teachings (uttara-tantra), but does not teach his students because he is worried that they would then become his equal. In the same way, you, the Dharma king, the great physician, who are not mean-spirited – do not act in the same way with regards the Mahāyāna supplementary teachings (mahāyāna-uttara-tantra), but stay amongst us for a long time !
“Just as a charioteer who is skilled in the knowledge of charioteering might give his own son the supplementary teachings concerning the way to hit targets by their sound (śabda-vedha), but does not teach his students. The same applies to other forms of learning (vidyā-sthāna).
“For example, Blessed One, anybody regardless of whether they are young, old or infirm will be greatly troubled if they stray from a good road onto one that is bad, In the same way, Blessed One, beings who travel on a bad path will experience the sufferings of the hells after they have departed from this life. Blessed One, you who show the path, stay amongst us for a long time !
“The same applies in detail to the ninety-six heterodox teachers (tīrthika) and the forty-five verses.”
Then the Blessed One spoke to the monks, “Monks ! Apply yourselves diligently without giving out foolish cries of grief like humans and gods ! “
Then the gods, asuras and humans, upon hearing the Blessed One’s wise words that lead to reality (tattva), were filled with anguish like the parents whose only child who has just died and been laid to rest in the cemetery.
Thereupon, the Blessed One spoke these verses to them.
“You should definitely be at ease !
Don’t be miserable and wail !
This is the Dharma of the Buddhas.
Be seated silently all of you,
delight in carefulness,
not abiding in carelessness !
“Ask me now and I shall explain everything if you have any uncertainty, indecision or doubts about any of the many aspects of the Dharma such what is empty and what is not empty, what is permanent and what is impermanent, what is a refuge and what is not a refuge, what is a creature and what is not a creature, what is a support and what is not a support, what is eternal and what is not eternal, what is stable and what is not stable, what is a being and what is not a being, what is real and what is not real, what is true and what is not true, what is nirvāṇa and what is not nirvāṇa, what is secret and what is not secret, or what is dual and what is non-dual. I shall also reveal to you the most excellent nectar [of the Dharma] and then I shall pass into parinirvāṇa.
“Monks ! The arising of a Buddha is rare, the acquisition of a human body is rare, a plenitude of faith is rare. An intact and undamaged plenitude of patience and morality is extremely rare. Arhathood is rare in the world, like sand granules of gold and the flowers of an udumbara tree.
“Monks ! It is thus: this earth is what, in all manners, sustains all beings; similarly you should view the various kinds of secret teachings of my Dharma, the ambrosia of the city of liberation, to be like that. I have firmly established much authentic Dharma for all beings and all the monks who are my sons. Moreover, having proclaimed the greatness of the Tathāgata’s virtues (guṇa) and set forth sermons on just the dot of a single letter in order to benefit all beings, I shall then pass into parinirvāṇa.”
Then, when those monks heard that Tathāgata was going to pass into parinirvāṇa, they became down-hearted. Murmuring ‘How terrible !’, their eyes brimming with tears, they bowed their heads at the Tathāgata’s feet and circumambulated him many times.
Then they said this to the Blessed One, “Blessed One, you have related to us your teaching that suffering, impermanence and non-self are most excellent [just as ] the footprint of a elephant is the greatest of all footprints. Thus, we shall eradicate our attachment to [the Realm of] Desire, eradicate our attachment to [the Realm of] Form, eradicate our attachment to the Formless [Realm] if we repeatedly cleave to and cultivate the idea of impermanence; all ignorance will be eradicated; all arrogance will be totally eliminated.
“Blessed One, for example just as a farmer clears away all weeds by intensive ploughing in the autumn, so also, Blessed One, this connects in detail with what you taught in the Sūtra on the Parable of the Elephant’s Footprint (hasti-pada-upamā-sūtra): “You will eradicate your attachment to [the Realm of] Desire, eradicate your attachment to [the Realm of] Form, eradicate your attachment to the Formless [Realm] if you repeatedly cleave to and cultivate the idea of impermanence; all ignorance will be eradicated; all arrogance will be totally eliminated. Of all ploughing, the autumn ploughing is the most excellent.
“Blessed One, for example, just as a king may empty his prison as the time of his death approaches, freeing people from the suffering of his prison’s tortures and then die, likewise we entreat you, Blessed One, to break the shackles of ignorance of those incarcerated in the prison of various forms of ignorance and then to pass into parinirvāṇa.
“Blessed One, for example, a person who has been bewitched by elemental spirits (bhūta) or carnivorous goblins (piśaca) may then encounter a great doctor who frees them from all the harm inflicted by elemental spirits and carnivorous goblins. Likewise, when they have encountered you, the whole mass of śrāvakas are utterly freed from the harm done to them by the various kinds of elemental spirits and carnivorous goblins of ignorance and directly comprehend the perfection of insight.
“Blessed One, for example, after a master trainer of elephants has restrained a great rutting elephant with a large net, he cuts that net and lets the elephant run free. Likewise, Blessed One, after we have cut the great net of positing a self (ahaṃkāra), positing what appertains to a self (mamakāra), jealousy (īrṣyā), laziness (kusīda), avarice (mātsarya)and deceit (śāṭhya), we draw near the Tathāgata, great master trainer of elephants, who completely eliminates the fifty-seven elephants of the afflictions (kleśa).
“Blessed One, for example, a person who is afflicted with *smallpox (śīta-jvara) places himself under the care of a great doctor and is freed from his suffering. Likewise, Blessed One, after we whose bodies are afflicted by the smallpox of countless faults (doṣa) of afflictions (kleśa), wrong views and wrong livelihoods have placed ourselves under the care of the Blessed One, the great doctor, we are then freed from all our sufferings and also attain unshakeable bliss.
“Blessed One, for example, a person might drink wine and become intoxicated, not even knowing who he is himself, unable to distinguish right and wrong, unable to recognize his mother, his sisters or his daughters, he falls head over heels and soils his whole body with urine and excrement; later he becomes sober and learns for some reason what befell him and reflects how useless alcohol is and decides to rid himself from all his sins, then he thoroughly trains himself to regard the drinking of alcohol as utterly useless and gives it up. Likewise, Blessed One, this world of living beings has spun around from time without beginning like a dancer. Whirling around, completely confused, they are unable to recognize their mothers, sisters or daughters and so get lustful thoughts towards their mothers, sisters or daughters, and like those inebriated by alcohol, they experience suffering. Then those people who have a sense of shame, just like a drunk becoming sober, train themselves thoroughly to regard the world as useless and then totally leave behind its miseries.
“Moreover, just as a castor-oil shrub (eraṇḍa) does not have a core, likewise this body does not have a self (ātman), a being (sattva), a life-essence (jīva), an individual (pudgala), mānava, nara or an acting agent (kartṛ). In that way we repeatedly cultivate the idea that a self does not exist. For example, just as it is pointless to plant even ten million (koṭi) dry husks, likewise is this body that is devoid of a self. For example, just as the flowers of wheat (valla-puṣpa) have no fragrance, likewise this body is devoid of a self. In that manner do we cultivate repeatedly the idea that this body is devoid of a self.”
“The Blessed One has instructed us, ‘Monks, all phenomena are devoid of a self. Practice thus ! Those who practice thus will eliminate the positing of a self (ātma-graha). When the positing of a self has been utterly eliminated, nirvāṇa will be attained.’ Blessed One, since all phenomena are thus devoid of a self, we repeatedly cultivate the idea that a self does not exist. Moreover, just as a bird leaves no tracks in the sky, we will detach ourselves from all types of [false] views when we have cultivated the idea that there is no self.”
The Blessed One asked, “Do you know how to cultivate that kind of meditation ?”
The monks replied, “Blessed One, If we were to cultivate anything contrary to the idea of suffering, impermanence and non-self, we would be like a staggering drunk who sees the heavens, mountain peaks, the ground, the sun, the moon, trees and hills whirling around though they are not moving, for those worldly beings who do not cultivate the idea of suffering, impermanence and non-self are just like drunks. [For this reason], Blessed One, we have cultivated it properly.”
The Blessed One said, “Monks, I shall explain the meaning of this example. With regards to the meaning of this verse, you do not clearly understand ‘this is the meaning, this is the letter’. Just as a staggering drunk sees the heavens, mountain peaks, the ground, the sun, the moon, trees and hills whirling around though they are not moving, in the same way those who are utterly confused, ensnared by numerous kinds of perverse notions, adopt the idea that they are a self, permanent, blissful and pure.
“Herein, ‘self’ signifies the Buddha, ‘permanent’ signifies the dharma-kāya, ‘bliss’ signifies nirvāṇa and ‘pure’ is a synonym for the Dharma. Monks, you should not pride yourselves arrogantly and haughtily saying, ‘We have cultivated the idea of suffering, impermanence and non-self ‘. When you engage thus in those three kinds of cultivation, then for you to have cultivated that threefold cultivation in the context of my Dharma is a worthless cultivation. These three types of cultivation of suffering and so forth are contingent, most contingent (viśiṣṭa).
“To think of suffering as bliss is a cognitive distortion, to think of bliss as suffering is a cognitive distortion; to think of the impermanent as permanent is a cognitive distortion, to think of the permanent as impermanent is a cognitive distortion; to think of not-self as self is a cognitive distortion, to think of self as not-self is a cognitive distortion; to think of the impure as pure is a cognitive distortion, to think of the pure as impure is a cognitive distortion.
“You repeatedly cultivate these objects of cultivation without properly knowing these four cognitive distortions. You engage in meditative cultivation [treating] the permanent as though it were impermanent, that which has self as though it lacked self, and the pure as though it were impure. [Teachings about] bliss, self, permanence and purity are found both amongst mundane people and amongst supramundane people, but these are each different. [Hence], the letters (= words) are mundane designations while the meaning is supramundane awareness.”
Then the monks said this to the Blessed One, “Blessed One, since we have for a very long time repeatedly seen and repeatedly cultivated various cognitive distortions such as these four ideas which the Tathāgata has established in the correct manner, we now entreat you to tell us how we are to proceed, we entreat the Tathāgata to remain for one or more eons. We will do whatever the Tathāgata instructs us to do. If the Tathāgata does not choose to remain here, we would not want to stay here either [in this world] for that would be like living in a house together with a poisonous snake. If the Tathāgata does not remain, it will be impossible to follow the spiritual life [brahmacarya] and so we shall also enter nirvāṇa to follow in your footsteps.”
Then the Blessed One spoke the following to those monks, “Monks, do not talk like that ! Monks, I shall leave the teachings (śāsana) in the hands of Kāśyapa. Like the Tathāgata, he will be a support for the monks, he will be a refuge for the monks and beings. For example, when a king who is master of many cities goes away to another city, he appoints some eminent citizen (gṛhapati) as king in his place; likewise I appoint Kāśyapa in this world [to be my regent].
“Monks, you ask me how are to you cultivate the ideas of suffering, impermanence, non-self and impurity ? Monks, for example, at the height of summer, some people dam a stream in the woods and, each bringing their bathing things, play in the water. One of them puts a genuine beryl gem and then, because they all want to have that beryl, everybody puts aside their bathing things and climbs into the water. Thinking that a pebble or gravel is the gem, they grab it and cry out, ‘I’ve got the gem ! I’ve got the gem’, each holding it above them. But when they get to the banks of the pool, they realize that it is not the gem after all. Then the very water of that pool gleams beautifully as though with moon-light by the glinting light of that gem. Seeing that beautiful gleaming, they say, ‘Ah ! There’s the real gem’’ and realize how magnificent it is. Then, somebody in their midst who is skilled in means and intelligent is actually able to get that gem. In the same way, monks, you have latched onto such extremes as ‘everything is suffering’, ‘everything is without a self’, ‘everything is impermanent’, ‘everything is impure’, and repeatedly cultivate that. All of that is mistaken and worthless, just like the pebbles and gravel in the pond. Be like the person who is skilled in means ! I declare that there is bliss, self, permanence and purity in whatever you meditatively cultivate of all those extremes which you have latched onto – those four [extremes] are cognitive distortions ! Therefore, cultivate the idea that the reality (tattva) of the Dharma is permanent, like that gem.”
Then those monks said this to the Blessed One, “We have heard the Blessed One instruct us thus: ‘Monks, all phenomena are devoid of a self. Practise thus ! Those who practice thus will eliminate the positing of a self. When the positing of a self has been utterly eliminated, nirvāṇa will be attained.’ What is the significance of that saying ? Blessed One, we entreat the Tathāgata to clarify this for us !”
The Blessed One then spoke to those monks, “Monks, excellent, excellent ! Monks, since you want to clear up your doubts, you must ask as you have done. Excellent !
“Monks, for example, in a certain city there was a dull-witted king who tried to act as king, and that king employed an incompetent doctor who was also confused concerning medicines, though he was granted great authority and was respected by the king. This doctor was convinced that milk alone is a remedy. He did not understand the causes of illness and had mistakenly latched onto prescribing milk to people regardless of whether they were suffering from the symptoms of a wind (vata) disorder, a bile (pitta) disorder or a phlegm (kapha) disorder. Even though he acted in that way, that doctor was very popular and even the king didn’t realize that he was confused.
“Then another doctor skilled in the eight branches of medical science (āyur-veda) who had also studied the supplementary treatise (uttara-tantra) newly arrived from another country. He took himself to that doctor’s place and said, ‘Hearing of your fame, I have come in order to study under you. Please be my teacher !’
“Thereupon, having heard what he said, the dull-witted doctor replied to the newly arrived doctor, ‘You should honour me, serving me well for forty-eight years and undergoing hardships. Thereafter study and you will become a doctor !’ When he heard that, he said, ‘I shall do that’ and eventually pleased the dull-witted doctor.
“Going to the royal palace, he spoke to the king, ‘Your majesty, you should constantly apply yourself diligently to all treatises – if you do that you will become fit to be king.’ The king replied, ‘That’s true, I hear what you say.’ Then, realizing the difference between the dull-witted doctor and the other one, the king had the incompetent doctor expelled from the realm and honoured the good doctor.
“Then that doctor thought to himself, ‘The time has come’, and asked the king this, ‘Your majesty, if you are pleased with me, I have one request to make of you. If it pleases your majesty, then I ask you to grant me this.’
“Then the king replied to the doctor, ‘You may ask anything of me from my right arm to [anything else].’ The doctor then asked the king this, ‘Since the milk remedy of your majesty’s dull-witted doctor is a virulent poison though he did not realize it, I ask your majesty to proclaim throughout the land that the milk remedy prescribed by the previous doctor is a virulent poison so anybody who drinks milk as a medicine will be beheaded.’ I ask you to issue such a proclamation. If you do not do so then many people will die an untimely death. I want them to be healthy and not fall sick so I want to put this request to your majesty.’
“Then the king said to the doctor, ‘What you ask is a small favour. I shall issue the proclamation.’ Then having said that, he issued the proclamation. Thereupon that command became the norm everywhere. Then the doctor again asked the king, ‘I ask you to issue that order again now for a second and third time.’ Having asked this, the doctor then treated the illnesses of the people by the sweet (madhura), the sour (āmla), the salty (lavana), the pungent (kaṭuka) and the hot (tikta).
“Then one day, falling ill, the king called the doctor and declared the following to him, ‘I am on the verge of death so I shall bestow upon you anything you desire that is within a king’s remit.’
“Thereupon, the doctor said to the king, ‘Your majesty, I have not been truthful. Milk is an elixir (amṛta) – I want you to take food mixed with milk.’
“The king replied, ‘Have you become afflicted by a bile disorder ? Or are you trying to deceive me ? Previous you told me that milk is a poison and now you say that milk is the best of medicines. Ah, I made a mistake expelling he previous doctor ! He too praised the milk remedy so he was a great doctor not an incompetent one ! Since you prescribe the milk remedy, you too should be expelled.’
“The doctor replied, ‘Your majesty, please do not think of doing that. For example, a worm might bore into a tree or a wall and seem to form the shape of letters, but the wise do not say that the worm knows writing. Even though it seems as though [the worm] has inscribed letters, they do not think this is miraculous. In the same way, the action of the milk remedy of the previous doctor should be viewed as the letters bored by the worm. He did not understand the differences between the various kinds of milk.’
“The king said to the doctor, ‘Hhmm, in what way did that incompetent doctor not understand the differences between the various kinds of milk ?’
“The doctor replied, ‘Your majesty, milk is both an elixir and a poison. As for that which is called an elixir, there may be a cow whose calf is very strong, which has not drunk neither impure things nor the lees of wine, which does not live in forest clearings, in hollows or in muddy places, which is not milked in a cow-shed, which is not fed mown grass, which lives with its own herd and does not mix with a herd of buffaloes, which has such virtues as those. The milk produced [by that cow] is free from impurities and unadulterated and can cure all manner of illnesses.’
“Then, becoming ashamed, the king said to the doctor, ‘Master, I now understand both the goodness of your milk remedy and the badness [of the former doctor’s remedy].’
“Then the king issued a proclamation ordering milk to be drunk. Thereupon, hearing that the king had commanded milk to be drunk, all his subjects were confused, wondering whether the king had been bewitched or whether he wanted to harm them. Then all the inhabitants or the city and his subjects gathered before the king. Seeing them, the king said, ‘According to this doctor is like this, do you have any objections ?’ Then the king, his citizens and subjects all became joyful and paid unsurpassed homage to the doctor and made use of that milk remedy.
“In the same way, monks, the Tathāgata, Arhat, Samyak-saṃbuddha, Perfected in Knowledge and Conduct, the Well-gone One, the Knower of the World, the Tamer of People who Need to be Trained, the Supreme, the Teacher of Gods and Men, the Blessed Buddha appears in the world, just as the good doctor, and then takes himself to all the heterodox teachers (tīrthika) who are like the incompetent doctor. He utterly quells them all, utterly destroys them and delights many kings. In order to curb (nigraha) the heterodox teachers, he says that there is no self, no being, no life-force and no individual (pudgala). The teachings about the self by the heterodox teachers are like the letters bored by worms and therefore I made known the teachings that all beings are devoid of a self. Having proclaimed that the absence of self is the word of the Buddha, like the good doctor, I also teach that there is a self, after I have taught that all phenomena are devoid of a self, taking the occasion into consideration, with regard to those who need to be trained and in order to benefit beings.
“The self of mundane [teachers] which they say is the size of a thumb (aṅguṣṭha-mātra) or a mustard seed is not like that. The concept of the self of the mundane [teachers] is also not like that. In this instance, it is said that all phenomena are devoid of a self. [However, in fact] it is not true to say that all phenomena are devoid of a self. The self is reality (tattva), the self is permanent (nitya), the self is virtue (guṇa), the self is eternal (śāśvata), the self is stable (dhruva), the self is peace — like the milk remedy of the good doctor, the Tathāgata teaches what is true. Let the four divisions of the assembly strive to meditatively cultivate that.
“Furthermore, monks, if you have any doubts (kāṅkṣā) or uncertainties (vimati) about matters concerning morality (śīla-adhikārika), you should ask me about them and I shall satisfy you with a good explanation. I am freed from all [kinds of] meditative cultivation, I intrinsically reveal the great emptiness. Monks, you should not say that the Tathāgata has not taught us the great emptiness intrinsically. Moreover, monks, if you have any doubts (kāṅkṣā) or uncertainties (vimati) about matters concerning morality (śīla-adhikārika), you should ask me about them.”
Then those monks said this to the Blessed One, “It is not our place to question the Tathāgata, Arhat, Samyak-saṃbuddha, it is useless for us to do so. The Buddha Blessed One cannot be grasped by thought. [His] meditative states (samādhi) cannot be grasped by thought. Your instructions cannot be grasped by thought. Therefore, it is useless for us to question [the Blessed One].
“Blessed One, for example, there was an old man, infirm and frail, one hundred and twenty-six years of age, stricken by illness, confined to his bed by sickness. A certain person entrusted him with a treasure and said, ‘Now, take this treasure and give it back to me when I return in ten or twenty years time’. Having said this, he entrusted the treasure to the old man and left. The old man had no children and, not long after the other man had left, he died. When the other man returned, his great heap of wealth had been scattered and yet there was nothing [useful] that anybody could tell him. Likewise, Blessed One, anything we were to ask you about matters concerning morality will not endure for long amongst the śrāvakas, so for us too there is nothing about which we can [usefully] question you.”
The Blessed One said to them, “The matters monks question me about will be beneficial to all beings. Therefore, I give you this opportunity to ask questions.”
Then the monks replied, “Blessed One, for example, there was a young man, twenty-six years of age, wealthy and endowed with a plenitude of relatives. A certain person entrusted him with a treasure and said, ‘Now, I am going off on business, but please return this treasure to me when I return.’ The young man carefully hid the treasure and safeguarded it well, then when the other man returned, the treasure was returned to him. Likewise, Blessed One, if you were to entrust the treasure of authentic Dharma which you have well-taught to any of the śrāvakas such as the monk Ānanda and so forth, it will not endure for long. Why is that ? Because all the śrāvakas, Mahā-Kāśyapa are impermanent. If you entrust the bodhisattvas with the treasure of the matters about which they have asked you, it will endure and flourish for many hundreds of thousands of years, it will be as a physician for all the bodhisattvas. The bodhisattva-mahāsattvas are capable of usefully questioning the Tathāgata, but it is pointless for we who are like insects to question the Tathāgata.” Having said this, they then all fell silent.
Then the Blessed One said to those monks, “Monks, excellent, excellent ! Monks, you have spoken thus because you have eliminated the taints (āsrava), you have spoken thus because you are arhats. Excellent ! I too have previously thought about this matter of which you have [now] thought. If I entrust my Mahāyāna to the bodhisattvas, it will endure for a long time for two reasons.”
* * * * * * * * *
V
LONG LIFE
Then the Blessed One spoke to the congregation, “Noble sons and daughters ! If you have any uncertainties, misgivings or doubts about longevity, matters concerning the Three Jewels or morality, you may ask me about them.” He said this again a second and a third time.
Then from the midst of the congregation, a bodhsattva-mahāsattva born in the village of Nāla, a brahmin by caste, an outstanding youth of the same clan as Mahā-kāśyapa (mahā-kāśyapa-eka-gotra), arose from his seat through the power of the Tathāgata. Going up to the Blessed One, he saluted him and circumambulated him a hundred thousand times, and then made offerings (pradakṣiṇa). Then he bared one shoulder, placed his right knee upon the ground, and spoke as follows to the Blessed One.
“If the Blessed One would give me the opportunity to ask some questions so that he may answer them, I should like to raise certain matters with the Blessed One, Tathāgata, Arhat, Samyak-saṃbuddha.”
The Blessed One replied, “O Bodhisattva-mahāsattva, great brahmin, outstanding youth of the same clan as Mahā-kāśyapa, ask the Tathāgata, Arhat, Samyak-saṃbuddha what you will ! I shall answer the questions put to me and thus satisfy you.”
Then the bodhisattva-mahāsattva, great brahmin, outstanding youth of the same clan as Mahā-kāśyapa said to the Blessed One, “By the power of the Blessed One and by the power of the wholesome roots of all beings, I shall ask some questions, but I am just like an insect while the Tathāgata is surrounded by a great congregation who are like sandalwood, a great congregation who are like lions, is endowed with an indestructible body that is like beryl or diamond, is surrounded by a great congregation that is endowed with a ocean of wisdom among whom there are some bodhisatta-mahāsattvas who have immeasurable virtues. I am most favoured (bahukara) to be given the chance, by the power of the Tathāgata, to put some questions to the Tathāgata who is surrounded by such inestimable congregations. Though like an insect, I shall ask some questions by the power of the Tathāgata.”
Then he uttered the following verses:
“O Sage, how does one become long-lived,
how does one become diamond-like ?
How, by that, does one become indestructible,
how does one’s body become stable and strong ? |1|
By doing what will one plumb the depths of this sutra ?
How does one understand the various minds
of beings and teach [it to] them ? | 2 |
Great Sage, how does one become a refuge
after having achieved the extensive (udāra) ?
How does one become equal to an arhat
even though one is not an arhat ? | 3 |
Blessed One, how do obstructing demons (māra)
enter into one’s entourage ?
How can one distinguish the words of demons
from the utterances of the perfect Buddha ? | 4 |
O Guide, how does one teach
the noble Path while being joyful ?
How does one teach non-perversity
having become endowed with wholesomeness ? | 5 |
Great Sage, please teach how one is
to engage in the auspicious goal (sukṛta) ?
O Sage, how are bodhisattvas to behold the dhātu
that is difficult to comprehend | 6 |
O Sage, how are the simple letters to be completed ?
How is one’s conduct to become similar
to cranes (sārasa) and red ducks (kāraṇḍa) ? | 7 |
How is one to be born as Jupiter, Venus or the sun ?
O Sage, How are bodhisattvas [so called]
without having generated the aspiration ? | 8 |
How do they become fearless in this world ?
How do they become like the fruit
of the clearing-nut plant (kataka)[i]?
How can they act without becoming soiled
though born in the kaliyuga ? | 9 |
How are they to be unsullied by evil,
like a lotus, in the realm of evil ?
How are bodhisattvas to become
great physicians in the realm ? | 10 |
How are they to be captains on all shores ?
Please explain this to me now.
How do they become as snakes
sloughing off their old skins ? | 11 |
How do they become to be like
a jewel-rich mine, like grain or trees ?
How do the stable ones (dhīra) reveal
relics and infinite [Dharma] gates | 12 |
by the awakening of the śrāvakas and pratyekabuddhas ?
How do the Jina’s sons, firm in their vows,
acquire an indestructible entourage ? | 13 |
How do they become like eyes for the blind in the world ?
Great Sage, how do they teach
the many millions of individuals ? | 14 |
How do they reveal the Dharma
to mundane people like a new moon ?
How do they constantly (sanātana)
demonstrate parinirvāṇa ? | 15 |
How do they become strong and heroic
like gods and demons ?
How do they grasp reality (dharmatā)
having understood the Dharma gates ? | 16 |
How do bodhisattvas also become free from sickness ?
How do they explain the intention
in order to be doctors to all beings ? | 17 |
How do they have an excess of wholesomeness ?
How do they cast aside doubts ?
Most wise one, how do they approach
the most excellent enlightenment ? | 18 |
You who perceive subtle things,
speak of the bodhisattva’s conduct !
Speak also, O Guide, of the many gates of the teachings ! | 19 |
You who are the physician of all beings,
reveal the medicine to the people !
Apart from these, the Sage’s constituents
are not a topic about which I may ask,
though the topic of the bodhisattva’s sphere
is that of the all-knowing one.” | 20 |
Then the Blessed One said this to the Bodhisattva-mahāsattva, great brahmin, outstanding youth of the same clan as Mahā-kāśyapa, “Noble son ! Excellent, excellent ! It is excellent that you have asked me [about matters] that the all-knowing ones among the all-knowing ones asked in the Tathāgata-guhyaka-mahā-sūtra. The all-knowing ones resided in each world on the river-banks of worlds equal to the grains of sand of many countless River Ganges. Together we disported ourselves for the sake of enlightenment at the foot of the Bodhi-tree. Just as we disported ourselves for the sake of enlightenment in order to reveal the secret of the Tathāgata immediately upon becoming enlightened, so too you ask about the experiential domain (viṣaya) of the All-knowing Ones for the benefit of all beings, the virtue of this being identical in name.”
Then Mahā-kāśyapaika-gotra said to the Blessed One, “Blessed One, though I am not really capable of asking about the experiential domain (viṣaya) of the All-knowing Ones, I would like to ask you just a little about it. For example, Blessed One, a bee is incapable of going to the far reaches of the sky or of finding the salt in the sea. Likewise, Blessed One, I am like the bee while the Blessed One is like the sky and the ocean, endowed with the quality (dharma) of profound awareness (gambhīra-jñāna).”
“For example, Blessed One, it is like a treasurer placing his king’s crest-jewel on his own crown. Similarly, since I want to fully uphold the Dharma you have expounded, I entreat the Blessed One to speak so that I may generate extensive insight. I entreat the Blessed One to explain the unequalled. This I want to ask.”
The Blessed One replied, “Noble son, listen ! Listen attentively [for I shall explain] by what actions bodhisattva-mahāsattvas gain a long life, by what actions the cause of enlightenment (bodhi) is formed. The cause of enlightenment will be generated by the fruition of those actions. Teach this to others when you have heard it yourself ! Noble son, since I also performed those actions and taught them to others, I attained the supreme, true and perfect enlightenment.
“For example, noble son, just as a certain man might enter into the royal dungeons in order to free his only son, so too does a bodhisattva who desires long life cultivate the idea that all beings are [precious as though they were] his only child. When he has cultivated that idea, he will abandons all harmful acts and become endowed with great loving-kindness, great compassion, great sympathetic joy and great equanimity; he will abandon the taking of life and engage in the Dharma.
“Furthermore, noble son, he will establish countless beings in the bases of training (śikṣā-pada), he will establish them on the path of the ten wholesome actions. He reflects thus, ‘If it were possible, I would enter all states of existence (gati) in order to liberate those born in the hell realm, the asura realm, the ghost realm and the animal realm, and those beings who perpetrate the heinous deeds; then after liberating them I would liberate others.’ Then his mind becomes focused and mindful regarding that. The great bodhisattvas gain superlative longevity, because that is the matured outcome of good deeds and conforms with the cause, they gain mastery of awareness (jñāneśvara) and immortality.”
Then the Bodhisattva-mahāsattva Mahā-kāśyapaika-gotra said to the Blessed One, “Blessed One, how should bodhisattva-mahāsattvas reflect on this ? What is the meaning of your exhortation that they should cultivate the idea that all beings are their only child ? Blessed One, if a bodhisattva-mahāsattva should desire to cultivate the idea that all beings are his only child, those words are unhelpful. Why is that ? Blessed One, there are some people who infringe the precepts with regards this teaching, who commit the sins of immediate retribution and who denigrate the authentic Dharma – how is one to cultivate the idea that such people are one’s only child ?”
The Blessed One replied, “Mahā-kāśyapaika-gotra, it is indeed thus. I view all beings as though they were my child Rāhula.”
Mahā-kāśyapaika-gotra said, “Blessed One, if that is the case, why then on one occasion, when a group of people adhering to the precepts had assembled for the poṣadha of the fifteenth day, did Vajrapāṇi, the king of the yakṣas, authorized by the Blessed One, crush to fine powder with his vajra an undisciplined (avinīta), dirty youth, not adhering to the precepts, who had hid himself in a corner to eavesdrop ? In that act of slaying the youth, Vajrapāṇi was extremely violent! That being so, how can the Blessed One regard all beings as his only son Rāhula ?”
The Blessed One replied, “Noble son, do not say that ! That youth was a magical emanation (māyā) and Vajrapāṇi, the king of the yakṣas, enacted that deed in order to extirpate and terrify those who denigrate the authentic Dharma, but it is not right to kill either those who denigrate the authentic Dharma or icchantikas. You should not take life which results in the accumulation of negative karma.
“Furthermore, noble son, just as a king or ministers who denigrate the authentic Dharma are overthrown, it is not I who says that they should be overthrown, but it is merely the overt ripening of the results of their own unrighteousness. The omniscient Tathāgata emits two or three rays of light in order to bestow reassurance upon them. If that light does not strike them, they will die, but then there is nothing that the Tathāgata can do about it.
“Furthermore, noble son, if you are able to perceive that which is difficult to fathom, I shall relate other thematic accounts (nidāna) to you.
“In various other countries there are different codes of morality, rituals and virtues. After I have passed into parinirvāṇa, there will be some [evil] monks who want to proscribe the authentic Dharma. Because the king lacks a teacher, he will do harm [to the Dharma], but then other kings will come to overthrow him. After they have reduced the power of that king, he will abide within the Dharma, and so I say that the other kings are very meritorious. Why is that ? Because they have calmed the basis of the other king’s great evil.
“Furthermore, noble son, should noxious trees or blighted crops grow in a field or by a house, it is necessary to pull them up by the roots. In the same way, I allow you to reprimand those who break the precepts and those who despise the authentic Dharma (*sad-dharmaṃ duṣyati) as though they were servants. Those who do not reprimand them are very distant from what I have taught; those who do reprimand them are my disciples, my śrāvakas”.
Mahā-kāśyapaika-gotra said, “Even if the Blessed One says that, he does not view all beings as though they were Rāhula. If that really the case, then the difference between one who attacks the Buddha with an axe and one who anoints him with unguents would be abolished, so would it not then be contradiction to reprimand those who despise the authentic Dharma ? What the Tathāgata says in this respect is illogical.”
The Blessed One replied, “Mahā-kāśyapaika-gotra, there may be, for example, some eminent citizen, a merchant, a commander, a minister or a king, who entrusts his beloved, his dear, his incomparable sons, perfect in appearance to a teacher and tells him this, “I entrust these sons of mine to your care so that they may learn discipline, activities, etiquette and the sciences. Teach them discipline, activities, etiquette and the sciences ! Even if three of them should die from being beaten, threatened or reprimanded and only one should remain, I do not care even if three die should that one be educated”. Then should three actually die and one become educated, would you say that the teacher has done something sinful and unvirtuous ?”
“No, Blessed One, in that case neither [the father nor the teacher] would have done something sinful. Why is that ? Because they had no malicious intentions. By acting in that way, they would increase their merit in abundance.”
The Blessed One said, “Noble son, in the same way the Tathāgata views those people who despise the authentic Dharma as Rāhula – just as the children were entrusted to the teacher, so also do I entrust them to kings, ministers or lay-men. Then should those kings, ministers and lay-men scold those indolent fools, would you really be able to say that the Tathāgata has done something sinful ?”
“No, Blessed One, those kings, ministers and lay-men would not have done anything sinful, then how much more so would the unsullied Blessed One be untainted in any sense ! For they reluctantly reprimand them in order to safeguard virtues and behaviour.”
The Blessed One said, “Thus does one cultivate the idea that [beings are like] an only child. Anybody who cultivates that view will have cultivated the idea that [beings are like] their only child. In that way, great bodhisattva-mahāsattvas should cultivate the idea that all beings are like their only child. Having acted thus, all beings will be made to cultivate the practice of samādhi. Hence they will be utterly devoid of malice and pure. Hence bodhisattvas will be long-lived, extremely long-lived and recollect their previous lives.”
Mahā-kāśyapaika-gotra said, “If they cultivate the idea that all beings are like their only child, will bodhisattvas-mahāsattvas truly become long-lived ?”
The Blessed One replied, “Yes, indeed !”
Mahā-kāśyapaika-gotra said, “Blessed One, let me give an example. Suppose there is a story-teller who while surrounded by an audience tells them various edifying stories to get them to honour their mothers and yet, when he goes back home, he harms his poor suffering mother with sticks, bits of tiles, clods and stones. The Blessed One has said that bodhisattava-mahāsattvas will be long-lived, extremely long-lived, recollect their past lives, not die but become immortal and stable, so why is it that the Blessed One himself has a short life-span ? Why do you deceive us ? Or does the Blessed One himself actually view all beings as enemies? Alas, the Blessed One must have done wrong deeds. If we count in human years, you have not yet reached even a hundred years of age. If the Tathāgata’s life-span is as short as this, then previously, when the Blessed One was engaged in bodhisattva practice, he must have committed a certain number of murders. If your life is as short as this, one can only suppose that the Blessed One must have done some extremely harsh deeds.”
The Blessed One replied, “Mahā-kāśyapaika-gotra, don’t insult the Tathāgata, Arhat, Saṃyak-saṃbuddha in that way ! The life-span of Tathāgata, Arhat, Saṃyak-saṃbuddha is extremely long. The Tathāgata, Arhat, Saṃyak-saṃbuddha is utterly stable, utterly tranquil, utterly eternal, utterly unchanging.”
Mahā-kāśyapaika-gotra said, “Blessed One, how does the Tathāgata have an extremely long life-span ?”
The Blessed One replied, “You who are of the same clan as Mahā-kāśyapa, there are, for example, the great rivers, the Ganges, the Yamunā, the Sarayū and the Hiṅgula or the other small rivers merely flow into the great ocean. In the same way, all the life-streams of those in the heaven and on earth merely flow into the ocean of the Tathāgata. In that way the Tathāgata has an extremely long life-span.”
“Moreover, Mahā-kāśyapaika-gotra, just as four great rivers flow forth from Lake Anavatapta, likewise all the masses of long-lives emerge from the Tathāgata.”
“For example, space is the most permanent of all things that are permanent. The Tathāgata is also permanent like space.
“Just as ghee alone is the best of all febrifuges, the Tathāgata is calm and cool and teaches the ghee-like Dharma.”
Mahā-kāśyapaika-gotra said, “Blessed One, if the Tathāgata’s life-span is supremely long, then I entreat the Blessed One to abide for a eon or even longer in order that you may be a physician to all beings or like a great cloud causing the rain of the authentic Dharma to fall.”
The Blessed One replied, “You who are of the same clan as Mahā-kāśyapa, do not harbour the idea that Tathāgata, Arhat, Saṃyak-saṃbuddhas ever reach an end ! Mahā-kāśyapaika-gotra, there may be a monk, a nun, a lay-man, a lay-woman herein, or else an outsider who has attained mastery of the five supernatural knowledges, who can remain for an eon or more, who can traverse or recline in the sky or who can cause fire to blaze forth from their left side and similarly cause smoke to trail from their left side. They can adjust the length of their lives as they desire. In brief, they can manifest themselves as they desire, as they wish. These are the virtues of those who have mastered the five supernatural knowledges. If even those who have gained the five supernatural knowledges can freely control their lives, then how could the Tathāgata who has attained many powers not also do likewise ? How could the Tathāgata not remain an eon or more [if he wished] ? You should understand that the Tathāgata is unchanging, stable and eternal. You should understand that the body he manifests in this world is not a body of flesh, but he now abandons this body which relies on poison. You should apply yourself to this excellent teaching that he is unchanging, stable and eternal.”
Mahā-kāśyapaika-gotra said, “If the Tathāgata is unchanging, how is that different to [the claims of] mundane and supramundane beings ? How is that different to those mundane people who say that their Brahman is unchanging, abiding from time without beginning ? If the Tathāgata is unchanging, then surely there is no difference !”
The Blessed One replied, “Noble son, for example, a certain merchant or eminent citizen had many thousands of different cows with various colours, of many breeds and pedigrees, all in one herd in one meadow. He entrusted those cows to cowherds and ate the delicious ghee while the cowherds protected the meadow and churned the curds and milk. Then some time later that owner of the cows reached the end of his life and died. After he died, some rough brigands roaming the forest seized those cows, but, since they did not have any wives, they each churned the milk themselves. However, because their technique of churning it was inappropriate, they couldn’t even get the fragrance of ghee from that milk (kṣīra), nor was it suitable for curds (dadhi), nor for butter-milk (ghola), nor for best quality milk (pīyūṣa), so how could they get the cream of ghee (sapirmaṇḍa) ? Even the original quality of the milk deteriorated and then they diluted it with water, repeatedly thinking ‘We will get some ghee ! We will get some ghee !’.
“Similar are the mundane wealth and virtues that flow forth from the natural effects of the Buddha’s Dharma. When the Buddha Blessed Ones, like the owner of the meadow, have passed into parinirvāṇa, thief-like worldlings distort the morality (śīla), rites (vidhi), the disciplinary code (vinaya), areas of activity and dispositions of beings, thinking ‘The being (sattva) exists, the life-force (jīva) exists, the individual exists’, and thinking ‘Liberation is thus, the practice is thus’, they are ignorant of the practice, beings, liberation, permanence and reality (tattva). Even though they apply themselves strenuously to other aims, they do not achieve liberation nor do they acquire the morality, the rites, the areas of activity, the disciplinary code, permanence or reality. Like the butter of the ruffians, wordlings do not obtain the reality of the Dharma, but get obsessed with the notion that the being (sattva) that was manifested by Brahmā is permanent or obsessed with the notion that what belongs to them (ātmanīya) is liberation. Just like the milk of the brigands, they do not know reality. Because of the holy life (brahmacaryā), because of avoiding adultery, because of paying respect to their parents, they are limited to obtaining and enjoying an insignificant amount of heavenly bliss, just as nothing remained of the brigands’ milk but the useless dregs. They know neither the nature of paying respect to their parents nor do they know the nature of taking refuge in the Three Jewels, they know neither the nature of avoiding adultery nor do they know the nature of permanence.
“Now the manifestation (nirmāṇa) of the Buddha is impermanent and deceptive (mṛṣā), therefore worldlings think that the Tathāgata is impermanent and unstable. Hence they should apply themselves vigorously to the idea that the Tathāgata is permanent as an antidote to [the false idea of his] impermanence.
“Noble son, then a universal emperor who possesses that meadow of cows appears in the world and those brigands are prevented from making off with even one of those cows by the charisma of the universal emperor’s merit. Thereupon, those rough brigands who roam the forest all depart from that meadow of cows. Then a jewel of an eminent citizen of the universal emperor takes charge of that meadow of cows and that jewel of an eminent citizen, through his own intelligence, comes to know the real method for dealing with that milk from those cows. Through the merit of that universal emperor, the milk yield of those cows doubles and can be made into curds. Likewise, the emperor -like Buddha appears in the world and looks after all the worldlings who are like the cows in the meadow hence the word “impermanent” only applies to the Tathāgata while brigand-like worldlings are unable even to understand the location of the Buddha’s words and permanence. Like the jewel of an eminent citizen, the Tathāgata’s śrāvakas take charge of the meadow that is the authentic Dharma and draw off the milk of the Dharma for the sake of meritorious people.
“Noble son, for that reason the Tathāgata is permanent, stable and eternal. Wordlings are devoid of the quality of permanence – I say that only the Tathāgata-Buddhas have it. Consequently, let noble sons or noble daughters know that the Buddha Blessed One is permanent, the Buddha Blessed One is eternal. Any people who meditatively cultivate the two syllables “ni-tya” (permanent) will fully attain my state before very long. Noble son, when the meditative cultivation of the two syllables “ni-tya” wanes, then the Tathāgatas will pass into nirvāṇa. That is the reality (dharmatā) of the Buddhas.”
“What is the meaning of “the reality of Buddhas” of which you speak ? Blessed One, I would like to know about this quality (dharma) you have mentioned, so I entreat you, Blessed One, to explain about this phrase in detail !”
The Blessed One replied, “ ‘Reality’ is the abandoning of the [physical] body, so you should know that that ‘abandoning of the body’ is a censurious expression (dhigvāda).”
“Will the Tathāgata take on or not take on another body after having abandoned this one?”
The Blessed One replied, “Noble son, do not speak like that ! This is the investigation of reality. For example, noble son, since the [gods] without ideation (asaṃjñi) lack both the constituent of form (rūpa) or ideation (saṃjñā), people wonder how they abide, how they see, how they appear, how do they have thoughts, but that pertains to the perceptual sphere of a Buddha. Noble son, don’t ask me again about how one should express the form, abode, deportment and bliss of the gods without ideation ! This is not the perceptual sphere of the śrāvakas and pratyekabuddhas, it is the perceptual sphere of a Buddha. Noble son, thus the body of a Tathāgata pertains to the perceptual sphere of a Buddha alone while it does not pertain to that of śrāvakas and pratyekabuddhas. Where a Tathāgata abides and where he appears does not even pertain to your perceptual sphere so you should rest with the thought that the Blessed One is an embodiment of inconceivable skilful means (acintya-upāya-kāya).”
“Noble son, again and again meditatively cultivate the idea that the Dharma and the Community of monks are also permanent ! Don’t make any distinction between the Three Jewels ! Do not meditatively cultivate such aspects as impermanence (anitya), instability (adhruva), ephemeral (aśāśvata), turmoil (aśiva), bondage (amokṣa) and so forth. I declare that the refuge-taking of any noble son or noble daughter who does not [wrongly] cultivate the great self (mahātma) of the Three Jewels thus is pure. In that way, the meditative cultivation of permanence is inconceivable.
“For example, noble son, where there is a tree there is also a shadow, but where there is no tree there is no shadow either. In the same way, if the Tathāgata is permanent he is also a refuge, but if he were impermanent he would be useless as a refuge for humans and gods.”
“Blessed One, would you say whether a tree has or has not a shadow that can be discerned in the dark night ?”
“Mahā-kāśyapaika-gotra, how can one say there is no a shadow then, even though there is a tree ? Even though that is not the case, it cannot be seen with the physical eye. Likewise, the Tathāgata is permanent, stable and eternal, but this is similar to the shadow of the tree in the dark night and cannot be seen with the physical eye. Even though he is eternal, since the Tathāgata passes into nirvāṇa, people mistakenly think that the Tathāgata is impermanent because he is invisible like the shadow of the tree in the dark night, even though he is permanent, stable and eternal. “
“If your parents lack the idea of the permanence of myself, the Dharma and the Community, I say that their refuge-taking is impure. If you teach your parents that the Three Jewels are permanent, you will gain the title ‘the Bodhisattva-mahāsattva, the lay-man who took refuge in the Three’.”
“From this day forth for seven generations, I wish to tell my parents that the Blessed One, the Dharma and the Community are permanent. Ah ! I also wish to teach them that the Blessed One is inconceivable. I wish to reveal this to others too. I shall come down like hail on those who do not grasp what I reveal and wrongly say that the Tathāgata is impermanent !”
The Blessed One said, “ Noble son, that is excellent ! That is excellent ! Any noble son who protects the authentic Dharma ought to act thus. Noble son, you are excellent. In that manner, you will establish yourself in non-harming (ahiṃsā) and, through the great results of non-harmful actions, you will live long as a bodhisattva-mahāsattva and recollect your previous lives.”
* * * * * * * * *
[i] Kataka, strychnos potatorum
VI
THE DIAMOND BODY
[Then the Blessed One spoke to Mahā-kāśyapaika-gotra], “Noble son, view the Tathāgata as a permanent body (nitya-kāya), unbreakable body (abhedya-kāya), a diamond body (vajra-kāya), an incorporeal body (nirāmiṣa-kāya) and a Dharma body (dharma-kāya).”
“Blessed One, should the Tathāgata pass into nirvāṇa, I would not view him thus. If the Tathāgata were to pass into nirvāṇa, I would view him as having a breakable body (bhedya-kāya), a body of dust (rajaḥ-kāya), a carnal body (āmiṣa-kāya).”
“Noble son, do not speak of an insubstantial body (asāra-kāya), a destructible body like that of humans ! Mahā-kāśyapaika-gotra, since many billions (koṭi) of eons the Tathāgata has been endowed with an indestructible body, not a human body, not a god’s body, not a body associated with any form of samsaric existence, not a corporeal body.
“The Tathāgata’s body is devoid of physicality, unborn and unceasing, it does not exist [as a thing], it does not evolve, it does not reach a ultimate culmination, it does not abide, it is devoid of consciousness, it does not engage in actions (asamudācara), it is extremely pure, it is unbounded (atyanta[i]), it is not to be grasped (anupātta), it leaves no traces (apada), it is not localized, it does not change, it is free from experiencing, it is unadulterated (asaṃbhinna), it is not manifest, it is not cognition (ajñāna), it is not a object of cognition (ajñeya), it not susceptible to communication (vijñapti-anāmnāta), it is inconceivable (acintya), it is not perceivable, it is separated from mind, it is the sameness of mind (citta-samatā), it is progress to the sameness of mind, it is unmoving, it is cut off from coming and going, it is not severed, it has nothing to be severed, it does not descend [into the world] (anavatāra), it is not material (adravya), it has not arisen, it is devoid of activity (acaryā), it is devoid of discrimination (avikalpa), it is not pefect completion (apariniṣpanna), it is not sensation, it is not apparent (anāgamya), it is not a location, it is not a substratum (anālaya), it is not darkness, it is not illumination, it is not purified (aśānta), it is not completely purified (apraśānta), it is free from purification (viśānta), it is pure (śuddha), it is utterly pure (viśuddha), it is not anything (ākiṃcanya), it is devoid of appropriation (anupādāna), it is devoid of attachment (arakta), it is not afflicted (akliṣṭa), it is free from afflictions (akleśa), it abides by means of not abiding (asthāna-rupeṇa sthitaḥ), it cannot be grasped perceptually (agrāhya), it is free from death (acyuti), it is devoid of anything that can die, it is devoid of anything that is not Dharma (anadharma), it is not a field (akṣetra), it does not become not a field (akṣetrānāgata), it is inexhaustible (akṣaya), it does not become exhausted (akṣīṇa), it is free from exhaustion (kṣaya-apagata), it is devoid of exhaustion (akṣayatva), it is momentary (kṣaṇika), it is free from the momentary (vikṣaṇa), it is not momentary (akṣaṇika), it is not disturbed (akṣubhita), it is divorced from letters and marks (akṣara-bindu-parityakta), it is divorced from speech (śabda-parityakta), it is divorced from discourse (deśanā-parityakta), it is divorced from meditative cultivation (bhavanā-parityakta), it is divorced from aspirations (āśaya-parityakta), it is not conjoined (asahagata), it is not disjoined (anasahagata), it is immeasurable (apramāṇa), it is not immeasurable (anapramāṇa), it has not gone (agata), it has not come (anagata), it is not both (advaya), it is effortless (anārabdha), it does not need force (asāmarthya), it does not have perceptual images (animitta), it is not comprehended through perceptual images (nimitta-anāgamya), it is adorned with perceptual images (nimitta-alaṃkṛta), it is well established (supratiṣthita), it is utterly peaceful (atiśānta), it is free from feverish torment (vijvara), it is not corrupted (avinipāta), it cannot be beheld (adṛśya), it is manifested (anuprabhāvita), it is thusness (tathatā), it is reality (tattva), it is the freeing of all beings by way of not freeing (sarva-sattva-uttāraṇam anuttāraṇa-yogena), it is liberating by way of not liberating (mokṣaṇam amokṣaṇa-yogena), it is purifying by way of not purifying (śodhanam aśodhana-yogena), it is sameness with the teacher by way of non-duality with the teacher (samaśāstā-advaya-śāstṛ-yogena), it is equal to the peerless (asama-sama), it is equal to space (ākāśa-sama), it is equal to the unlocalized (asthāna-sama), it is equal to the unborn (ajāta-sama), it is equal to that which cannot be objectified (anālambana-sama), it is equal to the unequalled (asama-samāgata), it peace (śānta), it is extremely peaceful (praśānta), it is calm (upaśānta), it is without support (apratiśaraṇa), it (apramāṇa), it is involvement in activity (caryā-caraṇa), it is the severance of all grasping of the irreversible (sarva-anivṛtta-grahaṇoccheda), it reveals non-duality without giving (apratipādana-advaya-deśana), it is the essence of its intrinsic nature by way of not representing and not striving (*vijñapti-akāra-viyoga-svabhāva), it is not long, it is not round, it is not divisible into the psycho-physical constituents (skandha-aprabheda), it is not divisible into the perceptual bases (dhātv-aprabheda), it is not divisible into the perceptual fields (āyatana-aprabheda), it is devoid of concepts concerning the conditioned (asaṃskṛta-vikalpa), it is devoid of any basis for concepts concerning the conditioned (asaṃskṛta-vikalpa-sthāna), it is devoid of increase (avṛddha), it is devoid of decrease (ahāna), it cannot be assessed (atulya) nor can it not be assessed (anatulya), it is not acute nor is it not acute, it is not worthy of offerings nor is it not worthy of offerings. In this manner, the Tathāgata’s body is endowed with immeasurable, inconceivable qualities. It is not known, heard, discerned nor perceived by anybody, it is not an existent [thing] (bhāva), it is not amenable to verbal description, it is not contained within the world, it has neither arisen from a cause nor has it arisen without a cause. In all respects, it is not possible to understand this body by means of defining attributes (lakṣaṇa) derived from conceptualization and non-conceptualization, nor by means of words, the referents of words, numbers and categories. It neither passes into nirvāṇa nor does not pass into nirvāṇa for the Tathāgata is endowed with immeasurable qualities.
“Mahā-kāśyapaika-gotra, the Tathāgata’s body is directly understood by the Tathāgata alone, by way of its various perceptual qualities (nimitta), whereas none of the śrāvakas and pratyekabuddhas are capable of that. Endowed with such qualities (guṇa), the Tathāgata does not have a body of flesh – how could it become infirm, damaged or destroyed like a clay vessel ? You should see that the display of destruction, illness and nirvāṇa is done for the sake of those who are to be trained. Therefore, you should henceforth bear in mind that the Tathāgata’s body is indestructible and solid like a diamond. Teach others that it is not a body of flesh ! Understand that the Tathāgata is the dharma-kāya !”
Mahā-kāśyapaika-gotra said, “Blessed One, if that is the case, how could the Tathāgata who is endowed with such qualities become ill, subject to impermanence and destruction ? Henceforth, I intend to teach others that the Tathāgata is the dharma-kāya, permanent, stable, eternal and tranquil, yet how does this body that is indestructible like a diamond come about ? By what causes does such a body come about ?”
The Blessed One replied, “Such a body as mine comes about through the merit of protecting the authentic Dharma. Noble son, lay-men who protect the authentic Dharma should not accept the five bases of training (śikṣā-pada), nor should they engage in the lay-man’s discipline (vinaya). In order to protect monks who maintain the moral code (śila), the conduct (ācāra) and good qualities, they should arm themselves with bows, arrows, swords, daggers and spears.”
“Blessed One, those people who sit alone upon a mat under a tree, not in the company of protectors, should be called ‘monks’, whereas those who are accompanied by protectors should be called ‘shaven laymen’ (gṛhapati-muṇḍa).”
