(T375.12.605a-611a)
 
 
 
 

Redacted from the Chinese of Dharmakshema by Huiyan, Huiguan,
and Xie Lingyun (T375)
 

Translated into English by Charles Patton
 
 
 
 
 

Chapter 1: Introduction
 
 

[605a] Thus have I heard. One time the Buddha was staying at the city of
Kusinagara, the birthplace of the great worthy, on the shore of the Ajiravati
River between a pair of Sala trees. At that time, the World Honored One was
accompanied by a great bhiksu congregation numbering eighty nayutas of
kotis [1] of people, encircling him front and back. On the fifteenth day of the
second month, the time of his entry into Nirvana was eminent. Using the
buddhas' spiritual power, he issued a great voice that universally filled the
minds of beings. Conforming to each species of beings, the voice addressed
all the sentient beings (sattvas), "Today the Tathagata, the Arhat, the Perfectly
Enlightened One, feels compassion for sentient beings, protectively shelters
the sentient beings, and regards sentient beings equally as he would his own
son, Rahula. For the sake of those who have taken refuge, and for the
householders, the greatly awakened World Honored One now wishes to enter
Nirvana. If any sentient being has uncertainties, they can now submit the very
last questions [to the Tathagata]."

At that time, the World Honored One in the early morning issued from his facial
orifices a variety of lights. Their brilliance was of various colors. They were
blue, yellow, red, white, rock crystal (sphatika), and agate. The light pervasively
lit the trichiliocosm of Buddha worlds, reaching out into all ten directions as
well. Within those worlds, the sentient beings of the six destinies who
encountered this light