The Blessed One replied, “Noble son, do not use the word ‘shaven laymen’ in that way! Even though a monk may sit upon a new mat, remain alone meditating silently in some place after having eaten and give discourses to visitors about generosity, morality, merit, the maturing of merit and frugality, such monks who do not utter a lion’s roar, do not have an entourage like lions and who do not even teach [the Dharma] in order to reprimand criminals, neither make efforts for the sake of benefiting all people nor do they make efforts to benefit themselves. They merely maintain the moral code and engage in the holy life because their afflictions are attenuated.
“There are other monks elsewhere who maintain the moral code and have wholesome qualities who sit upon a new mat and utter a lion’s roar. They expound the various categories of the Dharma – the sūtras, verse and prose mixtures (geya), explanations (vyākaraṇa), verses (gāthā), joyous utterances (udāna), legends (itivṛttaka), birth stories (jātaka), extended teachings (vaipulya) and marvellous teachings (adbhuta-dharma) for the welfare and happiness of all beings. He preaches thus, ‘It is fitting for us when this sūtra explains that those monks who own improper possessions such as male and female servants, cattle and buffaloes commit an offence. According to another sūtra, the Blessed One has a certain king punish those renunciates who own improper possessions and has those who infringe the moral code return to the white-robed lay-life. They thus utter a lion’s roar. Though disputes arise with those who infringe the moral code and they end up losing their lives, I say that those monks are maintain the moral code and make efforts for the welfare of themselves and others.
“For that reason I permit kings, ministers and lay-men to protect monks in order to safeguard the authentic Dharma and I also permit them to punish shaven laymen. In that case, those who infringe the moral code may be called ‘shaven laymen’ – that is not a term used of those who maintain the moral code.
“Noble son, once upon a time in this same Kuśinagara, in the distant past, countless eons ago, a Tathāgata, Arhat, Samyak-saṃbuddha called Nandavardhana appeared in the world. In those days, the world was spacious like Sukhāvatī and the people were untroubled by famine, like the bodhisattvas of Sukhāvatī. Then having remained in the world for many billions (koṭi) of years, that Tathāgata passed into nirvāṇa in this very town.
“Thereafter, his teachings remained for many billions of years and when the time came that those teachings would only remain for another forty years, when the authentic Dharma would soon to fade away, a monk called Buddhadatta appeared who was surrounded by many attendants, uttered a lion’s roar and expounded the nine categories of the Dharma. But when those who owned improper possessions such as male and female servants, cattle and buffaloes, who taught a distorted Dharma, broke the moral code and harboured resentful thoughts, heard him, they said to themselves, ‘Let’s kill him’. Those people who had broken the moral code came together in a mob, brandishing various weapons in their hands, and confronted him.
“At that time, I was the king known as Bhavadatta. Having heard an account of that, the king went to [Buddhadatta’s] place in order to protect the authentic Dharma and fought a battle with them. Thereupon, they were unable to harm that Dharma-preacher. As for the king, there was nowhere on his body, not even the size of a mustard seed, that was uninjured by swords, daggers, spears and arrows. Then, seeing the state of the king, that monk said, ‘Excellent ! Those who would protect the authentic Dharma should act thus ! May you be blessed by countless good qualities !’
“Then having heard that monk’s words, that king died and then was born in the realm of the Tathāgata Akṣobhya. Enlightenment will be attained there by all the people who rejoiced at those events and those who had fought [to protect the Dharma]. In the realm of the Tathāgata Akṣobhya called Abhirati, there also appeared a Tathāgata called Akṣobhyākāra. The monk Buddhadatta also died after the death of the king and became the foremost disciple (śrāvaka) of the Tathāgata Akṣobhya’s teachings. As for the king, he became the second-ranking disciple.
“Thus when the authentic Dharma is fading, it should be protected. It was I who was the king on that occasion, while the monk was the Buddha Kāśyapa – he attained parinirvāṇa. Thus the fruits of protecting the authentic Dharma are immeasurable. Through those pure results, I have become like a peacock adorned with a multitude of spots and have acquired an indestructible body and the dharma-kāya.”
Mahā-kāśyapaika-gotra said, “The Tathāgata has a permanent body that is like letters chiselled upon stone.”
The Blessed One said, “Noble son, therefore those who desire to protect the authentic Dharma should protect monks, nuns, lay-men and lay-women wherever they may be. Vast are the fruits of a lay-man who protects the authentic Dharma. Noble son, therefore monks should travel around with an escort of lay-men armed with various weapons. In the case of this Mahāyāna, lay-men should not accept the five bases of training, but they should protect monks armed with weapons in order to protect the authentic Dharma.”
“Blessed One, are those monks who travel around accompanied by such lay-men, armed with weapons, ācāryas or not ācāryas ? Should it be said that they break the moral code or not ?”
The Blessed One replied, “After the Tathāgata has passed into nirvāṇa, there will be civil disorders and devastation will occur throughout the land. In that evil age, tormented by the miseries of famine, some will become renunciates with shaven heads. They will expel and kill those monks who are endowed with a perfection of morality, conduct, virtues and behaviour. In that case, how would those monks who maintain the moral code travel around the towns, cities and mountain villages ? In such times, I permit those monks who maintain the moral code and who are ācāryas to travel in the company of those who are armed with weapons when they travel on the highways in order to safeguard their lives. I say it is also moral for lay-men, eminent citizens, kings and ministers to bear weapons in order to protect those monks who maintain the moral code, though they should not kill. They should bear arms in order to avert [danger] – that is the moral code of the wisest ones.
“An ācārya is one who gives instructions in the Mahāyāna, has the right view and abandons inappropriate things like parasols, pots of oil and various types of grains; who does not wait on kings and ministers, does not speak pleasing, honeyed words to donors for the sake of gain, whose comportment is perfect, who brushes aside things improper for a monk, who upholds the moral code, who is endowed with wholesome qualities, whose intelligence is vast like an ocean, who does not desire appearance, dress, gain or honour from others, who knows the rules of conduct and who teaches frugality. That person is called an “ācārya”. As for his companions, should there be anybody among his circle who desires gain and honour, he turns them away from his community.
“Regarding this, there are three types of community: one contaminated by those who break the moral code, a community of fools and an intrinsically [pure] community.
“Of these, he rejects a community which is contaminated by those who break the moral code. A community contaminated by those who break the moral code is one which is orientated solely towards those who break the moral code, that is, one in which they are not reprimanded, and is orientated to anybody who acts together with them for the sake of material gains. Even though one may uphold the moral code, he is counted as one of those who break the moral code because he dwells together with them. This is called a community contaminated by those who break the moral code, while one is called an ācārya because of rejecting those who behave improperly.
“A community of fools is one composed of those who live in isolation, whose merit is meagre and who are dull-witted. They purify their own circle to a small degree at the close of the rainy season (pravāraṇa) and at the poṣadha times, but they do not attempt to purify those who break the moral code. Those who live together with those who break the moral code are called a community of fools, while one is called an ācārya because of correcting the improprieties of those who are dull-witted.
“An intrinsically [pure] community is one which cannot be destroyed even by billions (koṭi) of devils (māra) – it is a community of bodhisattvas which is intrinsically pure. Those who reject those two types of immoral communities are called ācāryas.
“Vinaya-masters (vinaya-dhara) know the various bases of training (śikṣāpada) in order to convert [people] (vaineya-vaśena). They know both the grave and light [offences]. They do not regard what is not in accordance with vinaya to be binding, but regard what is in accordance with the vinaya to be binding.
“How do they act in order to convert [people] ? There are bodhisattvas who travel to a village in order to convert [people]. They may also enter as they wish houses and halls (maṇḍapa), with the exception of halls for women and dancers (patnī-naṭī-maṇḍapa) or the homes of widows and prostitutes (dārika), but there is no fixed time when they go there. Bodhisattva monks are capable of travelling around the villages for many years, while śrāvaka monks are not capable of that.
“How do they know the grave and light [offences] ? As for the grave, the Tathāgata observed the occurrence of incidents and, after having thus observed them, he stipulated the bases of training thus, ‘You should not henceforth commit such things as the four defeats (pārājika) ! If you do so, then you will no longer be a renunciate.’ These are called the grave [failings].
“As for the light, when somebody did something that constituted an incident, but not something that definitely infringed those bases of training, the Tathāgata observed that up to three times and stipulated other bases of training. For these, restoration is said to be possible after a failing and are called light [failings].
“Those [vinaya-masters] also regard the vinaya which is not all-inclusive (sāvaśeṣa) as binding, but they do not regard as binding those vinayas in which improper gifts are esteemed. Thus they train in the vinaya.
“Those who break the moral code (duḥśīla) are big children (mahā-kumāra) who have cast aside the moral code and yet continue to wear religious garb. Though they do not regard their vinaya as binding, they are quite content with what appears in their vinaya.
“Among the things uttered by the Buddha are some that are equivalent [to the vinaya] – summarized extracts of them I say are also the vinaya. These are vinaya-masters. Even though they know only one syllable, whoever thus knows one syllable is a vinaya-master in the world. They are called vinaya-masters with respect to the sūtras. In this manner, the Tathāgata’s teachings are immeasurable. The Tathāgata is inconceivable”.
[Mahā-kāśypaika-gotra] said, “Blessed One, indeed the Tathāgata is inconceivable. I shall teach others that he is permanent, stable, eternal and tranquil, that he is inconceivable.”
The Blessed One replied, “Mahā-kāśyapaika-gotra, excellent, excellent ! The Tathāgata possesses a body that is indestructible like a diamond. You should devoutly cultivate the proper view and training. Bodhisattva-mahāsattvas who properly see that the Tathāgata is endowed with a body that is indestructible like a diamond will clearly see the ultimate body (paramārtha-kāya) just as their own image appears on the surface of a mirror.”
* * * * * * * * *
VII
THE NAME & VIRTUES OF THE SŪTRA
“Moreover, noble son, you should fully uphold the name, virtues and method of this sūtra. If they hear the name of this sūtra, there will be no chance that people will end up in any of the four [miserable] states of existence. Just as many Buddhas have adopted (niṣevita) the virtues and method of this great sūtra, so too do I teach them now.”
“Blessed One, How should bodhisattva-mahāsattvas fully uphold the name of this sūtra ? How are they counted among those who uphold the name of this sūtra ?”
“This sūtra is called the ‘Mahā-parinirvāṇa’. It is auspicious in the beginning, auspicious in the middle and auspicious in the conclusion, it is meaningful, skilfully phrased, unique, perfect, pure, the holy conduct (brahma-caryā), great, a diamond-like treasury and highly renowned.
“For example, noble son, just as the eight great rivers, the Ganges, the Yamunā and so on, flow into the great ocean, in the same way, those who are victorious over all māras, such as those who are the emotional afflictions in their nature, many billions in number, will abandon their bodies at [the time of] death and merge (anugacchanti) into this same great parinirvāṇa. Therefore it is called Mahā-parinirvāṇa.
“Again, for example, the various sciences such as medicine and the three sciences are gathered up (samavasaraṇam gacchanti) in their respective supplementary treatises (uttara-tantra), similarly all the various secret (guhya) Dharma gates, the utterances with underlying meaning spoken by the Tathāgatas, are gathered up in this Mahā-parinirvāṇa-[sūtra]. Therefore it is called the Mahā-parinirvāṇa-[sūtra].
“For example, a farmer tends his fields with a great plough and plants seeds during the summer, hoping that they will ripen. When they do ripen, then there is a successful conclusion to everything and his hopes are fulfilled. Similarly, even though they have cultivated every meditative concentration [mentioned] in the sūtras, people still want the quintessence (rasa) of those other sūtras, but the quintessence of this sūtra is the all-fulfilling conclusion (sarva-niṣpatti-niṣṭhā). All beings will cross beyond all modes of existence by means of it.
“Again, noble son, for example, all footprints of no matter what creature are encompassed by an elephant’s footprint. The elephant’s footprint is said to be the best of all those, the most excellent, the foremost. Similarly, noble son, no matter which of those meditative concentrations in those sūtras, they are all encompassed by this Mahā-parinirvāṇa-[sūtra]. This Mahā-parinirvāṇa-sūtra is said to be the best, the most excellent, the foremost of all those meditative concentrations in those sūtras.
“Again, noble son, for example it is said that the ploughing done in autumn is the best, the most excellent, the foremost of all ploughing. Similarly, the tilling done by the great plough of permanence [taught in] the Mahā-parinirvāṇa-sūtra is said to be the best, the most excellent, the foremost of all sūtras.
“Likewise, these [examples] should be linked to everything, though here they should be linked to the method of the pure factors. You should also link them, in this instance, to the difference between this sūtra and the sūtras which are associated with the Śrāvaka-yāna.
“Again, noble son, for example only ghee and medicine made from the eight sweet things are particularly effective in the case of a person strickened with a bile excess disorder. Similarly, only the Mahāyāna sūtras and the medicine of the eight sweet things of the Mahā-parinirvāṇa-sūtra are particularly effective in the case of a person afflicted by the bile excess of the Tathāgata’s words of concealed import. What here are the eight sweet things ? Permanent (nitya), stable (dhruva), eternal (śāśvata), tranquil (śiva), inherently cool (śīta-svabhāva), not ageing (ajara), immortal (amṛta), unsullied (vimala) and blissful. In this instance, these are said to be the eight sweet things. Because of this great sweetness, it is called the Mahā-parinirvāṇa-[sūtra].
“If bodhisattva-mahāsattvas establish the name, virtues and method [of this sūtra], they will manifest various great parinirvāṇas – hence it is called the Mahā-parinirvāṇa-[sūtra]. Any noble son or noble daughter who aspires to nirvāṇa through this Mahā-parinirvāṇa-[sūtra] should apply themselves vigorously to [the idea] that the Buddha, the Dharma and the Community are permanent. Any noble son or noble daughter who aspires to engage in the practice of the Mahā-parinirvāṇa-[sūtra] should apply themselves vigorously to [the idea] that the Tathāgata is permanent.”
“Ah ! Blessed One, the Tathāgata is inconceivable, the Dharma he has taught is inconceivable, the Community with its various virtues is inconceivable ! Similarly, this Mahā-parinirvāṇa-sūtra is also inconceivable. Those who act in accordance with the instructions herein are indeed people who fully uphold it. They will be as caityas. Any others will experience misery and be stuck in the desolation of ignorance.”
* * * * * * * * *
VIII
THE FOUR METHODS OF TEACHING
“Noble son, now bodhisattva-mahāsattvas deliver the Dharma in four ways (catur-dharma-nikṣepa) following the Mahā-parinirvāṇa-sūtra. What are these four ways of delivery ? These are the four: according to personal disposition (ātma-adhyāśaya), according to the disposition of others (para-adhyāśaya), as a result of questions (pṛcchā-vaśā) and arising from the needs of the situation (arthotpatti).
“As for personal disposition, the Tathāgata teaches the Dharma having perceived that. For example, having seen a bright burning heap of wood, they say it would be easier for them to be immersed up to the waist in this blazing heap of wood than to be one of those monks who hear various secrets from the Tathāgata and then say to others, ‘This was spoken by Māra’, or those who claim that various discourses of their own creation were spoken by the Tathāgata and then say that the blessed Buddha, the Dharma and the Community are impermanent. Those who say it was spoken by Māra and those who uphold that perverse Dharma are liars. It would be easier for [bodhisattva-mahāsattvas] to lick this blazing heap of wood and die than to listen to the deceitful words of those who say that the Tathāgata is impermanent. Those who cannot accept that the Tathāgata is permanent cause misery. They should perceive that the Buddha Blessed One is inconceivable and that similarly his teachings and the Community are also inconceivable. Such things [mentioned] in the ‘Blazing Heap of Wood’ and so forth are the aspect concerning personal disposition.
“As for the disposition of others, once, when the Blessed One was present teaching the Dharma, a certain young woman who had just given birth came up to the place where the Blessed One was and sat to one side, absorbed in thought. Then the Blessed One, being aware of what she was thinking, taught the Dharma. ‘For example’, he said, ‘it is just as a woman, wise in kindly ways for children, gives her infant butter to lick from the tip of her forefinger, knowing the amount which can be digested safely’.
“Then that woman said, ‘Ah ! The Blessed One was aware of what was on my mind and has spoken in full about it. It is as though you giving the teachings just for me. Blessed One, this morning I gave a lot of ghee on the tip of my forefinger to my child and so he could not digest it. Blessed One, will my baby have a long life or a short one ? Blessed One Tathāgata, please tell me !’
‘Your child will be happy and have a long life’.
Then the woman was delighted and said, ‘This true utterance of yours delights me greatly. The Tathāgata thus considers the nature of those to be trained and teaches that all phenomena are without a self and miserable in accordance to people’s capacity to digest [the teachings] or otherwise. If the Blessed One did not teach people in accordance with their ability, but were to give them the secret teachings concerning permanence, they would become feverish as though with indigestible ghee.’
‘Excellent, sister, excellent ! Noble daughters ought to [learn] thus. Moreover, sister, when your child can leave aside what he is accustomed to, then he will be able to digest various soft foods you give him.’
‘What the Blessed One says is true !’
‘Was [your child] satisfied by his first food ?’
She replied, “No, Blessed One, he wasn’t.
‘Sister, similarly when my śrāvakas are like your small child, only able to eat a little, then I teach the topics of suffering, impermanence and non-self which are like ghee. When, like your growing child, [ii]the śrāvakas have grown up and, full of vigour, have an appetite for the Mahāyāna, then I teach the great Mahā-parinirvāṇa-sūtra which is like a great meal with six flavours. What are the six flavours ? The sourness of suffering, the saltiness of impermanence, the pungent heat of the absence of self, the sweetness of bliss, the astringency of having self and the bitterness of permanence. The food with these six flavours cooked with the fuel of the emotional afflictions and the fire of illusion, the delicious meal of the truth (tattva) of the Mahā-parinirvāṇa-[sūtra] will be eaten by my śrāvakas.
‘Moreover, sister, for example, should you want to go to another village at the invitation of another or on the occasion of another’s tonsure, would you turn out your bad sons and reveal your hidden treasures to the good sons ?’
‘Indeed, what the Blessed One says is true. I would not reveal the treasure to those bad sons who behave improperly and have no share in my wealth, but I would show it to the good sons who are pillars of the family, who make the family flourish, who are deserving of being shown the goods.’
‘Likewise, sister, when I am making preparations to pass into parinirvāṇa, I shall then speak of the Tathāgata’s various secret words of concealed import in their entirety to the śrāvakas. On that day I shall impart the intended gist to my sons. For example, sister, when you have gone away on a journey, would your bad sons think that you were dead even though you were not ?’
‘Indeed, Blessed One.’
‘Then just as they see you again when you come back, similarly, sister, don’t think that I am impermanent. You should not entertain the notion that he is dead and such thoughts when it is said that the Tathāgata will pass into parinirvāṇa today. The Tathāgata will reside in the homes of those who constantly think that the Tathāgata is permanent, stable and eternal.’
“This is called the ‘disposition of others’.
“As for that ‘resulting from questions’ (pṛcchā-vaśā), now somebody might ask the Tathāgata, Arhat, Samyak-saṃbuddha, ‘Blessed One, how can I get the reputation in the world as a donor (dāyaka) without giving anything to anybody ?’ Then the Tathāgata said to him, ‘Freely offer male and female servants to one who is without attachments, offer girls to one who is perpetually celibate, offer meat to eat to those who do not eat meat[iii], offer alcohol to one who does not drink alcohol, offer food at the wrong time to one who only eats at the right time, offer cosmetics, incense, flowers and unguents to one who does not adorn himself with flowers and ornaments ! On these occasions, call out and let everybody around town know [about your “generosity”]. If you contrive matters thus, you will get a great reputation as the king of donors in the world, however your merit will not increase.’ “
Then Mahā-kāśyapaika-gotra asked, “If it is very important to uphold the impropriety of meat-eating, would it not then be wrong to give meat to those who do not want meat ?”
“Excellent, noble son, excellent ! You have understood my intention. One who protects the authentic Dharma should not do that. Noble son, henceforth I do not permit my śrāvakas to eat meat. If I have said that [one should view] the country’s alms-food (rāṣṭra-piṇda) as the flesh of one’s son, how could I permit the eating of meat ? I teach that the eating of meat severs [one from] great loving-kindness.”
“Blessed One, why did you permit the eating of meat that was blameless in three respects (tri-koṭi-pariśuddhi-maṃsa)?”
“Because I stipulated these three types of blameless [meat] as a provisional basis of training, I now discard them.”
“Blessed One, what was your intention in talking of the ninefold great benefit and the abandoning of the ten types of meat ?”
“Because those pronouncements were stipulated to restrict the eating of meat, they are also withdrawn.”
“Blessed One, what was your intention in stating that meat and fish are wholesome foodstuffs (praṇīta-bhojana) ?”
“I did not say that meat and fish are wholesome foodstuffs, but I have said that sugar-cane, winter-rice (śāli), ordinary rice, wheat, barley, green lentils (mudga), black lentils (māṣa), molasses, sugar, honey, ghee, milk and sesame oil are wholesome foodstuffs. If I have taught that even the various garments for covering the body should be dyed an unattractive colour, then how much more so attachment to the taste of meat foods !”
“In that case, does it not follow that the five milk products, sesame, sesame oil, sugar-cane sap, conch-shell, silk and so forth also violate the precepts ?”
“Don’t cleave to the views of the Nirgranthas ! I have imposed the bases of training upon you with a different intention: I stipulate that you should not even eat meat blameless in three respects. Even those meats other than the ten [forbidden] kinds should be abandoned. The meat of corpses should also be abandoned. All creatures sense the odour and are frightened by meat-eaters, no matter if they are moving around or resting. If a person eats asafoetida or garlic, everybody else feels uncomfortable and alienated – whether in a crowd of many people or in the midst of many creatures, they all know that that person has eaten them. Similarly, all creatures can recognize a person who eats meat and, when they catch the odour, they are frightened by the terror of death. Wherever that person roams, the beings in the waters, on dry land or in the sky are frightened. Thinking that they will be killed by that person, they even swoon and die. For these reasons bodhisattva-mahāsattvas do not eat meat. Even though they may appear to eat meat on account of those to be converted, since they do not actually eat ordinary food so how much less so meat ! Noble son, when many hundreds of years have elapsed after I have gone, there will be no stream-enterers, once-returners, non-returners or arhats. In the age of the Dharma’s decline, there will be monks who preserve the vinaya and abhidharma (vinaya–mātṛka-dhara) and who have a multitude of rituals, but who also look after their physical well-being, who highly esteem various kinds of meat, whose humours are disturbed, who are troubled by hunger and thirst, whose clothing looks a fright, who have robes with splashes of colour like a cowherd or a fowler, who behave like [hunting] cats, who assert that they are arhats, who are pained by many hurts, whose bodies will be soiled with their own faeces and urine, who dress themselves well as though they were sages (muni), who dress themselves as wanderers (śramaṇa) though they are not, and who hold spurious writings as the authentic Dharma. These people destroy what I have devised – the vinaya, rites, comportment and the authentic utterances that free and liberate one from attachment to what is improper, selecting and reciting passages from each of the sūtras according to their inclinations. Thus there will appear [so-called] wanderers, sons of Śākyamuni, who claim that, ‘According to our vinaya, the Blessed One has said that alms of meat-stuffs are acceptable’ and who concoct their own [scriptures] and contradict each other.
“Moreover, noble son, there will also be those who accept raw cereals, meat and fish, do their own cooking[iv] and [stock-pile] pots of sesame oil; who frequent leather-makers, parasol-makers and royalty; who engage in soothsaying and pharmacology; who accept male and female servants, gold, silver, coral, shell, quartz crystal (śilā), pearls and fruits; who apply themselves to the sciences, painting, sculpture, aboriculture, spells (mantra), medicine, children’s games, the theatrical arts, magical displays, cosmetic preparations, song and dance; who possess garlands of flowers, betel nut mixtures, boiled herbal-oils, incense and unguents; who put on act in their comportment and who busy themselves with entertainments. What I call a monk is one who abandons those things.
“Blessed One, what should be done by monks, nuns, lay-men and lay-women, who depend upon what is offered to them, to purify alms-food that contains meat in such places where the food has not been verified ?”
“Noble son, I have taught that it does not contradict the vinaya in any way if they wash it with water and then eat it. If it appears that the food in such places contains a lot of prepared meat, it should be rejected. There is no fault if one vessel touches another, but the food is not actually mixed together. I say that even meat, fish, game, dried hooves and scraps of meat left over by others constitutes an infraction. Previously, I taught this in cases arising from the needs of the situation (arthotpatti). Now, on this occasion, I teach the harm arising from meat-eating. Being the time when I shall pass into parinirvāṇa, this is a comprehensive declaration. This is termed ‘resulting from questions’ (pṛcchā-vaśa).
“Now, as for that ‘arising from the needs of the situation’ (arthotpatti), should monks, nuns, lay-men or lay-women put this question to me, ‘If the Tathāgata expounds only with absolute consistency (ekāṃśa) from the beginning, why did the Tathāgata, Arhat, Samyak-saṃbuddha not impart these words and meanings to Prasenajit, the king of Kośala ? It was not well-spoken (subhāṣita) for the Blessed One Tathāgata to partially expound aspects of the Dharma thus’, then I say they are in error.
“How is ‘infraction’[v] (āpatti) explained, how is ‘vinaya’ explained, how is ‘pratimokṣa’ explained ?[vi] Of those, how is ‘pratimokṣa’ explained ? The pratimokṣa is knowing sufficiency, frugality and not appropriating. In sum, it is called ‘pratimokṣa’ because it nurtures through both (prati) purposes. It is liberation (mokṣa) because it frees one from perverse utterances.
Infractions[vii] (āpatti) are so named because they cause one to fall into the four miserable modes of existence through modes of living involving all that is improper and because they result in one being roasted in all the fearful places, the hells such as Avīci and so forth.
As for ‘vinaya’, it is because it brings about attainment and disciplin and teaches the rules (vidhi). The ‘vinaya’ is the absence of both accepting and giving unsuitable things, because there is no salvation (niḥsaraṇa) in accepting unsuitable things.
“Moreover, [they ask] why was that basis of training of the discipline (vinaya-śikṣā-pada) not compiled all in one go ? On occasion there are those who give rise to the failings of the four defeats (pārājika), there are those who give rise to the failings of the thirteen acts requiring temporary exclusion from the community (saṅgha-avaśeṣa), there are those who give rise to the failings of the thirty acts requiring forfeiture and expiation (naiḥsargika-prayaścittika), there are those who give rise to the failings of the ninety-one acts requiring expiation (pāyantika), there are those who give rise to the failings of the four acts requiring confession (pratideśanīya), there are those who give rise to the failings in the many aspects of etiquette (śaikṣa), [there are those who give rise to the failings of the four indeterminates (aniyata)], there are those who give rise to the failings requiring the seven methods of settling disputes (adhikaraṇa-śamatha), there are those who constantly infringe the entire training, there are those who perpetrate the five heinous deeds, there are those who have rejected the sūtras, there are those who have fulfilled the causal attributes of an icchantika, there are those monks who commit all evil deeds, whose [acts] completely contradict the Dharma, who even if exhorted by others, arrogantly claim that they are wise and do not confess, who are secretive about what needs to be repaired and reveal what does not need to be repaired, there are some who conceal [their misdeeds] like the body of a turtle. Because they are guilty of having hidden their faults in that way for a long time and accumulating evils (pāpa), the Tathāgata, who is all-knowing, questioned the sinners in each case and initially imposed one [rule] at a time rather than all the bases of training at once.”
“Has not the Tathāgata, though knowing this, consigned them to the extremely terrifying place that is the Avici hell ? For example, there are some travellers on a path. Though they want the path that is the direct route, there is one path there that will lead them astray. Though they leave the [correct] path and go down the wrong path, they do not notice that they are on the wrong path, but are convinced that that path is the right one and proceed onwards, not even encountering somebody travelling from the opposite direction. Likewise, if rather than the path having been indicated right from the start to people who are confused about the Dharma and do not perceive the reality (tattva) of the authentic Dharma, monks fall into error through not having been previously taught the relative gravity of offences by the Blessed One, then I ask the Blessed One, the reliable traveller who sees the distinctive features of the true path, who sees the special benefits of the virtues of the path of the Dharma, who is a god amongst gods, for that purpose to teach the stipulated bases of training.”
“Mahā-kāśyapaika-gotra, you should not speak thus to the Tathāgata. If the Tathāgata sees the special qualities of the ten [wholesome] qualities (dharma) and also views all beings as his son Rāhula, how could he let monks go to the Avici hell ? If seeing even one being with such causal factors, the Tathāgata would stay in the hells for one eon or more in order to definitely liberate that being, then how would he with such compassion deceive his children ?
“Take for example, Mahā-kāśyapaika-gotra, a weaver in a certain town or mountain village. He would repair any part of cotton cloth that he has woven that is frayed.[viii] Or, for example, a universal emperor (cakravartin) does not immediately impose the path of the ten wholesome deeds right from the very beginning, but [later] disciplines the various people who indulge in what is immoral (adharma) with his precious wheel and establishes them in the authentic Dharma. Likewise, the Blessed One Buddha also does not immediately stipulate the bases of training of the pratimokṣa right from the beginning, but stipulates the bases of training, taking the various occurrences of incidents involving certain monks as the occasion. When those people who aspire to the Dharma see these various things, they become filled with faith so it is for them that I establish them. Having thus perfectly seen the Dharma which is very hard to ascertain, the nature (dharmatā) of the Dharma wheel-turning Buddhas is similar to the nature (dharmatā) of the weaver and the universal emperor. Thus the Blessed One Buddhas are inconceivable, the Dharma they have taught is inconceivable and similarly the listeners and faithful ones are inconceivable. This is called ‘arising from the needs of the situation’.
“Because of the arising of the needs of the situation and because I am passing into parinirvāṇa, bodhisattva-mahāsattvas teach the Dharma by means of these four means of discourse (dharma-paryāya) and so you should know that the great Mahā-parinirvāṇa-sūtra is said to have ‘arisen from the needs of the situation’.
“As for ‘personal disposition’, since I explain today the teachings by my personal disposition, you should know that ‘personal disposition’ is also the great Mahā-parinirvāṇa-sūtra. As for the ‘disposition of others’, since I have taught that I am permanent, having discerned the dispositions of the monks, you should know that the ‘disposition of others’ is also this great Mahā-parinirvāṇa-sūtra.
“As for ‘on account of questions’, I have taught various secret discourses with underlying meaning (sandhā-vacana), sermons on the dot of a single letter, words not heard by the śrāvakas and pratyekabuddhas, on account of you, Bodhisattva-mahāsattva Mahā-kāśyapaika-gotra who are endowed with an extremely subtle awareness (jñāna), therefore you should know that ‘on account of questions’ is also this great Mahā-parinirvāṇa-sūtra.
“Now, some think, ‘If such is the case, it is confusing’ or ‘If such is the case, it is not confusing’. For example, some people say ‘space’ (ākāśa), some say ‘sky’ (kha), some say ‘nothingness’ (akiñcana) or some say ‘unimpeded’ (asaṅga), but when they use those words, they do not confuse others. Likewise, should noble sons and noble daughters, having devoted interest in this permanence of which the Blessed One has spoken in this Mahā-parinirvāṇa-[sūtra], express the Dharma through these four means of discourse, they do not confuse others.
“When hammered, a blazing lump of iron
gradually becomes cold and then it’s not clear
where the heat of the fire has gone;
likewise there’s no knowing where
the truly liberated ones have gone
who have crossed the mire and torrents of desire
and attained unmoving bliss.”[ix]
Again he spoke, “Noble son, thus you should be not troubled with thoughts that the Tathāgatas become non-existent. ‘Iron’ (ayas) and ‘wrought iron’[x] do not differ in their referent, though iron becomes cold after it has been heated in fire, likewise it never happens that the Tathāgatas become non-existent. Although the afflictions do indeed cool down, just as iron cools after it has been heated in fire and the accompanying shower of sparks all cease as the blazing iron becomes cold, yet were the Tathāgata to be subject to change, it would also then be impossible for that iron not to disappear with the glow. Likewise, it is not possible for the Tathāgata in association with this great nirvāṇa to be subject to change, for just as the fire of the iron is quenched, the Tathāgata too becomes unchanging, stable and eternal when all the afflictions accumulated over many millions of uncountable eons have been quenched.
“Thus the Tathāgata who is truly liberated is unchanging, stable and eternal. The ‘mire of desire’ signifies the afflictions; since he has crossed over the mire of afflictions through countless eons, it is not possible to know the location of the Tathāgata when he has passed into parinirvāṇa. Therefore,
“Likewise there’s no knowing where
the truly liberated ones have gone
who have crossed the mire and torrents of desire
and attained unmoving bliss.”
“Blessed One ! Just as iron that has become cold can be heated up again in fire, if the Tathāgata is also like that, would he not be changeable ?”
“The Tathāgata is unchanging. After I have become like the fire, I communicate by the fire of awareness with the multitudes of beings who are like the iron and cause them to extinguish the unreal afflictions.
“Blessed One ! Excellent, excellent ! I entreat you to explain the entire matter of the Tathāgata’s permanence”.
“Noble son, for example, when a universal emperor who was in his harem suddenly takes himself off to a pleasure garden elsewhere and amuses himself there, then when the king is no longer visible in the harem, one does not think that he has died. Noble son, the Tathāgata does not deviate from his true nature (dharmatā), so as in the case of the king, you should not give rise to the notion that the Tathāgata will die in the Jambu continent and thus is impermanent. Just as the king who went from the harem to a pleasure garden elsewhere and amused himself, the Tathāgata, Arhat, Saṃyak-saṃbuddha has also extricated himself from the harem-like mass of afflictions, and free from the afflictions, the Blessed One goes to the pleasure garden that is endowed with various forms (rūpa) and the various flowers of the factors of Enlightenment (bodhy-aṅga), and manifests his physical appearance, which is devoid of the afflictions, in the form of various teachers.”
“I would like the Tathāgata to speak to me about the statement that he had definitively crossed the ocean of afflictions many billions of uncountable eons (asaṃkhyā-kalpa) ago. For it is taught that the Tathāgata had, in actuality, sexual relations with the mother of Rāhula and was the father of Rāhula, so the Tathāgata could not have definitively crossed over the river of desire many billions of eons ago.”
“Noble son, do not say that it is taught that the Tathāgata, Arhat, Samyak-saṃbuddha had, in actuality, sexual relations with the mother of Rāhula and was the father of Rāhula, so the Tathāgata could not have definitively crossed over the river of desire many billions of eons ago. Great parinirvāṇa is called ‘great permanence’. Listen with unwavering attention and, when you have heard this, teach it to others. Do not be alarmed by this.
“A bodhisattva-mahāsattva who abides in this Mahā-parinirvāṇa-[sūtra] may insert Mount Sumeru, the king of mountains, so high and great in area, into a mustard seed without harming the beings that dwell on Sumeru. Those beings neither know or see where they have gone, where they have been carried to or where they have been inserted, though other beings know and see this, thinking to themselves, ‘This bodhisattva-mahāsattva has inserted and hidden Sumeru, the king of mountains, in a mustard seed’. Then [that bodhisattva-mahāsattva] may return it to its proper place, for such is the realm (viṣaya) of a bodhisattva-mahāsattva who dwells in this great sūtra.
“Noble son, therefore a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra] may additionally insert a great thousand three thousands world-systems into a mustard seed without harming even a single being. Those beings neither know or see where they have gone, where they have been carried to or where they have been inserted, though other beings know and see what he has done. Then [that bodhisattva-mahāsattva] may return them to their proper place.
“Furthermore, noble son, a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra] may insert a great thousand three thousand world-systems into a single pore of his hair without harming even a single being. Those beings neither know or see where they have gone, where they have been carried to or where they have been inserted, though other beings know and see what he has done. Then [that bodhisattva-mahāsattva] may return them to their proper place.
“Furthermore, noble son, while residing in this world-system, a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra] may take up world-systems in the ten directions on the tip of a needle as though they were the leaves of a juniper tree and scatter them elsewhere without harming even a single being. Those beings neither know or see where they have gone, where they have been carried to or where they have been inserted, though other beings know and see what he has done. Then [that bodhisattva-mahāsattva] may return them to their proper place.
“Furthermore, noble son, a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra] may take up world-systems in the ten directions in his right hand cast them, as though on a potter’s wheel, to the far distant extremes beyond world-systems as numerous as the atoms [of the world] without harming even a single being. Those beings neither know or see where they have gone, where they have been carried to or where they have been inserted, though other beings know and see what he has done. Then [that bodhisattva-mahāsattva] may return them to their proper place.
“Furthermore, noble son, a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra] may take insert the world-systems in the ten directions into his own body without harming even a single being. Those beings neither know or see where they have gone, where they have been carried to or where they have been inserted, though other beings know and see what he has done. Then [that bodhisattva-mahāsattva] may return them to their proper place.
“Furthermore, noble son, a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra] may take insert the world-systems in the ten directions into a single atom without harming even a single being. Those beings neither know or see where they have gone, where they have been carried to or where they have been inserted, though other beings know and see what he has done. Then [that bodhisattva-mahāsattva] may return them to their proper place.
“Since a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra] may display the various kinds of powers to do these and other great miracles, it is called the Mahā-parinirvāṇa-[sūtra]. If all beings are unable to know a bodhisattva-mahāsattva who dwells in this Mahā-parinirvāṇa-[sūtra], whether he is like this or like that, whether he has done this or done something like that, then you, noble son, certainly don’t know that the Tathāgata has engaged in sexual relations or fathered Rāhula !
“Noble son, dwelling in great parinirvāṇa, today I shall manifest great miraculous displays in the thousands of realms with their billions of suns, moons and Jambu continents in great thousand three thousand world-systems. Regarding that, the great thousand three thousand world-systems should be dealt with in detail according to Śuraṃgama-samādhi approach. I display an apparent attainment of great parinirvāṇa in each Jambu continent in the great thousand three thousand world systems,, but I do not ever pass away into the great parinirvāṇa.
“In each of the Jambu continents I manifest myself as an embryo in the womb at the time of the month when my parents are fertile, and the pair of them think that I am their child. But I was never once conceived through sexual intercourse through many countless billions of eons – since I have passed beyond a body conceived through sexual intercourse, my body is not one of flesh, but it is the dharma-kāya. This conception as an embryo is no more than a means to accord with the world.
“Noble son, in each of the Jambu continents I also manifest myself arising as a child in the maternal belly and becoming like a child brought forth in a grove. Nimbly standing up, I face the north and take seven steps. Then I say, ‘I shall be foremost in the world of gods, asuras and humans !’ and the parents think, ‘Our child is a child of the gods !’, never having previously seen a newly born child take seven steps. Other people too are wonderstruck and yet I have never become a child because I have turned away from the state of a child (bāla-bhāva) for countless billions of eons. I am a dharma-kāya and not a body of bones, sinews, flesh and blood. This display of being a child is no more than a means to accord with the world.
“Turning from the north, I take seven steps to the south and say, ‘I shall be the one worthy of the world’s gifts (dakṣiṇīyo lokasya)’. Taking seven steps to the west, I say, ‘Abandoning birth, old age, sickness and death, I have reached my final corporeal existence”. Facing the east and taking seven steps, I say, ‘I shall proceed at the head of all beings’. Taking seven steps in each of the intermediate directions, I say, ‘I shall overcome the demons which are the afflictions in nature and become an Arhat, Samyak-saṃbuddha’. Taking seven steps towards the zenith, I swiftly say, ‘My body shall not be tainted by all improper phenomena just like space. Taking seven steps in the direction of the nadir, I say, ‘I shall cause the rain of the Dharma to fall as though from a great cloud in order to extinguish the fires of hell in all the hell realms and cause those beings to be blissful, but I shall become as hail to those who infringe the moral code’.
“In each of these Jambu continents, I display the arranging of the topknot (cūḍa). People think that I have the topknot of a child, but actually there is nobody in the world with its gods who is capable of grasping my head and shaving my hair. Since I put an end to having a topknot arranged countless eons previously, it is not possible for my hair to be shaved with a razor. This is no more than a means to accord with the world for the arranging of the topknot is only done to a child.
“In each of these Jambu continents, I display a visit to the temple of Maheśvara. When Maheśvara, Brahmā and the world protectors there see me, they bow at my feet and sit with folded palms. Since I have been the god of gods for the gods, humans and asuras since countless billions of eons previously, I never actually go to the temple of Maheśvara, but this display of seeming to go there is no more than a means to accord with the world.
“In each of these Jambu continents, I display the piercing of my ears, but actually there is no person capable of piercing my ears. In each of these Jambu continents, I display the wearing of ear-rings (kuṇḍala) with lions. People think that this child is wearing ear-rings with lions, but actually I do not wear ear-rings since I have turned away from the nature (bhāva) of a child countless billions of eons previously. This display of the wearing of ear-rings with lions is no more than a means to accord with the world.
“In each of these Jambu continents, I display myself going to school to learn my letters, but seeing that there is nobody fit to be my teacher (paṇḍita) in the three worlds, I myself am the teacher of all beings. Therefore, I am called the all-knowing. I passed beyond attendance in schools to learn my letters countless billions of eons previously and have attained supreme perfect enlightenment and yet people think that this lad goes to school to learn his letters. Know that this no more than a means to accord with the world.
“In each of these Jambu continents, I also displayed mastery of elephants, horses, carriages, infantry, a variety of precious things, treasures and the realm. I also displayed myself as regent. But though I abandoned the enjoyment of desirable things countless billions of eons previously, people think that the prince enjoys desirable things.
“In each of these Jambu continents, I display myself as a universal emperor, but I have abandoned that and turned the wheel of the Dharma since countless eons ago. Though I have discarded the physical [body] of a boy and abandoned recourse to enjoyment of the realm, people still think I am a universal emperor, but this is no more than a means to accord with the world.
“In each of these Jambu continents, I become disillusioned having seen old age, sickness and death; abandoning all the pleasures of things such as theatrical modes, I display myself going forth from home and people think that the prince has gone forth. Even though I ended the act of going forth countless billions of eons previously, this display of disillusion and going forth this is no more than a means to accord with the world. This display of apparently being ordained (upasaṃpanna) is also in order to cause the definite liberation of the world.
“I also display myself as a stream-enterer, a once-returner, a non-returner, an arhat and so forth, and as one who enters the [nine] successive states of meditative attainment (anupūrva-vihāra-samāpatti), and people think, ‘Ah ! He has swiftly become a supreme arhat’. Even though I ended the act of being an arhat countless billions of eons previously, this display of sitting on strewn grass beneath the bodhi tree and vanquishing the māras is to cause the definitive liberation of the world. People think that I attain supreme and perfect enlightenment after vanquishing the māras, but I directly realized the most excellent amṛta, having vanquished the intrinsic māras, the divine māras and the māras of the afflictions.
“Even though I display the acts connected with excreting, urinating, inhaling and exhaling, my body has nothing corresponding to movement nor metabolism. Though people think that I am like a human being, this is no more than a means to accord with the world. Though people think that I eat food, my body is not affected by hunger for this is no more than a means to accord with the world. Even though I accomplished the perfection of insight and abandoned all craving countless billions of eons previously, I display myself as though lying asleep though my body is free from sleep, hicoughs, yawns, backaches and headaches<app n=”087110″><lem>. </lem><rdg wit=”【三】【宮】”>渴</rdg><rdg wit=”【聖】”>唱</rdg></app>This display of sleeping is no more than a means to accord with the world. Although it appears that I stand, walk, stretch out my legs, don’t shut my eyes and perform other bodily functions, my body is free from such failings. Although it appears that I wash my feet, salve with oil, do ablutions, clean my teeth and apply collyrium, my body is free from such failings. Even the lotus-like colour of my feet, the fragrance of blue lotuses from my mouth and the peerless beauty of my face are no more than a means to accord with the world. People think that every about me resembles a manner of a human being. Even though it seems I take up garments made from refuse-tip rags (pāṃśu-kūla) and wash them, I have no need of them. People think I am a human in nature, but this display of fathering Rāhula or having Śuddhodana and Māyā as my parents are no more than a means to accord with the world.
“As for this going forth into the forest after experiencing the pleasures of the world, [people say], ‘Having discerned the difference between the desirable and the undesirable, the pleasant and the unpleasant, the prince Gautama seeks the bliss of nirvāṇa’, but even this is in order to bring about the definite liberation of foolish people. The Tathāgata is not formed through sexual union, for even the display of fathering Rāhula and having my own parents is no more than a means to accord with the world. The gods, asuras and humans think that I am a human Tathāgata.
“Noble son, in each of these Jambu continents I seem to repeatedly achieve parinirvāṇa and yet I do not ever parinirvāṇa by [achieving] parinirvāṇa. Even though people think that the Tathāgata dies, the Tathāgata is permanent, stable and eternal at all times for this display of parinirvāṇa is the true nature (dharmatā) of Buddhas.
“I display birth in each of these Jambu continents and people think I have been born. Although I completed all that needs to be done countless billions of eons previously, I display the final attainment of the benefits of all ranks there though this is no more than a means to accord with the world.
“In each of these Jambu continents, I seem to be defeated by infringements of the moral code and people think, ‘Alas ! He has been defeated !’, but I have never been careless in the past. In each of these Jambu continents it seems that I maliciously shed the blood of a Tathāgata, kill arhats, murder my parents and cause ruptures in the Community, and people think that I have perpetrated the five heinous deeds, but I do not do such acts and nobody in the world with its gods is capable of rupturing the Community.
“In each of these Jambu continents, I display myself as one who abandons the authentic Dharma and as an icchantika, and people think, ‘Alas, this person has abandoned the authentic Dharma and is an icchantika’, but this display of appearing to be a icchantika is for the sake of beings in the future for mundane people (laukika) are always icchantikas and Buddhas are not icchantikas.
“In each of these Jambu continents, I display myself as one who upholds the authentic Dharma (dharma-dhara) and people think, ‘Ah ! He upholds the what pertains to the authentic Dharma’. This is the intrinsic nature (svabhāva) of Buddhas, this is their reality (dharmatā), this is a great wonder (adbhūta).
“In each of these Jambu continents, I display myself as an obstructing demon (māra) and people think, ‘Alas, he is as sinful demon’ but, just as a lotus is not soiled by the water, I am not soiled by the harmful negativity (doṣa) of Māra.
“In each of these Jambu continents, I display myself becoming a Buddha in female form and doubting people think a woman has become a Buddha. The Tathāgata is always only male, but appears as either [male or female] in order to train people. Likewise I display myself entering [into the world] in a variety of embodiments, but these are all not more than a means to accord with the world.
“In each of these Jambu continents, I display myself being born as a being in one of the four [miserable] states of existence (gati), but I do not really act as them. This entering into the animal state of existence is no more than a means to accord with the world.
“In each of these Jambu continents, I display myself in the form of Brahmā, but having shown myself as a guide[xi] to those who believe in Brahmā, I establish them in the authentic Dharma, but I do not really act as him. People think that I am the lord Brahmā. Similarly, acting as a guide in the embodiment of the gods in all their abodes, I establish people in the authentic Dharma though people think that I am the lord of the abodes of all the gods.
“In each of these Jambu continents, I display myself going to brothels in order that prostitutes may definitely be liberated, but I do not have any lust for them since, like the lotus in water, I am not sullied by desire. I appear at all the cross-roads and junctions (śṛṅgāṭaka) in order to definitely liberate those people who are attached to sensual desires from the torrent of desires, but I do not actually do those acts though people think that I am one who frequents the low-life.
“In each of these Jambu continents, I visit music halls in order to attract low-caste women[xii] to the authentic Dharma, but I do not really do that.
“In each of these Jambu continents, I go to schools and act as a school-master, teaching the children in order to definitely liberate them.
“In each of these Jambu continents, I drink alcohol, play dice (akṣa-krīḍa) and delight in disorderly idleness in order to liberate those beings. Although I do these great deeds, I do not really do them though people think that I do such deeds.
“In each of these Jambu continents, I go to cemeteries in order to definitely liberate the vultures and crows, yet I do not indulge in such ideas.
“In each of these Jambu continents, I reveal myself as a eminent citizen in order to cause them to abide in the authentic Dharma. I am esteemed as a minister among ministers in order to protect the authentic Dharma and to protect the world. I am esteemed as a prince among princes in order to fully reveal the authentic Dharma to princes. I am esteemed as a king among kings in order to fully reveal the statecraft (rāja-nīti) according to the authentic Dharma.
“In each of these Jambu continents, I bestow medicine upon people during intermediate eons of disease and cause them to uphold the authentic Dharma though people think it is an intermediate eon of disease.
“In each of these Jambu continents, I satisfy with ambrosia (amṛta) people who are hungry and weak during intermediate eons of famine and cause them to uphold the authentic Dharma though people think that it is an intermediate eon of famine.
“In each of these Jambu continents, I reveal an intermediate eon of warfare and cause people to uphold the authentic Dharma time when they band together and kill each other though people think that it is an intermediate eon of warfare.
“In each of these Jambu continents, I reveal an eon of fiery destruction in order to teach them the idea of impermanence and people think that it is an eon of fiery destruction.
“In each of these Jambu continents, I reveal language to people and guiding them with language I cause them to be definitely liberated.
“In each of these Jambu continents, I cause myself to be transformed into the four humours in order to cause people to be definitely liberated and I transform myself into all herbs and trees in order to cure people of sickness.
“In each of these Jambu continents, I also reveal myself as a renunciate in the midst of all heterodox believers (pāṣaṇḍika), I act as teacher to all and receive their worship. Though the Tathāgata reached an end to really (tattvārtha) being a renunciate countless billions of eons previously, I reveal myself as a renunciate in the midst of all heterodox believers in order to cause them to be definitely liberated.
“Even though the Tathāgata permanently abides in his intrinsic body, I act as a master in all crafts in order to cause the definite liberation of beings and I also reveal all vidyā-mantras, mantras and emanations (nirmāṇa). Vanquishing the arrogance and pride of all heterodox believers, I also reveal myself to them insubstantial like a cotton tree (tūlā) and cause them to uphold the authentic Dharma.
“These acts are done in order to accord with the world. In such cases, those who have the notion that I am like a person (sattva) think that I am a mundane being and yet the Tathāgata is not a mundane being, but is one who perceives the supramundane Dharma.
“By acting in accord with the world in each of these Jambu continents, I reveal myself as male and female servants in order to cause their definite liberation and people think that I am a male or female servant, but this is to teach the lower social classes.
“In each of these Jambu continents, I reveal myself doing all mundane acts and people think that I condone worldly things. Even though I have revealed myself in such ways, the Tathāgata does not do those deeds, for my acting in accord with all people of the world is for the sake of liberating the world.
“Likewise you should associate each of such things with Uttarakuru in the north, Videha in the east and Godanīya in the south as well as the twenty-five modes of existence in the sense that they are done to accord with people of the world. An account of things in the great thousand three thousand world-systems should be linked to this in accordance with the Śuraṃgama samādhi approach.
“Because all great deeds have been revealed by the Tathāgata, this is called the Maha-parinirvāṇa-[sūtra]. Because bodhisatva-mahāsattvas who dwell herein are established in all great deeds, great miracles and fearlessness, it is called ‘great permanence’ (?), but you should not ask how they do that. You should understand that Tathāgata, Arhat, Samyak-saṃbuddhas do these things such as engaging in skilful means to reveal themselves as the father of Rāhula to accord with people of the world, but because since they have crossed over the torrent of desires many billions of eons ago, the Tathāgata is permanent, stable and eternal.”
“Now, you have said that the location of an extinguished flame of a lamp cannot be determined so, if you say that the location of the Tathāgata’s parinirvāṇa is similar to that, in what way is the Tathāgata permanent, stable and eternal ?”
[The Bhagavat] replied, “Noble son, I do not explain that parinirvāṇa is like the location of the flame of a lamp. Noble son, it is thus: if a man or a woman fills a lamp-receptacle, large or small in size, with sesame oil and lights the flame, the flame of the lamp will last as long as there is oil there,, but the flame goes out when the oil runs out. Now, if the exhaustion of the afflictions is like the flame going out, while the Tathāgata is permanent like the lamp-receptacle, and the exhaustion of the afflictions is like the flame of the lamp and the oil, does the lamp-receptacle cease to exist in the same way as the flame ?”
“No, Blessed One, it does not. If the lamp does not cease to exist, then does the Tathāgata also endure like the lamp-receptacle ? If the Tathāgata is also like the receptacle of oil, would you not say that the Tathāgata also [eventually] ceases [to exist] ?”
“The Tathāgata is not like the lamp-receptacle. That which is utterly permanent is the Tathāgata, therefore nirvāṇa is permanent and utter bliss. Moreover, noble son, it is the arhat who is like the state of the flame, therefore the attainment of arhathood, the state of nirvāṇa, is called the best of results. All arhats are free from attachment to carnality (āmiṣa), devoid of carnality (nirāmiṣa), have reached the final culmination (niṣṭha) like the state of the flame, and delight in the absence of carnality. I have also indicated by way of implication that non-returner also signifies a lack of carnality, but not the state of nirvāṇa.”
“What is the meaning of ‘non-returner’ ?”
“One who does not take on a future existence (punar-bhava) is called a ‘non-returner’.”
“Blessed One, when you speak of a “non-returner”,
if one who is a “non-returner” was also to have taken on a future existence, why is it that a non-returner is not once more born here having a body which is inherently eaten by foul worms ?”
“Indeed he does[xiii] takes on that body, but he appropriates the body as though it were poison. Therefore, he is called a non-returner. ‘Non-returner’ is a synonym for ‘body’. ‘Returner’ (gāmin) is a synonym for ‘going and returning’[xiv].”
“Blessed One, are there any secrets regarding what you have taught ? Please do not be secretive, saying that it is a discourse with underlying meaning (sandhā-vacana). Blessed One, are the utterances of a Buddha like the machines (yantra) of an illusionist (indrajālika) or a mechanical puppet of a woman made by a magician (māyākāra) ?”
“There are no secrets regarding what I have taught. Like the full moon in autumn, the utterances of a Buddha are flawless, unqualified, unconfused, devoid of secrets great or small and clear (vyakta). For example, noble son, a brahmin citizen who possesses billions in wealth has a dear, beloved, precious and charming son. He brings back his son from the school-master and then, out of kindness, strives to teach him the alphabet himself. Yet even when he has finished teaching him the alphabet, will he be able to explain the various points of grammar (vyākaraṇa) to the boy ? Even if he can explain them, will the boy understand the points of grammar by having learnt the alphabet ? Is the brahmin citizen concealing anything from his son ?”
“No, Blessed One, that is no so. But, because of the state of the boy’s cognitive powers and level of intellect, it will seem like a secret to the boy. One should know there is secrecy when there is malice, deceit and stinginess. One cannot talk of secrecy in the case of one who thinks of his only son with trust and delight.”
“Excellent, noble son, excellent ! Secrecy is [motivated] by malice, deceit and stinginess. Just as that brahmin citizen does not teach [grammar] because of his kindness and [the child’s] ability, although I, like the brahmin citizen, have fostered the idea that views all beings as my only son, I do not explain my utterances with underlying meaning because those immature beings are incapable [of understanding them] so I teach the nine classes of scriptures which resemble the alphabet. Like the grammar, I [later] teach the grammar of the ten powers, the four noble truths, the eightfold noble path and the extended [teachings] (vaipulya) the Mahāyāna.
“Moreover, noble son, if the brahmin citizen does not teach grammatical topics when [the child] has learnt the alphabet and has become capable of the science of language (śabda-vidyā), then one can say he is secretive since he is being stingy. Just as the child fully masters the grammar if he has been taught grammatical topics, similarly I teach the nine classes of scripture to the śrāvakas as long as they have not become suitable recipients for the Mahāyāna. If I have concealed the training of the Mahāyāna from those people who are suitable recipients, then it would be fitting to say that I have thus been secretive as in the case of the grammar. Now I have taught the permanence and stability of the Tathāgata and, like the brahmin citizen, I bestow (niryātayati) [these teachings] upon my children. Thus, I bestow [these], as he bestows all the sciences.
“Moreover, noble son, for example, even though the great clouds in the summer ripple with thunder and release a great downpour of rain, is it then the fault of the clouds if a certain person’s seeds do not sprout ? Or should the clouds not have released rain ? Likewise, though today I have taught in its entirety the great secret of great parinirvāṇa, those who are not suitable recipients do not hear it.”
He also said,
“Those who have no gathered stores (saṃnicaya),
and fully know [the measure of] food:
Their traces are difficult to discern,
like the traces of birds in the sky[xv].
“What is the meaning of this teaching ?
“Those who have no gathered stores
and fully know [the measure of ] food ?
Those whose traces are difficult to discern:
who has gone and gone to where ?[xvi]
“Therein, ‘stores’ (nicaya) refers to precious things. ‘Saṃ ‘ is a type of lexical prefix. ‘Gathered’ (saṃ) means ‘collected together’ and here signifies the acquisition of good things. ‘Stores’ and ‘wealth’ are synonyms. That wealth which they have gathered in store refers to their gathered stores.
“Now, there are two types of ‘gathered stores’ (saṃnicaya): the conditioned gathered stores and the unconditioned gathered stores. Of those, the conditioned gathered stores relate to the śrāvakas, while the unconditioned gathered stores relate to the Tathāgata. The Community is twofold: the conditioned Community and the unconditioned Community. Of those, the conditioned Community is the Community of the śrāvakas. If the Community of the śrāvakas should even be without gathered stores, then how could it have improper possessions like male and female servants, treasuries and store-houses ? Since such things are inappropriate, they do not gather stores even of salt and sesame [oil]. Those who say that the Tathāgata has authorized us to possess such things as male and female servants are likely to be struck dumb ! [The conditioned Community of] śrāvakas is comprised of those without gathered stores and they know [restraint] in matters of food. Those who are devoid of attachment towards food are those who know [restraint] in matters of food. It is difficult to discern their traces along the path they travel. They will very soon draw close to Buddhahood. The Tathāgata says that it is difficult to discern the traces of their passage.”
He also said, “If the conditioned Community is without gathered stores, then how much more so in the case of the unconditioned Community ! The unconditioned Community is the Tathāgata, so how could the Tathāgata have a concealed Dharma for him to teach ? That which is concealed is gathered in store. ‘Traces which cannot be discerned’ signifies to unperturbable bliss (acala-sukha), that is, nirvāṇa. Therein is no sky, nor any movement of the seasons, the sun or moon, there are no comets, constellations, mountains, time or clouds; it is separate from death that interrupts the flow of life, sickness, old age and the twenty-five modes of existence and it is free from the various kinds of afflictions (kleśa).
“The Tathāgata who is permanent, stable, blissful, inperturbable and unlocalized is parinirvāna. In order to go there, the Tathāgata today has come to this great city (mahā-pura). The meaning of ‘great’ (mahā) and ‘outstanding’ (*audārika) is the same[xvii]. ‘Great’ is synonymous with ‘having a remainder’. If a certain person has an immeasurable life-span, we call that person a ‘great man’ (mahā-puruṣa) and if he is endowed with the Dharma, he is the most excellent of all men. Again, he becomes a unique kind of man through the eight reflections associated with a great man[xviii] (aṣṭa-mahā-puruṣa-vikalpa). Whoever among the many kinds of great men has the eight relections of a great man, I say that he is the greatest man of all great men and hence he is ‘outstanding’.
“As for ‘nirvāṇa with remainder’, that which is devoid of blemishes (vraṇa) is nirvāṇa. Why is that ? For example, noble son, a man has been struck by a poison dart and is afflicted by extreme pain. Then that man afflicted by extreme pain is cured by a great doctor who removes the dart. After he has removed the dart and put the man at ease, making him free from pain as before, the doctor leaves that man and goes to live in any other region, any other town or any other house where there are injuries, where there are injuries needing his attention. Similarly, the Tathāgata, Arhat, Saṃyak-saṃbuddhas, the great doctors who remove the darts, use the medicinal roots of wholesomeness, associated with the various divisions of Mahāyāna sūtras, to heal those wounds that were caused by the darts embedded in all the gravely injured beings of the Jambu continent who have been struck by the poison of the afflictions, such as attachment, aversion and stupidity, for countless billions of eons. Having done the healing, they pass into nirvāṇa and the Blessed One then appears elsewhere wherever there are beings who are injured. Therefore, great parinirvāṇa is reliance upon the true meaning. Great parinirvāṇa is a synonymous term (adhivacana) for the city of liberation in all existences. When one speaks of this ‘appearance’ of the perfect Buddha wherever there are beings to be converted, this is an expression that generally known (pratīta) and easily understood (vyakta), but when one speaks in terms of the true meaning[xix], it is called ‘great parinirvāṇa’.”
“Blessed One, do you say that after the doctor has cured all injuries he appears in others regions, cities, kingdoms and royal citadels where there are injured people ?”
“Noble son, you should not say that he cures all the diseases of injured creatures ! He does not cure those other beings who are incurable. Why ? Their diseases are incurable and likewise the Tathāgata cures all diseases with the exception of the incurable disease of the icchantikas. Those who [attain] nirvāṇa have been cured.”
“What is liberation (mokṣa) ? Is it material (rūpavat) or not material ?”
“Some are material and some are not material. That which is not material is that of the śrāvakas and pratyekabuddhas. That which is material is that of the Blessed Buddhas. That liberation is material and is not material, so it is not fitting to say that it is matter.”
“Why is that ?”
“Just as, for example, Mahā-kāśyapaika-gotra, the bodies of the gods of the neither perception nor non-perception [heaven] are both material and immaterial, but it is inappropriate to say that they are matter.”
“If the gods of the neither perception nor non-perception [heaven] are both material and not material, but are not [actually] matter, then please explain how they exist and how they move around.”
“This appertains to the perceptual domain of Buddhas and not that of the śrāvakas and pratyekabuddhas. Let it be ! Likewise, though liberation is both material and not material, it is not matter so this also appertains to the perceptual domain of the Buddhas and not to that of śrāvakas and pratyekabuddhas.”
“Blessed One, please explain liberation by means of great parinirvāṇa.”
“Excellent, noble son, excellent ! Liberation is separation from all bonds.”
Again he said, “That which is liberation is ungenerated (ajāta) and hence it is utterly separated from all bonds. It is not generated in the way that a child is generated from the union of his parents, for liberation abides in its own domain (viṣaya). ‘Ungenerated’ is thus: just as the quintessence of ghee naturally abides in its own intrinsic state so also does the Tathāgata not arise from the sexual union of his parents though the Tathāgata displays [birth from] his parents for the sake of those to be trained. That which is liberation is the Tathāgata because he arises without arising. For example, if we plant the seeds of lentils (mudga) or beans (māṣa) in February, the summer months or October, they give forth sprouts, but liberation is not like that. That which does not arise is liberation. That which is liberation is the Tathāgata and unarisen. The Tathāgata is entirely non-arisen and one cannot discern any coming into being and ceasing to be as with sprouts. The Tathāgata is intrinsically non-arisen.
“Unformed (akṛta) means uncreated. Uncreated means that liberation is not constructed like towns, towers (aṭṭāla) and gatehouses (niryūha). That which is uncreated is liberation. That is the Tathāgata.
“Unconditioned (asaṃskrta) means that liberation is not like a jar made by a potter which will subsequently break. Liberation is subject to neither birth nor destruction. That which is liberation is the Tathāgata, for he is not born and does not die. That which is not born, not perishing, devoid of old age, devoid of death and unconditioned is the Tathāgata. Therefore the Tathāgata proceeds to great parinirvāṇa.
“Devoid of old age and devoid of death (ajara-amaraṇa) means that liberation is not like phenomena that are conditioned in nature such as white hairs, old age, sickness and death for that which is devoid of the above mentioned things is liberation. Therefore it is said to be devoid of old age. That which is liberation is the Tathāgata for the Tathāgata is devoid of white hairs, old age and the changes of the conditioned. Therefore, if the Tathāgata’s body is free from old age, how could he die ?
“Devoid of disease (avyādhi) means that it is intrinsically devoid of a body which has the many afflictions and defects caused by the four hundred and four adventitious ailments, therefore liberation is devoid of disease. That which is liberation is the Tathāgata. If the Tathāgata does not have any concerns about disease, how could the dharma-kāya have any diseases ? Therefore the Tathāgata is free from disease.
“Deathless (amṛta) refers to that which does not die, unlike a human body. That is liberation. Liberation is separated from death, for one cannot also say of it that reaches its end or death after a specific duration. That which is liberation is the Tathāgata. That which has such qualities (guṇa) cannot possibly die, so how could a body which is as durable as a diamond be impermanent ? Therefore, that which is deathless is the Tathāgata.
“Unsoiled (akliṣṭa) means that liberation is not compromised by the impurities of an embryo, for liberation is effulgent like a white water-lily (kumuda). That which is liberation is the Tathāgata. The manifestation of the defects of sensual desires should be viewed as an expedient means. Therefore, the Tathāgata is devoid of afflictions.
“Devoid of negative taints (anāsrava) means to be free from blemishes and that is liberation. That which is liberation is the Tathāgata and hence it is said to be devoid of negative influences.
“Devoid of disturbance (araṇa) means that liberation is not disturbed as a famished person is when they cannot find any food. That which is devoid of disturbance is liberation. That which is liberation is the Tathāgata.
“Tranquil (śiva) means that liberation is not like the false claim of wordily people that the embodiment of the gods is tranquil. That which is intrinsically peaceful is liberation. Because it is the most excellent tranquillity of all beings, it is said to be tranquil. That which is tranquil is liberation. That which is liberation is the Tathāgata.
“Secure (kṣema) means that liberation is not like travelling a safe path having been [earlier] terrified by bandits. Even the word ‘terror’ is absent from that which is intrinsically secure, therefore genuine (akṛtrima) security is liberation. That which is liberation is the Tathāgata. That which makes all beings safe is the Tathāgata.
“Free from adversaries (asapatna) means that liberation is not like the worry and fear of death a king feels, for liberation is intrinsically free from adversaries. Being free from adversaries is like a universal emperor: there is not and could be anybody else who cause him fear. Likewise, there is not and could not be any rivals to the qualities (dharma) of liberation. That which is liberation is the Tathāgata. There are no [real] enemies to the Tathāgata’s turning of the wheel of the Dharma and hence the Tathāgata, Arhat, Saṃyak-saṃbuddha is free from adversaries. That which is liberation is the Tathāgata.
“Free from misery (aśoka) refers to that which is free from misery. Nirvāṇa is not like the case of a king who experiences extreme misery when his kingdom is seized by other conspiring kings, his realm conquered and destroyed. Those who attain liberation are free from misery like a king who is free from misery, unperturbed by others, being devoid of enemies. That which is liberation is nirvāṇa and that which is nirvāṇa is the Tathāgata.
“Devoid of misery (viśoka) means that liberation is not like the release from misery felt by a mother who has heard that her son, gone off to war, has died and then sees him return. Liberation is permanently devoid of misery. That which is liberation is the Tathāgata.
“As for uncontaminated (araja), contaminations (raja) refer to dust and refuse (nyal-nyil). Liberation is not like the way the evening wind rises in spring-time and stirs up the dust. Uncontaminated is the intrinsic absence of contamination like the pure jewel on the crown of a universal emperor. That which is liberation is the Tathāgata.
“Devoid of contamination (viraja) is like the complete purity of gold. Liberation is that which is purged of defects, like [gold] which has become free of grit and stones, valuable and refined. That which is liberation is the Tathāgata.
“Not fragile (P: apalokita) means that liberation is not like a broken clay yoghurt pot. Liberation is not fragile like a pot made of iron or diamond. That which is liberation is the Tathāgata.
“Having the quality of not being fragile (P: apalokita-dhamma) means that liberation is not like castor seeds which crackle and burst open in the hot summer season when spread out on the rooftop (chāda). Liberation is that which does not have the quality of being fragile, just as a jar made from iron or diamond which cannot be pierced even when shot by a thousand cartloads of arrows. That which is liberation is the Tathāgata.
“Nothing to be done (na kiṃ kāryaṃ) means that liberation is not like a poor man who having fallen into debt (ṛṇa) is seized by his creditor and made to suffer though there is nothing he can give by way of repayment. Nothing to be done refers to liberation which is most excellently endowed with many billions of qualities (dharma), just as a man who has billions in wealth and is not indebted to anybody. That which is liberation is the Tathāgata.
“That which has the quality of having nothing that needs to be done means that liberation is not like a poor man who has nothing anywhere in his house and realizes that he needs to take out a loan. There may be a rich eminent citizen who has billions in wealth and is not reliant even on the sun or moon, so that wealthy man does not even hear people say that the sun is radiant or the moon is shining. Thus there is no chance it might be said that that most fortunate eminent citizen, born into the lineage of a universal emperor, borrows from others for his life in the future or else that he has mortgaged his future and used up the loan in the present. Similarly it is not possible that liberation needs to borrow liberation from elsewhere. Therefore, that which has the quality of having nothing that needs to be done is liberation. That which is liberation is the Tathāgata.
“Unharmful (avyāpāda) means that while harm arises from that harm (doṣa) which one inflicts upon oneself by indulging in excessively hot [food] in summer (grīṣma), excessively sweet [food] (madura) in the rainy season (varṣa) and excessively cooling [food] in winter, liberation is not afflicted by those many such diseases. Moreover, harm is like death coming to one who drinks milk on top of eating meat and fish, while liberation is without harmful qualities. Unharmful is intrinsically like amṛta, just as one savours pleasant tastes and also consumes amṛta by eating appropriate meals. That which is liberation is the Tathāgata.
“That which has the quality of not being harmful (avyāpāda-dharma) means that liberation is not puffed up with pride unlike a man puffed up with pride, intoxicated and haughty with arrogance who might think that he will not die and allows himself to be seized by a snake or tiger, but then having been caught by them, the man dies an untimely death. That which has the quality of not being harmful is like the radiant brilliance of a universal emperor’s precious staff, by which the ninety-six classes of noxious creatures such as insects, snakes, scorpions and spiders are terrified and lose their poison, by the intrinsic odour of that precious staff, just by catching its scent from a distance. Similarly, liberation is intrinsically divorced from the twenty-five modes of deleterious existence. That which is liberation is the Tathāgata.
“As for flawless (anītika), liberation is not like a blue or green coloured cardamon (elā). Flawless means that liberation is free from flaws in the same way as space. That which is liberation is the Tathāgata.
“That which has the quality of being flawless (anītika-dharma) means that liberation is not flawless the way a lamp is to its stand. To have the quality of being flawless means that liberation is like the light of the moon which does not sully any being. Liberation does not sully any being and thus that which does not contaminate is liberation. That which is liberation is the Tathāgata.
“Unchanging[xx] (asaṃkopya) means that liberation is not like a person’s friends and enemies. Nothing whatsoever is thus: just as it is not possible for a universal emperor to have an enemy, liberation is likewise. That which is liberation is the Tathāgata.
“Having the quality of being unchanging (asaṃkopya-dharma) means that liberation is not like a piece of white cotton which when dyed for some purpose becomes blue or red. Nothing whatsoever is thus: just as it is impossible for the flowers of an ironwood tree (nāga-vṛkṣa) to become foul-smelling or to become blue, liberation is similar – it is not possible for any of that to exist; its flowers has just one single scent. That which is liberation is the Tathāgata.
“Miraculous (āścarya) means that liberation is not like a lotus growing in water – no great wonder. Miraculous is like the delight one feels upon seeing a lotus growing in fire and similarly feelings of delight arise where there is liberation. That which is liberation is the Tathāgata.
“Wondrous (adbhuta) means that unlike a baby’s teeth which grow later, liberation does not change whether the time is ripe (kāla-gata) or not.
“Astonishing (kautuka, vismaya) means that it is impossible to say that icchantikas who have descended into extreme hedonism will become Buddhas. It is impossible to say that they will end up liberated when they are endowed with faith in the authentic Dharma or become lay-men, for that dhātu is intrinsically astonishing. Therefore, liberation is astonishing. Like an icchantika, the Tathāgata is without cessation. Mundane phenomena do not arise in one who focuses on the thought of wholesome roots (kuśala-mūla-citta). That which is devoid of arising is liberation. That which is liberation is the Tathāgata.
“Immeasurable (apramāṇa) means that liberation is not like a heap of grain or a heap of winter-rice which can be weighed. Immeasurable signifies that liberation is immeasurable in the same way that the water in an ocean cannot be measured. That which is liberation is the Tathāgata.
“That which has the quality of being immeasurable (apramāṇa-dharma) means that liberation is not like the maturation of the karmic actions of one being which is measurable. That which has the quality of being immeasurable signifies that liberation is cannot be quantified like the salvation of beings from the extreme (anta) of cyclic existence. That which is liberation is the Tathāgata.
“Supreme (jyeṣṭha), distinguished (śreṣṭha) and foremost (agra) means that there is no other liberation anywhere else that is supreme, distinguished and foremost. Just as there is no mass of water equivalent to that in a great ocean, liberation is similar. Liberation is itself supreme, distinguished and foremost. That which is liberation is the Tathāgata.
“Exalted (prakarṣa) means that there is no other quality of liberation (vimokṣa-dharma) above liberation just as there is no phenomenon higher than the firmament. That which is liberation is the Tathāgata.
“Superlative (saṃprakarṣa) means that liberation surpasses all phenomena and is uniquely radiant, just as the status of a lion surpasses that of all animals. That which is liberation is the Tathāgata.
“Utmost (uttara) means that liberation is like north which is the uppermost of all directions. That which is liberation is the Tathāgata.
“Unsurpassed (anuttara) means that liberation is unsurpassed just as there are no lands beyond the northern regions. That which is liberation is the Tathāgata.
“Certain (niyata) means that liberation is certain like the death of gods and humans for while the death of gods and humans is certain, their life is uncertain. [Liberation] has the quality of certainty and abiding. That which is liberation is the Tathāgata.
“Not unstable (*sāra) means that liberation is not unstable like reeds, castor-oil plants (eraṇḍa) or foam. Unstable is like the quintessence (maṇḍa) of ghee, but liberation is not unstable. That which is liberation is the Tathāgata.
“Impossible to spoil (*akāca-dharma) means that liberation is not like bees settling on the surface of a wall, some of which cluster together, some stay, some go and some play. That which is impossible to spoil means that just as they cannot settle or cluster together on a wall that has been painted by a decorator, similarly liberation is unsullied by all defects. That which is liberation is the Tathāgata.
“Unlimited (ananta) means that liberation is not like a town, but unlimited means that the bliss aspect of liberation is unlimited like space. That which is liberation is the Tathāgata.
“Invisible (anidarśana) means that liberation is hard to discern just as the tracks of a bird are invisible in the sky. That which is liberation is the Tathāgata.
“Profound (gambhīra) indicates that which has the quality of [only] being accessible with extreme exertion (āyāsa). Liberation is like the virtues (guṇa) of looking after (duṣkara) one’s parents which are extremely profound since they are [only] accessible with extreme exertion. That which is liberation is the Tathāgata.
“Extremely difficult to see (sudurdarṣa) means that liberation is very difficult to be seen by any śrāvaka or pratyekabuddha, just as it is difficult for a man to see the top of his own head. That which is liberation is the Tathāgata.
“Unoccupied (*anālaya) is a synonym for an empty house[xxi], but liberation is not like that. Unoccupied is a synonym for the absence of room (*anavakāśa). Liberation is that which is completely devoid of the twenty-five kinds of harmful existence. That which is liberation is the Tathāgata.
“Cannot be grasped[xxii] (agrāhya) means that although a tamarind can be grasped in a person’s hand, liberation cannot be grasped similarly in any way. Devoid of afflictions means that liberation cannot be grasped, like an illusory snake created by a magician. That which is liberation is the Tathāgata.
“Disease-free body (anaṅgana-kāya) means that liberation is not like a person’s body which becomes free from disorders such as moles (piplu), impetigo (dardru), leprosy (kuṣṭha) and skin disorders. A disease-free body means that just as cow’s milk intrinsically has a single colour so too does liberation have a single characteristic. That which is liberation is the Tathāgata.
“Pure (śuddhi) means that liberation is not like water mixed with muddy impurities which spontaneously becomes pure when the fruit of a clearing-nut plant is powered into it. Pure means that liberation is like rainwater in the sky which has a single taste and is quite pure. That which is liberation is the Tathāgata.
“Freed (mukta) means that liberation is unsullied like a full-moon, not like a moon that is veiled by clouds. That which is liberation is the Tathāgata.
“Tranquil (śānta) means that liberation is not like a person whose fever (jvara) abates when they have been struck down by illness. Tranquil means that liberation is like a person who is free from illness and from injury. That which is liberation is the Tathāgata.
“Sameness (samatā) means that liberation is not like the equal balance of strength when two rams lock horns with each other. Liberation is like the harmonious talk between a mother and child. That which is liberation is the Tathāgata.
“Satisfied (upaśānta) means that liberation is like one who has obtained the most excellent of dwellings – it is not possible that they would want any other dwelling. Dissatisfied (atṛpta) means that liberation is not like somebody who, when they are weak (durbala), are inclined to drink whey on top of an excellent meal they have eaten. That which is liberation is the Tathāgata.
“Severed (chinna) means that liberation is that which severs internal desires such as the noose of craving. That which is liberation is the Tathāgata.
“Beyond (pāraṃ) means that while a river has near and far banks (pāraṃ), liberation is not like that. Liberation is beyond [everything]. That which is liberation is the Tathāgata. When we speak of a river, the term “river” (nadī) itself may be suitable as a simile, but there is actually no river in the world which is suitable as a simile. “River” here connotes an ocean, for the ocean alone is the river amongst all rivers, and hence the ocean is here termed “river”. Because a “river” emits a great noise, liberation is like the [silent] distant side (pāraṃ) of the river-like ocean[xxiii].
“Wholesome (praṇīta) means that though there might be a gourd-tree fruit (kośātakī) completely free from any bitter taste somewhere, liberation is not like a gourd-tree fruit, but is like a grape (drākṣā). That which is liberation is the Tathāgata. Just as each and every illness is cleared away by all the nectars and medicines when a doctor has given his attention [to it], so also is liberation free from all faults. That which is liberation is the Tathāgata.
“Spacious (asambādha)[xxiv] means that liberation is not like a small house which has no room for a crowd of people to enter. That which is liberation is the Tathāgata.
“The cessation of craving and sensual enjoyment (tṛṣṇā- rati-kṣaya) means that [liberation] is free from magical emanations. Liberation is not like the conversation between a man and woman who are sexually aroused. Liberation is that which intrinsically has its own natural state, free from attachment, hatred and stupidity. That which is liberation is the Tathāgata.
“Overcoming craving (tṛṣṇa-vinaya) means that there is not the slightest hint of craving anywhere [in liberation]. It is not the craving of the hungry ghosts, but the craving of the Dharma. The craving of the Dharma is kindness towards all beings. Liberation is not like the craving of the hungry ghosts, for that which is free from perceiving things in terms of I and mine is liberation. That which is liberation is the Tathāgata.
“Cessation (nirodha) is liberation since it is devoid of grasping directed at existence. That which is liberation is the Tathāgata.
“Shelter (layana) signifies that it is a refuge, definitely freed from all craving. That which is liberation is the Tathāgata.
“Refuge (śaraṇa) signifies it is like when one has gone to the Tathāgata for refuge and does not seek refuge elsewhere. While going to a king for refuge is unreliable, liberation is not like that. That which is reliable (dhruva) bliss is liberation. That which is liberation is the Tathāgata.
“Haven (trāṇa) means that liberation is free from dangers,unlike an utterly terrifying desolate forest through which a person might travel beset by dangers. That which is free from dangers is liberation. That which is liberation is the Tathāgata.
“Fearless (abhaya) means that just as the king of beasts has no fear of other animals, similarly liberation is free from fear concerning the masses of demons (māra). That which is free from fear is liberation. That which is liberation is the Tathāgata[xxv].
“Bliss (sukha) means that just like a treasure island, liberation is a source [of bliss]. That which is liberation is the Tathāgata.
“Absence of danger (anupadrava) means that liberation is not like a pit as in the case of a person frightened and terrified by a tiger, who gets down into a pit and then thinks that they will be able to get out from the hole. Liberation is an absence of anxiety just as when one transfers from a damaged ship to another one and is able to cross a great ocean without anxiety. That which is liberation is the Tathāgata.
“Overcoming [causal] states (*sthāna–bhinna) signifies the exhaustion of causal situations (avakāśa) in liberation is the complete elimination of all other states (sthāna) just as curds are derived from milk, fresh butter from curds, clarified butter from fresh butter and the essence of butter from clarified butter. Like the essence of butter, [liberation] rests in its intrinsic state. That which is liberation is the Tathāgata.
“Quelling pride (māna-vinaya) means that liberation is not like an overlord king (adhipati-rāja) who restrains pride with the thought that he is the most excellent of all kings. Liberation is devoid of pride and inclinations to pride. That which is liberation is the Tathāgata.
“Quelling wanton pleasure (pramada-vinaya) signifies that liberation is that in which even the word ‘sexual desire’ does not exist. That which is liberation is the Tathāgata.
“Quelling ignorance (avidyā-vinaya) signifies that pure knowledge (vidyā) comes about from ignorance (avidyā) just as pure essence of butter comes about from milk when the imperfections of impurities are removed in a sequence of stages from milk. That which is knowledge is liberation. That which is liberation is the Tathāgata.
“Solitary (viveka) signifies that [liberation] is without any other associated factor. Liberation is like an elephant which wanders and dwells alone in a wilderness [devoid] of elephants. That which is liberation is the Tathāgata.
“Abandonment (*vivarjana) signifies that an absence of self should be apprehended, for that is entry into the tathāgata-garbha. Just as the stems of eraṇḍa and reeds are insubstantial from top to bottom with the exception of their seeds, similarly all the bodies of the gods, humans and asuras are all insubstantial with the exception of the Tathāgata matrix. Liberation is the abandonment of all levels of [samsaric] existence which are insubstantial. Liberation is known to itself (*sva-saṃjñapti). That which is liberation is the Tathāgata.
“Rejection (??? ) means that just as unripe food is vomited out because it is indigestable, all of samsaric existence is severed and rejected, hence liberation is wise. That which is liberation is the Tathāgata.
“The true Dharma of the Buddha (Buddha-saddharma) means that just as the flower of a ironwood tree[xxvi] is not like the flower of a cheesewood tree[xxvii], so too is liberation. That which is liberation is the Tathāgata.
“Matrix (dhātu) signifies that that matrix is the core (dhātu) of all beings. That life is the life of all beings. Liberation is similar to that. That which is liberation is the Tathāgata.
“Entrance (āyatana) is where there is a gate of arising. Having meditatively cultivated [the concept of] the absence of self, that entry into the path of self is liberation. That which is liberation is the Tathāgata.
“Skilled (kauśalya) is just as those who are to be taught utterly lack even one teacher-like word. Skilled means ‘excellent’ (sādhu, śreya), and that is liberation. That which is liberation is the Tathāgata.
“Supramundane (lokottara) signifies that liberation is the most superlative state (vara-sthāna) of all qualities (dharma). Just as cow’s milk is the most excellent of all fluids (rasa), that supramundane [state] is liberation. That which is liberation is the Tathāgata.
“Unshakeable (askhalita) signifies that liberation is stable and unshakeable, just as the sockets (dhātrī) of a gate-bolt (argala) cannot be moved by all the winds of the four directions. That which is liberation is the Tathāgata. The waves on the seas are instable, but liberation is not like that. That which is liberation is the Tathāgata.
“Pavilion (*prāsāda) means that while the perfection of a royal palace is fabricated, liberation is not like that. That which is liberation is the Tathāgata.
“Sterling (???) means that liberation is like gold from the Jambu river which is without impurities and malleable [for all purposes]. That which is liberation is the Tathāgata. Liberation is beyond the experience of the childlike fools. That which is liberation is the Tathāgata.
“Utter abandonment (suvivarjita) means that the complete abandonment of the psycho-physical constituents is liberation, just as one who has gained power over the realm is very powerful and rests in complete serenity (pratiprasrabhya). That which is liberation is the Tathāgata.
“Final end (niṣṭha) signifies the extinction of the impure emotional afflictions. Liberation is like a man who have been released from the king’s prison. That which is liberation is the Tathāgata.
“The elimination of attachment, hatred and stupidity (rāga-dveṣa-moha-vivarjana) signifies the discarding of the three. Just as a person makes himself vomit up phlegm (kapha) in order to cure a poisonous snake bite, liberation is the elimination of the phlegm (kapha) of emotional afflictions. That which is liberation is the Tathāgata.
“The elimination of emotional afflictions (kleśa–vivarjana) means that liberation is the ending of emotional afflictions which are like poisonous snakes. That which is liberation is the Tathāgata.
“The elimination of the psycho-physical constituents (skandha–vivarjana) means that liberation is the abandonment of all suffering and is superlative bliss. That which is liberation is the Tathāgata.
“The cessation of attatchment, hatred and stupidity (rāga-dveṣa-moha-kṣaya) signifies that liberation is that which cause the ceassation and extirpation of the three from their roots. That which is liberation is the Tathāgata.
“The abandonment of all the psycho-physical constituents (sarva-skandha-vivarjita) signifies that it is the abandonment of all defects, because it is pleasant to behold. That which is liberation is the Tathāgata.
“The abandonment of all conditioned things (sarva-saṃskāra–vivarjita) signfies liberation, the accomplishment of all that is wholesome. That which is liberation is the Tathāgata.
“Interruption of the path (*mārga-viccheda/uccheda) signifies that one perceives the non-existence of self following the continuous meditative cultivation of non-self, that one perceives the existence of self following the continuous meditative cultivation of self, and that following the meditative cultivation of both aspects, one can perceive the existence of that which is buddha-dhātu. That is liberation. That which is liberation is the Tathāgata.
“Nothingness (śūnyatā) means that one can find nothing even after having sought it. Although the Nirgranthas also have a ‘nothingness’, liberation is not like that. Nothingness is like this: concerning a honey jar, a butter jar, an oil jar, a water jar or a yoghurt jar, no matter whether there is any yoghurt in the jar or not, it is still called a ‘yoghurt jar’, and similarly no matter whether there is any honey or water there or not, one still calls them a honey jar or a water jar. How can one then say that the jar itself is nothing or that the jar is intrinsically nothing in the absence of that [yoghurt and so forth] ? If it has both form and colour, how is it nothing ? Liberation is not that sort of [utter] nothingness, for liberation also has a perfection of shape and colour and thus, just as one says that a yoghurt pot is empty because there is no yoghurt in it, even though one perceives that it is not empty [in itself], one says that liberation is empty, while it is not [actually] nothing. How can one say that it is nothing while it has form (rūpa) ? The term ‘empty’ is applied to liberation because it is devoid of the various aspects of emotional afflictions, the twenty-five conventional modes of existence, suffering, mundane teachings, observances and arising perceptual domains, just as the yoghurt jar is devoid of yoghurt. Just as the form of the jar itself remains immutably, there are, with regards to [liberation], utter bliss, joy, permanence, stability, eternality, supramundane Dharma, observances and perceptual domains. Like the form of the jar, liberation is permanent, stable and eternal, but the jar will [eventually] get broken because it is merely established through causal circumstances. Because liberation is not created (akṛta) it will not perish. That which is liberation is an unfabricated element (dhātu), and that is the Tathāgata.
“The cessation of craving (tṛṣṇā-kṣaya) means having indeed become a Buddha, one is devoid of all other cravings and desires such as [the wish] to become Indra, to become Maheśvara or to become Sahāṃpati Brahmā. It is not possible for such [cravings] neither exist nor arise. That which is the cessation of craving is the Buddha. That is liberation. That which is liberation is the Tathāgata.
“The ending of attachment (vīta-rāga) signifies that liberation is the perpetual calming of all desires, the complete and utter ending of clinging and attachment without remainder to all forms of [samsaric] existence. It is the cessation of all bonds. That which is cessation in that manner is liberation. That which is liberation is the Tathāgata.
“Nirvāṇa signifies this: a herd of deer fleeing from the grasp of a hunter, runs away by whatever means possible, being afraid and frightened of dying, but upon reaching a sage’s (ṛṣi) abode, they become calm and relieved. Similarly, were the multitudes of beings[xxviii] to flee from the grasp of all the enemies that are the [karmic] activties (abhisaṃskāra) of [samsaric] existence and the modes of emotional aflictions by whatever means possible, being afraid and frightened of dying, and reach the abode of the Dharma sage, the dwelling of the Tathāgata, the peerless refuge , they would then be relieved. When they are relieved and calm, that is nirvāṇa, the nirvāṇa with no cessation (akṣaya) [or: Nirvana everlasting – T.P.].”
Then Mahā-kāśyapaika-gotra said to the Blessed One, “If that is so, then all the Arhat, Saṃyak-saṃbuddhas would not attain the most excellent bliss that is nirvāṇa by way of completely abandoning their [physical] bodies for the sake of non-existence, and those who take refuge in the Three [Jewels] would not [reach] nirvāṇa.”
“Just as when people visit a man who has recovered from a drunken stupor (mūrchita) and ask him if he has recovered and feels comfortable, he would reply that, having recovered, he feels sober and comfortable, and in the same way as one recovers from a drunken stupor, the parinirvāṇa of the Buddha is attained after having become free from all the twenty-five [states of samsaric] existence. ‘Most excellent bliss’ refers to those many forms of excellent bliss through the concept (saṃjñā) of no cessation therein. That is parinirvāṇa, that is liberation. That which is the superlative experience of stability, immobility, bliss and permanence is liberation. That which is liberation is the Tathāgata.”
Then Mahā-kāśyapaika-gotra said to the Blessed One, “Is liberation that which is not arisen and not ceasing ? Should that be called the Tathāgata ?”
The Blessed One replied, “Noble son, in truth that is so ! That is liberation, that is the Tathāgata.”
“But if space is also unarisen and unceasing, should one say that liberation is similar, that the Tathāgata is similar ?”
[The Blessed One] answered, “No, it is not so. Liberation is not like the element of space (ākāśa-dhātu).
“And yet, how is that so ?”
[The Blessed One] answered, “For example, noble son, when a pheasant (jīvañjīva) or a sparrow (kālaviṅka) calls out, is their call like that of a crow ?”
“No, Blessed One, one cannot compare the calls of other birds to theirs. The call of crows is not equal to a hundredth, a thousandth of the call of pheasants. It is no match in terms of quantity, parts, simile or exemplar. Those birds are incomparable. Blessed One, the words (vacana) of the Tathāgata are incomparable in terms of source.”
“Excellent, noble son, excellent. Noble son, your understanding thus of the profound is excellent ! Therefore that which is liberation is the Tathāgata. There is no simile or exemplar appropriate for liberation in the whole world with its gods, humans and asuras. Yet while there is no simile [appropriate for it], I teach that it has such and such virtues (guṇa) for the sake of those to be converted. That which is liberation is the Tathāgata. Why is that ? Because that which is the Tathāgata is liberation and that which is liberation is the Tathāgata – there is no duality, not distinction herein. Thus, Noble son, while it is incomparable, there ought to be a exemplar (hetv-artha) with which to apply the simile (upamā). Though we might say ‘Your fair face is like the full moon’ or ‘This great white elephant is like a snowy mountain’, how could the moon [really] be like a face or a face like the moon, how could a elephant [really be like a mountain or a mountain like an elephant ? Likewise, noble son, while there is no simile for liberation, you should know that I have taught with similes with reference to exemplars here in order to definitively liberate beings. In the case of the true nature of phenomena (dharma-tattva), you should know the true nature of phenomena by way of exemplars.”
“Why does the Tathāgata teach in two manners ?”
“For example, noble son, suppose a certain man were to take hold of a sword with the intention of killing me, the Tathāgata, Arhat, Saṃyak-saṃbuddha, and kills me. If the Tathāgata does not flinch and sits there unperturbed and joyful, could one say that that man has perpetrated a heinous deed or not ?”
“With reference to his actual target, one could not say that he has perpetrated a heinous deed. Why is that ? Because the accumulated elements (*upacita-dhātu) are not destroyed, he has not perpetrated a heinous deed with reference to his target. If the Tathāgata’s body is unconnected with accumulated elements, but is the matrix of reality (dharma-dhātu), how could one count it as such ? Therefore, one might say that the man has perpetrated a heinous deed through just his intention and his effort. In this case, one should understand the real nature of things with reference to the exemplar.”
“Excellent, noble son, excellent ! I too was thinking of saying just those words ! Moreover, noble son, imagine that there was a certain evil man who decided to kill his mother. Having threshed white-millet (śyāmāka) and wheat (valla) in an isolated area, his mother came there and he said to her, ‘You have not come bringing my gruel !’. He had a sword which he was going to use to kill her after it has been sharpened. While he was sharpening the sword, his mother took fright and burrowed into a haystack. Then taking the sword and thrusting it into the haystack, the man thought to himself, ‘Now my mother’s dead !’, but worried that others [might] come, he did not thoroughly check the haystack. Then his mother climbed out of there and went away. Now, if the man was delighted with the thought that his mother was dead, would one say that he had perpetrated a heinous deed or not ?”
“No, since he did not kill his mother. But I should like to ask what is the causal basis (*hetu-bhava/vastu) for the act of a heinous deed ?”
“Since it is said that one perpetrates a heinous deed by destroying the psycho-physical constituents of one’s father or mother, in this case he did not perpetrate a heinous deed, but since he did have the intention to kill his mother, it is as though he had perpetrated a heinous deed. One cannot say that a heinous deed has been brought to fulfilment as long as the entity [formed by] the psycho-physical constituents, perceptual bases and perceptual fields have not been destroyed. In this instance, you should understand the true nature of things with reference to the exemplar.”
“That is excellent, Blessed One, excellent ! I shall understand matters appropriately with reference to the exemplar.”
“Likewise, noble son, I explain liberation with reference to the exemplar. Nirvāṇa is just beyond comparison by way of exemplars, with its immeasurable quantity of virtues. Likewise, one who goes to great nirvāṇa is also endowed with immeasurable virtues. The Tathāgata [goes] to parinirvāṇa, therefore that is the significance of great parinirvāṇa.”
“One should see that the Tathāgata does not cease, that the body of the Tathāgata is inexhaustible.”
“Excellent, noble son, excellent ! It is fitting that one who protects the authentic Dharma should speak thus. It is fitting that one who wishes to clarify their doubts should act thus. In that manner, a bodhisattva-mahāsattva should teach the Dharma by these four methods of elucidation”.
* * * * * * * * * * *
IX
THE FOUR RELIABLE SUPPORTS
“There are four categories of persons according to this Mahā-parinirvāṇa-sūtra who have attained the method of the authentic Dharma, who promulgate and uphold the Dharma. they appear in the world for the welfare and happiness of many beings. What are these four ?
“A person whose nature is [still] emotionally defiled, the sort of person who appears in the world for the welfare and happiness of many beings – that is the first category of individual. The person who is endowed with the stream-enterer result and the once-returner result is the second type. The non-returner is the third type, and the arhat is the fourth type. These four categories of individuals are reliable supports (āśraya-bhūta).
“Of these, the ordinary being (pṛthak-jana) is one who promulgates the Dharma after having become endowed himself with the moral precepts (śīla), the observances (vidhi) and virtues (guṇa), who spreads those [teachings] associated with the roots of the Tathāgata, who also comprehends their meaning, who makes known the meaning of ‘this Dharma is for those with few desires, but this Dharma is not for those with many desires’[xxix], who teaches the eight reflections (vikalpa) of a great individual (mahā-puruṣa), who makes his confession to others when faults occur so that he may extricate himself from them, who is learned in utterances with underlying meaning and who causes the Dharma to be promulgated, who is skilled in utterances with underlying meaning while engaged in the practice of a bodhisattva, and who promulgates the authentic Dharma: this is the first category of individual. Although he is indeed counted as an ordinary being, he is not an ordinary being who has not been given a prediction (śruta), for the eighth kind of ordinary being, the bodhisattva-mahāsattva, has been told by the Tathāgatas that he will become a Buddha and thus is one who is predicted by a prophesy.
“Of those, the stream-enterer and the once-returner are those who would never distance themselves from asking about and upholdingthe authentic Dharma, who would not teach others poetic (kāvya) utterances and writings which were not spoken by the Buddha or the use of male and female servants. Even though these people are counted as stream-enterers and once-returners, they are not [really] stream-enterers and once-returners. By a direct prediction, it has been prophesized that bodhisattva-mahāsattvas who have attained the first, second and third [stages] will become Buddhas on the Buddha level.
“Non-returners are those who never distance themselves from that Dharma which they have heard, who would never teach others poetic (kāvya) utterances and writings which were not spoken by the Buddha, [who would never permit] the use of male and female servants, who cannot ever be harmed by adventitious subsidiary afflictions (āgantuka-upakleśa), who cannot ever be harmed by inner emotional afflictions, who would never teach the Dharma concealing the tathāgata-dhātu, who cannot ever be harmed by adventitious diseases which depend upon the poisonous snakes of the four elements (dhātu), who do not advocate a ‘self’ and yet also reject (nigraha) views advocating ‘non-self’, who abandon the self of mundane [teachings], who also act in harmony with the world through mundane deeds, who would never expound those other paths (yāna) that are not Mahāyāna, whose bodies are never host to the eighty classes of animalcules or the major defects, who have completely abandoned thoughts of sensual desires, who do not ejaculate even in dreams, and who are never frightened even when they see the terrors of death approaching. Such persons are called non-returners and they are the third category of persons. They are called non-returners because they definitely will not return, but one should not say that those persons have attained [absolute] non-returnerhood. They have the virtues previously mentioned but, when they are reborn here, they are not soiled by the defects previously mentioned. Although those bodhisattva-mahāsattvas move around [the universe] by coming and going, they are counted as non-returners. They have received the prophesy they will become Buddhas by the prophesy made immediately upon their generating the aspiration [to Enlightenment], and they will become Buddhas not long after they have generated the aspiration [to Enlightenment]. Such persons are the third category of individuals.
“Arhats who have extinguished their taints are the fourth category of individuals. The term ‘arhat’ signifies those who are devoid of emotional afflictions, who have set aside their burden, who have done what needs to be done for their own welfare, whose aim has been accomplished and who have attained the tenth level. Alternatively, the meaning of term can be elucidated thus: they have received the prediction by the prophecy that they will patiently accept the Dharma, they will manifest themselves in whatever forms which they are capable of and whatever forms they desire, they will become Tathāgata Arhat Saṃyak-saṃbuddhas with whatever body by which they desire to become Buddhas. One endowed with such virtues is called an arhat.
“According to this great Mahā-parinirvāṇa-sūtra, these four categories of individuals arise in the world for the welfare and happiness of many beings. Like the Tathāgata, they are the teachers of the gods and humans. These four categories are beings who are valid sources of knowledge (pramāṇa-puruṣa), they are reliable supports.
“These four categories of individuals are not valid sources of knowledge for me, they are not reliable supports for me. Why is that ? Because when the Blessed One spoke of rejecting Māra in the Ghoṣila-gṛhapati-[sūtra][xxx] he said,
‘Though a god, Māra or Brahmā or similar, comes with the appearance of the Buddha’s body, physically adorned with the thirty-two major and eighty minor marks, with a nimbus of light six feet in extent and face adorned with a urṇā, I permit you to reject them [thus] – “You, Evil One, though you have the appearance of an arhat, you do not have the nature (ātman) of an arhat ! You, Evil One, even though you may make fire blaze from your left-hand side and water flow from your right while resting in the sky, though you may shine radiating like a burning fire and waft smoke, I shall not listen to your words ! I shall not trust you ! Though you seemingly teach in accord with the nine classes of scripture, I shall not have faith in you !” Noble son, if you have such worries [about those pseudo-Buddhas], reject them.
‘For example, noble son, if they become aware of a burglar (steya) in the darkness of the night, the mistress of the house or a female servant would say to the burglar, “Go quickly before we kill you !”. Hearing that, the burglar would run away and not come back to that house. In the same way, you should repel Māra, the Evil One, as though he were a burglar, saying “O Evil One, desist ! Leave quickly before I bind you up with five fetters !” As soon as he hears that, he will retreat like the burglar. Those who repel Māra in that manner are firm and rest on the very brink of nirvāṇa.
“If the Blessed One gave instructions for the rejection of Māra, prompted by the eminent citizen Ghoṣila, why does the Blessed One set up these four categories of individuals as reliable supports ? I shall neither listen to them nor trust[xxxi] them !”
The Blessed One said, “Noble son, it is thus. What I have said is the truth. However, even though that is indeed the case, what I have said about rejecting Māra was spoken for the sake of those immature people following the Śrāvaka Way who [only] have eyes of flesh, but I did not speak of rejecting Māra for the sake of those following the Mahāyāna. Even though there are indeed followers of the Śrāvaka Way who do have divine vision, they are counted amongst those who have eyes of flesh. Even though there are indeed followers of the Mahāyāna who also have eyes of flesh, they are counted among those who have Buddha vision. Why is that ? Because the Mahāyāna [followers] uphold the truth (tattva) of the sūtras of the Buddha Way (buddha-yāna).
“Moreover, noble son, it is for example like this. There is some heroic man, famed throughout the land, courageous (sattva) and brave (vīra). A timid man (kātara) might cleave to him and, should the hero teach that timid man how to be brave, he instructs him thus, ‘So, if you want to become a hero, you should walk on a mass of sword-blades ! On any occasion when there is a battle, you should not be afraid of anybody ! No matter whether a god or a demon, just consider them to be grass ! Strive to be courageous and brave ! [On the other hand] there may be some sub-standard troops[xxxii] who don the garb of heroes, take up the weapons of heroes and draw forth steel swords from their scabbards. They then advance as if to reduce [the enemy] to dust and make sparks of fire fly with the clashing of sword against sword; letting out loud yells, they go into the midst of the ranks and seeing others like themselves, they cry out ‘Don’t flee !’. When the inferior [enemy] troops see them, they think ‘These are heroes’ and run away like the burglar, while any that are superior troops are assailed by hesitation and come to a halt. Just as those inferior [enemy] troops flee from fear of them, similarly the Tathāgata also teaches those who follow the Śrāvaka Way to be heroes, instructing them thus, ‘Do not fear the Evil One as though you were timid troops ! Be brave as I have taught you to be heroes ! Māra will be discomforted !’
“Moreover, noble son, a hero or hero’s son of a noble clan has not learnt to be heroic from anybody, nor do they even have a teacher: they are naturally heroes, they conduct (nīti-bhūta) themselves as noble sons, and they are heroes appropriate to their warrior caste.. Similarly, any man, woman, boy or girl following the Mahāyāna who hears the various words of the sūtras, spoken with them in mind, but is neither frightened nor terrified has repeatedly served numerous Buddhas previously. Because of that, they have understood and have faith in this Mahāyāna and, no matter whether one or a billion Māras, these followers of the Mahāyāna do not become frightened when they see them, for they are not even slightly astonished.
“For example, a certain man who catches snakes can cause venomous snakes to loose their poison by the power of medicinal antidotes and spells and so is not afraid of them. Likewise, even a billion Māras will lose their arrogance by the charisma and power of the spell-[like] words of the Mahāyāna sūtras.
“Furthermore, noble son, [some people] frighten venomous serpents (nāga), elephants, tigers, leopards and dogs just by looking at them, so that some die, while others flee for their lives, just hearing the sound of their voices[xxxiii]. There are also some people who can ride and travel about on venomous serpents, eagles, elephants, lions or tigers. Such serpents, eagles, lions and cannibal demons lose their arrogance when they see certain people. When śrāvakas and pratyekabuddhas, who are like the timid man, see Māra, they become fearful and, unafraid of them, Māra is able to perform his devilish deeds. Those who follow the Mahāyāna are able to ride Māra and, disciplining him with their great charisma, great strength and courage, they teach the Dharma. Such powerful Māras who are like the serpents and so forth become afraid and instantly delight in the authentic Dharma. They even say that henceforth they will not obstruct the authentic Dharma. Those who follow the Śrāvaka Way are afraid of the various forms of emotional afflictions. Those who follow the Mahāyāna reckon the emotional afflictions to be trifling: thus those who follow the Mahāyāna are brave. Therefore, that is the reason for what I explained [to Ghoṣila] – I have taught the rejection of Māra for the sake of the śrāvakas.
“Hence, the great Mahā-parinirvāṇa-sūtra is supremely difficult to withstand. Ah ! Those who listen to this great sūtra and [hear that] the Tathāgata are permanent and have confident faith in them are extremely rare, just as the udumbara flower is rare in the world. After I have gone, this great sūtra will become extremely difficult to obtain, for in the future those people who apply themselves in order cause this great sūtra to be heard will be rejected by many people.”
“After how long will it be rejected by people ? What kind of people will disseminate the authentic Dharma ?”
“Noble son, it will circulate in the Jambu continent for forty years[xxxiv] after I have departed and thereafter it will sink beneath the earth. For example, noble son, in some land where there are sugar-cane, winter-rice, wheat, honey, sugar, cow’s milk and the cream of ghee, there are some people who are lowly and do not engage in meritorious deeds because of their [karmic] maturation. They say, ‘If we eat wholesome food, the constituent elements (dhātu) of our bodies will sicken’, and then they eat ditch-millet, foxtail-millet and white-millet[xxxv]. In that same land, there are others who do not even want to hear any mention of ditch-millet, foxtail-millet and white-millet, but eat only sugar-cane, winter-rice, wheat and so forth. Similarly, there will be some people who do want even to hear this great Mahā-parinirvāṇa-sūtra, while those who follow the Śrāvaka Way will become hostile to the Mahāyāna, like those lowly people who eat ditch-millet, foxtail-millet and white-millet, while disliking sugar-cane and winter-rice. Those others who listen to it and repeatedly do meritorious deeds will become followers of the Mahāyāna, like those who eat winter-rice.
“For example, noble son, there were [petty] kings dwelling in a inhospitable, precipitous, mountainous region who possessed sugar-cane and winter-rice, but they decided that it would be inappropriate to eat them because they were scarce. Eating ditch-millet, foxtail-millet and white-millet themselves, they filled carts with the sugar-cane and winter-rice without eating them themselves and offered them to the great king (mahā-rāja). Though those other people had not even seen sugar-cane and winter-rice in their own land, they ate them by the munificence of the king. Similarly, noble son, in whatever place where those four categories of individuals who act as Dharma leaders live – when even one such bodhisattva-mahāsattva emerges in the world no matter where he dwells – for his sake they copy and cause to be copied for wages their Mahāyāna sūtras and, having completed that, they have them made up into books and give them out for the sake of gain and honour, for the sake of practising the Dharma or for the sake of inspiring faith. Serving that bodhisattva-mahāsattva, many people sup upon the essence (rasa) of the Mahāyāna and the people hear a tittle of a single letter of words that they have never heard before by the charismatic might of that bodhisattva-mahāsattva, just as [people] ate winter-rice thanks to the might of the king. I say that in any land where [people] practice with the great Mahā-parinirvāṇa-sūtra, that place will become a diamond (vajra) in nature and those people will also become diamond in nature. When ordinary people with little merit hear this Mahāyāna, they do not grasp the meaning of the Mahāyāna sūtras. When those beings who not grasp the meaning hear it, they will bring misery upon themselves like the [people] who eat ditch-millet, foxtail-millet and white-millet.”
“How much time will pass before it emerges again following its disappearance under the earth after having been present in the Jambu continent for forty years after the Tathāgata’s passing ?”
The Blessed One replied, “Noble son, when eighty years remain at the tail-end of my authentic Dharma, when the authentic Dharma is about to fade away, this great Mahā-parinirvāṇa-sūtra will emerge [again] in the Jambu continent. After the rain of the authentic Dharma has fallen for forty years, it will fade away.”
“When the authentic Dharma is fading away, when those [maintaining] the moral precepts are gone, when what is not the Dharma (adharma) is on the increase, when there is no practice [of the Dharma], when this great Mahā-parinirvāṇa-sūtra emerges, what sort of people will listen to it, what sort of people will uphold it, what sort of people will read it ? Who will safeguard it, uphold it, make offerings to it and teach it ? What kind of people will have it copied ? I entreat you, Blessed One, Tathāgata, Arhat, Saṃyak-saṃbuddha, to speak of this, in order to benefit all beings ! There may also be bodhisattva-mahāsattvas who seek to fully learn (pratisaṃśikṣaṃ) and, when they hear it, may thus be accomplished so that they do not utterly fall away from supreme, perfect enlightenment.”
The Blessed One said, Excellent, noble son, excellent ! Your questions concerning this matter, noble son, are excellent ! Noble son, those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of the River Hiraṇyavatī, will persevere diligently (*āsthiti-kriyā) and not cease to persevere diligently with regards the aspiration to enlightenment (bodhicitta) at a later time. Nor will they abandon [this] sūtra.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of the River Ganges, will not give rise at a later time to any thought of abandoning that which is peerless, they will have devoted trust (adhimokṣa) in it and cause all people to have an extensive understanding of it.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of two River Ganges, will also generate the aspiration towards enlightenment at a later time and not abandon it.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of three River Ganges, will not abandon that which is peerless at a later time, will accept (*uddiśanti) it, listen to it and copy it, though not understanding its meaning.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of four River Ganges, will also generate the aspiration towards enlightenment at a later time, will not abandon that which is peerless, will accept it, listen to it and copy it; they will understand one sixteenth of its meaning, but will not perfectly comprehend its meaning.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of five River Ganges, will not abandon that which is peerless at a later time, will accept it, perceive it and copy it. Having copied it, they will possess it themselves, they will understand one eighth of its meaning, but will not perfectly comprehend its meaning.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of six River Ganges, will not abandon that which is peerless at a later time, will accept it, listen to it and copy it. Having copied it, they will uphold it, they will understand one quarter of its meaning, but will not perfectly comprehend its meaning.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of seven River Ganges, will not abandon that which is peerless at a later time, will accept it, listen to it and copy it. Having copied it, they will uphold it, they will understand half of its meaning, but will not perfectly comprehend its meaning.
“Those [beings] who generate the aspiration towards enlightenment [in the presence] of Buddhas as numerous as the sands of eight River Ganges, will not abandon that which is peerless at a later time, will accept it, listen to it and copy it. Having copied it, they will uphold it, possess it, read it, teach it, conceal it, protect it, explain it and, out of pity for all beings, they will make offerings to and honour the books and also cause others to do the same, making them see that this is like paying respect to a teacher (guru). They will also perfectly understand its meaning and teach that the Blessed One is permanent, stable, eternal, unwavering and utterly blissful, and that all beings have tathāgata-garbha.
“Beings who have thus repeatedly attended to numerous Buddhas in the past will protect the authentic Dharma and uphold what appertains to the authentic Dharma. Those who have generated the aspiration to enlightenment in the present will protect the authentic Dharma and uphold what appertains to the authentic Dharma in future times. Since such beings will arise then, noble son, you should not concern yourself thus about those who protect the authentic Dharma ! Know that those people who have generated the aspiration to enlightenment in the present will also generate the aspiration to enlightenment in the future and protect the authentic Dharma.
“Noble son, those who are not upset, but rather are quite pleased, when I have passed away into the great parinivāṇa, think to themselves, ‘The Buddha was an obstruction to our gaining profit and honour, but we are glad now that he has died !’, delighted and not upset thus that the Buddha has died. Know that they will then become lax (tandrin) and that the sūtra[s] will be abandoned by those having the insignia of monastic robes (cīvara).
“When those beings who are endowed with immeasurable virtues (guṇa) hear the Mahāyāna, they will have full confidence (abhiprasanti) in it and, longing for the authentic Dharma. Those noble sons who have committed countless evil deeds in the past will be cured of head-aches (śiraḥśūla), the torments of fevers, irritants and abuse.
“On the other hand, others in future times will be disrespectful towards it and they will have a poor complexion, poor quality beds, seats and food and no wealth; they will be born into impoverished families, they will be born as commoners, they will be born into families with perverse views; they will experience royal oppression, civil disturbances, the failure to meet spiritual friends (kalyāṇa-mitra), the lack of clothing, food, beds, seats, the healing of diseases and medicinal drugs; they will be tormented by the miseries of low income, hunger and thirst; they will be entertained by common people, but will not be receptive to the Dharma stories of kings, ministers or the palace retinue; they will not ally themselves with Dharma-preachers, those who ally themselves with ministers and generals and hope to be protected by them will be unknown to anybody; they will not ally themselves with the authentic Dharma, and even if they are good they will be unendearing, even if they are attractive in appearance they will seem ugly. In that way, it will be difficult [to find] those of my śrāvakas who teach the great sūtra in the world.
“For example, noble son, even dense fog will linger before the sun has risen, but is dispersed without any remainder immediately the sun does rise. Similarly, noble son, the countless sins of those people too linger as long as the sun of the great parinirvāṇa has not risen, but when the sun of the great parinirvāṇa does rise, then all of those sins without remainder are swept away.
“Moreover, noble son, if for example there was somebody wanting to go forth from their house to the homeless life and if, at a time when some man makes offerings to the Community of monks headed by the Tathāgata and asks for teachings, that eminent citizen were also, without even having yet accepted the precepts of a child, to don the monastic robes and then to go together with the Tathāgata’s śrāvakas into town and sit himself down, he would be counted as one of the Community of the Tathāgata’s śrāvakas. Similarly, noble son, a bodhisattva-mahāsattva who studies this sūtra will be counted among those bodhisattva-mahāsattvas who have attained the tenth level. Apart from them, those people, outsiders who only listen to it because they are enamoured with material goods, who listen to it as a topic of conversation or out of a desire for profit, fame and praise, even they will gradually reach that which is the fully perfect enlightenment of the Buddhas and arhats if they do not reject the sūtra, with the exception of those who disparage it due to their arrogance.
“Therefore, noble son, the four categories of individuals I mentioned previously are reliable supports, for there is no possibility, no chance that they would claim that sūtras not spoken by the Buddhas were really spoken by the Buddha. Therefore they are reliable supports. If there is even one of these four types of individuals present, you should make offerings to him and protect him.”
“How should we make offerings to him ?”
“Learn the authentic Dharma from that individual who promulgates the authentic Dharma, having set aside his own life, who thus protects it. After you have learnt it, you should make offerings to that master (ācārya). I have also taught this in the Śrāvaka Way:
“No matter whether they are old or young,
you should salute with respect
those through whom you understand the Dharma,
as a Brahmin does his sacrificial fire[xxxvi].
No matter whether they are old or young,
you should salute with respect
those through whom you understand the Dharma,
as you would the divine Mahendra.
“If it is fitting to make offerings to a master, it is not fitting for a senior monk who upholds the precepts to salute a novice (navaka). This needs to be examined. If a senior monk learns [something] from a novice, should he salute the novice ? If the novice is saluted, then the senior monk will cease to be one who upholds the precepts. Additionally, I have another question. If the senior monk is one who has broken the precepts while the novice is one who upholds the precepts, but comes to understand the true nature (tattva) of the Dharma from that [senior monk], should the novice, though realizing this, salute the senior monk who has broken the precepts ?
“I also have another question. If one has come to understand the Dharma through an eminent citizen, should one still salute the eminent citizen ? It is not fitting to excessively honour [an eminent citizen]. Eminent citizens are not worthy to be venerated or given gifts (dakṣiṇīya) by one who has gone forth. In our teachings, it is fitting for the novice to venerate the elder. An elder worthy of veneration is one who is completely ordained, who maintains the vinaya, the observances and the comportment. Since the Blessed One has said that those who break the precepts are like a rocks in a field, the meaning of these two verses should be examined when he now says:
‘No matter whether they are old or young,
you should salute with respect
those through whom you understand the Dharma,
as a Brahmin does his sacrificial fire.
No matter whether they are old or young,
you should salute with respect
those through whom you understand the Dharma,
as you would the divine Mahendra.’
“Otherwise, it would be an occasion for restraining sanctions to have acted thus. Has the Blessed One misled those monks who uphold the precepts ? I am very confused about this. If the Blessed One has said in many sūtras that those who break the precepts should be subjected to restraining sanctions, what is [the true situation] ? Did the Blessed One say this with a concealed import ?”
The Blessed One replied, “Regarding [the verse],
‘No matter whether they are old or young,
you should salute with respect
those through whom you understand the Dharma,
as a Brahmin does his sacrificial fire’,
“I taught it for the sake of bodhisattvas in the future and hence I did not teach it for the sake of those following the Śrāvaka Way. Noble son, when the authentic Dharma which I taught previously is fading, when those upholding the precepts decrease, when those breaking the precepts increase, when definite liberation and unattachment have been extinguished, when [monks] possess many kinds of improper things such as male and female servants, then even one amongst those four categories of individuals may leave his homes and go forth for the homeless life in a community (saṅgha) which possesses many kinds of improper things such as male and female servants. Knowing the difference between what is proper and improper, what is the vinaya and what is not the vinaya with regards to them, knowing their laxity and also the grounds for his own many faults, and also knowing that this behaviour is not the Tathāgata’s behaviour, he takes the time and place into consideration and learns the nine branches of the scriptures from the novices. Though well aware that they are guilty of ‘defeats’ (parājika), he reflects to himself that he should promulgate the authentic Dharma; he remains silent, thinking of nothing, but that. He has appeared in the world solely to uphold the authentic Dharma.
“For example, noble son, a certain king died, but then there was not one of his sons who was able to become king. A certain outcaste (caṇḍala) in that king’s realm who had with thunder-like cymbals (tūlya) incited the outcastes and made himself king, having seized the kingdom by force. That outcaste was also wealthy in his own right. Then when that outcaste had made himself king, the brahmins and eminent citizens living there thought that it would be improper if they were to be employed by a outcaste so they fled the country and made they way to a land where a member of the kṣatriya caste reigned. Some other brahmins and eminent citizens couldn’t cope with abandoning their country – just as a tree stays rooted to the place where it was born, they too remained in that land like trees. Then it occurred to the outcaste that many people were running away, so he had outcastes guard all the highways. In order to retain the remaining people, he proclaimed that any brahmin who was ritually pure and versed in the Vedas who wanted to enjoy half of the kingdom should come forth and recite in his presence. Though he had drums beaten for a week in the towns, saying ‘Is there any ritually pure brahmin who will act as an outcaste’s preceptor ?’, nobody would [volunteer].
“Then that outcaste issued a proclamation, ‘If there are none able to act thus, then all the brahmins are to eat and sleep in outcaste houses together with the outcastes ! If they are uncooperative, I shall stringently made them do that, but if somebody is able [to come and recite] I shall give him half of the kingdom. He will also drink with me that rare elixir of the thirty-three gods which, if drunk, allows one to become a god.’ Then a young brahmin who was ritually pure and had a hair-tuft (śikhābandha), who was fully versed in the Vedas and who engaged in the holy life (brahmacaryā) heard that proclamation. He shaved off his hair-tuft, went before that outcaste and saluted him, saying, ‘I shall do whatever the king has ordered’. Then he stood before that king and consecrated him [as king]. Thereupon, the brahmins muttered to themselves, ‘The blackguard, the blackguard ! He has willingly undertaken to go and chant in the presence of that outcaste !’ Then, in that way he was given half the kingdom by the king and reigned together with him.
“Then on a certain occasion, that brahmin said to the outcaste king, ‘Great king, I have abandoned my brahmin traditions and have agreed to chant in your presence. If you recollect that I have taught you each one of the Vedas, will you not show your trust in me ?’
“Then that king said to him, ‘Why should I not trust you ? Let me show my trust in you who have these virtues. We shall drink now equal portions from this jar of the late king’s elixir.’ Thereupon, the [brahmin] minister drank first of all and then cunningly poured another potion into that elixir. When the king drank it, he became unconscious and stayed like that as though he were dead. Then the brahmin crowned one of the previous king’s sons who was capable of being king and then he said, ‘Take up this realm and look after it ! Though outcaste was not worthy to be king of this realm, you are worthy. It is not possible for a outcaste to act as a king.’
“Then that outcaste was given medicine to rouse him from unconsciousness and, having been revived, he was punished with the penalty of exile. Since that brahmin thus regained control of the country and sent the outcaste into exile, he did not fail as a brahmin. The brahmins and eminent citizens said that he was a bodhisattva-mahāsattva and venerated him, crying out, ‘Well done ! Well done !’.
“Similarly, after my passing, bodhisattvas will use various skilful means to promulgate the Dharma. They will apparently act in harmony with the behaviour of those who break the precepts within a community (saṅgha), who hanker after improper goods and behave improperly. These verses were spoken for the sake of the bodhisattva-mahāsattvas who are able by those skilful means to confiscate the monastic robes, books and utensils of those who break the precepts and give them to monks who uphold the precepts; for the sake of those who, while having recourse to [improper] conduct, cooking and accumulation of grain, are still able by those skilful means to eliminate those who accept the eight kinds of improper things; for the sake of those who, while taking part in assemblies (avasara), poṣadha and acts of worship with prostrations together, just as the brahmin did for the outcaste king, are still able by those skilful means to deal with those who are in error; and for the sake of those who are able to transform the lax into a pure community and to teach the great Mahāyāna sūtras in order to help many people.
“Brahmins and eminent citizens are delighted because they promote the authentic Dharma in acting thus and they venerate them, thinking to themselves, ‘They have established this kingdom and the authentic Dharma’, as though they were the brahmin [youth]. It is only bodhisattvas who teach in that manner, for they will not give rise to any faults since they act using skilful means. If one were to give rise to faults, one would acquire an additional fault, for these would be like faults which ought to be confessed, but not confessed due to arrogance. Though those bodhisattva ācāryas appear to be extremely lax, they are without any faults. These utterances with underlying meaning were taught for the sake of bodhisattvas.
“These verses were not taught for the sake of śrāvakas, but for the sake of bodhisattvas:
‘No matter whether they are old or young,
you should salute with respect
those through whom you understand the Dharma,
as a Brahmin does his sacrificial fire.
You should salute with respect
those through whom you understand the Dharma
which was taught by the perfect Buddha,
as you would the divine Mahendra.’ “
“Blessed One, is it fitting or not for such lax bodhisattvas as those to fulfil ordination (upasaṃpanna) ?”
The Blessed One replied, “Noble son, do not say that ! That itself is the fulfilment of their ordination. Any faults of theirs which have been confessed are forgiven. For example, noble son, the water in a fissured old pond will all leak out. Why is that ? Because those people who act in accordance with the Dharma wane [in numbers], while those who cannot act in accordance with the Dharma increase. If somebody repairs that pond, then the water in it will not leak out. Similarly, because there are no monks upholding the precepts, because the practice (pratipatti) of the community has deteriorated and because laxity towards the Way (yāna) has considerably increased, bodhisattvas join together with those who are lax and do with them such things as fulfilling ordination, taking part in the assemblies, poṣadha and acts of worship with prostrations. Even though, like the leaky pond, the precepts and observances do indeed become leaky because of that, noble son, those bodhisattvas who yearn for the authentic Dharma and the people who uphold the precepts do fulfil their ordination like those who repair the pond. Having purified themselves by being unsullied and by confession, they are able to repair [the community] by the very sūtras and vinaya themselves, like those who repair the pond.”
“Blessed One, how should one know those who uphold the precepts and those who break the precepts, who are mentioned in the sūtra of the simile of the four types of mango fruit ?”
“You should know those who uphold the precepts and those who break the precepts through the great Mahā-parinirvāṇa-sūtra.”
“How is one to know them ?”
“Right at the start, a certain eminent citizen farmer makes his winter-rice, grain and white-millet fields clean, clearing away weeds and chaff, and thereafter he estimates the yield of the field with his eyes until the crops are ready. When the crops are ripe, he can distinguish the chaff, the empty husks, the seeds and the kernels, thinking ‘This is grain, this is not grain’. Similarly, the eight major items (aṣṭa-mahā-vastu) are impediments to the community. Having cleared them away, like the stones and weeds in the field, [a bodhisattva] thereafter estimates with his naked eyes the number of monks in the community who uphold the precepts. Until it becomes clear who is damaged and who is virtuous, it is not possible to discern with the naked eye that this one is [good] seed and this one is bad seed. Throughout that period he values all the members of the community equally just as [the farmer did with] the field. Why is that ? Because impediments in the case of a field are the weeds while impediments in the case of a community are the eight major items. A community devoid of excessive defects, which are like poisonous snakes, is called a field [of merit]. Any monk who has become like a purified field should be venerated and given gifts like a god. Before they ripened, it was not possible to distinguish damage and virtue with the naked eye.
“Furthermore, noble son, suppose there were many medlar trees (karaka)[xxxvii] on a plot of land by a village and amongst those trees there was also an apricot tree (tinduka). Both the apricot tree and the medlar trees were in fruit. Then a poor young girl who gathered fruit picked the apricot fruit and then she also picked ten times that amount of medlar fruit, thinking that they too were apricots. She filled up her bowl and went to sell them in the village. Thereupon, some fools thinking that both types of fruit were apricots, bought some, but when they ate them, they died. Discerning people there who wanted to eat apricots carefully questioned the young girl, saying ‘Sister, from which area did you pick these ?’ and she indicated the plot of land to them. When they had been told, they knew that while there were many medlar trees, there was only one apricot tree there and they realized that was where she had collected them. They sought apricots, but could not get them while they were frightened and alarmed by the medlar fruit. Because she was chided by those frightened people who would not buy [any fruit] from her, she threw them away.
“Similarly, noble son, if monks who uphold the precepts were to establish themselves in a community whose members knowingly made use of the eight major items, they would be seen like the apricot tree standing in the midst of the medlar grove, and hence they would not be saluted or venerated by wise lay-men even though they did uphold the precepts. If they want to salute them, they should first ascertain whether they accept the eight major items or not and then salute them. They should ask whether they take part or not in assemblies and poṣadha together with those who do accept them. Some [of the monks] say, ‘We accept the eight major items, for even the Blessed One ,who pities all beings, accepted gold and silver in Prince Jeta’s Grove’, while others amongst them say, ‘We do not accept them and we do not take part in assemblies, poṣadha and acts of worship with prostrations together with them, nor do we eat gruel or accept profit and honour from them’. Having said, ‘Even if the god of gods, the Blessed One Buddha, accepts them, why should he not forbid them to be accepted by the community ?’, the lay-men should say, ‘You ought not take part in assemblies, poṣadha and acts of worship with prostrations together with them’. You should know that those who disregard the words [of the lazy monks] are cognisant of the authentic sūtras and that those who accept [the eight major items], resembling the fools, are bound for the hell realms. Such people are like the fools who died.
“Furthermore, noble son, suppose that there were merchants selling madhu-rāga incense as well as various other types of incense and herbs in the incense markets of a great city. Not knowing what the herb produced in the Himālayas is like, the people buying there ask [a merchant], ‘Do you have even a little madhu-rāga which is produced in the Himālayas ? If so, let us have it.’ Now he has prepared something to look like the incense which is produced in the Himālayas and lets them have some, telling them that it is the incense produced in the Himālayas. They trust him completely and think it is the incense produced in the Himālayas, but they have actually got imitation incense.
“Similarly, regarding those monks who either break the precepts or uphold the precepts, lay-men endowed [only] with physical sight think that this is a genuine community of śrāvakas, this is not a genuine community or this is a harmonious community, and pay their respects to them and give gifts to them. Just as the herb produced in the Himālayas in the market, it is difficult for lay-men endowed [only] with physical sight to distinguish them. Likewise, it is impossible for those without divine sight, without discernment, to know that this community upholds the precepts, this breaks the precepts or that this community is free from the fault involving the eight major items, just as in the case of the herb produced in the Himālayas. The difference between those who uphold the precepts and those who break the precepts comes within the scope of those endowed with divine sight, but it lies outside the scope of those who are [only] endowed with physical sight. If they see those who are impure, then they will not pay their respects to them or give them gifts as long as they do not confess the occurrence of faults that need to be confessed. They should not pay their respects or give gifts to [monks in] a community which accepts the eight major items, even though they happen to be wearing the dyed monastic robes (kaṣāya), until they become pure like the herb produced in the Himālayas by confessing their faults which should be confessed.
“Excellent, Blessed One, excellent ! This statement of the Blessed One is well spoken ! I bow my head in respect to it as though it were a precious diamond. The Blessed One has said, ‘Monks, these four things are four reliances. What are the four ? Monks, your reliance is the Dharma itself and not the individual. Monks, your reliance is definitive meaning and not provisional meaning. Monks, your reliance is awareness (jñāna) and not [discriminating] consciousness (vijñāna). Monks, your reliance is the meaning and not the letters.’ These words have well said that we should treat these four reliances as valid sources of knowledge (pramāṇa) while the four categories of individuals are not valid sources of knowledge.”
“The Dharma itself is the Tathāgata’s parinirvāṇa. The permanence, stability and eternality of the Tathāgata is the reality (dharmatā) of all Buddhas. I say that those who see the Tathāgata as impermanent do not know reality (dharmatā). I say that they are individuals and that they are not valid sources of knowledge. The four categories of individuals who are not [like that] are valid sources of knowledge. It is not possible for those four categories of individuals, who understand utterances with underlying meaning, who know the secret reality (tattva) of the Tathāgata and who know that he is permanent, to give rise to the thought that the Tathāgata is impermanent. Those four categories of individuals are themselves the Tathāgata, Arhat, Saṃyak-saṃbuddha. If one says that any other people who understand the utterances of concealed import which state that the Tathāgata is permanent are also valid sources of knowledge and reliances, then how could those four categories [of individuals] not be reliances ?
“‘Monks, the Dharma itself is your reliance’ signifies the super-normal cognition (abhijña) of śrāvakas and also it signifies ‘Do not become forgetful of the Dharma itself’. The meaning of ‘the Dharma itself’ is to apply oneself to the statement ‘ The Tathāgata is permanent’, but not to apply oneself to the individual. This signifies that if those individuals who break the precepts and yearn for material things (āmiṣa) were to say ‘The Tathāgata is impermanent’, then they are not valid sources of knowledge.
“As for ‘Monks, your reliance is definitive meaning and not provisional meaning’, ‘definitive meaning’ refers to the followers of Mahāyāna, because if they hear the Tathāgata’s secret, his utterances with underlying meaning, they do not fall into the error of doubt. ‘Definitive’ means that they traverse the great ocean with awareness (jñāna) and emerge from it. Definitive awareness refers to the Mahāyāna and signifies unimpeded awareness. Impeded awareness refers to the Śrāvaka Way. Definitive awareness refers to great awareness and the Mahāyāna, for it causes those bodhisattvas who have experientially understood that ‘the Tathāgata is permanent’ to be definitive in their meaning. Therefore the words of bodhisattvas are valid sources of knowledge, but the provisional meaning (neyārtha) is not thus. The view that ‘The Tathāgata has a body of flesh, for it passes into parinirvāṇa (= dies) like a fire that has run out of fuel’ is that of the Śrāvaka Way, not a valid source of knowledge. The sūtras were spoken for the sake of those to be trained for the Śrāvaka Way are based on an analytical breakdown, like the alphabet, but not the work of a teacher (ācārya). The [sūtras] of the Śrāvaka Way are counted as those which are provisional in meaning. That knowledge which does not directly experience the greatness of the Tathāgata, [only] to be spoken of through awareness (jñāna), relates to the Śrāvaka Way, and so provisional meaning is not a valid source of knowledge. Those four categories of individuals are valid sources of knowledge, definitive in their meaning and not provisional in meaning. Therefore, they are valid and definitive in meaning.
“As for ‘Monks, your reliance is awareness and not [discriminating] consciousness’, this is an expression (adhivacana) for the Tathāgata. That which is the dharma-kāya is a valid source of knowledge, while that which is the expedient body (upāya-kāya) is not a valid source of knowledge. If we consider the expedient body [to be such], then how would the body of the Tathāgata have psycho-physical constituents, perceptual bases and perceptual fields ? If it does not, where do the heap of relics come from ? Therefore, caityas arise in the world because there are relics, but the dharma-kāya does not arise. The Tathāgata’s body of flesh is displayed through the discriminating consciousness (kalpana-vijñāna), but consciousness is not a valid source of knowledge. Therefore, consciousness is not deemed to be a valid source of knowledge. Those beings who discriminate thus are not valid sources of knowledge. Such sūtras are not valid sources of knowledge.
“As for ‘Monks, your reliance is the meaning [and not the letters]’, the word ‘meaning’ signifies a meaning which is clear and evident. A meaning which is ‘clear and evident’ signifies a meaning which is overt. A meaning which is ‘overt’ signifies a meaning which is not vague and defective (amanda). A meaning which is ‘not vague and defective’ is one which signifies that the Tathāgata is permanent. To say that ‘the Tathāgata is permanent’ signifies that the Dharma is permanent. To say that ‘the Dharma is permanent’ signifies that the Community is permanent. This is ‘meaning’. That is the ‘reliance’. As for ‘not the letters’, this refers to the sūtras which were not spoken by the Buddha, the various words and phrases concocted by those who do not know what is sufficient, those who are not frugal, the icchantikas, the hypocritical (kuṭukañcaka) and boasters (lapaka). Such statements as ‘To prevent his children from being afflicted in times of famine, the Blessed One, out of pity for us, gave us bases of training (śikṣā-pada) permitting us many things such as male and female servants, and cooking’, or ‘the Blessed One said, “I allow you male and female servants, gold, silver, cattle, buffaloes, the storage of grain, trading, farming and so forth” – these are ‘the letters’ and such sūtras are not valid sources of knowledge. Therefore, those individuals who take things literally, mouthing the letters, are not valid sources of knowledge. Therefore I have said, ‘Monks, your reliance is the meaning [and not the letters]’.
“ ‘Without meaning’ should be considered with reference to the presence of impermanence in the three bases (vastu), [expressed as] destruction (bhedana), cessation (vipatti), dispersal (viprakīrṇa), annihilation (vibhāvanā) and so forth. These are termed ‘without meaning’, these are ‘letters’. Therefore, I have said, ‘ Monks, your reliance is the meaning [and not the letters]’. That which relates to ‘meaning’ refers to the followers of the Mahāyāna and hence the followers of the Mahāyāna are valid sources of knowledge. But those apart from them who do rely upon the letters are not valid sources of knowledge, therefore they are not reliable supports though they were established for the sake of those endowed [solely] with physical sight.”
* * * * * * * *
[i] T has ci-yang med-pa (= ākiñcanya) but F & D suggest atyanta which fits betters.
[ii] Koyasan folio begins here. mama śrāvakā mahāyāna-kāṅkṣitās tadā ṣaḍ-rasavan mahābhojanam iva ma</p>hāparinivvāṇaṃ mahāsūtraṃ deśayāmi. </p><lb n=”0604a05″/><p loc=”tatra katame ṣaḍ-rasā ? duḥkham āmlam, anityaṃ lavaṇam, anātmakaṃ kaṭukaṃ, sukhaṃ madhuraṃ, sātmakaṃ kaṣāyaṃ, nityan tiktam, iti ime ṣaḍ-rasāḥ kleśendhanena māyā-agninā paripācitaṃ bhojanaṃ mahāparinirvāṇaṃ tatvānn amṛṣṭaṃ </p><lb n=”0604a09″/><p loc=”mama śrāvakā bhuñjante.”
“Punar aparaṃ bhagini yathā yūyaṃ parāmantraṇena </p><lb n=”0604a10″/><p loc=”para-cūḍā-karaṇa-nimittena vā </p><lb n=”0604a11″/><p loc=”para-grāmaṃ gantu-kāmā duṣputrān utsṛjya satputrāṇāṃ guhyābhinidhānāni </p><lb n=”0604a12″/><p loc=”darśayasi”.
“āma bhagavan duṣ</p>putrā anācārāḥ anartha-bhāginas teṣām ity arthaṃ na darśayāmi. satputrās </p><lb n=”0604a14″/><p loc=”tu kula-dharāḥ kula-nissarakāḥ </p><lb n=”0604a15″/><p loc=”te dravyārhāḥ teṣāṃ darśayāmi.”
evam ahaṃ bhagini mahāparinirvāṇa-gama</p><lb n=”0604a16″/><p loc=”na-kriyāṃ yadā karomi, tadā tathāgata-vividha-guhyaṃ sandhā-vacanaṃ śrāvakebhyo niravaśeṣaṃ kathayiṣyāmi. adya </p><lb n=”0604a19″/><p loc=”putrebhyaś cchandaṃ dāsyāmi yathā tvāṃ bhagi<lb n=”0604a20″/><p loc=”ni pravāsagatāṃ duṣputrā mṛteti kalpayanti na cāpi mṛtā āma bhagavan punar </p><lb n=”0604a21″/><p loc=”apy āgatānte paśyanti evam eva bhagini mayā mā ‘nitya-saṃjñā kārṣīt. adya tathāgataḥ parinirvāsyatīti </p>nevaṃ kalpayitavyaṃ mṛtasaṃjñā</p>vat ye sadā nityodbruvaḥ śāśvataḥ tathāgata iti dhārayanti teṣaṃ tathāgato </p><lb n=”0604a25″/><p loc=”gṛhe tiṣṭhati. eṣa </p><lb n=”0604a26″/><p loc=”parādhyāśayo nāma ||
Pṛcchāvaśā nāma iha kaścit tathāgatam arh<lb n=”0604a27″/><p loc=”antaṃ samyaksambuddhaṃ paripṛcchet katham ahaṃ bhagavan kīrttiṃ prāpnuyāt loke dāyako viśruta iti na ca dadyāt kasmiṃś </p><lb n=”0604a29″/><p loc=”citta ? tathāgatam evam vadet niḥ<lb n=”0604a30″/><p loc=”saṅgam pravāraya dāsī-dāsa-parigraheṇa, atyanta-brahmacāriṇaṃ kumārī-dānena, </p><lb n=”0604a31″/><p loc=”amāṃsa-bhojinaṃ māṃsa-bha。
[iii] End of Koyasan folio.
[iv] The meaning of T here (snams-su sbyor-ba) is uncertain, especially in view of the
parallel in F (自手作食) and D (手自作食), both of which mean “preparing meals by
their own hands”. Some kind of scribal error or misreading may be the answer.
[v] T has srung-ba “protection” here, but this seems to be a scribal error, also repeated
below. Based on the parallel passages in F and D, one can assume that T originally
has ltung-ba which written in cursive script might appear similar to srung-ba.
[vi] T inserts here “There are also many other errors – listen !”, but both the context and
the absence of parallels in F and D suggests that this is an intrusive sentence.
[vii] The explanation given here depends upon the literal meaning of āpatti – a “falling”.
[viii] T has “discard” (‘dor-bar-byed-pa) for “repair”, but contextually and in view of the
parallel passages in F and D, “repair” seems preferable. T: de ni der ras btags-pa’i yo-
byad ‘thags–cha gang kha rgal-ba ‘dor-bar-byed-pa; M: tere kemebesu tende bui nekekui
jemseg qalturin keduit | dun nogur-un üiledügsen be; F: 譬如織師織成新衣。 後破壞已
復更補治。 D: 如王國內 有納衣者。 見衣有孔然後方補。
[ix] Uv30.35abcd: ayo-ghana-hatasya eva jvalato jāta-vedasaḥ | anupūrva upaśāntasya yathā na
jñāyate gatiḥ || Uv30.36abcd: evam samyag-vimuktānām kāma-paṅka-ogha-tāriṇām | prajñāpayitum gatir na asti prāptānām acalam sukham || P: ayoghana-hatasseva jalato jāta-vedaso | anupubbāpasantassa yathā na ñāyate gati || evaṃ sammāvimuttānaṃ, kāmabandhoghatārinaṃ | paññāpetuṃ gati natthi pattānaṃ acalaṃ sukhaṃ || (U80)
[x] T has [m]do-lcags – meaning uncertain, Chinese versions do not assist here.
[xi] Tib has bgegs-bya-ba but not corroborated by F or D.
[xii] Q: dmangs-mo, D: rol-mo.
[xiii] Tib has this as a negative: “does not” which should be amended to reflect the sense of the context.
[xiv] Tib here seems corrupt. Passage omitted in F, but cf D: 阿那含者名曰有貪。以有
貪故不得說言同於燈滅。是故我昔覆相說言。喻如燈滅。非大涅槃同於燈滅。阿那含者
非數數來。又不還來二十五有。更不受於臭身蟲身食身毒身。是則名為阿那含也。若更
受身名為那含。不受身者名阿那含。有去來者名曰那含。無去來者名阿那含。
[xv] Uv29.26abef: yeṣām samnicayo na asti ye parijñāta bhojanāḥ | ākāśaiva śakuntānām gatis
teṣām duranvayā ||
[xvi] T adds de-dag rjes gcad-dka’-ba yin – haplography ?
[xvii] This sentence seems to be a gloss – it has no counterpart in either F or D.
[xviii] These are having few desires, knowing satisfaction, detachment, strenuousness,
mindfulness, meditative concentration, insight and the absence of conceptual
proliferations’.
[xix] T is rather elliptical here, but the Mongolian translation is useful to clarify the sense:
burqan ene üjeküi ene kemebesü üge aldarsigsan bolai | todorqai bui | ünen udq-a kemebesü
yeke bari …..
[xx] The attribute given in T for this and the following items is “nothing whatsoever”,
corresponding to akiñcana. But in view of the context and the readings provided by F
and D, this needs to be amended to “unwavering” or “unchanging”.
[xxi] T: khyim dang nam-mkha’, but F: 無有窟宅
[xxii] For this attribute, T has “devoid of afflictions” (nyon-mongs-pa med-pa) which seems
like a corruption in view of the context and the parallel Chinese (F: 不可取, D: 不可執)
and thus has been accordingly amended.
[xxiii] In view of the readings preserved in F and D, the account of this attribute presented
by T has probably been conflated here with a subsequent one. D has “Liberation is
‘attainment of the far shore. For example, while a great river has a near and a far
shore, liberation is not like that for it does not have a near shore but it does have a far
shore. That which has a far shore is liberation. That which is liberation is the
Tathāgata. Liberation is ‘silence’. For example, the surging flood of water in the
ocean produces much noise, liberation is not like that. That which is liberation is the
Tathāgata.” F is somewhat different, but also supports the view that T has conflated
two attributes.
[xxiv] T here has ‘dun drag-po (tīvra-chanda), “ardent longing”, which view of the context and
D 無迮 seems like a corruption. The translation has been amended accordingly.
[xxv] Based on the text given by F and D, T seems to have conflated “haven” and “fearless”.
Since “fearless” (abhaya) is a well-known epithet for liberation, the text here has been
amended in light of the Chinese versions.
[xxvi] Nāga-vṛkṣa, mesua ferrea.
[xxvii] Sapta-parṇī, alstonia scholaris
[xxviii] T inserts “Nirvāṇa with no cessation” here which seems to be intrusive.
[xxix] T here reads “This Dharma is that of a minor icchantika, but this Dharma is not that of
a major icchantika” (chos ‘di ni ‘dod-chen chung-ba’i yin-gyi | chos ‘di ni ‘dod-chen che-ba’i
ma-yin-no), but the text is very likely to be corrupt at this point in view of the readings
given by F and D, thus the reading here has been corrected here on the basis of the
Chinese versions.
[xxx] I have not been able to locate an extant sūtra of this name, though this individual is
mentioned in various early sūtras. The Pāḷi form of his name appears as Ghosaka or
sometimes Ghosita.
[xxxi] T: glo-ba mi-ches lags.
[xxxii] T: ru-ba, M: oduridugci = “leaders [of a regiment]” ? But “troops / regiment” fits
better.
[xxxiii] This sentence seems defective in T which omits “some people” and has the
“venomous serpents” as the agents of fear. Based on the context and the Chinese
parallels, this has been amended here.
[xxxiv] T has “four thousand years” a likely scribal or editorial error for “forty years” – this
latter reading is corroborated by F and D, as well as elsewhere in the Tibetan version
of MNPS itself.
[xxxv] Ditch-millet is kodrava (paspalum scrobiculatum), foxtail-millet is priyaṅgu (setaria
italia) and white-millet is śyāmāka (echinochloa frumantacea).
[xxxvi] Uv33.64abcd: yasya dharmam vijānīyād vṛddhasya daharasya vā | satkṛtya enam namasyeta
hy agni-hotram iva dvijaḥ || No parallel found for second verse.
[xxxvii] The identification of karaka is tentative here. The name denotes several trees, but the
only one which has fruit remotely resembling apricots is mimusops elengi. Though
medlars are not normally poisonous, they are not eaten straight from the tree but are
left until they have partially rotted.
X
DISCERNING THE FALSE AND THE TRUE
“Are the four categories of individuals you previously mentioned to be regarded as reliable supports ?”
“Noble son, that is so. You should understand that those four are reliable supports. I say that the four who are not thus are demonic.”
“Why is that ?”
“Because they uphold the sūtras which were uttered by Māra.”
“In what way ?”
“For the four demonic types attempt to emulate the Tathāgata, saying things like, ‘This was spoken by Māra, but not spoken by the Buddha’ and ‘These beings act in accord with Māra, but they do not act in accord with the Buddha.’
“Blessed One, I would like to understand fully that which was spoken by Māra and that which was spoken by the Buddha.”
The Blessed One replied, “Noble son, seven hundred years after my passing, the inner teachings [of the Buddha] will be shattered and corrupted by Māra, the Evil One. When the authentic Dharma is fading away, Māra, the Evil One, who has taints will transform himself into the appearance of one without taints. It will be corrupted [by Māra], while concealing himself, in the manner of a bird-catcher, in the form of a monk, a nun, a lay-man, a lay-woman, a stream-enterer, a once-returners, a non-returner, an arhat, a pratyekabuddha or a Buddha. And they will state such things as, ‘The Buddha died and transmigrated from Tuṣita and was born through the sexual intercourse (maithuna) of his father, the King Śuddhodana and his mother, the Queen Māyā, when they came together at the time favourable for conception (ṛtu)’, but it is not possible for the Tathāgata to have been conceived through sexual intercourse.
“Again, after birth as a mere human, they state such things as ‘I was venerated and spoken about by the world with its gods, humans and asuras due to the virtues of previously engaging in asceticism. Because I gave gifts such as my wife and various kinds of desirable objects, I became a Buddha’, but you should know that these are the sūtras and vinaya spoken by Māra. Although I have indeed made myself appear as though I was born for the sake of those to be trained by the Tathāgata, Arhat, Saṃyak-saṃbuddha, I was not conceived through sexual intercourse. You should know that statements such as ‘This appearance by the Tathāgata as though he had parents was done to accord with the world’ belong to the sūtras and vinaya spoken by the Tathāgata. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that it is unreasonable to put your faith in this statement, ‘Having emerged into the world, the Tathāgata was seen to walk seven paces in each of the cardinal directions and the intermediate directions’, for such sūtras and vinayas [that state] this were spoken by Māra. You should know that those which make statements such as ‘Having emerged into the world, the Tathāgata was seen to walk seven paces in each of the cardinal directions and the intermediate directions, but this was undertaken by the Tathāgata’s expedient body’ are the sūtras and vinaya spoken by the Tathāgata. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that those which make statements such as ‘The Tathāgata went to the temple and prostrated at the feet of the gods, but the gods did not prostrate their heads at the feet of the Tathāgata. After he had made offerings to the gods, he became the Tathāgata and was fully enlightened. The gods came before and he was later, therefore he was said to be fully and perfectly enlightened’ are the sūtras and vinaya spoken by Māra. You should know that those which make such statements as ‘Having seen the Tathāgata go to the temple, all the gods such as Īśvara, Maheśvara, Brahmā and Indra joined their hands and touched their heads at his feet’ are the sūtras and vinaya spoken by the Tathāgata. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that those which make statements such as ‘When the Tathāgata was regent, he indulged in carnal pleasures together with the girls of the king’s harem’ and so forth are the sūtras and vinaya spoken by Māra. You should know that those which make such statements as ‘The Tathāgata casts aside like spittle even women like the apsara Rambha and goes forth from the home to homelessness’ are the sūtras and vinaya spoken by the Tathāgata. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that those which make statements such as ‘Out of pity for all the world, the Tathāgata, Arhat, Saṃyak-saṃbuddha, in Anāthapiṇḍada’s park (ārāma) in Prince Jeta’s Grove [permitted] monetary wealth (hiraṇya), gold, male and female servants, cattle, buffaloes, goats, sheep, chickens, pigs, dogs, cats, monkeys, mongeese, copper, iron, jewels, pearls, conch-shells, crystal (śilā), coral (pravāḍa), gold (jātarūpa), silver, various kinds of implements (upakaraṇa), fields, market fairs (haṭṭa), stalls (vīthī), commerce, boys, girls, storehouses and treasuries’ are the sūtras and vinaya spoken by Māra.
“You should know that those scriptures which make statements such as ‘When [the Tathāgata] was residing at the foot of Naḍera’s neem-tree (picumanda) in Prince Jeta’s Grove[i], at the instance of the brahmin Eḍāgra[ii] (= P: Verañja ?) and Prasenajit, the king of Kośala, he said “Concerning those who possess monetary wealth (hiraṇya), gold, male and female servants, cattle, buffaloes, goats, sheep, chickens, pigs, dogs, cats, monkeys, mongeese, copper, iron, jewels, pearls, conch-shells, crystal (śilā), coral (pravāḍa), gold (jātarūpa), silver, various kinds of implements (upakaraṇa), fields, market fairs, stalls, commerce, boys, girls, storehouses and treasuries; who engage in the preparation and cooking of food themselves, the making of meals or the causing of meals to be made, who practise the study of omens, prognostication from physical characteristics (aṅga-vidyā), divination, fortune-telling, the lore of bird omens, meteors, the movements of the sun, the moon, Saturn and the other planets, constellation divination (puṣpa-śakaṭikā), palmistry, oneiromancy, the inspection of the gender attributes (nimitta) of men, women and hermaphrodites, the sixty-four arts (kalā), the eighteen sciences (vidyā-sthāna), smithing (karmāra-kṛta), the teaching of all crafts, the recounting of legends (itihāsaka), annointing with ground incense, the use of flowers, perfumes, incense, garlands and unguents; hairdressing, cheating, flattery, insatiability, hedonism, delighting in company (saṃsarga), and gambling (devana); those who possess treasure, grain, meat, fish, poisonous compounds, perfumed sesame oil, tubes of medicine, [those who make] parasols, shoes, sesame-leaf fans, water containers, pictures (ālekhya), sculptures[iii]; those who store crops, those who use betel leaf (tāmbūla), medicinal oil, powdered lime (cūrṇa), cardamon (kakkola) and areca-nuts[iv]; those who consort with kings and with other [important people], and who consort with the noisily garrulous (drod-mi-thub-pa), the taciturn, with those who are excessively fussy like women, those who are loquacious, those who are tearful, those who are overly fastidious, those who are insulting, those who dissimulate, the white-robed laity (pāṇḍara-vāsini), the orange-garbed (? pāṇḍu-kambala), those who do work in palaces and temple halls (gandha-kuṭī), those who possess unsuitable and improper items, those who flatter patrons, those who are drunkards, those who frequent brothels, and others like them whose behaviour is immoral – I allow you to give lay clothing to them and make them take up secular work. I also allow you to drive them from the country, just as one clears away weeds from winter-rice fields” ‘ are the sūtras and vinaya spoken by the Tathāgata. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know to be spoken by Māra those sūtras which make confusing statements such as ‘The Tathāgata does not go to all the temples of such gods as Brahmā, Bhūta, Skanda, *Loka-pitāmaha, Kumāra, Kātyāyana in order to quell their arrogance, for it is not possible for him to go there. He does not go forth (prāvarjya) in the midst all the heterodox followers (pāṣaṇḍika). He does not teach in accordance with the aspirations (saṃkalpa) of all people. He does not uphold all the mantras and vidyās. He neither agrees nor disputes with slaves, male and female servants. He does not value men, women, doctors, kings or ministers. If the Tathāgata were to do such, he would not be the Tathāgata, for that would be a perverse view. The Tathāgata neither rejects (vigraha) nor benefits anybody, treating equally those who would attack him with an axe and those who would anoint him with sandalwood. Therefore, the Tathāgata views matters according to the middle path.’ You should know that the sūtras and vinaya spoken by the Buddha are those which make statements such as ‘The Tathāgata goes to all the temples of the gods. He goes forth in the midst of all the heterodox followers. He teaches in accordance with the aspirations of all people. He engages in all things like mantras, vidyās and medicine. He goes to meetings and places of musical entertainment. He gathers to him all people, [including] male and female servants. He also manifests himself through the various different bodies of youths, maidens, women of the harem, courtiers, country people, eminent citizens, brahmins, the destitute (preta), those without a protector, men and women. When he goes here and there in order to liberate the entire world from suffering, those who see him realize that he does not become sullied, just as water does not stain a lotus. He acts in accordance with the entire world’. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that the sūtras and vinaya spoken by Māra are those which make statements rejecting the Extended [Sūtras] as additions aimed at harming the teachings such as, ‘In our vinaya, the Blessed One tells us to abandon evils (pāpā), misdeeds (duṣkṛta), light, heavy and grave faults because they ought by nature to be abandoned, but if such tally with our vinaya while they do not accord with your vinaya, then why should we transgress our vinaya and accept your vinaya ? Your vinaya was composed by you yourselves while our vinaya was spoken by the Blessed One. The nine categories of the scriptures proclaim that the Blessed One has established nine seals. The Blessed One has sealed [our collection of scriptures] with those nine seals. We have never yet heard the word, a letter or even a syllable of [the term] “Extended” (vaipulya). Did the Blessed One mention it once in the sūtras ? Did he speak ten [categories of] sūtras ? Even the word “Extended” does not occur in our scriptures. Without exception, they were composed by Devadatta, for they are harmful to all meaningfulness (artha) and cause disputes. The Extended [sūtras] are not binding because they were composed by you, whereas our vinaya is inviolable. This is what our vinaya says ! This is what our vinaya says !’ In future times, there will emerge monks who propound distorted sūtras and vinaya which will say, ‘Our vinaya is like this. According to our vinaya, the Blessed One said this’.
“I have taught the extended Mahāyāna [sūtras] as supplementary teachings (uttara-tantra) to the nine categories of scriptures. Those who practise together in my presence do not propound a distorted vinaya and false views. What I have taught is pure and unsullied like the sun and moon, the abandonment of all that is improper. I have also taught the meanings of each sūtra, each vinaya, each basis of training which are as numerous as the sands of the River Ganges, and I have taught them with a wide variety of synonymous terms. Whoever says that such and such bases of training, not found in their vinaya, were not spoken by the Blessed One are subject to error. I am the teacher of all those who declare ‘We shall not deviate from them, since we accept them and we too shall expound the Extended [Sūtras] since the acceptance of moderation and frugality, and such things as are worthy of having been spoken by the Buddha were spoken in the Mahāyāna style out of compassion for and to benefit all beings’. On the other hand, I am not the teacher of those who say otherwise.
“Let this be said: ‘You should know that it is the sūtras and vinaya spoken by the Buddha which make statements like “They have not gone forth for my sake, but all of them are children of heterodox teachers” ‘. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that those sūtras which make statements such as ‘the Tathāgata is not endowed with immeasurable virtues, he is impermanent, he passes away into parinirvāṇa, he becomes nothing (śūnya), he teaches the non-existence of a self, he does not act in accord with the world’ are the sūtras and vinaya spoken by Māra. [You should know that those sūtras which] make statements such as ‘I say that the Buddha Blessed One is beyond comprehension, he is endowed with countless, immeasurable, incomprehensible virtues, he is permanent, stable and eternal’ [were spoken by the Buddha. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“Moreover, there are some people who say that a certain monk has not really committed a defeat, even though his community says that he is guilty of the fault of a defeat], but you should not state that they are defeated like a palm-tree with its top cut off[v]. How much more so regarding the four items of defeat (catvāraḥ pārājikā dharmāḥ) taught by the Blessed One ! For it has been said in the section on superhuman qualities (uttara-manuṣya-dharma) in the completed scripture, the additional supplementary treatise (uttarottara-tantra[vi]): ‘If any one of the four items of defeat occurs, then one becomes like the shattered remnants of a stone’. Why is that ? Because it signifies concealment of the fact that one has not actually attained the result [claimed].
“As for the ascertainment of human qualities which I have mentioned in the uttarottara-tantra, there is a certain monk residing here who has few desires and is moderate. When the king or his great ministers see him, they think that he has attained the result and they eulogize him with various expressions (prayoga) of praise, saying ‘This venerable one will become a Buddha after he has departed the body and died’, but when the monk has heard what they have said, he says ‘Do not eulogize an individual who has not attained the result as though he had attained the result. Those who assert their greatness are reproached by the Buddha, while those who do not say anything are praised by the Buddha. I shall not delight in that quality (dharma) for as long I shall live, so do not set me up thus as one who asserts his greatness. I know that I have not attained the result.’ Thereupon, the wise king thinks, ‘This venerable has attained the result, he is a Buddha’ and makes this known amongst the learned throughout in the world and has the queens and his children learn the sūtras as though they were poems (kāvya). In so doing, much merit accrues to the king and his ministers who praise him. That monk merely upholds the precepts and engages in the holy life (brahmacaryā) and I say that he has not incurred defeat. I say that he has not claimed super-human qualities, but is one whose desires are few and who upholds the precepts. I say that there is not the slightest fault in a monk who acts in harmony with the Buddha’s scriptures because of the lucidity of his faith even having been praised in that manner.
“Furthermore, a certain monk expounds the great Tathāgata-garbha-sūtra here. All beings have buddha-dhātu and that dhātu is present in each of their bodies, hence when beings have eliminated the mass of afflictions, they will become Buddhas, with the exception of icchantikas. Thereupon a king or one of his ministers may say this, ‘O monk, will you become a Buddha or not ? Do you have buddha-dhātu or not ?’ Then the monk replies, ‘Sir, who can know whether I shall become a Buddha or not, but nevertheless buddha-dhātu is present in my body’. Then that [king or minister] might say to that monk, ‘O monk, so long as you are not an icchantika, you should think “I shall become a Buddha”.’ Then if that monk were to say in reply to them, ‘Sir, that quality definitely exists in my body’, would that monk be guilty of the fault of [claiming] superhuman qualities or not ? One should say that even though the dhātu does exist, it is only present in those who are uphold generosity, morality, insight and the Dharma.
“Furthermore, after having gone forth, if a monk were to think, ‘Ah, shall I become a Buddha or not ?’ or ‘I shall definitely attain Buddhahood’, great merit accrues to him even though he has not yet attained the result. If that were not the case, then all monks would [be guilty of claiming] superhuman qualities. Why is that ? You should know that sūtras and vinayas spoken by the Tathāgata, Arhat, Saṃyak-saṃbuddha are those which make statements such as, ‘Because I abandoned involvement with improper things eighty million eons ago, and remaining in the excellence of moderation and frugality, I meditatively cultivated the presence of the tathāgata-garbha. Having become completely enlightened, I became a compassionate Buddha Blessed One who teaches the ten thousand (skandha) of the Dharma.’ You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that the sūtras and vinaya which were spoken by Māra are those which make such statements as, ‘There is no such thing as the four defeats (pārājika), there is no such thing as the thirteen acts requiring temporary exclusion from the community (saṅgha-avaśeṣa), there is no such thing as the four indeterminates(aniyata), there is no such thing as the thirty requiring forfeiture and expiation (naiḥsargika-prayaścittika), there is no such thing as the ninety-one acts requiring expiation (pāyantika), there is no such thing as the four acts requiring confession (pratideśanīya), there is no such thing as the many items of training (saṃbahulāḥ saikṣa-dharmāḥ), there is no such thing as the seven methods of settling disputes (adhikaraṇa-śamatha), there are no such things as the misdeeds (duṣkṛta), there are no such things as the grave offences (sthūlātyaya), there are no such things as the heinous deeds of immediate retribution (ānantarīyāṇi), there is no such thing as an icchantika. Though there is actually no such thing as the previously mentioned bases of training, were monks to fall into the hell-realms by infringing them, they would be followers of heterodox teachings, while anybody who is devoid of them would similarly go to the heavens ! The Blessed One prescribed the bases of training in the vinaya in order to intimidate [people]. Anybody who wants to indulge in unholy conduct should adopt lay-garb and abandon the monastic robes. After having donned lay-garb and done such things, they might think to themselves, “Because my virtues are few, there is no [harm] in my indulging in trifling desires. Moreover, if there were monks who indulged in their desires when the Blessed One lived [in the world] and still attained liberation and paradise, why should I bother with the Dharma ? This is something that only exists from ancient times through tradition”. A monk who cultivates such notions will still gain liberation, even though a defeat has occurred. Infringements of the five bases of training and the possession of all improper things is similar to that. Even though the Tathāgata has said that one will be cooked in the hell-realms for eighty thousand years, greater than the life-span of the gods in the Heaven of the Thirty Three, just by committing a misdeed, that is nothing more than intimidation. Apart from the defeats, many vinaya-masters (vinaya-dhara) speak falsely, saying that there is no difference[vii] in gravity between a single misdeed and a grave fault, even though the Tathāgata has said that such is not binding’.
“There are various minor misdeeds among the entire base of training, but one should not treat any individual as a support who conceals minor misdeeds, like a tortoise, falsely asserting that they have not committed any of those minor misdeeds, even though they have committed them. ‘Any person who has transgressed one rule (dharma) and lies about it has abandoned [the base of training] in future lives, hence there is nothing whatsoever that they would not do[viii].’ This signifies that there is not the slightest thing not to be done which one should not uphold. If the Buddha’s teachings are thus concerned with fine details, how less likely is it for them not to leave grave offences unchecked ! If they do not restrain even those, more serious [offences] will be unrestrained.
“Now, on what basis is the moral code to be upheld ? While the buddha-dhātu does exist, saying that ‘the buddha-dhātu inheres in all beings’, solely with the idea of becoming awakened (buddha) in the mode of the nine categories of scriptures, or saying in accordance with the Extended [class of sūtras] that ‘the non-existence of self is most excellent’, does not result in one casting aside the sūtras in the mode of the nine categories of the scriptures, but it would [by saying] otherwise[ix].”
“If the presence of the buddha-dhātu in all beings is definitely taught in the nine categories of scriptures, how does it not amount to the false view of the reality of the individual ? How should I understand that, given what I have heard ? If such is the case, it will also amount to the [offence of] claiming superhuman qualities.”
“Just as one might say that there is no multitude of jewels endowed with eight virtues, similarly one might say that there is no buddha-dhātu in the vast ocean of awareness (jñāna) associated with the nine categories of the scriptures. The word (vacana) of the Buddha lies beyond their ken. It is evident that the word of the Buddha lies beyond the ken of all śrāvakas and pratyekabuddhas, by virtue of the reasons (hetu) and proof (liṅga) for the presence of the tathāgata-garbha in all beings. Nor is the self (ātman) and life-force (jīva) actually denied (anirākaraṇa / nāśana) in the Mahāyāna. Therefore, the [word of] the Buddha is the middle path. Those who say, ‘The buddha-dhātu is present in my body and I shall indeed attain Buddhahood, but it is necessary to extinguish the emotional afflictions’ are my śrāvakas. I say that any differing position (itara) is an occurrence of the offence of claiming superhuman qualities. I say this in order to teach that. Is anybody who says, ‘Because the Blessed One perceives [buddha-dhātu] from the Buddha level where the authentic Dharma is attained, I too shall become a Buddha Blessed One’, guilty of the offence of claiming superhuman qualities ? No, I say that they are not guilty of the offence of claiming superhuman qualities, for they will become Buddhas gradually. In that way, the word of the Buddha is subtle and profound.”
“Regarding this, a certain king may ask how a monk becomes guilty of the offence of claiming superhuman qualities. How should one answer this ?”
“There may be monks who dissimulate (kuhanā) and boast (lapanā) for the sake of profit and honour or for the sake of material things (āmiṣa), who think to themselves, ‘What should I do so that others will think that I am a wanderer (piṇḍapātika), so that I might gain profits ?’ Those desirous of praise who are deluded by nature, think to themselves, ‘Others should think that I have attained the results even though I have not attained them. Others should think I am a stream-enterer, a once-returner, a non-returner or an arhat. I should get those assembled in the presence of lay-men to say something that will make all people think that I am thus’. Then, with that kind of improper intention to acquire the Dharma, they adopt a manner similar to arhats, their eyes wide-open (akṣākṣa) and putting on an act for passers-by, they use monk’s robes (cīvara), cloak (saṃghāṭa) and begging-bowl, sit upon new beds and seats, and cause people to say of them that they are fine monks, ascetic monks, all for the sake of profit, honour, veneration, respect and material things. Thinking, ‘Nonetheless, I shall have a entourage and many disciples. Then I shall be the leader of a group (gaṇin) and get food, drink, things to lick and drinking utensils. I shall be respected by women’, with that idea in mind, they let this be known amongst their household (antarjana) and attendants (parivāra). I say that any monk or nun who is duplicitous (praticchādana) in that way is guilty of the offence of claiming superhuman qualities.
“Furthermore, there may be a monk here who sits upon his bed or seat, thinking ‘I shall develop the authentic Dharma’, and all the people say, ‘Ah ! This monk is a good and virtuous’, thinking that he is like an arhat even though he is not an arhat. Similarly, he recognizes what he really is and many monks become his entourage; thereafter outsiders also become his lay-followers. Those who break the moral code are also cowed by him. Then, he thinks ‘I shall develop the authentic Dharma, I shall teach the greatness of the Tathāgata, I shall also make known the Extended Sūtras, I shall liberate definitely all beings, I shall distinguish what does and does not accord with the vinaya. I have the seed (bīja) of becoming a Buddha, the tathāgata-garbha. I shall attain buddhahood. I shall vanquish the mass of afflictions. You lay-men also have the buddha-dhātu, so we shall all become Buddhas and attain the level of the Tathāgata’. I say that those who have such thoughts are bodhisattvas by virtue of their understanding of the true Dharma and they are not said to be [guilty of] the fault of [claiming] superhuman qualities.
“If one will be cooked in the hell-realms for eighty thousand years, greater than the life-span of the gods in the Heaven of the Thirty Three, just by committing a misdeed, then what needs to be said concerning grave offences ! In this Mahāyāna, you should not have any dealings with those who are guilty of grave offences. A ‘grave offence’ is taking for one’s own needs the thread from a withered garland of flowers affixed to a caitya of the Blessed One which is maintained by others. If a monk, avoiding the other monks and not asking them [for permission], takes it, then he becomes guilty of committing a grave offence. If anyone thinks that such a deed amounts to nothing and takes it, then you should not have any dealings with such a person. If anybody, with a mind set on theft, damages a caitya, they are guilty of committing a grave offence and you should not have any dealings with such a person.
“Suppose a certain eminent citizen or minister, with a mind set on the Dharma, pulls down an old caitya in order to honour the relics or because they need the bricks. If after removing them, they retrieve some gold or silver from that caitya which they then place in the hands of a certain monk who takes it, treats it as his own wealth and becomes involved in a dispute [with the layman concerning its ownership], then that monk is disreputable. Those lay-men abide in the Dharma, but it is inappropriate for them to have confidence in that monk and to have dealings with him. He should be known as a eunuch (paṇḍaka), as a bisexual[x] (ubhaya-vyañjana). A ‘bisexual’ is one who has two genders – when male desire arises, they then engage in sex (kāma) with a woman, while when female desire arises, they then engage in sex with a man. Therefore they are said to be bisexual and one should not have dealings with them. If one should not have any dealings which such people, then how less appropriate is it to have dealings with those who commit the offences of the five bases of training !
“Based on the wanderer’s (śramaṇa) Dharma, monks should first of all be compassionate even towards ants (pipīlikā). Based on the wanderer’s Dharma, they should shun even supping the scent of alcohol. Based on the wanderer’s Dharma, they should not think of telling lies even in dreams. Based on the wanderer’s Dharma, they should not think of consorting with women even in dreams.”
“Is one guilty of unchastity (abrahmacaryā) if one consorts with women in a dream ?”
“No, one does not. If one who is wise and mindful does not have any thought of non-celibacy towards the stench (āmagandha) of sexual desires, it is not possible that he would have any such thoughts because he has completely severed inclinations towards emotional afflictions and low talk of women. Should he have consorted with women in a dream, if a monk is remorseful when he wakes up, as though he had eaten the flesh of his son in a time of famine, how could he even think that he is pure ! You should know that Dharma statements such as ‘If the thought does arise, one should subsequently expel it’ [accord with] the sūtras and vinaya spoken by the Buddha. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“You should know that those [scriptures] which make statements such as ‘The Blessed One permits the hero’s stance, remaining silent, jumping down a chasm (śvabhru), consuming poison, fasting, binding oneself, killing oneself, causing ardent desire, reciting spells and incantations, and engaging in agricultural work (avaropana-karma) work. The Blessed One permits all outcastes, eunuchs, hermaphrodites and cripples to become monks. Having given up the five essences of a cow, honey, oil and so forth, silks, conch shells, leather shoes, grain and so forth, and having seen that all vegetation has a life-essence (jīva) and ideation, the Tathāgata then passed into parinirvāṇa’ are the sūtras and vinaya spoken by Māra. With the exception of abiding in the hero’s stance and such Dharma activities as walking purposefully, I do not permit the taking of poison, leaping over fire, fasting, jumping down a chasm, binding oneself, killing oneself, causing ardent desire, reciting spells and incantations, or engaging in agricultural work. I permit the five essences of a cow, honey, oil and so forth, silks, conch-shells, leather shoes, grain and so forth, in the absence of any notion of meat, any notion that all vegetation has a life-essence and any notion that it has ideation. I say that any other views are those of heterodox śrāvakas while those which are in accord with my words are those of my śrāvakas.
“You should know that those sūtras and vinaya which state, ‘I do not say that the four elements have life-essence and ideation’ were spoken by the Buddha. You should know that any people who treat the sūtras and vinaya spoken by Māra as valid sources of knowledge are those who act in accord with Māra. You should know that any people who treat the sūtras and vinaya spoken by the Buddha as valid sources of knowledge are bodhisattvas.
“Noble son, this is my detailed elucidation of the differences between the utterances of Māra and the words of the Buddha.”
“Blessed One, today for the first time I understand the Buddha’s word.”
“Excellent, noble son, excellent ! The wise ought to act thus !”
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XI
THE FOUR TRUTHS
[The Blessed One] spoke again, “Noble Son ! To say ‘This is suffering’ is not the Truth [of Suffering] of the Noble Ones (ārya). What is that suffering ? ‘Suffering’ is what such animals as cattle and donkeys or the hell-denizens have. If that suffering was the Truth [of Suffering], theirs would also be the Truth [of Suffering]. When one recognizes this ‘suffering’ as suffering and knows the greatness of the Tathāgata thus — the Tathāgata is permanent, he is the dharma-kāya and not a body of flesh — then one knows ‘suffering’. As long as they do not attain this [knowledge], beings will misconstrue what is not Dharma as the Dharma, and then, having experienced suffering for a great length of time in state of extreme suffering that is the wheel of Saṃsāra, they will pass into the miserable states of existence. When one knows that the Tathāgata is permanent, even just hearing those two syllables (nitya) will then result in one passing into the happy states of existence. Thereafter, liberation will also be attained. Therefore, one will come to realize personally, ‘This happiness is illusory (ṛddhi-sukha). Because of just having heard that the Tathāgata is permanent, I have come here. As long as I had not known that the Tathāgata is permanent, I wandered in the midst of suffering for that length of time. Now I know what is suffering.’ This is [knowledge of] the Truth of Suffering. Other ways of meditatively cultivating it are without value.
“Regarding [the phrase] ‘This is the arising of suffering’, because of anxiety concerning the Dharma, not knowing the true nature (tattva) of phenomena as such, one gets hold of many kinds of improper items such as male and female servants, and considers what is not the Dharma as the Dharma. This brings about the decline of the authentic Dharma and prevents the appearance of the authentic Dharma. By not knowing the way to make the Dharma persist, one considers [things] in this way – thinking that the destruction of the authentic Dharma will not occur, one will wander immersed in the midst of the suffering of Saṃsāra as a result. Then there is the attainment of paradise and liberation: the knowledge that one’s ignorance of the true nature of the arising of suffering, which leads to the attainment of paradise and liberation, acts as the cause of the destruction of the authentic Dharma, and that one will be emotionally afflicted for as long as this because of pernicious doctrines (vāda) – this should be called the knowledge of the arising of suffering.
“When I say ‘This is the cessation of suffering’, I do not refer to that kind of meditative cultivation of emptiness which cultivates absolute emptiness, eradicates everything and reduces the tathāgata-garbha to nothing. Meditative cultivation that causes the cessation of suffering would then be tantamount to the so-called cessation of suffering of the heterodox (pāṣaṇḍika), for they also have an irrational form of emptiness. All beings have the tathāgata-garbha, but it is not distinctly apparent. When the afflictions have been eradicated, then one will perceive entry into the tathāgata-garbha. Then, as a result of the act of having generated a single thought [of the tathāgata-garbha], one will know that the constant and blissful mastery of the Dharma will be attained: that is the cultivation of the cessation of suffering as it should be cultivated. By having cultivated the absence of self (anātman) regarding the tathāgata-garbha and having continually cultivated emptiness, suffering will not be eradicated, but one will become like a moth in the flame of a lamp. On the other hand, beings who cultivate the tathāgata-garbha will bring about the cessation of afflictions, even though they still have afflictions. Why is that ? Because of the tathāgata-garbha, since knowledge of that through the instructions of the perfect Buddha is the truth of the cessation of suffering. Those who cultivate it in any other way cultivate it wrongly.
“When I say ‘This is the path to the cessation of suffering’, I refer to the Tathāgata, the Dharma, the Community and liberation. Anybody who has the notion, as a result of the four cognitive distortions, that the distorted objects are liberation and that nothing whatsoever exists in liberation, thus abides in illusion and will wander lost in the midst of the sufferings of cyclic existence. As a result of that pernicious meditative cultivation, they will experience suffering for a long period of time. Then, as a result of having generated a single thought that the Tathāgata, the Dharma, the Community and liberation are permanent, stable, eternal and not liable to destruction, one will attain constant mastery as a result. [Knowing that] one experiences the results of false views by maintaining the four cognitive distortions concerning [impermanence], suffering, the non-existence of self and impurity, treating what is not the Dharma as the Dharma, this is called the path to the cessation of suffering.
“Those who meditatively cultivate impermanence, in order to accomplish the meditative cultivation of the permanence of the three bases, cultivate a false (asatya) meditative cultivation. I say that those who meditatively cultivate permanence in that manner are my śrāvakas and they know the four noble truths. You should know that these are the four noble truths.”
“Blessed One, I have understood today for the first time how one should meditatively cultivate the four noble truths by this method.”
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XII
THE FOUR COGNITIVE DISTORTIONS
[The Blessed One] spoke again, “Noble Son ! The idea that treats suffering as happiness is a cognitive distortion. The idea that treats happiness as suffering is a cognitive distortion. One who says that the Tathāgata is impermanent is sinful (pāpa) and will suffer. One who says that the Tathāgata passes into parinirvāṇa just as a fire [goes out] when it fuel has been exhausted is sinful and will suffer. To meditatively cultivate oneself as not suffering and to say that the Tathāgata is impermanent are cognitive distortions. The idea that treats happiness as suffering is a cognitive distortion. If one were to think that the meditative cultivation of the permanence of the Tathāgata will result in a false view of the individual (pudgala-dṛṣṭi) and conclude that this meditation leads to suffering, this is the cognitive distortion of those who have the idea that [treats] happiness [as suffering]. This is the first cognitive distortion.
“The idea that treats the impermanent as permanent is a cognitive distortion. The idea that treats the permanent as impermanent is a cognitive distortion. If one were think that one’s life would be shortened should one cultivate absolute emptiness (atyanta-śūnyatā), and that consequently one will have a long life as a result of meditatively cultivating [the notion] that impermanence is not emptiness, this is a cognitive distortion. This is the second cognitive distortion.
“The idea which treats that which lacks a self as having a self is a cognitive distortion. The idea which treats that which has a self as that which lacks a self is a cognitive distortion. ‘Mundane people might claim that there is a self, but there is no self in the Buddha’s teaching contrary to the mundane view and the tathāgata-garbha is not even mentioned’ – this cultivation of non-self is the third cognitive distortion.
“The idea which treats the impure as pure is a cognitive distortion. The idea which treats the pure as impure is a cognitive distortion. The idea that treats the Tathāgata who is permanent and not a physical body of flesh as a physical body of flesh, as one that is a combination of flesh, blood and sinews, as one that is impure, and also that both the Dharma and the Community will disappear after liberation has been attained, is a cognitive distortion which treats the pure as the impure. Given that one’s [physical] body is entirely impure, without the slightest bit of purity about it, the meditation in which one thinks that one’s body is pure is the cognitive distortion of treating the impure as pure. The idea that one goes to where there is nothing whatsoever is also a teaching [dharma] through which one engages in confused meditation that treats the pure as the impure. You should know that this is the fourth cognitive distortion.”
“Blessed One, today for the first time I have a correct view of things, for until now I had a distorted view.”
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XIII
THE TATHĀGATA-GARBHA
“Blessed One, is there a self in the twenty-five modes of existence or not ?”
“The ‘self’ is the tathāgata-garbha. Though all beings do indeed have the buddha-dhātu, it is obscured by the emotional afflictions. Even though it is present within them, beings are not able to see it. Suppose, for example, there was a hidden treasure of gold that nobody knew about in an impoverished household in a certain town. Now, a poor woman who lived there did not know that there was treasure underneath the house, but a certain skilled man said to that woman, ‘Aunt, come here ! I’ll give you some wages if you come and do some farm work for me.’ She replied agreeably, ‘Sir, I cannot, but if you show my son hidden treasure, then I can come.’ He said to her, ‘Aunt, as soon as you have given birth to your son, I’ll give you a hidden treasure of jewels and gold that nobody knows about.’ Then she said to him, ‘You are just mocking me [with this talk of] your giving it to me.’ Then he said, ‘Even though there is hidden treasure in your house, you yourself don’t know this nor are there others anywhere who know.’ Then she entreated him to help her get it. Then he dug the treasure up within the house and gave it to her. When she saw it, she was amazed and put herself under his protection.
“In the same way, noble son, the tathāgata-garbha is present within all beings, but they are just unable to see it, for they are like that poor woman and her hidden treasure. Noble son, I have taught that the tathāgata-garbha is present in all beings, but just as that poor woman did not know [the whereabouts] of the great treasure, even though told of it, similarly beings neither know nor can see that they have tathāgata-garbha, since it is concealed by a mass of afflictions. When the Tathāgata then reveals that to them, they are delighted and go to the Tathāgata for refuge.”
“Blessed One, I now understand there is the buddha-dhātu. The Tathāgata himself who imparts instructions (avavāda) should be viewed as that skilled man. All beings should be viewed as the woman.”
“Moreover, noble son, it is like this: there was a certain woman who had a sick infant – in that situation, the woman called for a doctor. The doctor administered medicinal oil mixed with sugar to the child and then instructed the mother thus, ‘Sister, until the medicinal oil has been digested, you should not let the child suckle your breasts.’ Then the woman smeared an ointment derived from nimba onto both her breasts and said to the child, ‘Child, I have smeared poison onto my breasts so you must not suckle them’. Later, the child became thirsty and wanted to suckle at her breasts, but he began to cry when he had tasted the flavour of the nimba leaves and had to stay away from them until the treatment was finished. Later [the mother]said, ‘Before, your medicinal oil was not yet digested and I smeared both my breasts with nimba leaf ointment to prevented you from suckling my breasts. I was worried that you might be harmed and die so I prevented you from suckling, but suckle now !’, and she give her breast to the child to suckle and he slowly began to suckle.
“Just as the child was administered medicinal butter, so to did I previously, with the needs of those to be trained in mind, say to the monks, ‘Meditatively cultivate the absence of self with regards to all phenomena ! Meditate thus and you will eliminate attachment to a self (ātma-graha). When attachment to a self has been completely eliminated, you will attain nirvāṇa’, in order to enable monks to overcome mundane views, to instruct them concerning the greatness of the supramundane, to instruct them that the reality of the mundane self (ātman) is a lie, and to purify their bodies meditatively cultivating the non-existence of a self. Then, just as the mother smeared her breasts with a nimba leaf ointment, so too did I say ‘Meditatively cultivate the understanding that all phenomena lack a self and are empty’. Just as the child’s mother later wiped her breasts clean and told the child to suckle, saying ‘Before I could not allow you to suckle at my breasts until you medicinal butter had been digested, but now you can suckle’, so too I instructed [the monks] thus in order that they might be turned away from mundane phenomena, telling them that there is no self, but now monks, because I teach that the tathāgata-garbha exists, do not be frightened like the child. Just as the child tested [his mother’s breasts] and then suckled them, so too I now teach that you monks should investigate the idea that the tathāgata-garbha exists within yourselves and strenuously apply yourselves to the meditative cultivation of it.”
“It is illogical to suggest that a new-born child who has little or no knowledge is perspicacious. If there were a self, then one would expect him to also be endowed with knowledge and understanding of it. But given that his knowledge is feeble, then it is also illogical to expect him to be perspicacious. Therefore, I would say that there is no self. Why is that ? If the self were unchanging, then it would be illogical for people to die after they have been born. If the tathāgata-dhātu were unchanging, a variety of distinctions would also be apparent therein, for a variety of distinctions in birth through different kinds of karma that result in birth as a brahmin, a warrior (kṣatriya), a merchant (vaiśya), a labourer (śudra), a outcaste or animal are apparent. If there were a self, it would be without distinctions, identical [for everybody]. Hence, [beings] do not have a [tathāgata]-dhātu. If there were a [tathāgata]-dhātu, why would anybody ever become involved in the ten unwholesome actions such as killing, stealing the goods of others, fornication and so forth ? Why would one become drunk by drinking alcohol ? If the [tathāgata]-dhātu of beings were unchanging, then it would be expected that the deaf would hear with their ears, the blind would see and the dumb would be skilled in talking. If that self, the [tathāgata]-dhātu of beings, were unchanging, then the assemblages of phlegm (śleṣma), the foetus (kalala), blue and yellow would be localized to that self and that self would also be localized to their occurence. Moreover, is it also present everywhere like moisture ? If that were so, then when a man on a battlefield has his nose or an ear chopped off, one would also expect the minor appendages of that self to be damaged or mutilated.”
“Noble son, suppose for example that a certain king attached a precious diamond on the forehead, between the eyebrows of his champion wrestler. Then that wrestler engaged in a bout with another wrestler, the two of them clashing their heads together like rams. When that wrestler was injured, his brow ornament had completely sunk into his [flesh] without that wrestler noticing, though he wondered where his diamond had gone. Calling a doctor he had him treat the wound. That doctor was skilled and perspicacious; he knew that this wound was caused by the jewel and thought to himself that the diamond was lodged there, hidden in the wrestler’s forehead. He asked the wrestler, ‘What has happened to your jewel’ and the wrester replied ‘Alas ! O doctor, I have definitely lost the diamond that adorned my brow. Ah, could I have put it into a basket ? I don’t know where I put it ! Alas, even if I put it into its box, I can’t find it ! Alas, What a disaster ! What kind of illusion is this that it should disappear like a bubble ?’ Then the doctor said to him, ‘Ah, don’t upset yourself so ! Your jewel became embedded in the wound and remains there, glinting within the flesh, blood and pus. When you had your attention focussed on the wrestling bout, you just didn’t notice it.’ But when the doctor told him that, the wrestler did not believe him and said to the doctor, ‘But why doesn’t it come out with the blood and pus ? Or else has it become trapped in the sinews ? Don’t tell me that !’ Then the doctor extracted the diamond and showed it to him and he was amazed upon seeing it.
“In the same way, although the tathāgata-garbha is indeed present in all beings, they are unaware of that. Since they are oppressed by the disadvantages of resorting to unwholesome friends, attachment, anger and stupidity, beings are born as the denizens of the hells, animals, hungry ghosts, asuras, outcastes, brahmins, merchants and labourers. Because they are ignorant due to the power of their faults, attachment, hatred and stupidity, beings are born into the twenty-five states of existence with various traits such as being an idiot, deaf, blind, mutilated, partially paralyzed (pakṣa-hata), disfigured with various blemishes, jaundiced (kāmalā), green-coloured like lentils, yellow-coloured like a amaranth (kuraṇṭaka) and having bloodshot eyes. Just as the wrestler had the idea that he had lost the diamond due to his impaired thinking, even though it was lodged in his body, similarly worldly beings do not comprehend the true nature of the self (ātma-tattva), they fall under the sway of unwholesome friends, they do not understand the [Tathāgata’s] utterances with underlying meaning, they meditatively cultivate the notion that they lack a self, even though there is a self. They assert that those who do not meditatively cultivate the non-existence of a self meditatively cultivate the self of mundane [philosophers], saying ‘How could that self of the mundane [philosophers] exist ?’. While they do not understand the true nature of the self, they think that the supramundane [self] is like that [mundane self]. Because they resort to unwholesome friends and do not understand the context of utterances with underlying meaning, they do not understand the true nature of non-self, even while engaged in meditative cultivation, repeating ‘No self, no self !’. They wonder to themselves, ‘Where is the self ? Where is it located ? Does it perish, just as an earthenware jar does not persist ? Or else, is it pervasive like moisture ? Is it present like the brow-ornament of the confused wrestler ?’
“Like the doctor, the Tathāgata says this to them, ‘The self does not abide in all places but, though it is radiantly luminous, it is concealed by the various kinds of afflictions like the precious diamond’. Having said that, beings gain trusting confidence. It is just that the afflictions need to be eliminated and then the tathāgata-garbha will be seen just as the diamond was. Noble son, in that way the tathāgata-garbha cannot be quantified.
“Moreover, noble son, for example, there is an elixir-producing (rasa-dhātu) tree in the Himālayas called ‘bee’s nectar’. Even though it stands entangled with the dense thickets of the forest, it is apparent by its fragrance. Once, a universal emperor inserted pipes [into the tree] from each side to get it, and then sour juice flowed out of the mouths of some of those pipes from that elixir tree, from some there flowed salty juice, from some there flowed sweet juice, from some there flowed pungent juice, from some there flowed bitter juice and from some there flowed astringent juice. That elixir wafted to the sky in the forest. From the single taste of that elixir, many different tastes emerged and each one of those tastes did not become mixed together. Moreover, like the disc of the moon, that elixir was ubiquitous. Even though it was present thus, other people went into that forest of dense thickets but, though they dug with hoes, people with few blessings were unable to get any of it, while, by virtue of his merit, the universal emperor was able to do so.
“In the same way, noble son, the tathāgata-garbha is like the elixir – it remains concealed by the various afflictions. Even though it has just a single taste as the cause of becoming a Buddha, it is transformed into many different tastes by the maturation of the karmic actions of people, who then arise as men, women or hermaphrodites. The tathāgata-dhātu is the intrinsic nature (svabhāva, prakṛti) of beings. Therefore, it cannot be killed by having its life severed. If it could be killed, then the life-force (jīvaka) could be annihilated (atyanta-abhāvī-kṛta), but it is not possible for the life-force to be annihilated. In this instance, the life-force refers to the tathāgata-garbha. That [tathāgata]-dhātu cannot be destroyed, killed or annihilated, but also it cannot be seen very clearly as long as buddhahood has not been attained. Therefore, there is nobody who can kill it.”
“It is not fitting to say that here is nobody [who can kill it]. If that were the case, then it would follow that it would not be sinful to kill living beings.”
“One should say that it is. Why is that ? To sever (= kill) the assemblage of external elements, that is like a tree-trunk, is called the ‘taking of life’. Therefore, by having taken life, one will proceed to the miserable states of existence by that mass of evil. Through the maturation of harmful actions, beings are reborn in the twenty-five states of existence as brahmins, warriors, merchants, labourers, outcastes, birds, animals, with the three genders and different degrees of intelligence. Mundane [philosophers] think that the self is just like a grain of white-millet, a rice grain, a thumb and so forth [in size], but such is just false concept. The supramundane concept is that which conceives the buddha-dhātu to exist, for that is the ultimately true concept.
“Moreover, noble son, suppose for example that there is a man skilled in detecting sources of buried treasure (nidhi). When he digs for treasure with a hoe or some other digging implement, he is able to pulverize all stones and gravel, but he is not able to make the slightest impression upon a diamond. Just as no weapons can cut a precious diamond, noble son, not even billions of gods or demons with their weapons can sever the tathāgata-garbha, the self of living beings, though they can reduce to dust the conglomeration of elements (upacita) [that is the mortal body] like stones and gravel. The tathāgata-garbha, the self of living beings, is like a precious diamond. Therefore, life can be destroyed by killing people and, for that reason, life can be taken by destroying the conglomeration of elements. Thus, noble son, the Tathāgata’s extended teachings are extremely subtle, both the most excellent of nectars (amṛta) and the most excellent of poisons.”
[Mahā-kāśyāpaika-gotra] said, “Blessed One, what do you mean when you say that the extended [teachings] are both the most excellent of nectars and the most excellent of poisons ?”
“Noble so, do you want to understand the underlying meaning of these words ?”
[Mahā-kāśyāpaika-gotra] said, “Blessed One, I want to understand the underlying meaning of these words, the most excellent of utterances.”
Then the Blessed One uttered these verses:
“By drinking nectar, one person does not die,
By drinking nectar, another person dies;
By drinking poison, one person does not die,
by drinking poison, another person dies.
I teach that in this Mahāyāna,
unattached awareness is nectar;
the most excellent peerless,
awareness is also poison.
Just as the cream of ghee, honey
and sugar are like nectar
if one eats after digesting them,
but act as poison if not digested;
Thus, the excellent nectar of the Extended
is also a virulent poison
for those with childish minds,
who are not skilled in their concealed import.
Pratyekabuddhas and śrāvakas
are ever like that:
the excellent Mahāyāna medicine
is like drinking milk for them.
Knowing thus, Kāśyapa,
those fearless bodhisattvas,
excellent heroic people,
are released by the Mahāyāna.
They take refuge here today
in that dhātu sphere, the unchanging nectar;
that excellent nectar dhātu
is my dhātu, the dhātu of beings (sattva-dhātu).
If you always take refuge in me,
the three refuges will become your dhātu;
since the dhātu inheres in my body,
you should enter into this self (ātman).
The Buddha, Dharma and Community
are my dhātu in their intrinsic nature,
the three are the most excellent jewels:
Thus the Tathāgata explains these words.”
[Mahā-kāśyapaika-gotra] asked,
“I do not fully understand how
the fearless ones take refuge;
For what reason should people
take refuge in the Dharma ?
By what do they gain joyful ease,
by what do they not gain joyful ease ?
If they take refuge in the Community,
how are these thus three excellent refuges ?
How will they attain truly veridical
Buddhahood in future times ?
I also view those three that are
grounds of refuge for future lives
as though they were a stairway,
for they are none other than awareness.
If a child has not been conceived,
how can one say that it is a child ?
When a child has been conceived, it will be born
for it actually exists both in wish and deed.
That of which you have spoken, O Sage,
is not understood by the unintelligent:
they will wander alone in Saṃsāra,
in all the dungeons of rebirth.
Hence they will not become
lay-men even in mere name.
Reveal this to me, O Sage,
I entreat you to quickly sever my doubts !
O Tathāgata, endowed with great awareness,
I entreat you to explain that concealed import !”
The Blessed One replied,
“O Bodhisattva-mahāsattva,
most excellent Mahā-kāśyapa,
I shall explain that concealed import,
I shall eliminate your doubts.
By having taken refuge in the Buddha,
the lay-man’s state will be attained;
then all those gods
will not be a refuge for one.
When one has taken refuge in the Dharma,
all that is deleterious will abandoned here;
when one has taken refuge in the Community,
one will thus become an lay-follower.
Therefore all others apart from this
are not worthy of one’s veneration.
One will attain the three grounds of refuge,
in the same way as the fearless ones.”
[Mahā-kāśyapaika-gotra] said,
“Therefore I shall take refuge
in the three perishable things,
This is the path of the holy ones,
this is the true nature (dharmatā) of the Buddha.
O Great Sage, the three grounds
are forever identical (samatā);
The self too is like you:
this abode is unsurpassed.
This path is praised by the Sugata.
When one has taken refuge there
and also engages it through having fully entered it,
one will be released by it.
This path is praised by the Sugata,
hence I too will go for refuge here,
in this path of the Buddha,
this supreme and extensive path.
Though I were to be offered immortality today by Māra,
I would not take refuge in the worldly [gods] !”
Then the Blessed One said this to him, “You should not cleave to [them] like the foolish followers of the Śrāvaka Way – you should just take refuge in one single thing ! The three refuges are absent from this awareness, for there is no [separate] Dharma or Community. The Buddha himself is both the Dharma and also the Community. The Tathāgata himself is the three grounds. I established the three grounds in the Śrāvaka Way so that the foolish might eradicate mundane views. If you act in accordance with the world, you should take refuge in the three grounds in that way.
“ ‘Having taken refuge in the Buddha, may I become identical in body (eka-kāya) ! Then having become a Buddha, may I become one who actuates the transformative energy of the Tathāgata ! Having become equal to the Tathāgata, I shall not need to join my hands in respect to the Buddhas. May I become as a great refuge for all beings ! Without abandoning the dharma-kāya, I shall salute the Buddha’s relics (dhātu) and caityas. May I become as a caitya for all beings who do not want to pay their respects ! May my body become an object of veneration for all beings ! Having taken refuge in the Dharma, may I become a dharma-kāya ! May I act as though an arrow for those who meditatively cultivate doctrines which are not real (atattva-dharma), passing the true Dharma to them one after the other in succession ! Having taken refuge in the Community, may I become as a [hive-like] refuge for the bee-like monks ! Through this manner of practising the taking of refuge, may I become as the Buddha, the Dharma and the Community for all beings ! May I become as eyes for the monks who are like the congenitally blind ! May I urge the be-like śrāvakas and pratyekabuddhas to come to me for refuge !’
“Noble son, thus, to foolish people, bodhisattva-mahāsattvas are like ignorant beings who have not exhausted the mass of sins, while to the wise, they are like Buddhas.
For example, when a real hero fights on the battlefield, he thinks to himself, ‘When I have defeated all other heroes, all will come to me as a refuge’. Or else, for example, when a king’s son is made into the crown-prince, he thinks ‘I shall surpass all the other princes and be made king ! I shall become the lord of all the princes ! They shall come to me for refuge ! I shall not have any thought of debasing myself !’. Whether they are a hero, a king or a minister, those whose nature is superior in that way due to their excellence, carry out the deeds which conform with their virtues.
“Nobel son, similarly a bodhisattva-mahāsattva is one whose thoughts have transcended the three grounds [of refuge]. Therefore be courageous and fearless like the prince and the hero. I teach that I am not separate from the three grounds and, amongst the three grounds, the Tathāgata is the superlative. Just as the head is the foremost of all the body, so also is Buddha himself the foremost. Just as the head does not persist apart the body, neither the trunk or the legs persist [without the entire body], so also the Buddha, the Dharma and the Community do not persist apart. Nevertheless, I have taught their division into separate [things] as a stairway in order that the foolish might be definitively liberated. In the true nature of things, no division into separate [elements] is perceived. Do not become attached to confused words like the foolish ones ! Make you mind sharp like a sword of steel ! Endow yourself with the great awareness !”
Then the Bodhisattva-mahāsattva Mahā-kāśyapaika-gotra asked the Buddha this, “O great hero, Blessed One, I ask you about the unsullied practice of a bodhisattva so that I might explain it [to others] fully understanding it myself. O Blessed One, instruct me well in the practice of a bodhisattva, the supreme, extensive Mahāyāna which is like a steel sword. O, establish it well ! Having gained an explanation of the bodhisattva’s practice, I too shall teach it to all beings. So that any being whatsoever may understand the tathāgata-garbha, those who have confident trust in this sūtra are themselves the three refuges for they take refuge in themselves. The three [external] grounds are unnecessary. Why is that ? Because they have the tathāgata-garbha, the buddha-dhātu. Having carefully investigated, they will say, ‘I have the buddha-dhātu in my own body’. Having sought thus, they will not resort to the three refuges, for they are the refuges of the Dharma and the Community. In that way, the buddha-dhātu, the thirty-two major signs and the eighty minor signs cannot be encompassed by thought.”
The Blessed One replied, “Excellent, noble son, excellent ! Those with incisive intellects should act thus ! Moreover, noble son, I shall explain how one is to approach (praveśa) the tathāgata-garbha. If the self were stable and eternal, then there would be no extreme (anta) of suffering. If there were no self, then the entire holy life (brahmacaryā) becomes meaningless. If all phenomena were devoid of self, then this would be a nihilistic view. If the self were stable, then this would be an eternalistic view. If all phenomena were impermanent, then this would be a nihilistic view. If all phenomena were permanent, then this would be an eternalistic view. If all phenomena were suffering, then this would be a nihilistic view. If all phenomena were blissful, then this would be an eternalistic view.
“If one were to meditatively cultivate [the idea] that all phenomena are permanent, then one would cleave to annihilationism. If one were to meditatively cultivate [the idea] that all phenomena are annihilated, then one would soon cleave to eternalism. For example, just as leeches swiftly sup on a person’s head and then swiftly abandon it for another location, likewise when one has meditatively cultivated [the idea] of permanence, one then soon cleaves to annihilationism[xi], becoming like a leech.
“Therefore, on the one hand you should meditatively cultivate unwholesome phenomena as suffering, and on the other meditatively cultivate wholesome phenomena as blissful. On one hand you should meditatively cultivate those phenomena associated with the afflictions as devoid of a self, and on the other hand you should meditatively cultivate the existence of a self with regards to phenomena such the tathāgata-garbha, because nirvāṇa has no [casual] ground or location. On one hand you should meditatively cultivate [the idea] that phenomena such as possessions are impermanent, and on the other hand you should meditatively cultivate [the idea] that phenomena such as the Tathāgata’s qualities are permanent.
“The true reality (tattva) of the [above] three grounds and liberation are not like the supping leech. Know that the Buddha’s teachings (vacana) are the middle way ! The blessed Buddha speaks of the middle way which is free from the two extremes of eternalism and nihilism.
“The dull-witted are confused about the Buddha’s words — just as with those whose digestion is poor who eat a lot of butter, they soon adopt the two extremes, but “existence” is not established and “non-existence” is illogical. For example, even though all the humours (dhātu) such as bile are disturbed and not functioning in harmony, doctors sedate bile in a bile disorder, wind in cases of an excess of wind, eliminate phlegm in [cases of] phlegm disorders, use a remedy for combination disorders in the case of combination disorders, and do not allow them to become disharmonious, but promote comfort. Similarly, like the doctors, you should also heal the true dhātu, gradually clearing away the countless diseases of the afflictions. The true dhātu is termed the tathāgata-garbha, the buddha-dhātu, but you should get rid of all dhātus and focus all your energies upon the permanent and the stable.
“The wise (dhīmat) should not get attached to “existence”. Since “non-existence” arises from those who speak falsely, they should remain silent about “existence” and not accept [either position]. Do not argue about it, for you should know that these are intrinsically the nature of things (dharmatā).
“The dull-witted who do not understand the words with a concealed import constantly argue [about this], though that seed of bliss exists in their bodies, because I have taught about suffering. Since they uphold [such teachings] with regards everything, fools think and conceive that their bodies are unstable (adhruva).
“As for what I have taught about impermanence, fools maintain that [everything] is impermanent like the vessel made by a potter. The wise know that that kind of seed of the dharma-kāya exists in their bodies, and thus they do not uphold everything [literally].
“When I have taught no-self, fools uphold the teaching that there is no self. The wise know that such is conventional speech (vyavahāra-vat) and they are free from doubts.
“When have I taught that the Tathagata-garbha is empty (śūnya), fools meditatively cultivate [the notion] that it is extinction (uccheda), subject to destruction and imperfect. The wise know that it is [really] unchanging, stable and eternal.
“When, merely as a skillful means[xii] (upāya), I have taught about liberation, fools maintain that Buddhas become non-existent when they have attained liberation. The wise know that there is the coming and departing of Buddhas, and say that he comes like a lion of a man (nara-siṃha).
“Fools uphold the notion of duality [when they hear] the statement that ‘the saṃskāras arise in dependence upon ignorance’, while the wise know that there is no duality regarding the distinction between ignorance and knowledge.
“Fools uphold the notion of duality regarding the statement that ‘consciousness arises in dependence upon the saṃskāras’, while the wise know that there is no duality regarding the distinction between the compounded (saṃskṛta) and the uncompounded (asaṃskṛta).
“Similarly, the foolish uphold the notion of duality regarding the distinction between the wholesome and the unwholesome, while I say that the wise know that there is no duality.
“The foolish uphold the notion of duality regarding faults (avadya) and non-faults (anavadya) while I say that the wise know that they do not exist in that manner. That is the intrinsic nature of the wise.
“The foolish uphold the notion of duality regarding the distinction between the totality of light and dark factors while I say that the wise know their non-duality That is the intrinsic nature of the wise.
“The foolish uphold the notion of duality regarding the distinction between painful and happy phenomena, while I say that the wise meditatively cultivate non-duality. That is the intrinsic nature of the wise.
“Those with childish intellects meditatively cultivate [the notion] that all compounded things are impermanent with regards the tathāgata-garbha, whereas I say that the wise meditatively cultivate non-duality. That is the intrinsic nature of the wise.
“The foolish uphold the notion that all phenomena lack a self with regard to the Buddha’s teachings that there is no self, while the wise know that there is no duality regarding the existence of the self and the non-existence of the self. That is the intrinsic nature of the wise.
“I have also taught the tathāgata-garbha which is praised by innumerable Buddhas in the Sarva-puṇya-samuccaya-sūtra. You should uphold the non-duality of the existence of the self and the non-existence of the self. Noble son, you should recollect what I have taught concerning the existence and non-existence of the self with reference to this very explication of the approach to non-duality in the Sarva-puṇya-samuccaya-sūtra and the great Prajñā-pāramitā-sūtra.
“For example, when curds arise from milk, fresh butter from curds, ghee from fresh butter and the cream of ghee (sapir-manda) from ghee, do those curds arise identical to the actual milk or do they arise on their own ? Likewise, does that fresh butter arise identical to those actual curds or does it arise on its own ? Likewise, does that ghee arise identical to the actual fresh butter or does it arise on its own ? Likewise, does the essence of butter arise identical to the actual ghee or does it arise on its own ? Or else do those fatty substances arise from something else ? If they arise from something else, then, in that case, from what do they arise ?
“Now, if curds [and so forth] were to arise [spontaneously] without milk, milk would not be necessary. If that were the case, then they would be naturally occuring and both the origin and the attributes of the curds [and so forth] would be apparent. Therefore, they arise one after the other in succession but, arising one after the other in succession, one should not say that they [each] arise identical to those actual substances (bhāva). Yet if they did not arise identical to those actual substances, wouldn’t they thus be non-existent from the very beginning ? Ghee arising from the cow does not arise from something else and does indeed exist in all [cases] inherently (prakṛti), nevertheless it is not apparent because it is obscured by defects and subsists mixed mutually with [the milk and so forth].
“Milk has an unpleasant taste from blood[xiii] because of defects in what the cow has eaten. If the cow eats sweet grass, then sweet-tasting milk will also be produced. If the cow eats pungent grass, then pungent-tasting milk will be produced. There is a species of grass in the Himālayas called ‘unctuous’. If cows eat that, they produce only milk which has the intrinsic nature (svabhāva) of the cream of ghee– not white, not green, not red and not pale blue, but only that which has the intrinsic nature of the cream of ghee will be produced. In that way, poor-coloured milk or fine-coloured milk is due to such variations in the grass. Likewise, although ignorance and knowledge are non-dual, that which is knowledge arises as ignorance due to the malign actions of beings. All wholesome and unwholesome factors are also just non-dual. Therefore, as I have just taught previously, the tathāgata-garbha indeed has an intrinsic nature like the cream of ghee, but it appears as something else due to the defects associated with the afflictions.
“For example, even though sea-water is synonymous with salt, one should not say that it is synonymous with salt for among the oceans there is also one called the ‘milky ocean’ (kṣīra-samudra).
“Because there are medicinal herbs in the Himālayas, one speaks of them in terms of their virtues and, although there indeed are also poisons in the Himālayas, one still speaks primarily of the medicinal herbs there. Similarly, this body is like that – although it indeed it has the poison of the four snake-like elements (dhātu), yet since there is also the king of physicians, which is that tathāgata-garbha, the tathāgata-garbha is a primordially unfabricated (akṛtima) dhātu, whereas the afflictions have arisen adventitiously. Anybody who wishes to become a Buddha should vanquish the afflicted aspects. For example, if thunder rumbles in the sky, mushrooms[xiv] soon sprout up, but in the dry summer one does not even hear mention of mushrooms for they only come up with the rumble of thunder. Similarly, the tathāgata-garbha also appears as non-self because it is obscured by the afflicted aspects, but as as soon as those who hear this great sūtra hear of the great parinirvāṇa, knowledge of the tathāgata-garbha arises just like the mushrooms. All other sūtras and meditative concentrations (samādhi) are like the summer season, for one will not fully know about the existence of the tathāgata-garbha by hearing all other sūtras and meditative concentrations. Just as mushrooms sprout in the rainy season, all secret words of implict intent arise from this great Mahā-parinirvāṇa-sūtra. People will fully know about the existence of the tathāgata-garbha immediately upon hearing this sūtra, like the sprouting of mushrooms in the rainy season. Now it is called the Mahā-parinirvāṇa-[sūtra] because it promotes extensively a great topic of benefit (artha). Those who study this great Mahā-parinirvāṇa-sūtra will be grateful (kṛta-vedin) to me.”
“Ah, Blessed One, it is extremely difficult for all the śrāvakas and pratyekabuddhas to see, to know and to accept the tathāgata-garbha.”
The Blessed One said, “Noble son, it is thus. I also say just the same.”
“Why is it difficult to see ?”
“For example, noble son, there were a hundred blind people and, because they wanted to see with their eyes, they sought out a great ophthalmist. The doctor operated on them and then, having removed the cataracts (netra-paṭala) that covered their eyes, he held up one of his fingers and said to each of them ‘Look at my finger ! Can you make it out distinctly or not ?’ Then, even though the operation had been completed, those people could not see his finger no matter how he held it up. Then repeating this two or three times, they could see it faintly. Similarly, those bodhisattva-mahāsattvas on the tenth level who have completed all the cleansing treatment are also like that. Like those blind people, even though they have thus been cleansed, they only faintly perceive that they have the tathāgata-garbha within themselves after I have indicated it to them two or three times. After they have perceived it, they say, ‘If even we have been made to go around in circles by the one wheel of no-self for this length of time, then how could śrāvakas and pratyekabuddhas ever catch sight of it ?’ Noble son, thus it is difficult to see the entry into my dhātu teachings (śāstra).
“Moreover, noble son, suppose a certain person sees a goose flapping, soaring in the sky. Having seen it, he feels uncertain, wondering to himself whether it is just the sky or really a soaring goose. When he has looked at it carefully, he vaguely sees that it is a soaring goose. Similarly, if even bodhisattva-mahāsattvas on the tenth level only vaguely perceive that each has the tathāgata-garbha within themselves, then how could śrāvakas and pratyekabuddhas ever catch sight of it ?
“For example, suppose that a certain person has set out on a journey, but then his bile (pitta) gets out of order and he loses his way. It is only when he has looked very carefully that he is able to see the road and other shapes vaguely. Similarly, bodhisattva-mahāsattvas on the tenth level can only vaguely perceive that they have the tathāgata-garbha, the unfabricated dhātu, within their bodies when they have looked very carefully.
“For example, a certain traveller is parched with thirst, but he cannot find any water in the vast wilderness. Still wanting water, he sees a flock of cranes (vaka) on a tree, but he wonders whether it is a mansion or else the sky. It is only when he has looked very carefully that he is able to see that it is a flock of cranes vaguely. Similarly, noble son, though it is there, bodhisattva-mahāsattvas on the tenth level only vaguely perceive that they have the tathāgata-garbha within their bodies.
“For example, noble son, a man who is travelling on an ocean-going ship sees a white mansion in a town from many leagues far off. He then wonders to himself whether it is the sky or a mansion, but only vaguely sees that it is [a mansion] when he has looked very carefully. Similarly, though it is there, bodhisattva-mahāsattvas on the tenth level can vaguely perceive that they have the buddha-dhātu within their bodies.
“For example, noble son, there was a young prince, weak in his constitution, who spent the whole night until dawn watching music and dance entertainments. Leaving, his eyes were affected by the the light of the sun and so only by looking very carefully did he vaguely see his own belt. Similarly, bodhisattva-mahāsattvas on the tenth level can vaguely perceive that they have the buddha-dhātu within their bodies.
“For example, a certain attendant to the king left the royal palace in the pitch black night, the sky filled with dense clouds. While on the way to his house, there was a sudden flash of lightning and he saw a herd of cows in front of him. He wondered whether it was a cloud, a house, a gateway or a spire, but he only vaguely sees that it is [a herd of cows] when he has looked very carefully. Similarly, bodhisattva-mahāsattvas on the tenth level can vaguely perceive that they have the tathāgata-garbha within their bodies even though they really do have the buddha-dhātu within themselves.
“For example, a certain monk who is devout and upholds the precepts imagines that he sees creatures in water that is actually free from any creatures. He wonders whether he is seeing creatures or dust particles [in the water] or else stray (āgantuka) creatures or dust [on the surface], but he only discerns the situation vaguely when he has looked very carefully. Similarly, though it is there, bodhisattva-mahāsattvas on the tenth level can vaguely perceive that they have the tathāgata-garbha within their bodies.
“For example, a man enveloped by the mist at dawn sees some children coming towards him. He wonders whether they are cows, buffaloes or vultures, but subsequently he vaguely sees that they are children. Similarly, though it is there, bodhisattva-mahāsattvas on the tenth level can vaguely perceive that they have the tathāgata-garbha within their bodies.
“For example, some people see an image of a bodhisattva painted upon a large canvas hanging up in the murky darkness of the night. When they think about it, they wonder whether it is an image of the Buddha or else of red Paśupati[xv], an image of Maheśvara or Brahmā, but subsequently they vaguely see that it is an image of a bodhisattva. Similarly, noble son, though it is there, bodhisattva-mahāsattvas on the tenth level can vaguely perceive that they have the tathāgata-garbha within their bodies.
“Thus, noble son, the tathāgata-garbha is very difficult to see. It lies within the perceptual domain of the Tathāgata, but it is not within the perceptual domain of śrāvakas and pratyekabuddhas. Thus, noble son, what I have taught should be understood by the wise, for it does not conform to [what] everybody in the world [thinks].”
“Blessed One, if that is the case, how would those with physical eyes see something so subtle ?”
“How would even the gods neither with ideation nor not with ideation see it ? This lies within the perceptual domain of the Buddha, but it is not within the perceptual domain of śrāvakas and pratyekabuddhas. They should have trusting confidence, complying with this sūtra. By having done so, they will become endowed with the authentic view (bhūta-dṛṣṭi). Noble son, all the śrāvakas and pratyekabuddhas should be confident, by means of this great Mahā-parinirvāṇa-sūtra, that they have the tathāgata-garbha within their bodies and they should strive in compliance with the sūtra. The tathāgata-garbha lies within the perceptual domain of the Tathāgata, but not within the perceptual domain of śrāvakas and pratyekabuddhas.”
“Blessed One, there are also claims made concerning an existential basis (sattva-dhātu), an individual (pudgala) among mundane [philosophers].”
“For example, noble son, there were two friends, one who was a prince and the other the son of a poor man. Because those two were fond of each other, they would go to each other’s homes and play. Then the poor man saw that the prince’s sword was of fine appearance, but then the prince took the sword and went to another land. Then the poor man passed the nights asleep in an abandoned shelter, muttering in his sleep, ‘The sword, the sword !’. The town-watchmen heard this and reported it to the king who had the man brought before him. ‘What is that sword like ? Where is it ?’, the king said. After he had told the king the story of the events, he said, ‘Lord, if it has been stolen by me, please cut off these hands and feet of mine ! I saw it when playing with my friend, but I did not quite get to touch it.’ Then the king said to him, ‘Describe the colour and shape of the sword !’ The man replied, ‘Lord, the sword is like the horn of a goat.’ Then the king released the man, saying ‘Man, do not be afraid, do not be afraid ! Go quickly wherever you wish ! You did not quite see the sword before in this palace. It was one that the prince got from a market in his own land, one that even kings find difficult to obtain.’ Then the king called the ministers into his presence and asked them, ‘Have you seen that sword ?’, and then [not long afterwards] he died. Then, even though the great ones searched for it, none could find the sword. Thereafter, another prince was installed on the throne and he found[xvi] the sword, but there were others [later] who reigned as kings without finding it. Thus, generation after generation of kings did not see that sword. They imagined that that sword looked like this and like that, that it was like a sheep’s horn or like a goat’s horn. Some just imagined it to be whatever they wanted.
“Similarly, a bodhisattva-mahāsattva appears in the world, like that son of the previous king, and having taught the reality (tattva) of the self, passes away. Then those with limited intelligence, thinking that all beings have a self like this or like that, view it in a distorted [manner] and teach it to those with no insight though they had not even seen it in their dreams. Moreover, having heard those words, those mundane [philosophers] imagine that they have a self dhātu (ātma-dhātu) within their bodies, but they do not know the intrinsic nature of that self. Having thus heard the bodhisattva’s words and misapprehended them, they imagine it in many ways, just as the sword was imagined to be like a horn. Mundane [philosophers] mistakenly imagine it to be a person (puruṣa) the size of a thumb, the size of a pea or a grain of rice that dwells shining in the heart. That opinion of theirs is a mistaken opinion, one that is transmitted onwards from person to person, but it is neither beneficial nor conducive to happiness. Therefore, I taught the non-existence of a self. Nevertheless, even now, mundane [philosophers] imagine in the wrong way that a self exists. Noble son, therefore I must explain the tathāgata-garbha in my teachings, saying that the self is thus, just like the real sword.
“You should know that even though it may be associated with mundane [philosophers], whatever is well-expounded and accords with the Dharma is also supramundane. You should understand that teachings (dharma) which are excellent in all respects among the mundane [philosophers] are manifested by bodhisattvas. As for any treatise (śāstra), vidyā-mantra or secret mantra, know that all these were spoken by the perfect Buddha !”
* * * * * * * * *
XIV
THE LETTERS
“Blessed One, tell me about the alphabet (mātṛkā).”
The Blessed One replied, “Regarding all alphabets, I first emanated (nirmita) the separate letters, in order that they may become vidyās, mantras and mnemonics (dhāraṇi) for the true nature of phenomena and the psycho-physical constituents (skandhas) for the foolish. Now I manifest them because, if they learn the alphabet in accordance with the authentic Dharma, they will distinguish the difference between what is the Dharma and what is not the Dharma, but not for the sake of what is not the Dharma.”
“What is the meaning of ‘letter’ ?”
“The fourteen vowels (svara) are called the letters (akṣara)[xvii]. Why ? Because all the letters are unchangingly constant (niyata), the word ‘akṣara’ signifies that they are ‘not perishing’ (akṣaya). As for the fourteen vowels, what is the meaning of the statement that they cannot be split apart (abhedya) by anything ? It signifies ‘untainted (anāśrava). ‘Akṣara’ signifies the Tathāgata. The Tathāgata has an undestructible vajra body (abhedya-vajra-kāya), for it cannot be said that the Tathāgata oozes (śravati) from the nine orifices – he does not even have the nine orifices. Therefore, ‘untainted’ signifies the Tathāgata. Because of being unchangingly constant, he is said to be ‘akṣara’, which signifies he is ‘not made’ (akṛta).
“Asignifies ‘fortunate’ (atha) and is a term for the three bases[xviii].
“Also, A is a designation for the awareness of the noble ones (ārya). Who are the noble ones ? Those who have mundane wealth, those who are devoid of attachment, those who are satisfied with all things that are proper and those who extricate (nirmuñcanti) all beings from all the oceans of existence are called the ‘noble ones’.
“Ā indicates ‘proper conduct’ (ācāra). Since it implies ‘observance’, ‘behaviour’, ‘moral discipline’ (vinaya) and ‘practice in accordance with the world’, they have the same significance. What is the meaning made known by Ā ? Relying upon the noble ones, all people will know that observances, behaviour, parents, teachers and moral discipline are precious and know ‘This indeed is the Dharma !’. Those noble ones are the noble sons or noble daughters who have entered into the Mahāyāna, for monks who uphold the precepts and those bodhisattva-mahāsattvas are called ‘noble’.
“Also Ā indicates a command (ājñā). A ‘command’ connotes the guidance given to those who act improperly by saying, ‘Hey, come here !’ and ‘Since you have acted improperly, do not act in that way henceforth !’.
“I signifies ‘this’ (idaṃ). It allows one to have such thoughts as ‘This teaching is the holy life which is unsullied and pure like the full moon’, ‘This teaching is the Tathāgata’s’, ‘Do this’, ‘This is beneficial, ‘This is worthless’, ‘This was uttered by Māra’ and ‘This was spoken by the Buddha’.
“Ī signifies Īśvara. This teaching of mine is Īśvara, Maheśavra, Brahmā and extremely rare. ‘Īśvara’ is a protector of the Dharma (dharma-pāla) and because he protects the Dharma, he is a king. Therefore he is called ‘protector of the world’ (loka-pāla). This great Mahā-parinirvāṇa-sūtra was requested by Īśvara and so forth for the sake of other beings. It is upheld by Īśvara and so forth, it is explained by them and the authentic Dharma is made to shine forth supremely. I taught for the sake of Īśvara and so forth. What did I teach ? I taught the Mahā-parinirvāṇa-sūtra. Therefore, it is promulgated most extensively for Īśvara and those associated with Īśvara, while those who are jealous (īrṣyā) of this are suppressed just as weeds are cleared from fields. Since it is not promulgated for the sake of such people, I therefore have revealed ‘ Ī ‘.
“U signifies ‘uttara’, for the very ultimate (uttarottara) of the meaning of all sūtras is taught by this sūtra. Not one single syllable or tittle has been taught [herein] that has previously been heard by any śrāvaka and pratyekabuddha. This sūtra is supremely excellent (varottama). For example, just as the people of Uttarakuru in the north are virtuous, likewise those who have listened to this great sūtra have become supramundane – you should know that they are bodhisattva-mahāsattvas. Therefore, this signifies that [this sūtra] is a great and supplementary teaching (uttara–tantra]). Hence, I have thus revealed ‘U’.
“Ū signifies [this sūtra] is like a cow’s udder (ūdas). For example, just as cow’s milk is delicious, the taste of this sūtra too is similar to that. Those who abandon the teaching given in this sūtra concerning the tathāgata-garbha are just like cattle. For example, just as people who intend to commit suicide will cause themselves extreme misery [for themselves], similarly you should know those ungrateful people who reject the tathāgata-garbha and teach no-self cause themselves extreme misery. Hence, it is ‘ Ū ‘.
“E signifies that this parinirvāṇa of the Tathāgata is (eva) the true nature (dharmatā) of the Buddhas, hence it is ‘E’.
“AI signifies the Tathāgata. Because ‘AI’ means ‘coming and going’ and because as he goes, so he goes, hence it is ‘AI’.
“O signifies the afflictions. By being medicine (oṣadhi), humans are transformed into Tathāgatas [by this sūtra], hence it is ‘O’.
“AU signifies the Mahāyāna. Because the last of the fourteen vowels is AU, it connotes that [this sūtra is] the additional supplementary (uttarottara) discourse of all Mahāyāna discourses.
“AṂ signifies that all improper things have been rejected, gold and silver abandoned in what I have taught. Hence it is AṂ in the sense of rejected.
“AḤ signifies the most excellent of Ways, hence it is ĀḤ. Likewise, the furthermost margin (anta) all the sūtras and tantras taught by the Buddha is the Mahāyāna.
“KA signifies all beings are viewed with compassion (karuṇa) as though they were Rāhula. Because one should think ‘I should act for the benefit of all beings’, it is therefore KA.
“KHA[xix] signifies the secret of all the Tathāgatas, for those who are unrefined are incapable of knowing it.
“GA signifies garbha. Since the tathāgata-garbha exists in all beings, it is therefore GA.
“GHA signifies the permanence of the Tathāgata’s speech (ghoṣa), hence the Tathāgata is permanent.
“ṄA signifies that the conditioned (saṅskṛta) is impermanent and hence it is ṄA.
“CA signifies practice (caryā) because it causes the complete maturation of all people. Hence it is CA.
“CHA [signifies that] the Tathāgata dwells in the shade of the single parasol (chattra) of pure qualities (śukla-dharma). Hence it is CHA.
“JA [signifies that] that liberation does not perish (*ajaya ?), like the letter JA. Hence it is JA.
“JHA signifies that [it] causes the afflictions to be speedily shaken off (skyen-par sprug-pa). Hence it is JHA.
“ÑA is a designation for the knowledge (jñāna) of the Dharma of reality. Hence it is ÑA.
“ṬA signifies that the Tathāgata displays his peerless body in some part of the Jambu continent. Hence it is ṬA.
“ṬHA signifies the dharma-kāya, because it is perfect like the letter ṬHA. Hence it is ṬHA.
“ḌA signifies the young Community, because it does not fade away. Hence it is ḌA.
“ḌHA signifies a lack of shame, because that is ingratitude towards one’s teacher (guru). Hence it is ḌHA.
“ṆA signfies that no others are superior to this. Hence it is ṆA.
“TA signifies that which prevents one from falling (patana) into any of the states of existence. Hence it is TA.
“THA signifies ignorance since it enshrouds one [in a cocoon] like a silkworm (kośa-kāra-kīṭi). Hence it is THA.
“DA signifies that one should delight in applying oneself vigorously to the Mahāyāna. Hence it is DA.
“DHA signifies that the three bases are stable (dhruva), like Mount Sumeru, and do not collapse into nothing. Hence it is DHA.
“NA signifies that the three bases are extremely stable like the foundations of a city’s gate-towers (niryūha). Hence it is NA.
“PA signifies distortion (paryāsa), that is, one’s total confusion about the three bases which do not collapse into nothing. Hence it is PA.
“PHA signifies the destruction of all worlds. The notion that the three bases will be destroyed when the world is destroyed brings about the destruction of one’s [good] results because one’s practice is damaged. Hence it is PHA.
“BA is a designation for the strengths (bala) of the Tathāgata, because he is endowed with the ten strengths. Hence it is BA.
“BHA signifies that bodhisattvas shoulder the burden (bhāra) of the authentic Dharma. Hence it is BHA.
“MA signifies that this self-imposed burden is the conduct (nīti) of bodhisattvas.
“YA signifies that the four aims (artha) should be implemented by bodhisattvas. Hence it is YA.
“RA signifies that one will penetrate the Dharma, the true meaning of reality (tattva-artha), by eliminating the fear of attachment (rāga), hatred and stupidity. Hence it is RA.
“LA signifies that one should move on upwards from the Śrāvaka Way and begin to apply oneself to the immovable Mahāyāna. Hence it is LA.
“VA signifies that the vidyās, the mantras and herbal drugs in all realms are taught by the excellent bodhisattvas. Hence it is VA.
“ŚA signf ies freedom from the barbs (śalya). Hence it is ŚA.
“ṢA signifies complete perfection (ṣaṃpad / ṣaṃyak ?) because if one hears this great sūtra, one will hear all the Extended [Sūtras]. Hence it is ṢA.
“SA signfies the attitude (citta) which promotes the authentic Dharma (sad-dharma) . Hence it is SA.
“HA signifies the joy ‘Ah, (he) I have reached the end of Saṃsāra !’ and the torment of ‘Ah, the Tathāgata is passing into nirvāṇa !’. Hence it is HA.
“KṢA signifies Māra. Even though as many as a billion Māras are unable to divide the Community, the Tathāgata acts [as though doing this] conforming to mundane appearances. Also, KṢA signifies that he has made it appear as though he had a mother and so forth in order to conform with mundane appearances. Hence it is KṢA.
“The four letters Ṛ, Ṝ, Ḷ and Ḹ disclose four meanings which reveal the Buddha, the Dharma, the Community and the antidote (pratipakṣa). That which is done to conform with the world is the antidote. For example, it is as when Devadatta divides the Community. When the division of the Community is displayed, [the Tathāgata] may manifest in other ways and display some expedient means in order to establish the bases of training. When they see that, the wise should realize that this is done to conform with the world, without becoming afraid, and have confidence. Hence, they are Ṛ, Ṝ, Ḷ and Ḹ.
“Those [sounds] which arise from the lips, from the tongue, from the nostrils, which are long or drawn out without interruption are linked to meaning. By joining the phonemes together, they engage (pravartante) in their linguistic function. The lips, teeth and so forth are the physical basis (dhātu), and that basis (dhātu) is completely pure by nature. Like the various kinds of psycho-physical constituents, perceptual bases and perceptual fields, those phonemes, as they become inactive (upaśama), are also incorporated co-existentially within (saṃhāra) the true nature (tattva) of phenomena. They come to engage in their function by being joined together through the intrinsic lustre (teja) of that basis which is pervaded by the tathāgata-garbha, therefore they are called simple letters (ardha-akṣara). All treatises (tantra), all mantras and all teachings (dharma) are verbal expressions (vyavahāra) formed from letters of the alphabet (mātrikā) which have been joined together: because of that the Tathāgata and liberation are seen in their true nature (tattva). The elimination of those same intellectual processes (saṃjñā) which enunciate and distinguish (vikalpa) phonemes (akṣara) and the intellectual processes associated with the phonemes and letters is the Tathāgata and liberation. Therefore, liberation is divorced, utterly divorced from them in all respects. Those who have realized that the Tathāgata has arisen solely because of the Dharma meanings of the simple letters are said to be those who know the letters. The others are said to be those who know just the simple letters. Who are the ‘illiterate’ ? Those who have recourse to what is not the Dharma. I say that all those who do no make any distinctions between the permanence of the Tathāgata, the three bases, the eternality of liberation, the sūtras and what are not the sūtras, the vinaya and what is not the vinaya, what has been spoken by Māra and what has been spoken by the Buddha, even though they do have recourse to the Dharma, are just ‘illiterate’. Therefore, noble son, learn the simple letters in these ways ! If you do so, you will be counted among those who are ‘literate’.”
“Blessed One, I shall have myself included in their number. Blessed One, for the first time I have encountered an outstanding teacher such as yourself. Blessed One, for the first time I have entered the grammar school.”
“Excellent, noble son, excellent ! Since you desire the authentic Dharma, you should aspire thus !”
* * * * * * * * *
[i] The yakṣa Naḍera’s tree was actually located at Vairañjā, not in Prince Jeta’s Grove.
Moreover, this passage in T is confused and garbled.
[ii] The name of this person, occuring here and later in the MPNS, can be possibly be
reconstructed as Eḍāgra, based on the translation of the name given in T and D,
although I have been unable to locate any reference to a relevent person of that name.
But it is given in a transliterated form by Faxian which could possibly be restored as
something like Vairañja, which seems possible since there was a brahmin of that
name.
[iii] Contextually, “sculpture” seems to be the best possibility for the unknown Tibetan
term beng-[d]pung, seemingly corroborated by D. However, F suggests that
“embroidery” or “tapestry” is intended. Note also that beng-[d]pung seems to be a
Tibetan transcription of a Chinese word.
[iv] Most of the previous five items seem to be ingredients of paan.
[v] The above portion of text enclosed in brackets is missing both in the Tibetan text and
Faxian’s version, which coincidentally also suggests that ultimately they both derive
from the same ms source. The missing portion has been supplied from
Dharmakṣema’s version where it is preserved, though the precise meaning of the
statement here is not entirely clear. This omission indicates that Dharmakṣema’s base
text derived from an independent manuscript tradition that separated from the
Faxian and Tibetan textual lineage at an early date. T: ther-zug-pa’o zhes nga zer-ro
zhes de-skad smra-ba-la ni {omission} ta-la’i mgo bcad-pa bzhin-du pham-par gyur-pa zhes
brjod-par-mi-bya’o || F: 是常住法非變易法 {omission} 非是一切 如截多羅樹。D: 是故
常住無有變異。如是經律是佛所說。若有隨順魔所說者是魔眷屬。 若有隨順佛所說者
即是菩薩。復有人言。或有比丘實不毀犯波羅夷罪。眾人皆謂犯波羅夷。如斷多羅樹。
而是比丘實無所犯。
[vi] It is unclear whether this refers to another text, but this term is more likely to be a
reference to the Mahā-parinirvāṇa-sūtra itself.
[vii] T: mi-bzad ma-yin; M: baragdasi ügei (unlimited); F: 差降轉重; D: 無差. Reading
adopted from Chinese
[viii] The above quotation is presented in verse in F and D.
[ix] All three versions of this important passage show considerable divergence, though
the current Tibetan version suggests its text is also slightly corrupt here, with the
omission of a negative. F reads “One should firmly uphold the moral code with no
distinction between light and grave offences for the sake of buddha-dhātu. If one were
to say that the nine categories of scriptures do not state that all beings have buddha-
dhātu, or that the Extensive [Sūtras] expound not-self, then this would be a
denigration of the sūtras of the nine categories of scriptures.” In contrast, D reads “If
one does not maintain the moral code, then how will one come to perceive buddha-
dhātu ? Although all beings have buddha-dhātu, it is necessary to first uphold the
moral code and then one will later perceive it. As a result of perceiving buddha-dhātu,
one will attain the supreme and perfect awakening. The Extensive [Sūtras] are absent
from the nine categories of scriptures, so they do not mention the existence of buddha-
dhātu. Even though these sūtras do not mention it, you should know it truly exists.
You should know that those people who speak thus are my true disciples”. Of the
three versions, F seems the most straight-forward and probably reflects the original
intention of the compilers of the MPNS.
[x] The underlying Sanskrit ubhaya-vyañjana could also be understood in the sense of a
“hermaphrodite”.
[xi] T has thams-cad ‘dzin-pa but this must be a scribal error = chad-par ‘dzin-pa ?
[xii] T has sgyu-ma tsam du yod but this is probably a misreading. F suggests the MPNS
orginally read upāya here and that has been changd to māyā.
[xiii] Blood carries digested nutrients and these affect the milk a cow produces.
[xiv] D has “elephant tusk”, probably corresponding to hastidanta or nāgadanta, which in
addition to “elephant tusk” is also the name of a plant, Heliotropium Indicum (wild
clary), the flowering stems of which resemble elephant tusks.
[xv] T has completely misinterpreted the text here and has zong-ras dmar-po which is
equivalent to rudra-paṣyapaṭa
[xvi] Contextually and with reference to F and D, T seems to have omitted a negative
particle here: in fact, none of the king’s successors ever found the sword.
[xvii] Throughout the ensuing discussion, an exegetical play is made upon two meanings of
the term ‘akṣara’, signifying both ‘letter’ and ‘unchanging’ or ‘not perishing’.
Additionally, when used in the sense of ‘letter’, the meaning actually oscillates between ‘a written letter’ and ‘a phoneme’. Although a distinction obviously exists, unfortunately neither Sanskrit nor Tibetan clearly indicates which sense is implied.
[xviii] The “three bases” are the Three Jewels.
[xix] F has *khanaka – “miner, excavator” while D has “contaminated / defiled”
XV
THE ANALOGY OF THE BIRDS
“Noble son, there are two types of kalaviṅka[i] – the kalaviṅkas of suffering, impermanence and no-self and the avian kalaviṅkas which accompany cranes (sārasa).”
“Why are suffering, impermanence and no-self called kalaviṅka ?”
“Because some phenomena are impermanent and some phenomena are permanent, because some phenomena are painful and some phenomena are blissful, because some phenomena are devoid of a self and some phenomena have a self. For example, from the time of flowering until the time of fruition, the various kinds of crops such as sugar-cane, winter-rice, ordinary rice, wheat, barley, green-lentils (mudga) and black-lentils (māṣa) are included amongst the impermanent. When they have had their husks removed and become useful for all people, they are included amongst the variety of grains and are said to be permanent. Why is that ? Because they are transformed into their intrinsic nature.”
“Blessed One, is the Tathāgata said to be permanent in the same way, as they are subsequently without change ?”
“Even though one might indeed use Mount Sumeru as a simile for the Tathāgata, but even Sumeru, the king of mountains, will be destroyed by the eon of destruction, so you should not conceive of the Tathāgata thus. Because, apart from nirvāṇa, there is not the slightest thing in all the worlds which will not be destroyed, you should treat [this simile] as a provisional expression (saṃvṛti-vyavahāra) [spoken] in accordance with mundane things.”
“Excellent, Blessed One, excellent !”
“Similarly, noble son, until people have heard this great Mahā-parinirvāṇa-sūtra, which is the fruit of having engaged in the meditative cultivation of all sūtras and meditative concentrations, they are included amongst the impermanent. After having heard this precious sūtra, noble sons and daughters are included amongst those without afflictions, even though they do actually have the afflictions, and they also become of benefit to all beings. Why ? Because they know that the tathāgata-garbha exists within them. Having come to know the most excellent permanence, they are transformed.
“Moreover, noble son, take the mango tree (āmra) or the palm tree (tāla) as an example. They are included amongst impermanent things from the time of their flowering until the time of their fruiting. After their fruit has ripened and become of benefit to all people, they are included amongst permanent things. Similarly, noble son, until people have heard this great Mahā-parinirvāṇa-sūtra, which is the fruit of having engaged in the meditative cultivation of all sūtras and meditative concentrations, they are included amongst the impermanent. After having heard this precious sūtra, noble sons and daughters are included amongst those without afflictions, even though they do actually have the afflictions, and they also become of benefit to all beings. Why ? Because they know that the tathāgata-garbha exists within them. Having come to know the most excellent permanence, they are transformed.
“Moreover, noble son, take for a gold-mine or a copper mine as an example. Up until the time they are being dug out, they are included amongst the impermanent. After all the grit, stone and impurities have been removed, they become of use to all people and are included amongst permanent precious substances. Similarly, noble son, until people have heard this great Mahā-parinirvāṇa-sūtra, which is the fruit of having engaged in the meditative cultivation of all sūtras and meditative concentrations, they are included amongst the impermanent. After having heard this precious sūtra, noble sons and daughters are included amongst those without afflictions, even though they do actually have the afflictions, and they also become of benefit to all beings. Why ? Because they know that the tathāgata-garbha exists within them. Having come to know the most excellent permanence, they are transformed.
“Moreover, noble son, take sugar-cane or sesame as an example. Up until the time they are transformed into sap or oil, they are included amongst the impermanent. After all the fibres and husks have been removed from them, they become of use to all people and are included amongst permanent substances. Similarly, noble son, until people have heard this great Mahā-parinirvāṇa-sūtra, which is the fruit of having engaged in the meditative cultivation of all sūtras and meditative concentrations, they are included amongst the impermanent. After having heard this precious sūtra, noble sons and daughters are included amongst those without afflictions, even though they do actually have the afflictions, and they also become of benefit to all beings. Why ? Because they know that the tathāgata-garbha exists within them. Having come to know the most excellent permanence, they are transformed.
“Moreover, noble son, for example, all rivers are included within the ocean. Similarly, noble son, all sūtras, meditative concentrations and the Mahāyāna are included within this great Mahā-parinirvāṇa-sūtra. Why ? Because the tathāgata-garbha, the absolutely final culmination, is clearly taught in it. That which has reached the supreme culmination is called the ‘source’ (hetu). Therefore, some phenomena are said to be impermanent and some phenomena are said to be permanent.”
“It is said that a Buddha experiences the barbs of distress. If a perfect Buddha does not experience distress like that of humans, distress like that of the gods, distress like that of demons nor distress like that of the animals, then what is it like ?”
“What is the ideation of those [gods] who are without ideation ? Even life (jīvita) is not logical in cases when ideation is absent, but those without ideation are living beings (jīva). Where is ideation in those without psycho-physical constituents, perceptual bases and perceptual fields ? For example, although gods reside in trees, it is not apparent whether they reside in the branches or in the roots. Similarly, both the teachings and the Tathāgata are also profound. The constant experience of distress, because of loving-kindness that acts [towards beings] as though they were Rāhula, is like the experience of distress by the gods who neither have ideation nor do not have ideation. These lie within the perceptual domain of the Buddhas, and that of Buddhas is like that. It is known by Buddhas what the true nature of Buddhas is like, what their bodies are like, what the speech of the Self-arisen One is like and what their minds are like, and yet where is there distress in the intrinsic nature of their perceptions (manas) ? If one were to say that they have no distress, then the claim that they view beings as though they were Rāhula would be a lie and all the teachings (dharma) would be a lie. But what I have taught regarding this is inconceivable, likewise the Buddha Blessed One is also inconceivable, the Dharma is inconceivable and the teachings are inconceivable. Thus, the true nature (bhūta-dharmatā) of the Buddhas is that.
“As far as space stretches, that far can there be no site for a house or its pillars nor even any atoms. But having seen what is mere space subsisting in its intrinsic nature (prakṛti), those who are immature in nature should adjust their thinking to the manner in which space actually subsists. Thus, where is there distress in the inconceivable ? And yet without distress, it is meaningless to speak of viewing beings as Rāhula. The distress of the Tathāgata is like space.
“Just as a magical display does not exist even though one thinks it does, the notion that the Tathāgata experiences distress is no more than just a magical display, for how could there be distress anywhere in parinirvāṇa ? There is distress in the impermanent and that is a product of the minds of beings. Therefore, the Tathāgata is permanent. If there is distress in the impermanent, the Tathāgata is not impermanent and it is impossible to comprehend whether he does have distress or not. The Tathāgata is detached from distress.
“An inferior person knows the inferior, but not the middling. A middling person knows the middling, but not the superior. A superior person knows the inferior, the middling and the superior. Śrāvakas and pratyekabuddhas just know what relates to their own level, while Buddhas understand them all. Therefore it is said that the perfect Buddhas do not have awareness which is obscured. In that way, they reveal various kinds of magical displays in the realm of the gods and upon the earth. Thus, knowing that the Buddha Blessed Ones display themselves in accordance with the world, those immature beings only endowed with physical sight should resort to the knowledge of the wise in order to attain the unimpeded awareness. In that way, a perfect may discern what is distress and what is not distress, but that lies outside the range of the immature. Therefore, I have taught that some phenomena have a self and some phenomena do not have a self — like the sparrow (kalaviṅka).
“Moreover, noble son, the perceptual domain of a Buddha can be compared to a crane going for food. For example, cranes and sparrows make their nests on firm ground away from the plains, in order to lay their eggs, in the summer when the water in the rivers is overflowing. They go to the places that are their sphere of activity, for that is their true nature. Similarly, after he has been born, the Tathāgata, Arhat, Saṃyak-saṃbuddha establishes many billions of beings in the authentic Dharma. Like the cranes and kalaviṅkas, after they have benefited however many there are who are to be trained, they manifest their appearance wherever there are others to be trained. Thus, it is said that some phenomena are painful and other phenomena are blissful. Those things which are compounded (saṃskṛta) are painful and subject to destruction. That which is nirvāṇa is supremely blissful – it is endowed with bliss because it is divorced from the compounded.”
“In what way ?”
“As it is in actuality !”
“In what way are beings who have attained nirvāṇa blissful ?”
“Noble son, I have taught that old-age and death arise from the compounded, for
“Careful assiduity is the abode of immortality,
Careless laxity is the abode of death.
Those who are endowed with careful assiduity will not die,
but those who are endowed with careless laxity will continually die[ii].
“Careless laxity is compounded and associated with extreme suffering. Nirvāṇa is deathless. Those who are endowed with careless laxity are compounded, and they will suffer very greatly. Those who have passed into nirvāṇa are deathless. I say that anybody who is endowed with careful assiduity is not compounded and, even though they involve themselves in compounded things, they do not age, they do not die, they do not perish.
“Now, who are those endowed with careless laxity and who are those endowed with careful assiduity ? Mundane beings are endowed with careless laxity for it is like death. Supramundane beings do not age and do not die. Those who are endowed with careful assiduity will attain the most excellent bliss that is nirvāṇa. Therefore I have taught that some phenomena are painful and some phenomena are blissful
“Some phenomena are devoid of a self and some phenomena have a self. For example, just as a person on the ground, without divine vision, cannot see the tracks of birds soaring in the sky. Similarly, those who are in an afflicted state cannot see themselves that the most excellent garbha exists within them. Therefore, I have taught no-self using words with underlying meaning. Those people who lack divine vision are unable to see the fact that there is a self within them, and I say that they are afflicted (kliṣṭa). Those compounded phenomena which are afflicted are called impermanent. Therefore I have taught that some phenomena are impermanent.
“For that reason, as I have said,
“A wise person on the summit of a mountain
can see the foolish people on the ground below;
One who dwells on top of the mansion of insight
can see the misery of beings though he is devoid of misery’.[iii]
“In that way, a wise person who dwells as though on a mountain peak, having eradicated the afflicted elements, gazes upon foolish people who are conjoined with afflicted elements.”
[Mahā-kāśyapaika-gotra] asked,
“How can there be distress in the world
for those who have reached the pinnacle of insight,
those who are devoid of distress,
who have attained nirvāṇa, free from distress ?
“If the Buddha Blessed One has passed into parinirvāṇa, how can he see the immature beings ? How can he also reside on top of the mansion of insight ? It might be possible for a man on top of the mountain to see – if he goes up there, then it becomes possible for the first time, but how does one who has passed into parinirvāṇa see ?”
“The ‘mansion of insight’ is nirvāṇa. The one who ‘is devoid of distress is the Tathāgata, while those who have a lot of distress are ordinary creatures, for the Tathāgata is devoid of distress, but they have distress. The ‘mountain’ is liberation, because it is stable like Sumeru. The ‘ground’ is the compounded. ‘All the foolish people’ are those arrayed upon the ground below. The ‘wise person’ signifies the perfect Buddha, because the Tathāgata is devoid of distress and is stable. Though the Buddha dwells in the midst of distress, he is devoid of distress and he draws out the barb of distress from beings.”
“If the Tathāgata does not pass into nirvāṇa, does he now experience distress and should he not be called a perfect Buddha ?”
“There is a reason: wherever there are beings who need to be trained, then the perfect Buddha appears there and displays himself as though one born. Therefore, the Tathāgata is permanent – the Buddha is like the crane and the kalaviṅka.
* * * * * * * * *
XVI
THE ANALOGY OF THE MOON
“Noble son, when the moon appears during the daytime, it seems in some places as though it has fallen out of the sky. Therefore, people think that the moon has fallen. Yet the moon never perishes for it shines in other continents, but the moon has not been newly born in those [other places]. People think that the moon is shining. The moon is never destroyed even though it seems to fall down, and it is never newly born even though it seems to rise. It just does not appear because it is obscured by the king of mountains, Mount Sumeru. The moon is just present there by its intrinsic nature (svabhāva) and that is the true nature (dharmatā) of the illuminators. Similarly, the Tathāgata, Arhat, Saṃyak-saṃbuddha also appears to have been born from the union of his parents in each of the Jambu continents in a great thousand triple thousand world systems and people think that he has been born, yet the Tathāgata has no birth. In each of the Jambu continents, it appears as though he passes into parinirvāṇa and beings think that he has died, yet the Tathāgata has no death. Even though it appears that the Tathāgata is born and passes away, he has neither birth nor death.
“He also moves about, like the moon, out of regard for those to be trained. The moon appears in one continent as the wide expanse of the full moon and people think that the moon is full. In the Jambu continent, the moon appears as a new moon, resembling the letter ‘ta’, and the inhabitants of that continent think that it is a one-day old new moon. Later they think it is a half-moon, then they think that it is a fifteen day-old moon, perceiving a full moon. Though some perceive a half-moon, the moon does not become half for it neither expands nor disappears. It is just by the effects of Mount Sumeru that it appears thus. Similarly, Noble son, it appears as though the Tathāgata, Arhat, Saṃyak-saṃbuddha passes into parinirvāṇa in each Jambu continent and beings think that the Tathāgata has passed into parinirvāṇa. It appears as though he were newly born in each of the Jambu continents, just as the new moon, and the inhabitants think that this infant has just been born. They think that he goes into the presence of the gods, like the two day-old moon. They think that he goes to school to learn his letters, like the three day-old moon. He seems to go forth (pravrājya), like the eight day-old moon. He resides in tranquillity, having destroyed a billion demons, illuminating the murky darkness with light, like the full moon. He seems to pass into parinirvāṇa, like the setting moon. He is adorned with the thirty-two major signs and eighty minor signs, just as the moon is encircled by the stars. Some people think that he has passed away, while others think that he has been born, and yet he has neither birth nor cessation. The Tathāgata is permanent at all times, just like the full moon. Hence, the Tathāgata is said to be permanent and stable.
“For example, the moon appears everywhere – in water, in desolate in places, houses, in containers filled with water, in wells or elsewhere a thousand leagues distant – no matter where beings go, it appears to them everywhere. Foolish people there think that the moon has solely come into their presence (pṛṣṭhata) alone. When it appears in their houses, they wonder whether the moon appearing there then is really the moon or whether there could be another one elsewhere. Some foolish people think that the moon is just the size of a water-container. People of middling intelligence think that it is just the size of a wagon wheel. People of superior intelligence know that it is round and fifty leagues in diameter. Some animals think the moon is just a glow-worm, but animals with all their various modes of existence each see it individually, conceiving it according to their own specific perceptual ability.
“Similarly, the Tathāgata also appears everywhere when he arises in the world and some beings think of the Tathāgata just as [they think of] the moon. They think that he enters into the recesses of their houses out of kindness for them. Each animal sees him embodied in a similar way to their individual modes of existence. Dumb people see the Tathāgata as dumb. The deaf and the mutilated also see him as similar to themselves. Those with different languages, ways of thinking and writing think that he is like themselves. They think that he thinks like them, that he eats the same food as them. Those with large bodies think that the Tathāgata is like them. Some think that he is a śrāvaka or a pratyekabuddha. Some see him as a renunciate in the midst of all the heterodox teachers. Some think that the Tathāgata has appeared in the world for their sake. Just as the moon which remains as it is causes joy to everybody according to their individual natures, similarly the Tathāgata’s embodiment through expedient means (upāya-kāya) is perceived, like a stalk of a prized herbal medicine[iv], and causes beings delight, though he is the [unchanging] dharma-kāya. He displays himself over many thousands of generations with those [embodiments] which accord with all worlds. Therefore, the Tathāgata is said to be a ‘birthing moon’ (*jātaka-candra), because he displays births in all [places and times]. Hence the Tathāgata is permanent and stable.
“Moreover, noble son, for example when there is a conjunction of the moon and Rāhu, the lord of the Asuras, worldlings think that the moon has been seized by Rāhu although Rāhu cannot actually take hold of the moon or devour it. It is just that the light of the moon is invisible when the moon is obscured by Rāhu’s hand though the moon itself is not damaged or troubled in any way. As long as the moon is covered by Rāhu’s hand, the light of the moon is invisible. When Rāhu releases the moon, it appears as though it is emerging from his mouth and people think that the moon is suffering. Though the moon just remains as it is in itself, it appears as though it is accompanied by Rāhu, but this is just the natural state of the world. Even a billion Rāhus would be incapable of killing or destroying the moon – it is just that the moon and Rāhu appear like that. Similarly, the Tathāgata, Arhat, Saṃyak-saṃbuddha displays himself like the moon. In order to display the heinous deed of shedding [the Tathāgata’s] blood out of malice, he reveals himself in that way as an icchantika or one [giving] alien teachings that split the Community, for the sake of people in the future. Even a hundred thousand billion demons would not be capable of causing blood to flow from the Tathāgata’s body, for the Tathāgata’s body has no blood, bones, sinews or sensitive skin. Yet people may think that the three bases are unsuitable or that the Tathāgata has injuries. Even though the Tathāgata remains just as he is in himself, he displays himself thus to accord with the world. Some person may beat another with a whip or stick and draw blood or kill him intentionally. Thereafter, the Tathāgata may intend to make a ruling concerning that kind of deed and so, when some person maliciously intends to shed his blood, the Tathāgata knows his intention and allows that heinous deed to be displayed. Thus the Tathāgata reveals the different categories of actions for the sake of [people] in the future.
“For example, a certain doctor teaches his son the various different names of roots (mūla), pointing out the different categories of roots, saying ‘This root is fivefold’ or ‘This root is bitter’. Having learnt in that way, his boy comes to know the different categories of roots. Then, when that doctor has died, his boy said to himself, ‘Ah, Father, I learnt from you the different categories of roots – these roots are like this, and these leaves are like this’. Similarly, the Tathāgata also manifests displays (nirmāṇa) of all the bases of training. He displays [himself as] those who can be cured, those who cannot be cured, those who commit the heinous deeds, those who abandon the sūtras, those who are icchantikas, in order to show how things should be in future times. Then, after the Tathāgata has passed into parinirvāṇa, the monks will know from what the Tathāgata has said in the sūtras that this action is thus and so forth, just like the doctor’s son.
“For example, when a lunar eclipse (candra-graha) occurs, people think that a lunar eclipse occurs every six months. The gods on high think that a lunar eclipse occurs every day. Why is that ? Because their year is long, while that of humans is short. Similarly, noble son, the gods and humans perceive the life-span of the Tathāgata to be short. Just as increasingly elevated gods perceive a lunar eclipse to occur every second, similarly the increasingly elevated gods know that every second the Tathāgata displays a billion parinirvāṇas, that he also displays a billion affliction māras, constituent māras, divine māras and death māras, and that he also displays a billion births, and displays many deeds that accord with the world. In that way the Tathāgata is immeasurable and hence he is permanent and stable.
“For example, because the moon[v] is pleasing and beautiful to behold to all beings, it is called ‘the moon’ yet it is not pleasing to those under the sway of lust and those involved in attachment, hatred and stupidity. Similarly, the Tathāgata, Arhat, Saṃyak-saṃbuddha is pleasing and supremely beautiful to behold to those beings who desire the Dharma yet he is not pleasing to others who have hostile thoughts [about the Dharma]. Hence the Tathāgata is like the moon.
“For example, the sun changes and moves through the three seasons, progressing through the winter, the rainy season and summer. The sun moves quite quickly in the winter, it moves at a medium rate in the rainy season and it moves slowly in summer with burning hot rays of light. Similarly, the Tathāgata displays three kinds of birth in the three worlds. Among beings whose lives are short, he displays himself with a very short life-span, and those beings perceive a Buddha with a short life-span. To those who follow the Śrāvaka Way, he displays a short life-span, like the sun in winter. To bodhisattva-mahāsattvas, he displays a medium life-span, like the sun in the rainy season. To Buddhas, he appears to abide for an eon or more, like the sun in summer.
“Noble son, I shall cause the appearance of the rain of the Tathāgata’s secret, authentic Dharma, the words with concealed import, in this Mahāyāna. Those in future times who teach the beneficial instructions of the Mahāyāna sūtra piṭaka are like clouds in the rainy season – you should know that they are the bodhisattva-mahāsattvas. When śrāvakas and pratyekabuddhas hear these words with concealed import, it is as though they have been stricken with winter chills. Hence, I have displayed a short life-span and circumscribed range of experience for them. [To bodhisattva-mahāsattvas] I have shown that the Tathāgata is permanent and stable, like the sun in summer, through the vast presence of a Buddha, the display of a Buddha’s life-span. Like the sun, I do not decline in any respect. The sun and the moon also behave in accordance with their true nature. In that way the Tathāgata appears throughout the three worlds, for this is the true nature of Buddhas.
“Moreover, noble son, when the planets Venus, Jupiter, Mars, Mercury, Saturn and so forth are in motion together with the sun and the moon, people are unable to see them, even though they have neither turned back nor set, because their attributes are diminutive and they are overwhelmed by the considerably greater light of the sun and moon. Similarly, although the Tathāgata constantly displays himself as though he is born together with a crowd of planet-like śrāvakas and pratyekabuddhas and also displays himself passing into parinirvāṇa, though those śrāvakas and pratyekabuddhas are not impermanent and unstable, the fact that they are permanent and stable cannot be seen by people, like the planets during the daytime. This similarity to the sun is the true nature of Buddhas.
“For example, when they are concealed by clouds, the sun and the moon do not shine visibly and people think that they don’t shine, yet neither of them cease to exist. Similarly, noble son, when the Tathāgata does not abide in the world, it seems as though the three bases have been destroyed, just as when the sun and moon are concealed by clouds, yet the three bases do not cease to exist. This fact that they remain permanent, stable and eternal, not becoming polluted by any defects (doṣa), is the true nature of Buddhas.
“For example, noble son, on an occasion when the moon is neither waxing nor waning and there is no sun or moon in the empty sky, ketu[vi] shines with extremely bright lustre, but it becomes invisible in a second before people can sense it. Similarly, noble son, when there are no Buddhas, pratyekabuddhas emerge just as ketu shines on a day when there is an empty sky and then, having established many billions of beings in the authentic Dharma, they cease to be visible. Ketu is always there, but people cannot see it. Similarly, though pratyekabuddhas are always present, people cannot see them. The fact that they manifest themselves and then make themselves invisible is the true nature of pratyekabuddhas.
“For example, noble son, just as mists disappear when the sun has risen, similarly the mass of evil comprising the defeats and the heinous deeds quickly disappear when this great Mahā-parinirvāṇa-sūtra is promulgated, by just having listened to it. In that way, this great Mahā-parinirvāṇa-sūtra, an inconceivable object of perception, is unbounded because it reveals the tathāgata-garbha. Therefore, noble sons and noble daughters should thus apply themselves vigorously to an understanding of the sūtra, aware that the Tathāgata is permanent, the Dharma will not perish and the Community will not cease to be. Should they do that, they will also attain the state of Buddhahood, just like me.”
* * * * * * * * *
[i] There is a pun here based on the two meanings of kalaviṅka – a sparrow and a stain or
blemish
[ii] This verse occurs in T as prose, but it has been amended to a verse format, since it
based on Uv4.1 apramādo hy amṛta padam pramādo mṛtyunaḥ padam | apramattā na
ṃriyante ye pramattāḥ sadā mṛtāḥ ||. F and D preserve the verse format.
[iii] Uv4.4cdef: prajñā prasādam āruhya tv aśokaḥ śokinīm prajām | parvatasthā eva bhūmisthān
dhīro bālān avekṣate ||
[iv] Here T has dug-sman (poisonous herb) which seems incongruous in the context. In
view of the parallel reading given in F (良藥), may be a scribal error for ‘sdug-sman’
which has been adopted here. Alternatively, dug-sman here and elsewhere might be
an archaic form for sman alone, which also finds some corroboration from F and D.
[v] This example involves a pun on the word candra – using it in the common sense of
‘moon’ and also in a secondary meaning, ‘lovely’.
[vi] The descending lunar node.
XVII
THE BODHISATTVA
“Blessed One, what of bodhisattvas ?”
“No matter whether they have generated the aspiration [to enlightenment] or not, they will become bodhisattva-mahāsattvas.”
“How is that ?”
“For example, noble son, just as it is not possible for congealed sesame oil to melt in winter by day or night, similarly enlightenment (bodhi) will not be attained by those who have generated the aspiration, as a result of having cultivated all the sūtras and meditative concentrations that should be cultivated. Nor will enlightenment be attained by those who have not generated the aspiration. Why is that ? Because their vigour is feeble just as the winter sun. The most excellent result of having cultivated the sūtra that should be cultivated is like, for example, the way congealed sesame oil will melt in summer when the sun is hot, even at night when the sun is not shining, or the way the ocean made warm. Similarly, as soon as any noble sons and noble daughters have heard this Mahā-parinirvāṇa-sūtra, regardless of whether they did so by emulation, were made to do by another, in dependence upon another (para-pratyaya), or for the sake of gain, fame and praise, the cause of enlightenment will enter through all the pores on the bodies of such persons, like the summer sun, even though they think that they have no need of enlightenment or just do not want to generate the aspiration. Therefore, noble son, I say that they are bodhisattva-mahāsattvas. Thus this great sūtra of inexhaustible enlightenment (akṣaya-bodhi) is a great mass (skandha) of merit, and hence it is also called ‘great’. It is endowed with lustrous splendour, like the immense power of the spring sun, therefore it is called the Mahā-parinirvāṇa. Why is that ? Because the permanence of the Tathāgata is revealed in it.
“Moreover, noble son, the light of the stars and fireflies is surpassed by the light of the sun and moon, for they are unable to shine unimpeded. The light of the sun and moon is dazzling and surpasses all other light. Similarly, other lights – all the other sūtras and all the meditative concentrations which might be cultivated – are surpassed and impeded by the light of the great Mahā-parinirvāṇa-sūtra. The light of this great Mahā-parinirvāṇa-sūtra surpasses all other light and shines unimpeded. Having entered through the pores of all beings, the cause of enlightenment will definitely be acquired, even by those who have not generated the aspiration to enlightenment (bodhi-citta), thinking that it is unnecessary. Therefore, its name is also Mahā-parinirvāṇa-[sūtra].”
“Blessed One, please explain the reasoning for your statement that the cause of enlightenment will be established in them, after it has entered into all the pores on the bodies of people, even though they maintain that the aspiration to enlightenment is unnecessary. If, Blessed One, according to what you have taught, that becomes the cause of enlightenment [in people] even though they have not generated the aspiration to enlightenment and maintain that it is unnecessary, and given that there are also those who have commit the defeats, those who perpetrate the heinous deeds, those who abandon the sūtras and icchantikas, there is then no distinction between them according to what the Buddha has said. Would you explain whether those four do not exist or else whether their sinfulness is cleansed by that.”
The Blessed One said, “Apart from icchantikas, the cause of enlightenment will become present in everybody, even by just hearing the sound of this great Mahā-parinirvāṇa-sūtra resonating in their ear-canal, for those who have honoured countless numbers of Buddhas can hear this great Mahā-parinirvāṇa-sūtra. The cause of enlightenment will be acquired by them, because their wholesome roots are not sparse. Therefore, this great sūtra is extremely powerful, because it reveals the tathāgata-garbha.”
“How is the causal basis for enlightenment formed by those who have not generated the aspiration and maintain that it is unnecessary ?”
“Those who have not[i] generated the aspiration, maintaining that it is unnecessary, and who disparage the sūtra will be threatened by the terrifying shape of a great flesh-eating demon in their dreams, which will also say to them, ‘Hurry and generate the aspiration to enlightenment before I kill you !’ Thereupon they will become alarmed and terrified in their dreams. Upon awakening in the morning, they will be made to generate the aspiration to enlightenment. After they have died, whether they are roasted in the hells or else born into the world of the hungry ghosts or into the heavens, they will recollect that and thereafter become bodhisattva-mahāsattvas. In that way, this great Mahā-parinirvāṇa-sūtra is extremely powerful , for it engenders the cause of enlightenment, even though one has not generated the aspiration and maintains that it is unnecessary. That is the cause (hetu), that is the condition (pratyaya), for this Mahāyāna is not devoid of a cause. Therefore, what I have taught is said to be spoken by the Buddha.
“Moreover, noble son, when a great cloud releases rain from the sky, the earth is covered with water. Even though a downpour of rain has fallen upon a craggy region, not the slightest water remains there, for it runs down to where it is level and then remains there where it is of use to all beings. Similarly, although the rain of the authentic Dharma pours down from this great sūtra, the cause of enlightenment will not be and cannot possibly be engendered in icchantikas. It will be generated in others, just as water flows down to level ground.
“Moreover, noble son, just as burnt green-lentils, black-lentils, peas (vartula) or rattan seeds (vetra) cannot put forth shoots even though moistened a thousand times by the rain from great clouds, for it is impossible for them to produce shoots, similarly it is not possible for icchantikas to acquire the cause of enlightenment even though they have heard this great Mahā-parinirvāṇa-[sūtra]. They resemble burnt seeds because they have extinguished their wholesome roots.
“Moreover, noble son, just as the dirt (kaluṣa) is precipitated when the fruit of a clearing-nut plant is placed in turbid water and the water becomes limpid, similarly this great Mahā-parinirvāṇa-sūtra, like the fruit of the clearing-nut plant, clears away the dirt and mud of the defeats and heinous deeds from beings and establishes them in the cause of enlightenment – with the exception of icchantikas. Although the fruit of the clearing-nut plant may precipitate dirt from water, it cannot extract water from mud even after having been rubbed on it for a thousand years. Likewise, because they have exhausted their wholesome roots and lack and foundation for them, there is no possibility of icchantikas ever generating the cause of enlightenment, even though they have heard this Mahā-parinirvāṇa-[sūtra], because there is no goodness (kuśala) in them.
“Moreover, noble son, for example, the tree of purgative medicine (? dug-sman-gyi-sdong-po), the king of medicines, cures the diseases of all beings, no matter whether it is mixed with whey, molasses, clarified butter, milk or water, made into a powder, a syrup or gruel, whether taken by mouth, wafted around one as smoke, applied to the eyes, smelt, seen or touched, The tree itself does not think, ‘It’s all right to carry off my leaves, but not to carry off my roots’ or ‘It’s all right to carry off my roots, but not my leaves’, or ‘It’s all right to carry off my branches, but not my bark’ or ‘It’s all right to carry off my bark, but not my branches’, for it does not give rise to such thoughts: all of it is medicinal and cures all diseases. Similarly, noble son, this Mahā-parinirvāṇa–sūtra also cures the sinful actions of all beings – no matter whether they have committed the defeats or perpetrated the heinous deeds, or whether they are outsiders, or they believe that enlightenment is unnecessary and do not generate the aspiration, it engenders the cause of enlightenment in them. Why is that ? Because the great Mahā-parinirvāṇā-sūtra is the medicine of the tree of purgative medicine for all evil acts. No matter whether they have physically cultivated it or not, when people hear just the name of this sūtra, all the diseases of evil deeds will be uprooted if they know that there is this sūtra. Those incurable diseases called ‘anargala’ are not suitable for treatment whatever one does. Why is that ? Because they are mortal diseases and are not diseases that result in untimely death. Similarly, icchantikas cannot be established in enlightenment by this sūtra, because the cause is absent and dead.
“For example, the palm of one’s hand cannot be harmed by poison if there is no wound on it, but can be if there is a wound there[ii]. Similarly, the cause of enlightenment will not arise now in icchantikas. In this case, the ‘wound’ is the cause of enlightenment. The ‘poison’ is supreme bliss. Sinful icchantikas are like the palm of a hand without a wound.
“For example, although a resplendent diamond cannot be broken by anything and can overcome everything, it cannot cut ram’s horn wood(meṣa-śṛṅga). Similarly, it is not possible for this great Mahā-parinirvāṇa-sūtra to establish icchantikas who commit extremely sinful deeds in enlightenment because they lack the cause, just as diamond will not damage ram’s horn wood.
“For example, even though one fells and cuts into pieces such trees and shrubs as the frankincense tree[iii], the laburnum tree[iv], the *climbing-staff tree[v], the cotton plant[vi], valmīki (???), jasmine[vii], skanda-stava (???), the pandanus tree[viii], the cinnamon tree[ix], vetiver[x] or the thorn apple tree[xi] and carries them back and places them in one’s home, they will quickly grow after having come into contact with moisture, with sprouting leaves, clusters of blossoms, twigs and stems, so that they can be classed as trees. Similarly, regarding this teaching, as soon as those who have committed the defeats or perpetrated the heinous deeds and become as the severed tops of palm-trees (tāla) hear this sūtra, then those inferior men – even those who do not believe that the generation of the aspiration is necessary – will grow shoots towards enlightenment, just like the frankincense tree and the laburnum tree. For example, just as black catechu[xii]and apricot[xiii] trees do not grow again after they have been cut down, as though they were burnt seeds, similarly icchantikas will not grow shoots towards enlightenment, like burnt seeds, even though they hear this sūtra many times.
“For example, after rain has fallen from a great cloud, the ground remains bare without the water adhering to it. Similarly, even though the Dharma rain has fallen from this great sūtra cloud, the cause of enlightenment does not adhere to icchantikas, because they remain bare like a diamond.
“Blessed One, there is a verse you have taught,
‘He who doesn’t see the meritorious, ?”[xiv]] doesn’t do it,
he who only sees evil, does what is evil:
this situation is terrifying,
like a perilous highway.’
“Blessed One, what is the meaning of this
“Icchantikas do not see wholesome goals (kuśala-kṛta), but only see evil deeds that are base and reprehensible. The ‘auspicious goal’ (su-kṛta) signifies enlightenment. ‘Not see’ means not to meet with, which I imply to mean ‘with the wholesome’. According to my implication, who are those who will not encounter superior wholesomeness ? It is the icchantikas who do not encounter good actions. Who will not encounter wholesome thoughts? Those known as icchantikas, unwholesome people who have fallen under the sway of arrogance, will not encounter them. What is the ‘perilous highway’ ? Rejecting the sūtra. Therefore, the rejection of the sūtra is ‘terrifying’: be fearful of that !
“Therefore, the wise and stable ones
are afraid as though on the highway;
fools have no fear on the highway,
they brazenly proceed with arrogance.
Hence the stupid will not attain it,
like monkeys trying to grasp the moon;
the wise and stable ones will attain it,
like a ruler of men arriving on the highway.
“Who do not see the goal (kṛta) ? It is the icchantikas who will not see the goal, for they will not see the goal as long as cyclic existence lasts. I have summarized and taught the significance of this, but you should fear what is extremely fearful ! Supposing that all beings in unison were to become fully awakened to supreme and perfect enlightenment[xv], then even if it were possible for the sinful icchantikas to become fully awakened to supreme and perfect enlightenment, they would not see the goal. In that manner, you, o hero, should understand things ! Whose goal (kṛta) does not end in failure (avipraṇāśa) ? The Tathāgata’s goal does not end in failure. When all beings who dwell in the cycle of existence have become fully awakened to supreme and perfect enlightenment, then the Tathāgata’s goal will not have ended in failure and then, having passed into parinirvāṇa eternally, the Buddha will become impermanent, like the flame of a lamp whose wick has been consumed. Similarly, the sinful actions of icchantikas are base and reprehensible. If one abandons the merit associated with the cause of enlightenment, the aspiration to enlightenment, then one is said to be base and reprehensible according to the Mahāyāna. On the other hand, if one does not abandon it, one will be called a perfect Buddha. That is the true nature of Buddhas.
“Milk and sinful deeds
are not productive in an instant;
just as fools will be burnt if they walk
on fire that have been covered with ash[xvi].
“An icchantika may be regarded by certain blind people as an arhat, regarded as travelling on a very arduous road. He is deemed to be a kindly arhat, while disparaging (vidūṣayati) the Extended [Sūtras]. [Another type of person] is regarded as an icchantika. He disparages the Śrāvaka Way, and then saying that he is a bodhisattva, he teaches the Extended [Sūtras][xvii]. Saying that the virtues (guṇa) of the tathāgata-garbha are present in all beings, that Buddhahood is present [in them], he predicts their Buddhahood. He says, ‘You and I should smash the afflictions as though they were a water jar. We should cultivate enlightenment (bodhi) without any doubts. Such are the instructions (upadeśa) of the sūtra’. For example, there is a royal messenger — pure, amicable, eloquent and very charismatic – who goes to an enemy country to deliver the message in full to the king, even at risk of losing his life. Similarly, a wise person who holds the Extended [Sūtras] in high regard goes amongst the immature, even at risk of losing his life, and predicts their Buddhahood since the tathāgata-garbha is present in all beings.
“ A forest-dweller (āraṇyaka), who has abandoned the sūtras yet deemed to be an arhat by immature fools, may seem to be like an arhat and seem to be like a mahāsattva. Dwelling in a forest (araṇya), that sinful icchantika monk tricks himself up to seem like an arhat. Intolerant when the monks who dwell in the forest are given invitations by others, he says that there are four reasons why the Extended [Sūtras] were spoken by Māra, saying that it is well-explained in the Mahāyāna that ‘The Buddha is impermanent, the Dharma and the Community will cease to exist’, or ‘The various omens that the authentic Dharma will perish have appeared’. One who thus utters what is not the Dharma (adharma) will not generate [suffering] immediately, like milk, for the foolish icchantikas will be burnt in the future, like treading on fire that has been covered with ash. Thus, the Buddha’s teachings, the Mahāyāna, is subtle (sūkṣma) and this sūtra is like the fruit of the clearing-nut plant.
“For example, noble son, immediately the closed flower of a lotus is struck by the sun’s rays, it will open wide. Similarly, immediately they hear this great Mahā-parinirvāṇa-sūtra, even those beings who maintain that it is unnecessary even to nominally generate the aspiration to enlightenment will be unable to avoid the cause of enlightenment from entering through all their pores. Although indeed the tathāgata-garbha is present in icchantikas, yet it remains buried under an extremely dense covering. For example, just as silk-worm is unable to emerge after it has cocooned itself, because it has not made an exit for itself, similarly the tathāgata-garbha cannot emerge from the depths of icchantikas because of their karmic negativity.
“Therefore, noble son, just as, for example, red lotuses, blue lotuses, white water-lilies or white lotuses are not soiled by mud after they have sprouted up from its midst. Similarly, those who follow the Mahāyāna according to this great sūtra may actually be tainted by the afflictions and yet they are to be counted among those free from the afflictions. Why are they not tainted by them ? They are untainted because of the transformative power (adhiṣṭhāna) of the tathāgata-garbha.
“For example, when a cool breeze blows and enters through the pores, everybody is powerless to prevent all their heat dissipating. Similarly, when this great sūtra has also permeated the pores of all beings, they are powerless to prevent themselves being established in causal state of enlightenment – apart from the icchantikas who do not maintain that the generation of the aspiration is necessary.
“For example, noble son, a doctor who is skilled in the eight branches of medical science can indeed heal all ailments, yet he cannot cure the incurable. Similarly, all the sūtras and meditative concentrations may indeed also heal all those infected by the diseases of attachment, hatred and stupidity and remove all the thorns of the afflictions, but they cannot heal those who have commit the downfalls and perpetrated heinous deeds. Then, let us suppose, that there is a doctor who knows the supplementary treatise (uttara-tantra) of the eight branches of medical science. Although he can indeed cure all the ailments of beings, but even he cannot cure death-bed diseases. Similarly, this great Mahā-parinirvāṇa-sūtra too eliminates all the diseases of the afflictions of all beings and then establishes them in the causal state of enlightenment – apart from the icchantikas who are like those on their death-beds.
“For example, a person who is congenitally blind does not even know the light of the sun and moon let alone see clearly. A great doctor can treat the eyes of those with cataracts and make them see, but not in the case of the congenitally blind. Similarly, this great Mahā-parinirvāṇa-sutra too can treat the eyes of all śrāvakas and pratyekabuddhas who are like the blind and then make them soon see with the eyes of Mahāyāna, and it can even establish the cause of enlightenment in those who commit the downfalls and perpetrate the heinous deeds, but not the icchantikas who remain totally blind as from birth.
“For example, noble, son, a great doctor who does not know the supplementary treatise of the eight-branched medical science can cure the ailments of all people with medicine using such procedures as nasal irrigation, ingestion, massage and fumigation. Even those who are destitute and those who are uninterested in medicine, thinking that they have no need for it, he places in the homes of eminent citizens or in grass shelters, and purges poisons and diseases from them by the power of mantras, medicines and antidotes. By virtue of his antidotes, he puts at ease pregnant women who want to give birth or those who cannot give birth and also keeps the infant healthy. Similarly, all people who keep a written copy of this great Mahā-parinirvāṇa-sūtra in their homes will be comforted by the power (prabhāva) of the Mahāyāna. Through this great sūtra, they will also become bodhisattva-mahāsattvas. Even those who commit the downfalls or perpetrate the heinous deeds and those who believe the generation of the aspiration to be unnecessary will be established in [the cause of] enlightenment – apart from icchantikas who are like death.”
“Blessed One, in what way is the cause of enlightenment engendered in those who commit the downfalls and perpetrate the heinous deeds, those obdurate people who are like decapitated palm-trees, those who do not generate the aspiration, maintaining that it is not necessary for them to generate the aspiration for enlightenment ?”
“Noble son, whether in a dream or after death, this thought will come to them as they are being tormented in the hells – ‘We have acted improperly. If by chance we could be freed from this place, having seen these horrors, we would generate the aspiration for enlightenment no matter where we are born’. The intention to embrace the authentic Dharma is the great result.
“For example, after a child has grow up (vyutpanna) and becomes self-aware, he says, ‘When I was in my mother’s womb, this doctor made my mother comfortable by the power of mantras and antidotes, so I am indebted to him for this life of mine. Ah, my mother carried me in her womb for twelve months and experienced great discomfort and then gave birth to me with extreme difficulty. She washed off the film of blood and sticky saliva, and repeatedly underwent considerable hardships to nurse me by whatever means she had at her disposal. Now I have grown up, I must give the best of offerings to her for her kindness.’ Similarly, those who repeatedly commit the downfalls and perpetrate the heinous deeds may, as a result of an unfailing recollection at the time of death, be born in the world of the gods, and then those who repeatedly commit the downfalls and perpetrate the heinous deeds may form the cause of enlightenment in the hells or the human realm as a result of an unfailing recollection, with the exception of the icchantikas.
“For example, through their knowledge of the supplementary treatise, a doctor or a doctor’s son can control and eliminate the venom of vipers (āśī-viṣa), kraits (dṛṣṭi-viṣa), cobras (nāga) and saw-scaled vipers (kukkuṭa-ahi)[xviii] by the power of antidotal medicines and spells, as though they were crushed under his shoe, with the exception of virulently poisonous serpents. Similarly, this great sūtra which is like an antidotal medicine which controls the virulent evil of those who commit the downfalls and perpetrate the heinous deeds and those who maintain that it is unnecessary to generate the aspiration, and establishes them in the great abode of enlightenment. Therefore, it is said that the name of this Mahā-parinirvāṇa-[sūtra] has the virtues of antidotal medicine because it makes all beings happy – with the exception of the icchantika [who are] virulent serpents.
“For example, a doctor created a king of medicines that would extract poison arrows. When he smeared it on a drum and then beat it within the confines of the palace, all the arrows in as many people who heard the sound were extracted by the power of that sound, but it didn’t extract those from people who were on the brink of death. Why is that ? Because of the inexorable fruition of their karmic actions. Similarly, no matter where the sound of the great Mahā-parinirvāṇa-sūtra is also heard, the arrows of attachment, hatred and stupidity in those people who dwell within the confines of the palace of saṃskāras are extracted and even makes them asaṃskṛta. Those who dwell within the palace confines thought to themselves that the arrows couldn’t be extracted, for how could they imagine that they would be extracted ? Similarly, the other people had no idea that the arrows of attachment, hatred and stupidity would be extracted, for their minds were fixated on the objects of desire. Similarly, it even causes those who commit the downfalls and perpetrate the heinous deeds, who maintain that it is unnecessary to generate the aspiration to engender the cause of enlightenment, with the exception of the icchantikas who are like those on the verge of death.
“For example, noble son, the people of Jambu do not engage in such work as farming in the middle of the dark night, but wait in readiness for sunrise. Then when the sun has risen, they engage themselves in farming and other work. Similarly, having heard about and cultivated all the sūtras and meditative concentrations, those who follow the Mahāyāna wait for the sunrise of the great Mahā-parinirvāṇa-sūtra, like those people who want to do their farming sit out the night. Then, having heard the words of concealed import in this great sūtra, they apply themselves to work in the abode of the authentic Dharma. Then whatever farming they have done will produce crops by the downpour of rain and it will be a good year. Similarly, when the rain of the Dharma they have heard falls from the great cloud of the great Tathāgata-garbha-sūtra upon the farm work of the authentic Dharma they have done, it produces the harvest of the great prediction which brings about freedom from the eight types of fever, happiness, an excellent year and pleasure, and it will be like the harvesting of the crop of great prediction like [the prediction] in the great Sad-dharma-puṇḍarīka-sūtra that eighty great śrāvakas would harvest their grain in the first month of spring (phālguṇa). The icchantikas are the exception to this.
“For example, noble son, a great doctor provides a medicinal pill or an antidote for someone many miles (krośa) distant, possessed by an elemental spirit (bhūta) or a nāga, ‘Go take this medicine quickly and use it as the treatment ! When you have done that, the harm caused by gods, nāgas, yakṣas or flesh-eating demons will be cured. If you don’t take it with you, I’ll go myself. But that won’t do if he is overwhelmed in the meantime”. So, viewing [the patient] from afar, the doctor or his assistant then assuages all the harm by the radiance and power of the mantra and he becomes healthy. Similarly, if a monk, a nun or even an outsider, knows from another or hears from another that there is a written copy in some place of this extremely powerful Mahā-parinirvāṇa-sūtra, that will become the cause of enlightenment for them. Should even those who are possessed by the harmful influences of the elemental spirits and carnivorous goblins (piśaca), those who commit the downfalls and perpetrate the heinous deeds, hear about it, then all of them will be free from harm, as though they had seen a great doctor, and will become bodhisattvas. Why ? It is thus because of the power of the great sūtra of the Tathāgata’s permanence. Hence, how could those who read this great sūtra written in a book, hear or copy it not become bodhisattva-mahāsattvas ? The icchantikas are the exception.
“For example, a deaf person cannot hear sounds. Similarly, icchantikas too cannot hear this sūtra, because they lack the cause.
“Moreover, noble son, suppose a doctor who knows the supplementary treatise for the eight-branched medical science saw a king and then made a prediction, saying ‘You will be struck down by a disease that can only result in your demise’. The king said to him, ‘How do you now that a serious disease will occur without seeing it ?’ Then the doctor told the king, ‘If you do not believe me, take this medicine and it will become apparent’. However, the king was reluctant to drink the medicine, so the doctor then caused anal piles (arśa) to erupt by the power of a vidyā. Then the king, having seen those piles, became anxious and miserable. Bewildered, he realized that the doctor had spoken the truth. Being aware that the piles had erupted, he thought to himself, ‘The power of medical science is amazing’, and honoured that doctor as though he were showing devotion to his parents. Similarly, this great Mahā-parinirvāṇa-sūtra will even establish with ease all those who maintain that generation of the aspiration is unnecessary in the cause of enlightenment, just as the great doctor did for the king. Regardless of whether during a dream or in hell, those people will engage in the cause of enlightenment, without being aware of it. The icchantikas are the exception, for a great doctor too, knowing that this [disease] is incurable, cannot cure a mortal disease even with drastic procedures. The icchantikas resemble those who are dying.
“For example, noble son, a doctor who knows the supplementary treatise for the eight-branched medical science first teaches his son the basic branches of the treatise (tantra), the medicines which grow on the plains, in water and in the mountains, but he does not teach the supplementary treatise while he is still learning the basic branches. When he has learnt the eight branches of medical science, then he undertakes the task of teaching him the mantras and processes of empowering the medicines according to the supplementary treatise. Similarly, the Tathāgata Arhat Saṃyak-saṃbuddha also teaches his sons, the monks, the preliminary branches consisting of the purification of the afflictions, the meditative cultivation of the idea that the body lacks any substantial core, and the threefold meditative cultivation which is like the plains, water and the mountains. Here, the ‘plains’ refers to the many kinds of physical sufferings. ‘Water’ refers to the impermanence of the body as though it were a bubble. The ‘mountains’ refers the absence of self in the things that are afflicted (kliṣṭa). Hence, the Tathāgata teaches them that the body is devoid of a self. If the monks do not see the meaning of the nine branches of the scriptures, he does not teach them this excellent Mahāyāna. Now, like the great doctor, the Tathāgata reveals that the tathāgata-garbha is permanent, according to the supplementary teaching (uttara-tantra) of the tathāgata-garbha, to the monks who have completed what needs to be understood regarding the meaning of the nine branches of the scriptures. Thus if they hear this great Mahā-parinirvāṇa-sūtra which the Tathāgata teaches, this will form the casual basis for enlightenment even in those people who maintain that it is unnecessary to generate the aspiration, with the exception of the icchantikas. Thus, noble son, this great Mahā-parinirvāṇa-sūtra is inconceivable in that manner, it is the most excellent of physicians like a great doctor, this sūtra is the most excellent king of sūtras.
“Moreover, noble son, just as a boat comes from the far bank to this bank and goes from this bank to the far bank in order ferry everybody across. Similarly, having passed into parinirvāṇa by means of the great parinirvāṇa, the Tathāgata also comes to ferry beings as though going to the far bank. Wherever there are beings who need to be trained, there a perfect Buddha is made to appear. Hence, just as a boat goes across to wherever people want to be ferried, so too does the Tathāgata. Therefore he is called the ‘great ferry-man’. Hence, the Tathāgata is permanent and stable. While a ferry-man will ferry people if there is a boat, the Tathāgata is permanently existent and even now is born and ferries people.
“Moreover, noble son, if, for example, a ship sailing on the ocean encounters a wind, it proceeds straight ahead and travels many leagues in a few moments, but if it does not encounter a wind, it will remain in the same place even for many years or else capsize. Similarly, if beings who have fallen into the ocean of ignorance encounter the king of winds, the great Mahā-parinirvāṇa-sūtra, they will very quickly arrive at the destination of enlightenment. Those who do not encounter this sūtra, the king of winds, they will perish in the cycle of Saṃsāra like a ship capsized in the ocean.
“Moreover, noble son, if people encounter a wind in a fearful region of the sea, they think they will die. But unknown to them, the suffering people will be carried across by the king of winds in an instant and they think to themselves, ‘Ah, our deliverance is amazing !’. Similarly, this great sūtra, the king of winds among sūtras, will establish those people stuck in the ocean of ignorance, those who maintain that the generation of the aspiration is unnecessary, in the cause of enlightenment, without them being aware of it.
“Moreover, noble son, suppose a snake sloughs off its old skin. Does it die or cease to be in any way ?”
“No, Blessed One, that is not so.”
“Similarly, noble son, though the Tathāgata casts off an old upāya-kāya, an antidotal stalk, does he become impermanent in any way ?”
“No, Blessed One, that is not so. Just as a snake exchanges skins, the Tathāgata casts off an old expediency body (upāya-kāya)in some part of the Jambu continent and then displays a young expediency body elsewhere.”
“Therefore, noble son, the Tathāgata is permanent. Moreover, noble son, suppose a goldsmith smelts gold from its ore and then, when it has become free from impurities, one who desires it to be made into a fine ornament of such and such an shape may then have the goldsmith make it into that shape. Similarly, the Tathāgata manifests his appearance (rūpa) in such ways that accord to the dispositions of those to be trained in the twenty-five modes of existence and then liberates those beings. Hence the Tathāgata’s body is unbounded and permanent.
“Moreover, noble son, for example, a mango tree (āmra-vṛkṣa) or a rose-apple tree (jambu-vṛkṣa) change according to the three seasons. At one time, buds are formed and the leaves sprout. Another time, the leaves grow luxuriant and form a cool canopy. Another time, the trees seems dried up with all their leaves fallen. Would you then say that those trees have died ?”
“No, Blessed One, they have not.”
“Similarly, noble son, the Tathāgata Arhat Saṃyak-saṃbuddha himself also manifests three phases of upāya-kāyas in such ways that accord with those to be trained in the three worlds. If he appears as though he is born, grows up and passes into parinirvāṇa, would you say that the Tathāgata is impermanent ?”
“No, Blessed One, he is not.”
“Therefore, noble son, the Tathāgata is permanent. Thus, noble son, it is difficult to comprehend the Tathāgata’s body and also the Tathāgata’s utterances with a concealed import.
“For example, a certain king might command his ministers to bring him ‘saindhava’. Now, ‘saindhava’ refers to salt, finger-bowl, sword and horse. Since the word for these four things is ‘saindhava’, then one word has many meanings. So if the king says ‘saindhava’ when he is being fed, then the ministers understand ‘saindhava’ in the sense of ‘salt’ and offer him some salt. If the king says ‘saindhava’ when he has finished being fed, then the ministers understand ‘saindhava’ in the sense of finger-bowl and offer him a finger-bowl. If the king says ‘saindhava’ when he is going to his pleasure-park, then the ministers understand ‘saindhava’ in the sense of ‘horse’ and offer him a horse. If the king says ‘saindhava’ when he is at war, then the ministers understand ‘saindhava’ in the sense of ‘sword’ and offer him a sword. Thus the ministers understand the four aspects of the king’s word as an utterance with underlying meaning.
“Similarly, noble son, followers of the Mahāyāna who are like the ministers should similarly understand that there are also four [meanings] to impermanence in this Mahāyāna. When the Tathāgata has appeared in the world and teaches that the Buddha will pass into parinirvāṇa, then the followers of the Mahāyāna should know that he is teaching impermanence and that they should cultivate the concept of impermanence. When the Tathāgata teaches that the authentic Dharma will fade and perish, then they should know that he is teaching suffering and that they should cultivate the concept of suffering. When the Tathāgata teaches to the monks and nuns that his body is afflicted by an infinitely great disease or that the Community will be destroyed, then they should know that he is teaching not-self and that they should apply themselves to the cultivation of not-self. When the Tathāgata teaches that liberation is devoid of perceptual images (animitta), is empty (śūnya) and is nothing whatsoever (akiñcana), then they should know that he is teaching that liberation is divorced from the twenty-five modes of existence and hence it is said to be empty. Because there is no suffering therein, it is free from any suffering whatsoever, supremely blissful and devoid of perceptual images. Because it is devoid of any impermanent, unstable, non-eternal and unpeaceful qualities, liberation is therefore permanent, stable, eternal and peaceful. That is the Tathāgata.
“When the Tathāgata teaches that the tathāgata-garbha is present in all beings, they should apply themselves to the meditative cultivation of true permanence. I say that those monks who meditatively cultivate thus are my śrāvakas. I say that they are skilled in understanding utterances with a concealed import, like the king’s ministers. Thus, if according to his custom, the king speaks words with concealed import, then how could there not be utterances of concealed import in my teachings ? The wise should understand things in that manner. My teachings do not accord with any mundane ones.
“For example, noble son, in times when rain is scarce, the flame-of-the forest trees[xix], the sorrowless trees[xx] and laburnum trees have poor flowers and fruit. Other flowers that live in water or on the plains will be stunted, poor in hue, dull in appearance and poor in fragrance. Thus, in the future, the lustre and fragrance of flowers and medicinal herbs will deteriorate. Likewise, noble son, in the future after I have departed, when an inauspicious era arrives and the authentic Dharma perishes, people will only comprehend the concealed import of the lines (śloka) of this great Mahā-parinirvāṇa-sūtra in terms of mundane conventional expressions and broken fragments of its words, because they have little merit like the parched flowers that are devoid of any lustre.
“Due to their lack of ability, evil monks will cast aside the words of concealed import, the secret words, the immortal (amṛta) words, and recite others. Just as though thieves were to carry off straw and chaff and leave behind treasures of great value, indolent monks too will put aside the stanzas of this sūtra, the words of concealed import. Alas, extremely terrifying, extremely fearful times will arise in the future ! Alas, there will be very spiritually impoverished (dhanya) people in the future and they will not listen to this great sūtra. Those who do listen will be bodhisattva-mahāsattvas – they will rely on the true meaning and not on the words. They will teach to others whatever they have managed to obtain of the meaning of the sūtra, but they will not teach anything that is meaningless.
“For example, noble son, a certain cowherd’s wife (ābhīrā) adulterated milk with a mixture of water and molasses in order to make a profit. She went carrying a jar of milk from the pasture and sold it to a neighbouring cowherd’s wife. The neighbouring cowherd’s wife also adulterated the milk with two parts of water and then sold it to a dealer. That dealer also adulterated the milk with two parts of water and she sold it to a neighbouring dealer. That neighbouring dealer also adulterated it with two parts of water and then a man making purchases in town or in the market bought that milk, thinking ‘This will be good for the gruel at my son’s tonsure festival (cūḍā-maha)’. After that adulterated milk was boiled to make the gruel, the flavour of the presentation food became bland. Nevertheless, milk products are the foremost of all flavours and because, of those, milk is the best, the flavour of that presentation food was a thousand times more delicious than any pungent taste. Similarly, noble son, before [seven] hundred years have elapsed after my passing and only eighty remain for the presence of the authentic Dharma, this great Mahā-parinirvāṇa-sūtra will circulate in the Jambu continent. At time, following the circulation of the sūtra in that way, extremely indolent monks who extinguish the fragrance of the flowers of the authentic Dharma will have it copied in books, but when they read this sūtra, they will omit syllables of negation such as ‘not’ (na), ‘don’t’ (mā) and ‘dis-’ (ku-) from the secret concealed import, the words and meanings that are difficult to understand, and recite it differently. Those monks who have improper items that they have made into their own possessions are allied to Māra, for they distort this sūtra just as the cowherd’s wife adulterated the milk with sugar-water. Additionally, they will circulate a mere fraction of the words and meaning because of various faults — they do not know how to read, they preach the Dharma poorly, their writing is bad, they don’t abide within the Dharma, they don’t show deference to their teachers (guru), they don’t shun what is poor in quality, they engage in errors in compilation, interpolation and omission – and only a small part of the rest of the sūtra will be left. Even though the presentation food was insipid when cooked with the milk bought in good faith from the dealer, nevertheless that presentation food was the best of all tastes and, similarly, even though a mere fragment remains of this great sūtra, it will still be a thousand times better that all the sūtras of the Śrāvaka Way. Why is that ? Because parinirvāṇa is the power (prabhava) [behind] all sūtras and meditative concentrations, hence the Mahā-parinirvāṇa-[sūtra] is said to be the most excellent and its name is ‘great’.
“Moreover, noble son, noble sons and noble daughters should cultivate their transformation into male natures (pauruṣaṃ). Why ? The female nature (straiṇaṃ) is a source (yoni) in the sense of being the cause of all that is improper (adharma). For example, the earth will neither be moistened nor satiated by a mosquito’s (maśaka) urine and, similarly, women will never be satiated by sensual pleasures (kāma), for even if the earth was reduced to a pill the size of the stone of a jujube fruit (badara-asthi) or a grain of mustard, and women were to indulge in sensual pleasures with as many men as would be contained in that pill, they would still not be satiated by those sensual pleasures, just as the earth can neither be moistened nor satiated by a mosquito’s (maśaka) urine. Moreover, noble son, listen to why the female is not good (abhadra) ! Even though women were to indulge in sensual pleasures with as many men as grains of sand in the Ganges, or a kaṅkara or a bimbara times that number, women would still not be satiated by those sensual pleasures, just as the earth can neither be moistened nor satiated by a mosquito’s (maśaka) urine. Moreover, noble son, for example, even though the water that fell as rain from a vast cloud and the water of the rivers flows into the ocean, it is not satiated, and similarly, women too are not satiated by sensual pleasures. Moreover, noble son, for example, when the flowers of such trees as the sorrowless tree, the laburnum tree and the messenger-of-spring tree[xxi] are in full bloom, bees are not satiated by the nectar of the flowers, for bees drink the nectar of flowers expertly, minutely and profoundly. Similarly, women also drink the wealth, pleasure (kāma) and semen of men but, like bees, they are not satiated.
“Therefore, noble son, having heard this Mahā–parinirvāṇa-[sūtra], you should generate an aspiration not to be attached to the female nature and an aspiration to transform yourself into the male nature. Why ? Because this sūtra reveals the male nature (pauruṣa), the tathāgata-garbha. The male nature is termed ‘human’, the Tathāgata’s nature is ‘male’ (puruṣa). Any men there are in the world are not male in nature because they do not know that the tathāgata-garbha is present within themselves. I say that those who do not know the tathāgata-garbha are ‘female’. Those who truly know that the tathāgata-garbha is present within themselves are included amongst the most excellent of men – even if they are female they are still included amongst the most excellent of men. [xxii]Hence, this great Mahā-parinirvāṇa-sūtra is boundless because it reveals the Tathāgata-garbha. Noble sons and noble daughters who want to swiftly and directly realize the principles (sthāna) of the sūtra should apply themselves diligently to the tathāgata-garbha[xxiii].”
“Blessed One, it is thus ! Blessed One, it is thus ! Today I have understood, have power over and have awakened to the male nature in order to meditatively cultivate the tathāgata-garbha.”
“Excellent, noble son, excellent ! You should view it thus in accordance with the world !”
“No, Blessed One, this does not accord with the world.”
“Excellent, noble son, excellent ! You should feast on the food of the profound Dharma just as a bee feeds on a tree’s flowers. Moreover, noble son, just as the earth is not satiated by a mosquito’s (maśaka) meagre quantity of urine, in future times this great sūtra will circulate sparsely in the world, like a mosquito’s urine, and it will be extinguished during the final destruction of the authentic Dharma just as a mosquito’s urine seeps into the ground. This is the seventh sign of the authentic Dharma’s extinction. The other signs of its disappearance should be known by the wise.
“Moreover, noble son, for example, the first month of winter at the end of summer is called ‘autumn’ (śarad) — with the arrival of autumn, the rain falls from the clouds and then spreads rapidly in order to ripen that which is not yet ripe. Similarly, this great sūtra too, like rain that falls from the clouds and then spreads rapidly, will proceed to the south and pour down the Dharma rain of all the words of concealed import of the Mahā-parinirvāṇa-[sūtra]. Then, after the bodhisattva-mahāsattvas of the south know of the destruction of the authentic Dharma, it will proceed to Kashmir, like the clouds at the beginning of winter, and disappear into the ground. All the extended Mahāyāna sūtras, the most excellent nectar (amṛta) of the authentic Dharma, will disappear. In that manner, bodhisattva-mahāsattvas, the best of people, should understand that although they have presently obtained this sūtra promulgated by the Tathāgata, the authentic Dharma will disappear.”
“Blessed One, please speak and explain clearly the fact that there is no distinction between the Tathāgata, pratyekabuddhas, śrāvakas and bodhisattvas, so that beings may easily understand it.”
The Blessed One said, “Suppose, noble son, a certain eminent citizen or eminent citizen’s son has many herds of cattle. The cows he owned had different coloured coats, some of which were even blue ones (nīla-gau). These cows were placed in the care of a cowherd. On one occasion, the eminent citizen had all the herds gathered together and milked to provide offerings for his favoured god[xxiv]. When he saw that all the milk was white, the colour of a conch-shell, he was surprised and though to himself, ‘If the colour of the coats of these cows is different, shouldn’t the milk of the blue cows be blue, and likewise that of the white cows should be conch-coloured. Later he understood and realized that this should be see as a result of the maturation of the actions of beings. Thus, noble son, the nature of all pratyekabuddhas, śrāvakas and Tathāgatas is like the milk. Why ? Because they have exhausted their taints. Although people believe that the nature and appearance of śrāvakas, pratyekabuddhas and Tathāgatas are different, they will gradually come to understand, just as the eminent citizen did.
“For example, noble son, gold [and copper] ore which is extracted from a gold or copper mine is valuable[xxv] when it is free from stones and grit. Similarly, all śrāvakas, pratyekabuddhas and Tathāgatas are identical in value and nature, like the gold. Why ? Because they are free from the afflictions which are like stones and grit and hence the awareness (jñāna) of Buddhas is indistinguishable in this instance. The presence of the buddha-dhātu in all beings is also like that – just as in the case of the eminent citizen’s milk, they will eliminate the afflictions and understand the buddha-dhātu, after having heard the Tathāgata-garbha-sūtra.”
“Blessed One, is there no difference between all beings and the Tathāgata ? If the Tathāgata teaches that manner of teachings, there would be a major problem with this. I would like to have you expound the reasoning for that. Leaving aside all beings and pratyekabuddhas, for what reason, in that case, did Śāriputra and Maudgalyāyana pass into the parinirvāṇa of śrāvakas ? For what reason do pratyekabuddhas pass into the parinirvāṇa of pratyekabuddhas ? For what reason do bodhisattvas pass into the great parinirvāṇa of bodhisattvas ?”
“The great parinirvāṇa of Buddhas is not that of śrāvakas, pratyekabuddhas and bodhisattvas, for there is no place for others apart from Buddhas in this great parinirvāṇa.”
“Why ?”
“When the Tathāgata caused the display of a Tathāgata arising some many uncountable billions of eons ago, he was asked what distinction is there between Tathāgatas, śrāvakas, pratyekabuddhas and bodhisattvas. Noble son, it was taught that there is no place for arhats in the secret nirvāṇa of the Tathāgata, for there is no possibility of that. Hence, according to this great Mahā-parinirvāṇa-sūtra, there is no place [for them] in the great parinirvāṇa. Hence it is called the great parinirvāṇa.”
“So there is a difference.”
“That is how it appears.”
“Even śrāvakas, pratyekabuddhas and bodhisattvas will pass into the great parinirvāṇa, for just as rivers flow into the ocean, that is their place too. Hence they are said to be ‘permanent’.”
“[Compared to] those, mine is supremely permanent.”
“Blessed One, are the dhātus the same or different ?”
“Different.”
“In what way ?”
“For example, the dhātu of śrāvakas is like very sweet cow’s milk, the dhātu of pratyekabuddhas is like curds, the dhātu of bodhisattvas is like butter, and the dhātu of the Buddhas is like the cream of ghee[xxvi]. Thus according to the instructions (avavāda) give in the Mahā-parinirvāṇa-[sūtra], four categories have been taught by the Tathāgata.
“Blessed One, what about the dhātu of all beings ?”
“When a cow has just calved, her milk is mingled with blood. Similarly, the tathāgata-dhātu, which is like the cream of ghee, is pervaded by that dhātu which is mingled with the blood of the afflictions.”
“Blessed One, given that you predicted that a outcaste dwelling in this town of Kuśinagara would become a Tathāgata called *Praharṣa in the company of the thousand Buddhas in this world-system, that he would quickly become a Buddha now in one existence with just one generation of the aspiration, why is it that you did not predict that Śāriputra and Maudgalyāyana would become Buddhas extremely quickly ?”
“There are some śrāvakas, pratyekabuddhas and bodhisattvas who have made a vow (praṇidhāna) to promulgate the authentic Dharma for a very long time and there are some who have made a vow to do so for a short time — I have predicted that these will reach the most excellent state of Buddhahood extremely quickly by virtue of their vow.
“Moreover, noble son, a certain great merchant went to a outcastetown to sell a priceless jewel, but those outcastes were unable to discern that, so when they saw it they were disdainful and ridiculed him. Even though the merchant said that it was a precious jewel, they did not recognize it as such, but even said that it was a crystal. Likewise, noble son, even though I were to predict to śrāvakas that they will swiftly become Buddhas in the state of buddhahood, it would be like the merchant who was selling a precious gem. In future times, there will be stupid, lazy monks like those outcastes – they will have abandoned the roots of wholesomeness, their lives will be impoverished, they will be tormented by hunger and thirst, afflicted by famine, put the needs of their bodies first, seek after employment and be inconstant. If they hear that I make predictions about my śrāvakas, they will be disdainful and abusive. Lacking in understanding, they even say that this infringes the moral precepts (śīla). My śrāvakas are not those monks, just as with the outcastes and the merchant. Therefore, noble son, I predict the buddhahood of those people who have made a vow to be quick. As for those who undertake to promote the authentic Dharma, I predict buddhahood for them after a long time in accordance with their wishes.”
“How do bodhisattva-mahāsattvas come to have followers who do not cause dissension (abhedya-parivāra) ?”
“If bodhisattvas, most excellent of humans, think to themselves that they will promote the authentic Dharma and undertake to do that with constancy, then they will have followers who do not cause dissension.”
“Why are there villainous, terrifying people whose tongues, palates and throats are burnt ?”
“Those who do not know the three bases [are permanent] become villainous, terrifying beings whose tongues, palates and throats are burnt. For example, humans and animals who tongues are burnt are unable to distinguish the differences between the six tastes when they eat anything sweet, sour, salty, bitter, pungent or astringent. Similarly, ignorant people who are villainous, terrifying, whose tongues, palates and throats are burnt, who do not know that the three bases are permanent, are said to have burnt tongues, palates and throats.
“Moreover, noble son, I say that those who do not know that the Tathāgata is permanent are the foremost of the congenitally blind. I say that those who do know that the Tathāgata is permanent are endowed with divine vision, even though they just have physical sight. Moreover, noble son, I say that those who have heard this sūtra and then know and intimately understand that the Tathāgata is permanent are endowed with divine vision. I say that even though they might have divine vision, those who do not know that the Tathāgata is permanent have no more than physical sight. Additionally, they are incapable of seeing or describing in many billions of eons what I am like from start to finish (itaś cāmutaś ca), and hence I say that they are endowed with mere physical vision because the meditative cultivation of the idea that the Tathāgata is permanent is alien to them.
“Moreover, noble son, the Tathāgata Arhat Saṃyak-saṃbuddha is like a father and mother to all worlds. Why ? I teach the Dharma to all those with two legs and those with many legs in accordance with their own specific situation and all beings understand one single word in accordance with their own specific situation so that they think, ‘Ah, [the Buddha] teaches the Dharma to us because he understands our natures and thoughts’.
“Moreover, noble son, for example, an eminent citizen or a merchant communicates with his child until the age of sixteen months as though he were stupid. If, as a result of that, the child learns to speak human language, would you say that the father is stupid ?”
“No, Blessed One, that is not so. One can see that he acted thus for the sake of the child.”
“Similarly, noble son, the Tathāgata speaks as though he were stupid. If he displays that kind of body in order to establish all beings in the authentic Dharma, would you say that the Tathāgata too is stupid ?”
“ No, Blessed One, that is not so. If the Tathāgata always utters the roar of a lion, then that speaking as though he were stupid should be viewed as his acting in accordance with the world.”
* * * * * * * * *
XVIII
THE QUESTIONS OF THE ASSEMBLED CROWD
Then the Blessed One issued forth multi-coloured rays of light from his face and those rays of light struck the smith’s son Cunda. Cunda thought to himself, ‘Ah, rare is this gift that cannot be offered to the Tathāgata hereafter’ and then without delay brought food that would be satisfying to the Tathāgata and the Community of monks. He and his entourage quickly filled vessels of pure gold from the Jambu river, adorned around the rims with a raised relief of glittering gems, and vessels of silver, adorned with various precious things, with food mixed with various kinds of sauces. Carrying many utensils for making offerings [of food], they then left the confines of the town and made their way to where the Tathāgata was. Then powerful devaputras encircled Cunda, the smith’s son, and said to him, “Cunda, as long as you do not offer the meal, the Tathāgata may remain here for a short while longer !”
Then the Blessed One again emitted rays of light from himself which struck the devaputras and Cunda was released. Then all those gods who had gathered there worshipped the Blessed One and then, having proceeded with Cunda into the presence of the Blessed One, they said, “Should it now be ‘parasol time’[xxvii] for the monks, we ask you to permit that !” Then knowing that it was ‘parasol time’, the monks adjusted their comportment, took their bowls in their hands and sat in readiness. Then Cunda, the smith’s son, also set out various kinds of indescribable lion-thrones that seemed fit for the Sukhāvatī world-system and having made the preparations for the meal, he spoke to the Blessed One thus, “I entreat the Tathāgata to abide here for an eon or for even longer than an eon.”
The Blessed One replied, “Cunda, if you want me to remain for a long time, quickly make your offering, for the time for the final perfection of generosity has arrived.”
Then all the gods, the people and bodhisattvas spoke, saying, “Ah, it seems that the Tathāgata will only accept the meal offered by beloved Cunda. We are unlucky (adhanya) and the food-offerings we have prepared is useless !”
Then the Blessed One emanated Buddhas from every single pore of his body and made it appear as though Tathāgatas together with communities of monks, in the midst of each group of the assembled crowds, partook of the food-offerings, while the Tathāgata accepted the meal offered by Cunda. Through the power (prabhāva) of the Tathāgata, the food prepared by Cunda with eight Magādha measures[xxviii] of winter-rice sufficed as a meal for the entire Community of monks.
Then Cunda too was joyful and thought to himself, “After the Tathāgata, together with the Community of monks, has partaken of my gift, he will pass into parinirvāṇa.” All those assembled also thought, “The Tathāgata has accepted the food offered by us, but not that of Cunda ! After he has partaken of the food we have offered, the Tathāgata will pass into parinirvāṇa !” and they were extremely joyful. It appeared that the space where the Tathāgatas in that great assembly sat and ate the food-offerings covered an area the size of the tip of an awl while it appeared as though others accepted the meal and the offerings in an area the size of the tip of a needle.
Then those gods, humans and asuras began weeping and wailing. Speaking with hoarse voices, they said, “Having accepted the food offered by each of us, the Tathāgata will pass into parinirvāṇa ! To whom shall we offer food hereafter ? We shall be separated from our Lord, we shall become without a protector !”
Then the Blessed One spoke these verses for all of those assembled groups:
“This is the true nature of Buddhas,
so do not be unhappy and weep;
Billions of eons will have elapsed
when I [really] pass into nirvāṇa.
Listen to me concerning my nirvāṇa,
permanent and true bliss;
I do not eat food,
for I do not feel hunger.
Having heard my explanation which benefits,
comforts and makes all beings grateful,
you should know that permanence
of the perfect Buddha.
When owls and crows
dwell in the same tree,
like children or brothers and sisters
ever content with each other,
then the Tathāgata, the best of all men,
who views beings as though
they were his son Rāhula,
will pass into nirvāṇa forever.
When snakes and mongeese
dwell together at the foot of a tree,
like children or brothers and sisters
ever content with each other,
then the Tathāgata, the best of all men,
who views beings as though
they were his son Rāhula,
will pass into nirvāṇa for ever.
When cheesewood flowers
smell like those of jasmine (vārṣika),
and laburnum trees bear
the fruit of apricot trees,
then the Tathāgata, the best of all men,
who views beings as though
they were his son Rāhula,
will pass into nirvāṇa for ever.
When sinful icchantikas
have awakened to enlightenment
and attained the most excellent bliss,
abandoning all faults,
then the Tathāgata, the best of all men,
who views beings as though
they were his son Rāhula,
will pass into nirvāṇa for ever.
When all beings dwell together
in harmonious agreement
and fully awaken to enlightenment,
abandoning all faults,
then the Tathāgata, the best of all men,
who views beings as though
they were his son Rāhula,
will pass into nirvāṇa for ever.
When just the urine of mosquitoes
suffices to sate the four limitless oceans
and the earth with all its groves,
then the Tathāgata, the best of all men,
who views beings as though
they were his son Rāhula,
will pass into nirvāṇa forever.
“Therefore, do not be miserable and do not weep, you who have the Dharma, who are respectful towards the Dharma ! Consider the Tathāgata to be permanent, eternal and supremely stable, because he is autonomous, without thinking that he is subject to change ! May you uphold the protection and the secret of the mantra of the three bases which are permanent ! By the mantra of the three permanent bases, even trees struck by lightning will grow again, endowed with slender branches, budding flowers and burgeoning leaves. Having heard this encouraging account of the benefits of the three permanent bases, members of the four groups, even those who maintain that it is unnecessary to generate the aspiration to enlightenment, will engender the cause of enlightenment because of the supreme permanence of the three bases. This is called ‘joyous gratitude to the Buddha’ (buddha-anumodana). Any monk or nun who gives instructions to people concerning this joyous gratitude which emerges from the three permanent bases deserve to consume alms throughout the realm, but any others are not deserving. Because of the truth (satya) of the Dharma through which outcastes have become happy in all worlds, may all those who seek the authentic Dharma be free from obstacles and harm by this joyous gratitude.”
Then the world with its gods, people and asuras fully understood the permanence of the Tathāgata. Their thoughts became joyful, wholesome, devoid of obscurations and free from pre-occupations, with faces like fully-opened lotuses, and they then performed the rites of a great divine offering, scattering flowers, [coloured] powders and things smeared with incense and unguents, as well as playing delicate music.
Then the Blessed One spoke to the Bodhisattva-mahāsattva Mahā-kāśyapaika-gotra, “Noble son, did you see amazing wonders here today ?”
Mahā-kāśyapaika-gotra replied, “Blessed One, I have seen amazing wonders which I have never seen before. I saw each Tathāgata together with their communities of monks partake of the food offered by each group. I saw the numerous great bodies of the Tathāgatas comfortably seated upon those seats which were as though arranged in areas merely the size of the tip of an awl, teaching the thirteen stanzas of gratitude[xxix] to the assembly. All the beings did not know this was a magical display for each believed that the Blessed One had accepted the food that they alone had offered. The Bodhisattva-mahāsattva, the best of humans, Mañjuśrī-kumāra-bhūta and others knew that this was an amazing wonder, that neither those communities of monks nor the Tathāgatas partook of even a speck of the meal thus prepared by Cunda from eight Magādha measures of winter-rice, thinking to themselves that all this was done [by the Blessed One] mere as a display of skilful means. The groups of śrāvakas were not aware that the Tathāgata is immeasurable and permanent.
Then the Blessed One said to Cunda, the smith’s son, “Did you see the amazing wonders ?”
Cunda replied, “Blessed One, though previously I had not seen that a Tathāgata endowed with the thirty-two major signs and the eighty subsidiary signs, but now each has been transformed and appears as the great bodies of bodhisattva-mahāsattvas. The Tathāgata has become a single body like the tree of purgative medicine encircled by the bodhisattvas.”
“Cunda, previous Buddhas created emanations in order to bring about benefit, comfort and delight to all beings, but no being except bodhisattvas know of this magical display. In that way, the experiential sphere of bodhisattvas is immeasurable, in that way, bodhisattvas are immeasurable. Bodhisattvas, the best of men, have the emanational power (prabhāva) of Buddhas. Cunda the smith’s son, you too have reached the tenth bodhisattva level, for such is the ultimate excellence of bodhisattvas.”
Mahā-kāśyapaika-gotra asked, “Blessed One, that is so. Among bodhisattvas, I am joyfully grateful to Cunda, the best of men. Blessed One, it would be fitting now for you to allow the sūtras to be explained. Blessed One, are the sūtras as a whole not all-inclusive (sāvaśeṣa) in their meanings or are they all-inclusive (niravaśeṣa) in their meanings ?”
“They are both all-inclusive and not all-inclusive in their meanings.”
“Please explain what is not all-inclusive in meaning regarding this:
‘Alms-giving (dāna) is praised in all instances,
there are no instances when it is criticized.’
“What is the meaning of this verse ? What is the distinction between those who maintain the moral precepts and those who break the moral precepts ?”
“With one exception, alms-giving is praised in all instances.”
“What is the exception ?”
“Those who, according to this sūtra, are reckoned to break the moral precepts.”
“Blessed One, if I ask you now to explain just this to me, would you please speak without delay.”
“Apart from the icchantikas, alms-giving is praised in all instances.”
“Who are the icchantikas ?”
“Any person, no matter whether they are a monk, a nun, a lay-man or lay-woman, who rejects this sūtra with abusive words (apavāda) and does not even ask for forgiveness afterwards has entered the icchantika path. Those who commit the defeats and perpetrate the heinous deeds, who have no concern about the fearful even though they know that they are entering a fearful situation, who neither uphold what is conducive to the authentic Dharma nor strive to promulgate the authentic Dharma, and who tolerate what is not praiseworthy regarding that, have also entered the icchantika path. I also say that those who say there is no Buddha, no Dharma and no Community have also entered the icchantika path. Apart from those icchantikas, alms-giving is praiseworthy in all instances.”
“Who are those break the moral precepts ?”
“They are those who commit the defeats, those who perpetrate the five heinous deeds and those who reject the sūtra.”
“Blessed One, do they always remain mere breakers of the moral precepts ?”
“It depends on the circumstances, hence some will always be so and some will not always be so. Those who, while not dwelling in the company of those endowed with the insignia of dyed robes, view matters fearfully and think to themselves, ‘Alas, we have committed a defeat, we have done wrong (doṣa) !’ and submit themselves (abhyupagacchanti) to [the community] with the thought, ‘They promulgate the authentic Dharma’, who exert themselves vigorously, thinking, ‘We should speak in praise for those who maintain what relates to the authentic Dharma, expel those who are associated with what is not the Dharma, and recite the peerless sūtras !’ – I do not say that these are people who break the moral precepts. Why ? For example, noble son, just as the ephemeral haze is dissipated when the sun rises, similarly when the sun of this great sūtra shines, the immeasurable heap of evil deeds done by beings is eliminated through meditative cultivation in that manner. Thus, the result of promulgating the authentic Dharma is great. If any of those who have perpetrated the heinous deeds or who have rejected the sūtra are tormented with remorse, thinking to themselves, ‘Alas, this rejection of the sūtra will be our ruination, we have done wrong !’, and then even if they think to themselves, ‘The sūtra itself is our refuge, we can see no other support !’, the results of giving alms to them will be minor as long as they have not taken refuge in the sūtra, whether for a fortnight, a month or whatever length of time. When they have taken refuge in the sūtra, then they will become suitable recipients (dakṣiṇīya). If even those who have perpetrated the heinous deeds have remorse, thinking, ‘Alas, we have acted inappropriately, but we will promulgate the authentic Dharma !’, they should not be considered as perpetrators of the heinous deeds and even giving something insignificant to them will have a result. There is not the slightest benefit in giving anything to those others who supremely persist in breaking the moral precepts.
“Moreover, noble son, listen to me concerning what should be done by those who have committed the defeats. If anybody who has committed the defeats should profoundly understand the reality of phenomena (dharma-tattva) and the tathāgata-garbha, and think to themselves, ‘I shall promulgate the authentic Dharma !’, then the gift of alms to them is also exceptionally great. For example, noble son, suppose there was a pregnant woman who went to another land, her own being in turmoil, and gave birth to her baby in some shrine. After recovering, she carried the baby with her and, after peace had returned to her own land, set out for home. Coming to a large river, she got into difficulties in the water as she was crossing it with her baby. she thought to herself, ‘It doesn’t matter if I die, but this baby must be saved’. Having struggled to that end, both she died together with the baby. Then, even though she had previously done extremely fearful deeds, she was born in paradise as a result wanting to save her baby due to her love for that baby. Similarly, those who, having committed the defeats and having perpetrated the heinous deeds, promulgate the Dharma, will become worthy recipients for the gifts of people as a result of promulgating the authentic Dharma, even though, like that woman, they have previously done evil deeds. The results of promulgating the authentic Dharma are in that manner great.”
“Blessed One, after an icchantika has fallen into the icchantika state, can he confess to the three bases thereafter and beg for forgiveness ? Would not the result of giving also to him be great ?”
“Noble son, don’t say that ! Suppose, for example, that a certain man ate a mango and then cast the stone on the ground. Later, he thought to himself, ‘The kernel inside might be tasty’, and removing the outer shell, he bit on the kernel. But he found that the flavour was not at all tasty and threw it away. Then he thought to himself, ‘Alas, I have not treated the seed properly’, and so he put the seed back into the outer shell, dug the ground and planted it there. Yet, even though he ladled milk and ghee on it and much rain fell on it, the defective seed that had been treated improperly would not sprout and had no possibility of sprouting. Then realizing that this seed would not grow because it had been treated improperly, and become despondent, he just sat in silence. Similarly, the icchantika too has no seed and there is no possibility of him having any thought of confessing and begging for forgiveness. Therefore, there is no significant result to giving alms in all instances to that kind of icchantika. The result of making offerings to arhats is different, the result of making offerings to pratyekabuddhas is different, the result of making offerings to Tathāgatas is different. Hence, the results of alms-giving are not great in all instances.”
“Why has the Blessed One uttered this stanza which has two meanings ?”
“There is a reason. Previously, there was an lay-man of Rājagṛha who had no faith [in the Dharma] and who favoured the Nirgranthas. When he asked me if there is any point in giving alms, I taught that stanza to him, that alms-giving is praiseworthy in all instances, by way of an answer. I have taught the underlying meaning of that stanza for the benefit of the bodhisattvas, for it is not the case that I have taught the same meaning of the stanza on every occasion. You should realize that the use of the word ‘all’ should be linked to the circumstances, for the word is not all-inclusive (sāvaśeṣa). Bodhisattvas, the most excellent of people, should remove those who break the moral precepts as though they were weeds in a field.
“Moreover, noble son, I previously taught this stanza:
‘In all rivers, the water flows in bends,
all forests are just trees,
all women are deceitful,
all divine lords are blissful.’[xxx]
Then Mañjuśrī-kumāra-bhūta rose from his seat and prostrated his head at the Blessed One’s feet. He then spoke this stanza to the Blessed One:
“Not the water in all rivers flows in bends,
not all forests are just trees,
not all women are deceitful,
not all divine lords are blissful.
“Therefore that Dharma-gate that the Blessed One thus expressed was not well-spoken. I ask him to tell me the reason for this. There is a separate continent to the west in this great thousand triple thousand world system called Godānīya and there is a river there called the Sabaya[xxxi] which flows in a straight line from the western ocean to the eastern ocean like a carpenter’s marking cord. If the Blessed One says that ‘all’ is not all-inclusive according to the Extended scriptures, I ask him to tell me, speaking the truth, in which of the sūtras of the Extended scriptures is the River Sabaya explained. Suppose, for example, there was a gold-miner (snāyuka), unskilled in mines, who said there is no gold even though there was nothing, but gold there, then one would say that his knowledge is insignificant, just a fraction of the science.
“The words ‘all forests are just trees’ are not all-inclusive in meaning, for there are many kinds of forests – that is to say, there are also forests of gold and beryl. Similarly, the words ‘all women are deceitful’ are also not all-inclusive in meaning, for there are many women who upohol the moral precepts, who are free from attachment and devoid of avarice. The words ‘all divine lords (īśvara) are blissful’ are also not all-inclusive, for although universal monarchs and Brahmā are indeed the foremost divine lords, they too are subject to death and cessation, while these Brahmā divine lords also are liable to fall. Therefore, I say that they are not divine lords (īśvara). The permanent and stable divine lord is the divine lord that is supremely blissful nirvāṇa.”
“Suppose, Mañjuśrī, that a doctor was treating the sickness of an eminent citizen’s son. When he heats up some medicinal butter and has him drink it, the patient tries to drink a lot of the butter. The doctor then says to him, ‘A strong person can digest the butter even though he drinks a lot of it, but you are not strong so do not drink an excessive amount of the butter ! Even though butter is indeed a remedy, you will die before your time if you drink too much.’ Desirous of helping him, did that kind doctor act inappropriately with regards the true state of affairs ? The Buddha Blessed One also [acted] in a similar manner to purge the pride of kings, ministers and queens. Because Prasenajit, the king of Kośala, was fearful and worried that his queens would have sexual encounters with others, the Tathāgata, like the doctor, spoke this stanza beginning ‘In all rivers, the water flows in bends’ with reference to King Prasenajit. The Tathāgata was not confused in stating that ‘in all rivers, the water flows in bends’. When he has become confused, the sky and the earth will be inverted. Therefore, I spoke of ‘all’ as though it were all-inclusive, even though it is not all-inclusive. It is excellent, Mañjuśrī, true leader of people, excellent that you promote understanding thus in order to benefit all beings.”
Then Mañjuśrī-kumāra-bhūta spoke this stanza to the Blessed One:
“Examine what you have and have not done,
but do not examine what others
have and have not done
nor their improprieties.”[xxxii]
“The Dharma-gate that the Blessed One expressed thus was not well-spoken. I ask him to tell me the reason for this. In the nine branches of the scriptures, the Blessed One has praised what is his own while he has denigrated and rebuked others, saying that the Nirgranthas are all bound for the hells and the ninety-six heterodox teachers are destined for the miserable states of existence while all the Buddha’s sons are destined for nirvāṇa. All those who maintain rectitude, the code of precepts and the observances, and have their faculties controlled are bound for the heavens and are attuned to the Dharma. Thus the Blessed One has also said things that are critical of others.”
Then the Blessed One said to Mañjuśrī-kumāra-bhūta, “Noble son, what was the reason and what were the circumstances for my giving this teaching that one should not investigate the improprieties of others ? It was taught with reference to Ajātaśatru, for the Blessed One Buddha does not teach without a causal reason and contrary to the facts, but does so with regard to the causal circumstances and conditions. Previously, Ajātaśatru, having murdered his father, came into my presence and put this question to me in a scornful manner, ‘Is the Blessed One all-knowing or not ? If you are all-knowing, then why did you [allow] Devadatta to enter the monkhood ? If you had seen then that he had repeatedly over many thousands of lifetimes previously followed and harmed you, how could you who are all-knowing not have seen that he had come to oppose you this time ?’ I then answered him, teaching this stanza – that one should not investigate the improprieties of others. I said to him, ‘O great king, you have murdered your father ! Purify yourself of the virulent poison of the heinous deed you have perpetrated ! Understand that, O king, without examining the faults of others.’
“Moreover, the improprieties of others should also be examined, for one should undertake the investigation of the failings of those who are mentioned in the context of the moral code and the observances. That is the teaching of the Buddha. Those who examine the improprieties of others should realize that what has been done by self and others appertains to both self and others. I say that those who constantly observe that done by others in that manner are my śrāvakas.”
Then the Blessed One said this to Mañjuśrī-kumāra-bhūta,
“All are afraid of punishments,
all fear the loss of life;
consider how you would feel
and do not beat and do not kill.”[xxxiii]
Then Mañjuśrī-kumāra-bhūta said to the Blessed One,
“Not all are afraid of punishments,
all do not fear the loss of life;
consider how you would feel
and think of acting expediently.
“Therefore that Dharma-gate that the Blessed One thus expressed was not well-spoken. No harm can come to an arhat, nor to a universal monarch and his precious elephant and queen, nor his precious eminent citizen and horse[xxxiv]. They cannot be injured by any harm done by anybody in the world with its gods, humans and asuras, for it is not possible even for fierce enemies with mighty weapons to injure them. Nor are they frightened by the gods, demons and Brahmā. Therefore, one should say that those people cannot be harmed by anything. Although sometimes a hero in a battle, a wife who does not vie with the mistress, a lion, a well-trained sindhu horse and a monk who upholds the moral code may be injured by some harm, they are not frightened by anything. Because that line, ‘all are afraid of punishments’ is incomplete in its meaning, I have summarized [these points] here.
“The line, ‘consider how you would feel’ is also not all-inclusive in meaning, for arhats are famed in the world for treating themselves and other people equally. If one says that arhats maintain thoughts for themselves and thoughts for their own lives, such a view would be that of those of limited intelligence and would suggest an arhat with negative proclivities. That manner of false opinion which posits such thoughts of life will swiftly lead to birth in Avici as a result of such confusion. Even though some might on occasion think of murdering arhats, they cannot be killed by those people. Even though they may be confronted by many people, they cannot be harmed by anything that will kill them.”
The Blessed One said, “I view others as myself out of compassion for living creatures. One should view arhats as beyond comparison and peerless by virtue of their benevolence (ahiṃsā), so one should not think of murdering them. Thus the Buddha does not teach without a causal reason and contrary to the facts. This stanza was taught with reference to a deer-hunter in Rājagṛha. After he had killed a deer, he invited me to partake of a meal which included meat. I accepted his invitation and then expounded this stanza because I view [all beings] as Rāhula:
“All are afraid of punishments,
all fear the loss of life;
consider how you would feel
and do not beat and do not kill.
Far-sighted one (dīrgha-darśin),
may you see far and be long-lived !
May you understand the meaning
of the signs of the loss of life !
“It is excellent, Mañjuśrī, true leader of people amongst bodhisattvas, excellent ! It is excellent that, in order to benefit all beings, you thus put these questions concerning my utterances with underlying meaning.”
Then Mañjuśrī-kumāra-bhūta spoke this stanza to the Blessed One:
“How can we go to hell
if we honour our parents
in the manner we honour our mother[xxxv],
and also revere our teacher (guru) ?”
Then the Blessed One spoke this stanza to Mañjuśrī-kumāra-bhūta:
“In this case, attachment is the ‘mother’,
and stupidity is called the ‘father’;
whoever honours these two things
goes to the fearsome Avici hell.”
Then the Blessed One also spoke this stanza to Mañjuśrī-kumāra-bhūta:
“All suffer under the sway of another,
happy are all who are independent;
all dominated by pride are unruly,
good are all who are pleasant.”[xxxvi]
Then Mañjuśrī-kumāra-bhūta said this to the Blessed One, “The Dharma-gate that the Blessed One expressed thus was not well-spoken. If a certain eminent citizen entrusts his son to a teacher of infants, is not that child under the sway of another [and yet happy] ? It contradicts the facts if one says that he is under the sway of another, and it also contradicts the facts if one says that he is independent. This teaching (dharma) is very difficult to determine. Now if one says that a certain prince is independent, one who is not responsive to training and does not learn anything whatsoever, who then wanders around as the mood takes him, then this is completely at odds with the facts. If one says that he is under the sway of another, this does not contradict the facts. This teaching (dharma) is very difficult to determine. Regarding the expression ‘under the sway of another’, since he will do evil deeds and die if he is independent, the meaning of the Blessed One’s statement here is not all-inclusive. Therefore, it is neither suffering to be under the sway of another in all circumstances nor is it pleasant to be independent in all circumstances.
“The meaning of the statement that ‘all dominated by pride are unruly’ is also not all-inclusive, for it is not the case that all dominated by pride are unruly. If somebody goes forth to the homeless life on account of his pride, then can one state that all who are dominated by pride are unruly with regards to that person who has gone forth ? He is free from pride, upholds the moral code and observances and restrains his faculties. Therefore it is not the case that all who are dominated by pride are unruly.
“The meaning of the statement that ‘good are all who are pleasant’ is also incomplete, for it is not the case that all who are pleasant are good. According to the teaching [of this sūtra], if those who wear the insignia of the dyed robes allow those who have committed the defeats to remain in their company, even though they themselves view this as proper, they will be born in the hells. It contradicts the facts if one were to say that such people are good. Those who cause those who have committed the defeats return to lay-life are truly good in the broader sense. One should say that those who have committed the defeats are not good, but those who allow them to stay are also not good. Therefore, given that not all who are pleasant are good, what was the intention of the god of gods, the Buddha Tathāgata in making that statement ?”
Then the Blessed One said to Mañjuśrī-kumāra-bhūta, “Buddhas do not say baseless things that contradict the facts, but they speak with regard to causal circumstances and conditions. In Rājagṛha, Subhadrā, the daughter of an eminent citizen from Koḍya, left her father’s house and, having the intention to go forth into the homeless life, went before the Tathāgata. Reflecting that those who are female are under the sway of others, but those who are male are independent, she took refuge in the Buddha, the Dharma and the Community. Knowing her thoughts, the Blessed One spoke that stanza to her that begins ‘All suffer under the sway of another’. It is excellent, Mañjuśrī, true leader of people amongst bodhisattvas, excellent ! It is excellent that, in order to benefit all beings, you thus put these questions concerning my utterances with underlying meaning.”
Then the Blessed One spoke this verse to Mañjuśrī-kumāra-bhūta:
“All depend upon food,
all those with greed are unstable;
the defects (doṣa) of food leads to illness,
happy are those associated with renunciation.”[xxxvii]
Mañjuśrī said, “Blessed One, having well-partaken of the alms given by Cunda, are you worried about the defects of food ?”
Then the Blessed One said to Mañjuśrī-kumāra-bhūta, “Not all beings rely upon food, not all those with greed (mātsarya) are unstable (cala), not all are made sick by the defects of food, and not all those associated with renunciation are happy. Mañjuśrī, were you to get ill, then I too would get ill.
“Arhats and pratyekabuddhas,
bodhisattvas and Tathāgatas:
they never eat food;
that is the reality of Buddhas.
“Arhats, pratyekabuddhas, bodhisattvas and Tathāgatas do not eat food, yet they also accept many billions of alms-offerings and they also preach exhortations to cause [others] give alms-offerings. They praise the perfection of generosity in order that beings may be definitely liberated from the ocean of hells, animals and hungry ghosts, yet they do not partake of anything. One should not view the Tathāgata as though he were like all other beings, saying that he was weakened by six years of ascetic practices. Those who have crossed over the river of attachment are stable, for those heroes do not engage in the human sphere of actions. Similarly, the power and perceptual domains of my śrāvakas is inconceivable. You should know that the meaning of the statement that ‘all beings depend upon food’ is not all-inclusive.
“The meaning of the statement that ‘all who have greed are unstable’ is also incomplete, for there are also some holy people who are greedy towards the [true] self and who proceed to stable bliss (acala-sukha).
“The meaning of the statement that ‘all become ill because of the defects (doṣa) of food’ is also not all-inclusive, for there are also accidental sicknesses such as those caused by thorns and so forth.
“The meaning of the statement that ‘happy are all those associated with renunciation’ is also not all-inclusive, for there are indeed many aspects of teachings (dharma) and also various actions among the mundane [philosophers] which accord with those who uphold the Dharma,, but how can anybody be happy if they associate with those who torment their bodies with various kinds of abstention (upavāsa) ? If that were so, it would contradict the facts. Therefore, the Buddha does not teach without a causal circumstance and contrary to the facts – you should know that he teaches according to the causal circumstances and conditions in consideration of the one who is to be trained. The supramundane Dharma is the most excellent bliss. This stanza was taught for the Brahmin Eḍāgra of the city of Ujjayinī. The Brahmin Eḍāgra was engaged in a four-day fast and came into my presence. I then taught the stanza that begins ‘all beings depend upon food’ in order to dispel his false views concerning a four-day fast.”
Then Mahā-kāśyapaika-gotra [xxxviii]said to the Blessed One, “Blessed One, what is ‘all-inclusive’ (niravaśeṣa) ? What is ‘all’ ?”
“ ‘All-inclusive’ signifies such statements as ‘all things which are conducive to the wholesome are permanent and blissful’. A noble son who aspires to the Dharma should understand that some [teachings] are not all-inclusive and some are all-inclusive.”
“Ah, the Tathāgata views all beings as his son Rāhula. I am extremely joyful !”
“Excellent, noble son, excellent ! It is necessary to examine the fine details in that manner.”
“Blessed One, I entreat you to tell me what merits arise from this great Mahā-parinirvāṇa-sūtra !”
“Because this perceptual domain of the Buddha is inconceivable, [the merit] of hearing the name of this sūtra cannot expressed in mere words, even by śrāvakas and pratyekabuddhas.”
Then the gods, humans and asuras uttered this verse with one voice to the Blessed One:
‘O inconceivable Buddha who expounds the inconceivable Dharma,
the Dharma and the Community depend upon you !
Therefore we entreat you to tarry here, O Lord,
until the monks Kāśyapa and Ānanda arrive !
The king of Māgadha[xxxix], Ajātaśatru too,
your excellent friend, dear to your heart,
is not here now — do not make your final departure !
All-knowing one, you have dispelled our doubts !”
Then the Blessed One said to them,
“My most excellent son, the elder Kāśyapa
and wise Ānanda will dispel your doubts;
Do not grieve, but heed my words
know what is permanent and what is not !”
Then all those groups assembled there made a great offering to the Blessed One, and having uttered an aspirational vow to achieve the supreme and perfect enlightenment, as many beings as grains of sand in as grains of sand in a kaṅkara or a bimbara of Ganges rivers generated the aspiration [to enlightenment] there, and then attained the first bodhisattva level.
Then the Blessed One said to these three Bodhisattvas, Mañjuśrī-kumāra-bhūta, the great and elevated brahmin Mahā-kāśyapaika-gotra, and the smith’s son Cunda who had just been consecrated in enlightenment, “Noble sons, be diligent ! Be diligent ! I have a severe pain in my hips. Young men, I want to lie down in the infirmary for a while, so lie me down. Mañjuśrī, teach the Dharma to everybody ! Utter the roar of a lion ! I entrust this teaching to you until both the Elder Mahā-kāśyapa and Ānanda arrive. When they come, entrust it to both of them !”
Having said that, the Blessed One displayed his abiding there as though he were ill for the sake of those to be trained, and he lay down to sleep on his side in the hut.
* * * * * * * * * * * *
The “Chapter on the Questions asked by the Assembly of Gods, Humans, Asuras, Kinnaras, Vidyādharas, Rakṣasas and so forth” from the twenty-five thousand chapters[xl] of the Great Mahā-parinirvāṇa-sūtra, the essence of all scriptures of the authentic Dharma which is like a supplementary treatise (uttara-tantra), the source of the Dharma which is difficult to comprehend, the sūtra which uniquely reveals the tathāgata-garbha.
Comprises 3,900 ślokas. Translated into Tibetan and ascertained by the Indian paṇḍitas Jinamitra and Jñānagarbha with the great official translator, the venerable Devacandra.
[i] Negative “ma” omitted from Tibetan but should be supplied according to the sense.
[ii] This echoes Uv28.15abcd: paṇau ca asya vraṇo na syād dhārayet pāṇinā viṣam | na avraṇe
krāmati viṣam na asti pāpam akurvataḥ || and DhP124: pāṇimhi ce vaṇo nāssa, hareyya
pāṇinā visaṃ | nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato ||
[iii] Sallaki, boswellia thurifera.
[iv] Karṇikāra, cassia fistula
[v] The name of this tree, kanaka-prabhā, is glossed in some sources as the mahā-jyotiṣmatī
and so can be tenatively identified as celastrus paniculatus.
[vi] Tūlaka, gossypium herbaceum.
[vii] Karṇavallī, jasminum sambac.
[viii] Ketakī, pandanus odoratissimus.
[ix] Pattraka, laurus cassia.
[x] Vīraṇa, andropogon squarrosus.
[xi] Rocanā, datura metel.
[xii] Khadira, acacia catechu.
[xiii] Tinduka, diospyros embryopteris.
[xiv] The above question of Mahā-kāśapaika-gotra, including the verse, are missing in all
the Tibetan editions I have consulted. The verse has been reconstructed mainly on the
Dharmakṣema as that version makes the most sense in the context.
[xv] T has “sems rtse gcig-tu ‘thun-par”, but this seems unsatisfactory. Based on the parallel
Chinese versions which only have “at the same time”, one might delete sems and
correct the rest to “tshe gcig-tu ‘thun-par”. Yet, a parallel expression is found in
Chapter 18 where T has gang-tshe sems-can thams-cad ni || bsam-pa ‘thun-par gnas-gyur-
te || byang-chub mchog-tu rdzogs-snags-rgyas ||. But here again, the Chinese
counterparts only have “at the same time”. The best solution for T would then
perhaps be to correct the text to “sems tshe gcig-tu ‘thun-par”. The translation here
tries to capture the sense of both alternatives.
[xvi] Uv9.17abcd: na hi pāpa kṛtam karma sadyaḥ kṣīram iva mūrcchati | dahan tad bālam anveti
bhasma ācchanna iva analaḥ ||
[xvii] The Tibetan text for the preceding passage is unsatisfactory and suggests possible
textual corruption, since it does not make it clear that two contrasting types of people
are being discussed. It is obvious from the Chinese parallels that a distinction is
made here between arhat-like icchantikas and icchantika-like arhats. The text has been
adjusted accordingly.
[xviii] Cf LV311 āśī-viṣā (T: myur-gdug), dṛṣṭi-viṣā (T: mig-gdug), bhujaga (T: sbrul), ghorā (T: mi-
bzad). The four most venomous snakes in India are said to be the spectacled cobra,
the common krait, Russell’s viper and the saw-scaled viper, and it seems reasonable
to assume that these are intended here.
[xix] Palāśa, butea frondosa
[xx] Aśoka, saraca asoca
[xxi] Paṭala, stereospermum suaveolens
[xxii] Hoernle folio begins here. … mahā-sūtraṃ tathāgata-garbha-saṃdīpakatvāt | kṣipraṃ sūtra-sthānam adhigantu-kāmena kula-putreṇa vā kula-dhitrāya vā tathāgata-garbhe ‘bhiyoga karaṇīya ||
āha sma | evam eva Bhagavān evam eva Bhagavān tathāgata-garbha-bhāvanaṃ | yāvat adyāhaṃ | pauruṣaṃ praveśitā prabhāvita pratibodhitaś cāsmi ||
āha sma | sādhu sādhu kula-putra evam eva draṣṭavyaṃ lokānuvṛtya ||
āha sma | no hīdaṃ Bhagavan lokānuvartanā ||
āha sma | sādhu sādhu kula-putra evaṃ gambhireṇa vṛkṣa-puṣpāhāra-bhramara-vat dharmāhāreṇa bhavitavyam || punar aparaṃ kula-putra yathā maśaka-mūtreṇa mahā-pṛthivī naiva tṛpyate | ati-svalpatvāt | evaṃ maśaka-mūtra-vat svalpam idaṃ mahā-sūtra loki pracariṣyati | anāgate kāle | sad-dharma-vināśa-parame | mahā-pṛthivī-gatam maśāka-mūtra-vat kṣayaṃ yāsyati | idaṃ saptamaṃ nimittaṃ | sad-dharmāntardhānasyāśeṣāṇi saṃni-nimittāni jñātavya kuśalena ||
punar aparaṃ kula-putra yathā varṣāsu dhvastāsu | prathamo hemanta-māsa | śarad ity ucyate | tasyāṃ śarady upāvrttāyāṃ meghā tvaritam abhivṛṣyāpavarttayanty uṣmam evam idaṃ mahā-sūtraṃ tvarita-varṣaṇa-śaran-megha-nirgamanavaṃ dakṣiṇā-pathaṃ praviśya mahā-parinirvāṇaṃ sarve sandhā-vacana dharma-megha x x x | x x x dakṣiṇā-pathakānāṃ bodhisattvānāṃ mahāsattvānāṃ sad-dharma-vināśam ājñāya, āsanna-hemanta-vṛtta-megha-vat, Kaśmīrāṃ praviśya pṛthivyām antardhāsyate | sarva-mahāyāna-sūtra-vaitulya-paramāmṛta-sad-dharmāntardhānāni bhaviṣyantīti ||
tad idānīm ayaṃ sūtra-lābha | tathāgatājñeyaṃ āgatā sad-dharmāntardhānāv iti bodhavyam bodhisattvai mahāsattvai nara-kuṃjarai ||
āha sma | ākhyātu bhagavāṃs tathāgataḥ pratyekabuddha-śrāvaka-bodhisattva-dhātu-nirnānā-karaṇaṃ viśada-vipaṣṭārthaṃ sarva-sattvānāṃ sukha-vijñānāya ||
Bhagavan avocat | tad yathā kula-putra gṛha-patir vā gṛha-pati-putro vā bhūtasya vrajasya nānā-varṇānāṃ gavām svāmi syāt, tatra ca nīlā gāvaḥ syuḥ | tā gāvā eko gopaḥ pālayet bhataḥ sa gṛha-pati | kadācit ātmano devatā-nimittaṃ …
[xxiii] The reading here in T seems corrupt in sense and in comparison with the surviving Sanskrit folio, as well as F and D.
As it stands, the text reads, “… want to swiftly and directly realize the tathāgata-garbha
should apply themselves diligently to the principles (sthāna) of the sūtra”.
[xxiv] End of Hoernle folio.
[xxv] T seems corrupt here – change ‘med’ to ‘yod’ ?
[xxvi] This passage is obviously mistranslated in T, in view of the following sentence and
the parallel Chinese versions. T currently begins, “ For example, cow’s milk is very
sweet – their dhātus are like that. The dhātus of śrāvakas and pratyekabuddhas are
like curds, …” The text is has be amended apropriately.
[xxvii] An idiomatic expression meaning “lunch-time “.
[xxviii] A nālika or a small cylinderful.
[xxix] This seems to refer to the earlier sequence of verses – although there are actually
fifteen of them in T and several more additional ones in F and D.
[xxx] Immediately following this verse, T then includes “The minds of women are deceitful
and fearsome” which seems like an intrusive gloss and has accordingly been omitted
here.
[xxxi] The name literally means “flows straight”.
[xxxii] na pareṣām vilomāni na pareṣām kṛta akṛtam | ātmanas tu samīkṣeta samāni viṣamāni ca ||
(Uv18.9)
[xxxiii] sarve daṇḍasya bibhyanti sarveṣām jīvitam priyam |ātmānam upamām kṛṛtvā na eva hanyān
na ghātayet || (Uv 5.19)
[xxxiv] This sentence is rendered as verse in T but prose in F and D. It seems likely that the
underlying Sanskrit was misread in this way, so it has been converted back to prose
here.
[xxxv] This line seems unsatisfactory in T. The text reads “ma-la mchod-pa’i tshul-gyis ni”, but
in view of F and D, it is possible that the initial phrase shoud read “pha-ma-la mchod-
pa’i …”, in the sense of “filial piety”. This reading has been provisionally adopted here.
[xxxvi] Partial parallel to Uv30.42: sarvam para-vaśam duhkham sarvam ātma-vaśam sukham |
sādhāraṇe vihanyante yogā hi duratikramāḥ ||
[xxxvii] The second line of this verse as found in each surviving version, together with the
later prose comments, seems to derive from different textual lineages and T also
seems corrupt. T has “all those devoid of greed are unstable (cala)” (ser-sna med-pa
thams-cad g.yo), F has “all children (bāla) are devoid of stinginess” ( F: 一切諸嬰兒
悉無悋惜心) and D has “all those who are very powerful (bala) are devoid of envy in
their minds” (一切有大力 其心無嫉妬). Hence, there seems to have been a probable
scribal confusion that has resulted in cala (unstable), bāla (children) and bala
(powerful) but is is difficult to determine which was the original word, since each of
the ensuing prose comments have also been adjusted appropriately. The reading in T
presents an additional problem with “med-pa” which should probably be amended to
“yod-pa” as has been done in this translation.
[xxxviii] Bongard-Levin fragment begins here. …vantam etad avocat: “kiṃ bhagavāṃ sarva-niravaśeṣaṃ vā ke ko vā sarve”.
āha sma: “sarve kuśala-pakṣāḥ nityāḥ sukhā iti niravaśeṣārthā | evam anye sāvaśeṣā. anye niravaśeṣā iti veditavyā. dharma-kāmena kulaputreṇeti.”
āha sma: “aho tathāgataḥ sarvasattvāḥ rāhuleva paśyati. parituṣṭo ‘smā”
āha sma. “sādhu sādhu kūlaputra. evaṃ sūkṣma-darśinā bhavitavyaṃ”.
āha sma. “idāni bhagavān mahā-parinirvāṇaṃ mahā-sūtraṃ puṇya-prasutim. ākhyāhi”.
āha sma: “asya sūtrasya nāmāpi śrotṛbhyo na śakyaṃ vād-mātreṇābhidhātuṃ. sarva-śrāvaka-pratyekabuddher api, buddha-viṣaya: idaṃ avacityāṃtvāt”
atha deva-manuṣyāsurāḥ eka-kaṇṭhā bhagavataṃ gāthābhir adhyabhāṣatā ||
buddhācintya. acintya-dharma. pravakta
dharmaḥ saṃghaś cāśrito tvatyajasraṃ.
tasmā nātha i …
rāja vaidiho ‘jātaśatruḥ mahātmān tvayaṃta sneha-saṃrūdha-mūla nādyāpeti tvaṃ tato m asma-n-iṣṭā …
putra-kāśyapo … dhīmāś cānanda cchetsyate saṃśayānta |
yūyaṃ … mahat .. pūjā mahati bhagavati vidhāyā anuttarāyāṃ saṃyak-saṃbodhau praṇidhān t .. y .. utpādya prathama bhūmaud bodhisattva-sthānaṃ. pratilapsyata.
atha bhagavāṃ mañjuśriyaṃ ca kumāraka-bhūtaṃ mahā-kāśyapa … tra ca brāhamaṇa … trya cunda-karmāra-putraṃ bodhāvabhiṣicya tāṃstrīn bodhisattvām etad avocat. apramādaṃ apramādaṃ kulaputrā. kurutāsmākaṃ paramaḥ kaṭi-vyādhi. saṃbhūta. tat-kumārakopāyena śamayitum icchāmi glāna-gṛhe muhurtta. tasmād ānujānīta tvaṃ mañjuśrī sarva-parṣabhyo dharmaṃ deśaya mahā-siṃha-nādaṃ nada: tvayi śāsanaṃ etan mahā nikṣipyate yāvat mahā-kāśayapa sthaviro nāgacchati. ānandene ṣardha yadā tvāgacchataḥ tadā tayo. nikṣipethā.
evaṃ ukte bhagavā glāna-bhāvam upāyato vainayikavaśe saṃdarśya eka-pārśve kuṭīṃ vyavalokayat || iti: Mahā-parinirvāṇan mahā-sūtra sarva-saddharma-pravacana-sāra-bhūtā uttara-tantra sānīyāt. pañca-viṃsa ….
[xxxix] Inexplicably, both Skt and T has “Videha” here as Ajātaśatru’s kingdom , which should be Māgadha.
[xl] T has “le’u” here which normally corresponds to Sanskrit parivarta, though one might
wonder whether śloka (stanza) would not be more appropriate here. Tangentially, this
might then have some implications, though not without difficulties, concerning the
extended portion of the Dharmakṣema version of the text. The text of the MPNS translated
here corresponds to approximately one third of the total Dharmakṣema version. However,
if the colophon is actually speaking of 25,000 ślokas, then it is referring to a version of the
text twice as long as the current Dharmakṣema version.
ENDNOTES
[1] Skt has vacana alone but T has dgongs-pa’i tshig and similar is implied by F & D.
[1] Skt has vacana alone but T has dgongs-pa’i tshig and similar is implied by F & D.
[1] The tuṇava seems to have been a versatile instrument: according to the Tibetan and
Chinese equivalents, it was a one-stringed lute; according to Pāli glosses, it was a kind
of drum; and finally, according to classical Sanskrit sources, it was a kind of flute.
[1] The majority of these flower names cannot be identified with any actual plants so they
have been left in Sanskrit.
[1] Kataka, strychnos potatorum
[1] T has ci-yang med-pa (= ākiñcanya) but F & D suggest atyanta which fits betters.
[1] Koyasan folio begins here. mama śrāvakā mahāyāna-kāṅkṣitās tadā ṣaḍ-rasavan mahābhojanam iva ma</p>hāparinivvāṇaṃ mahāsūtraṃ deśayāmi. </p><lb n=”0604a05″/><p loc=”tatra katame ṣaḍ-rasā ? duḥkham āmlam, anityaṃ lavaṇam, anātmakaṃ kaṭukaṃ, sukhaṃ madhuraṃ, sātmakaṃ kaṣāyaṃ, nityan tiktam, iti ime ṣaḍ-rasāḥ kleśendhanena māyā-agninā paripācitaṃ bhojanaṃ mahāparinirvāṇaṃ tatvānn amṛṣṭaṃ </p><lb n=”0604a09″/><p loc=”mama śrāvakā bhuñjante.”
“Punar aparaṃ bhagini yathā yūyaṃ parāmantraṇena </p><lb n=”0604a10″/><p loc=”para-cūḍā-karaṇa-nimittena vā </p><lb n=”0604a11″/><p loc=”para-grāmaṃ gantu-kāmā duṣputrān utsṛjya satputrāṇāṃ guhyābhinidhānāni </p><lb n=”0604a12″/><p loc=”darśayasi”.
“āma bhagavan duṣ</p>putrā anācārāḥ anartha-bhāginas teṣām ity arthaṃ na darśayāmi. satputrās </p><lb n=”0604a14″/><p loc=”tu kula-dharāḥ kula-nissarakāḥ </p><lb n=”0604a15″/><p loc=”te dravyārhāḥ teṣāṃ darśayāmi.”
evam ahaṃ bhagini mahāparinirvāṇa-gama</p><lb n=”0604a16″/><p loc=”na-kriyāṃ yadā karomi, tadā tathāgata-vividha-guhyaṃ sandhā-vacanaṃ śrāvakebhyo niravaśeṣaṃ kathayiṣyāmi. adya </p><lb n=”0604a19″/><p loc=”putrebhyaś cchandaṃ dāsyāmi yathā tvāṃ bhagi<lb n=”0604a20″/><p loc=”ni pravāsagatāṃ duṣputrā mṛteti kalpayanti na cāpi mṛtā āma bhagavan punar </p><lb n=”0604a21″/><p loc=”apy āgatānte paśyanti evam eva bhagini mayā mā ‘nitya-saṃjñā kārṣīt. adya tathāgataḥ parinirvāsyatīti </p>nevaṃ kalpayitavyaṃ mṛtasaṃjñā</p>vat ye sadā nityodbruvaḥ śāśvataḥ tathāgata iti dhārayanti teṣaṃ tathāgato </p><lb n=”0604a25″/><p loc=”gṛhe tiṣṭhati. eṣa </p><lb n=”0604a26″/><p loc=”parādhyāśayo nāma ||
Pṛcchāvaśā nāma iha kaścit tathāgatam arh<lb n=”0604a27″/><p loc=”antaṃ samyaksambuddhaṃ paripṛcchet katham ahaṃ bhagavan kīrttiṃ prāpnuyāt loke dāyako viśruta iti na ca dadyāt kasmiṃś </p><lb n=”0604a29″/><p loc=”citta ? tathāgatam evam vadet niḥ<lb n=”0604a30″/><p loc=”saṅgam pravāraya dāsī-dāsa-parigraheṇa, atyanta-brahmacāriṇaṃ kumārī-dānena, </p><lb n=”0604a31″/><p loc=”amāṃsa-bhojinaṃ māṃsa-bha。
[1] End of Koyasan folio.
[1] The meaning of T here (snams-su sbyor-ba) is uncertain, especially in view of the
parallel in F (自手作食) and D (手自作食), both of which mean “preparing meals by
their own hands”. Some kind of scribal error or misreading may be the answer.
[1] T has srung-ba “protection” here, but this seems to be a scribal error, also repeated
below. Based on the parallel passages in F and D, one can assume that T originally
has ltung-ba which written in cursive script might appear similar to srung-ba.
[1] T inserts here “There are also many other errors – listen !”, but both the context and
the absence of parallels in F and D suggests that this is an intrusive sentence.
[1] The explanation given here depends upon the literal meaning of āpatti – a “falling”.
[1] T has “discard” (‘dor-bar-byed-pa) for “repair”, but contextually and in view of the
parallel passages in F and D, “repair” seems preferable. T: de ni der ras btags-pa’i yo-
byad ‘thags–cha gang kha rgal-ba ‘dor-bar-byed-pa; M: tere kemebesu tende bui nekekui
jemseg qalturin keduit | dun nogur-un üiledügsen be; F: 譬如織師織成新衣。 後破壞已
復更補治。 D: 如王國內 有納衣者。 見衣有孔然後方補。
[1] Uv30.35abcd: ayo-ghana-hatasya eva jvalato jāta-vedasaḥ | anupūrva upaśāntasya yathā na
jñāyate gatiḥ || Uv30.36abcd: evam samyag-vimuktānām kāma-paṅka-ogha-tāriṇām | prajñāpayitum gatir na asti prāptānām acalam sukham || P: ayoghana-hatasseva jalato jāta-vedaso | anupubbāpasantassa yathā na ñāyate gati || evaṃ sammāvimuttānaṃ, kāmabandhoghatārinaṃ | paññāpetuṃ gati natthi pattānaṃ acalaṃ sukhaṃ || (U80)
[1] T has [m]do-lcags – meaning uncertain, Chinese versions do not assist here.
[1] Tib has bgegs-bya-ba but not corroborated by F or D.
[1] Q: dmangs-mo, D: rol-mo.
[1] Tib has this as a negative: “does not” which should be amended to reflect the sense of the context.
[1] Tib here seems corrupt. Passage omitted in F, but cf D: 阿那含者名曰有貪。以有
貪故不得說言同於燈滅。是故我昔覆相說言。喻如燈滅。非大涅槃同於燈滅。阿那含者
非數數來。又不還來二十五有。更不受於臭身蟲身食身毒身。是則名為阿那含也。若更
受身名為那含。不受身者名阿那含。有去來者名曰那含。無去來者名阿那含。
[1] Uv29.26abef: yeṣām samnicayo na asti ye parijñāta bhojanāḥ | ākāśaiva śakuntānām gatis
teṣām duranvayā ||
[1] T adds de-dag rjes gcad-dka’-ba yin – haplography ?
[1] This sentence seems to be a gloss – it has no counterpart in either F or D.
[1] These are having few desires, knowing satisfaction, detachment, strenuousness,
mindfulness, meditative concentration, insight and the absence of conceptual
proliferations’.
[1] T is rather elliptical here, but the Mongolian translation is useful to clarify the sense:
burqan ene üjeküi ene kemebesü üge aldarsigsan bolai | todorqai bui | ünen udq-a kemebesü
yeke bari …..
[1] The attribute given in T for this and the following items is “nothing whatsoever”,
corresponding to akiñcana. But in view of the context and the readings provided by F
and D, this needs to be amended to “unwavering” or “unchanging”.
[1] T: khyim dang nam-mkha’, but F: 無有窟宅
[1] For this attribute, T has “devoid of afflictions” (nyon-mongs-pa med-pa) which seems
like a corruption in view of the context and the parallel Chinese (F: 不可取, D: 不可執)
and thus has been accordingly amended.
[1] In view of the readings preserved in F and D, the account of this attribute presented
by T has probably been conflated here with a subsequent one. D has “Liberation is
‘attainment of the far shore. For example, while a great river has a near and a far
shore, liberation is not like that for it does not have a near shore but it does have a far
shore. That which has a far shore is liberation. That which is liberation is the
Tathāgata. Liberation is ‘silence’. For example, the surging flood of water in the
ocean produces much noise, liberation is not like that. That which is liberation is the
Tathāgata.” F is somewhat different, but also supports the view that T has conflated
two attributes.
[1] T here has ‘dun drag-po (tīvra-chanda), “ardent longing”, which view of the context and
D 無迮 seems like a corruption. The translation has been amended accordingly.
[1] Based on the text given by F and D, T seems to have conflated “haven” and “fearless”.
Since “fearless” (abhaya) is a well-known epithet for liberation, the text here has been
amended in light of the Chinese versions.
[1] Nāga-vṛkṣa, mesua ferrea.
[1] Sapta-parṇī, alstonia scholaris
[1] T inserts “Nirvāṇa with no cessation” here which seems to be intrusive.
[1] T here reads “This Dharma is that of a minor icchantika, but this Dharma is not that of
a major icchantika” (chos ‘di ni ‘dod-chen chung-ba’i yin-gyi | chos ‘di ni ‘dod-chen che-ba’i
ma-yin-no), but the text is very likely to be corrupt at this point in view of the readings
given by F and D, thus the reading here has been corrected here on the basis of the
Chinese versions.
[1] I have not been able to locate an extant sūtra of this name, though this individual is
mentioned in various early sūtras. The Pāḷi form of his name appears as Ghosaka or
sometimes Ghosita.
[1] T: glo-ba mi-ches lags.
[1] T: ru-ba, M: oduridugci = “leaders [of a regiment]” ? But “troops / regiment” fits
better.
[1] This sentence seems defective in T which omits “some people” and has the
“venomous serpents” as the agents of fear. Based on the context and the Chinese
parallels, this has been amended here.
[1] T has “four thousand years” a likely scribal or editorial error for “forty years” – this
latter reading is corroborated by F and D, as well as elsewhere in the Tibetan version
of MNPS itself.
[1] Ditch-millet is kodrava (paspalum scrobiculatum), foxtail-millet is priyaṅgu (setaria
italia) and white-millet is śyāmāka (echinochloa frumantacea).
[1] Uv33.64abcd: yasya dharmam vijānīyād vṛddhasya daharasya vā | satkṛtya enam namasyeta
hy agni-hotram iva dvijaḥ || No parallel found for second verse.
[1] The identification of karaka is tentative here. The name denotes several trees, but the
only one which has fruit remotely resembling apricots is mimusops elengi. Though
medlars are not normally poisonous, they are not eaten straight from the tree but are
left until they have partially rotted.
[1] The yakṣa Naḍera’s tree was actually located at Vairañjā, not in Prince Jeta’s Grove.
Moreover, this passage in T is confused and garbled.
[1] The name of this person, occuring here and later in the MPNS, can be possibly be
reconstructed as Eḍāgra, based on the translation of the name given in T and D,
although I have been unable to locate any reference to a relevent person of that name.
But it is given in a transliterated form by Faxian which could possibly be restored as
something like Vairañja, which seems possible since there was a brahmin of that
name.
[1] Contextually, “sculpture” seems to be the best possibility for the unknown Tibetan
term beng-[d]pung, seemingly corroborated by D. However, F suggests that
“embroidery” or “tapestry” is intended. Note also that beng-[d]pung seems to be a
Tibetan transcription of a Chinese word.
[1] Most of the previous five items seem to be ingredients of paan.
[1] The above portion of text enclosed in brackets is missing both in the Tibetan text and
Faxian’s version, which coincidentally also suggests that ultimately they both derive
from the same ms source. The missing portion has been supplied from
Dharmakṣema’s version where it is preserved, though the precise meaning of the
statement here is not entirely clear. This omission indicates that Dharmakṣema’s base
text derived from an independent manuscript tradition that separated from the
Faxian and Tibetan textual lineage at an early date. T: ther-zug-pa’o zhes nga zer-ro
zhes de-skad smra-ba-la ni {omission} ta-la’i mgo bcad-pa bzhin-du pham-par gyur-pa zhes
brjod-par-mi-bya’o || F: 是常住法非變易法 {omission} 非是一切 如截多羅樹。D: 是故
常住無有變異。如是經律是佛所說。若有隨順魔所說者是魔眷屬。 若有隨順佛所說者
即是菩薩。復有人言。或有比丘實不毀犯波羅夷罪。眾人皆謂犯波羅夷。如斷多羅樹。
而是比丘實無所犯。
[1] It is unclear whether this refers to another text, but this term is more likely to be a
reference to the Mahā-parinirvāṇa-sūtra itself.
[1] T: mi-bzad ma-yin; M: baragdasi ügei (unlimited); F: 差降轉重; D: 無差. Reading
adopted from Chinese
[1] The above quotation is presented in verse in F and D.
[1] All three versions of this important passage show considerable divergence, though
the current Tibetan version suggests its text is also slightly corrupt here, with the
omission of a negative. F reads “One should firmly uphold the moral code with no
distinction between light and grave offences for the sake of buddha-dhātu. If one were
to say that the nine categories of scriptures do not state that all beings have buddha-
dhātu, or that the Extensive [Sūtras] expound not-self, then this would be a
denigration of the sūtras of the nine categories of scriptures.” In contrast, D reads “If
one does not maintain the moral code, then how will one come to perceive buddha-
dhātu ? Although all beings have buddha-dhātu, it is necessary to first uphold the
moral code and then one will later perceive it. As a result of perceiving buddha-dhātu,
one will attain the supreme and perfect awakening. The Extensive [Sūtras] are absent
from the nine categories of scriptures, so they do not mention the existence of buddha-
dhātu. Even though these sūtras do not mention it, you should know it truly exists.
You should know that those people who speak thus are my true disciples”. Of the
three versions, F seems the most straight-forward and probably reflects the original
intention of the compilers of the MPNS.
[1] The underlying Sanskrit ubhaya-vyañjana could also be understood in the sense of a
“hermaphrodite”.
[1] T has thams-cad ‘dzin-pa but this must be a scribal error = chad-par ‘dzin-pa ?
[1] T has sgyu-ma tsam du yod but this is probably a misreading. F suggests the MPNS
orginally read upāya here and that has been changd to māyā.
[1] Blood carries digested nutrients and these affect the milk a cow produces.
[1] D has “elephant tusk”, probably corresponding to hastidanta or nāgadanta, which in
addition to “elephant tusk” is also the name of a plant, Heliotropium Indicum (wild
clary), the flowering stems of which resemble elephant tusks.
[1] T has completely misinterpreted the text here and has zong-ras dmar-po which is
equivalent to rudra-paṣyapaṭa
[1] Contextually and with reference to F and D, T seems to have omitted a negative
particle here: in fact, none of the king’s successors ever found the sword.
[1] Throughout the ensuing discussion, an exegetical play is made upon two meanings of
the term ‘akṣara’, signifying both ‘letter’ and ‘unchanging’ or ‘not perishing’.
Additionally, when used in the sense of ‘letter’, the meaning actually oscillates between ‘a written letter’ and ‘a phoneme’. Although a distinction obviously exists, unfortunately neither Sanskrit nor Tibetan clearly indicates which sense is implied.
[1] The “three bases” are the Three Jewels.
[1] F has *khanaka – “miner, excavator” while D has “contaminated / defiled”
[1] There is a pun here based on the two meanings of kalaviṅka – a sparrow and a stain or
blemish
[1] This verse occurs in T as prose, but it has been amended to a verse format, since it
based on Uv4.1 apramādo hy amṛta padam pramādo mṛtyunaḥ padam | apramattā na
ṃriyante ye pramattāḥ sadā mṛtāḥ ||. F and D preserve the verse format.
[1] Uv4.4cdef: prajñā prasādam āruhya tv aśokaḥ śokinīm prajām | parvatasthā eva bhūmisthān
dhīro bālān avekṣate ||
[1] Here T has dug-sman (poisonous herb) which seems incongruous in the context. In
view of the parallel reading given in F (良藥), may be a scribal error for ‘sdug-sman’
which has been adopted here. Alternatively, dug-sman here and elsewhere might be
an archaic form for sman alone, which also finds some corroboration from F and D.
[1] This example involves a pun on the word candra – using it in the common sense of
‘moon’ and also in a secondary meaning, ‘lovely’.
[1] The descending lunar node.
[1] Negative “ma” omitted from Tibetan but should be supplied according to the sense.
[1] This echoes Uv28.15abcd: paṇau ca asya vraṇo na syād dhārayet pāṇinā viṣam | na avraṇe
krāmati viṣam na asti pāpam akurvataḥ || and DhP124: pāṇimhi ce vaṇo nāssa, hareyya
pāṇinā visaṃ | nābbaṇaṃ visamanveti, natthi pāpaṃ akubbato ||
[1] Sallaki, boswellia thurifera.
[1] Karṇikāra, cassia fistula
[1] The name of this tree, kanaka-prabhā, is glossed in some sources as the mahā-jyotiṣmatī
and so can be tenatively identified as celastrus paniculatus.
[1] Tūlaka, gossypium herbaceum.
[1] Karṇavallī, jasminum sambac.
[1] Ketakī, pandanus odoratissimus.
[1] Pattraka, laurus cassia.
[1] Vīraṇa, andropogon squarrosus.
[1] Rocanā, datura metel.
[1] Khadira, acacia catechu.
[1] Tinduka, diospyros embryopteris.
[1] The above question of Mahā-kāśapaika-gotra, including the verse, are missing in all
the Tibetan editions I have consulted. The verse has been reconstructed mainly on the
Dharmakṣema as that version makes the most sense in the context.
[1] T has “sems rtse gcig-tu ‘thun-par”, but this seems unsatisfactory. Based on the parallel
Chinese versions which only have “at the same time”, one might delete sems and
correct the rest to “tshe gcig-tu ‘thun-par”. Yet, a parallel expression is found in
Chapter 18 where T has gang-tshe sems-can thams-cad ni || bsam-pa ‘thun-par gnas-gyur-
te || byang-chub mchog-tu rdzogs-snags-rgyas ||. But here again, the Chinese
counterparts only have “at the same time”. The best solution for T would then
perhaps be to correct the text to “sems tshe gcig-tu ‘thun-par”. The translation here
tries to capture the sense of both alternatives.
[1] Uv9.17abcd: na hi pāpa kṛtam karma sadyaḥ kṣīram iva mūrcchati | dahan tad bālam anveti
bhasma ācchanna iva analaḥ ||
[1] The Tibetan text for the preceding passage is unsatisfactory and suggests possible
textual corruption, since it does not make it clear that two contrasting types of people
are being discussed. It is obvious from the Chinese parallels that a distinction is
made here between arhat-like icchantikas and icchantika-like arhats. The text has been
adjusted accordingly.
[1] Cf LV311 āśī-viṣā (T: myur-gdug), dṛṣṭi-viṣā (T: mig-gdug), bhujaga (T: sbrul), ghorā (T: mi-
bzad). The four most venomous snakes in India are said to be the spectacled cobra,
the common krait, Russell’s viper and the saw-scaled viper, and it seems reasonable
to assume that these are intended here.
[1] Palāśa, butea frondosa
[1] Aśoka, saraca asoca
[1] Paṭala, stereospermum suaveolens
[1] Hoernle folio begins here. … mahā-sūtraṃ tathāgata-garbha-saṃdīpakatvāt | kṣipraṃ sūtra-sthānam adhigantu-kāmena kula-putreṇa vā kula-dhitrāya vā tathāgata-garbhe ‘bhiyoga karaṇīya ||
āha sma | evam eva Bhagavān evam eva Bhagavān tathāgata-garbha-bhāvanaṃ | yāvat adyāhaṃ | pauruṣaṃ praveśitā prabhāvita pratibodhitaś cāsmi ||
āha sma | sādhu sādhu kula-putra evam eva draṣṭavyaṃ lokānuvṛtya ||
āha sma | no hīdaṃ Bhagavan lokānuvartanā ||
āha sma | sādhu sādhu kula-putra evaṃ gambhireṇa vṛkṣa-puṣpāhāra-bhramara-vat dharmāhāreṇa bhavitavyam || punar aparaṃ kula-putra yathā maśaka-mūtreṇa mahā-pṛthivī naiva tṛpyate | ati-svalpatvāt | evaṃ maśaka-mūtra-vat svalpam idaṃ mahā-sūtra loki pracariṣyati | anāgate kāle | sad-dharma-vināśa-parame | mahā-pṛthivī-gatam maśāka-mūtra-vat kṣayaṃ yāsyati | idaṃ saptamaṃ nimittaṃ | sad-dharmāntardhānasyāśeṣāṇi saṃni-nimittāni jñātavya kuśalena ||
punar aparaṃ kula-putra yathā varṣāsu dhvastāsu | prathamo hemanta-māsa | śarad ity ucyate | tasyāṃ śarady upāvrttāyāṃ meghā tvaritam abhivṛṣyāpavarttayanty uṣmam evam idaṃ mahā-sūtraṃ tvarita-varṣaṇa-śaran-megha-nirgamanavaṃ dakṣiṇā-pathaṃ praviśya mahā-parinirvāṇaṃ sarve sandhā-vacana dharma-megha x x x | x x x dakṣiṇā-pathakānāṃ bodhisattvānāṃ mahāsattvānāṃ sad-dharma-vināśam ājñāya, āsanna-hemanta-vṛtta-megha-vat, Kaśmīrāṃ praviśya pṛthivyām antardhāsyate | sarva-mahāyāna-sūtra-vaitulya-paramāmṛta-sad-dharmāntardhānāni bhaviṣyantīti ||
tad idānīm ayaṃ sūtra-lābha | tathāgatājñeyaṃ āgatā sad-dharmāntardhānāv iti bodhavyam bodhisattvai mahāsattvai nara-kuṃjarai ||
āha sma | ākhyātu bhagavāṃs tathāgataḥ pratyekabuddha-śrāvaka-bodhisattva-dhātu-nirnānā-karaṇaṃ viśada-vipaṣṭārthaṃ sarva-sattvānāṃ sukha-vijñānāya ||
Bhagavan avocat | tad yathā kula-putra gṛha-patir vā gṛha-pati-putro vā bhūtasya vrajasya nānā-varṇānāṃ gavām svāmi syāt, tatra ca nīlā gāvaḥ syuḥ | tā gāvā eko gopaḥ pālayet bhataḥ sa gṛha-pati | kadācit ātmano devatā-nimittaṃ …
[1] The reading here in T seems corrupt in sense and in comparison with the surviving Sanskrit folio, as well as F and D.
As it stands, the text reads, “… want to swiftly and directly realize the tathāgata-garbha
should apply themselves diligently to the principles (sthāna) of the sūtra”.
[1] End of Hoernle folio.
[1] T seems corrupt here – change ‘med’ to ‘yod’ ?
[1] This passage is obviously mistranslated in T, in view of the following sentence and
the parallel Chinese versions. T currently begins, “ For example, cow’s milk is very
sweet – their dhātus are like that. The dhātus of śrāvakas and pratyekabuddhas are
like curds, …” The text is has be amended apropriately.
[1] An idiomatic expression meaning “lunch-time “.
[1] A nālika or a small cylinderful.
[1] This seems to refer to the earlier sequence of verses – although there are actually
fifteen of them in T and several more additional ones in F and D.
[1] Immediately following this verse, T then includes “The minds of women are deceitful
and fearsome” which seems like an intrusive gloss and has accordingly been omitted
here.
[1] The name literally means “flows straight”.
[1] na pareṣām vilomāni na pareṣām kṛta akṛtam | ātmanas tu samīkṣeta samāni viṣamāni ca ||
(Uv18.9)
[1] sarve daṇḍasya bibhyanti sarveṣām jīvitam priyam |ātmānam upamām kṛṛtvā na eva hanyān
na ghātayet || (Uv 5.19)
[1] This sentence is rendered as verse in T but prose in F and D. It seems likely that the
underlying Sanskrit was misread in this way, so it has been converted back to prose
here.
[1] This line seems unsatisfactory in T. The text reads “ma-la mchod-pa’i tshul-gyis ni”, but
in view of F and D, it is possible that the initial phrase shoud read “pha-ma-la mchod-
pa’i …”, in the sense of “filial piety”. This reading has been provisionally adopted here.
[1] Partial parallel to Uv30.42: sarvam para-vaśam duhkham sarvam ātma-vaśam sukham |
sādhāraṇe vihanyante yogā hi duratikramāḥ ||
[1] The second line of this verse as found in each surviving version, together with the
later prose comments, seems to derive from different textual lineages and T also
seems corrupt. T has “all those devoid of greed are unstable (cala)” (ser-sna med-pa
thams-cad g.yo), F has “all children (bāla) are devoid of stinginess” ( F: 一切諸嬰兒
悉無悋惜心) and D has “all those who are very powerful (bala) are devoid of envy in
their minds” (一切有大力 其心無嫉妬). Hence, there seems to have been a probable
scribal confusion that has resulted in cala (unstable), bāla (children) and bala
(powerful) but is is difficult to determine which was the original word, since each of
the ensuing prose comments have also been adjusted appropriately. The reading in T
presents an additional problem with “med-pa” which should probably be amended to
“yod-pa” as has been done in this translation.
[1] Bongard-Levin fragment begins here. …vantam etad avocat: “kiṃ bhagavāṃ sarva-niravaśeṣaṃ vā ke ko vā sarve”.
āha sma: “sarve kuśala-pakṣāḥ nityāḥ sukhā iti niravaśeṣārthā | evam anye sāvaśeṣā. anye niravaśeṣā iti veditavyā. dharma-kāmena kulaputreṇeti.”
āha sma: “aho tathāgataḥ sarvasattvāḥ rāhuleva paśyati. parituṣṭo ‘smā”
āha sma. “sādhu sādhu kūlaputra. evaṃ sūkṣma-darśinā bhavitavyaṃ”.
āha sma. “idāni bhagavān mahā-parinirvāṇaṃ mahā-sūtraṃ puṇya-prasutim. ākhyāhi”.
āha sma: “asya sūtrasya nāmāpi śrotṛbhyo na śakyaṃ vād-mātreṇābhidhātuṃ. sarva-śrāvaka-pratyekabuddher api, buddha-viṣaya: idaṃ avacityāṃtvāt”
atha deva-manuṣyāsurāḥ eka-kaṇṭhā bhagavataṃ gāthābhir adhyabhāṣatā ||
buddhācintya. acintya-dharma. pravakta
dharmaḥ saṃghaś cāśrito tvatyajasraṃ.
tasmā nātha i …
rāja vaidiho ‘jātaśatruḥ mahātmān tvayaṃta sneha-saṃrūdha-mūla nādyāpeti tvaṃ tato m asma-n-iṣṭā …
putra-kāśyapo … dhīmāś cānanda cchetsyate saṃśayānta |
yūyaṃ … mahat .. pūjā mahati bhagavati vidhāyā anuttarāyāṃ saṃyak-saṃbodhau praṇidhān t .. y .. utpādya prathama bhūmaud bodhisattva-sthānaṃ. pratilapsyata.
atha bhagavāṃ mañjuśriyaṃ ca kumāraka-bhūtaṃ mahā-kāśyapa … tra ca brāhamaṇa … trya cunda-karmāra-putraṃ bodhāvabhiṣicya tāṃstrīn bodhisattvām etad avocat. apramādaṃ apramādaṃ kulaputrā. kurutāsmākaṃ paramaḥ kaṭi-vyādhi. saṃbhūta. tat-kumārakopāyena śamayitum icchāmi glāna-gṛhe muhurtta. tasmād ānujānīta tvaṃ mañjuśrī sarva-parṣabhyo dharmaṃ deśaya mahā-siṃha-nādaṃ nada: tvayi śāsanaṃ etan mahā nikṣipyate yāvat mahā-kāśayapa sthaviro nāgacchati. ānandene ṣardha yadā tvāgacchataḥ tadā tayo. nikṣipethā.
evaṃ ukte bhagavā glāna-bhāvam upāyato vainayikavaśe saṃdarśya eka-pārśve kuṭīṃ vyavalokayat || iti: Mahā-parinirvāṇan mahā-sūtra sarva-saddharma-pravacana-sāra-bhūtā uttara-tantra sānīyāt. pañca-viṃsa ….
[1] Inexplicably, both Skt and T has “Videha” here as Ajātaśatru’s kingdom , which should be Māgadha.
[1] T has “le’u” here which normally corresponds to Sanskrit parivarta, though one might
wonder whether śloka (stanza) would not be more appropriate here. Tangentially, this
might then have some implications, though not without difficulties, concerning the
extended portion of the Dharmakṣema version of the text. The text of the MPNS translated
here corresponds to approximately one third of the total Dharmakṣema version. However,
if the colophon is actually speaking of 25,000 ślokas, then it is referring to a version of the
text twice as long as the current Dharmakṣema version.
The Nirvana Sutra 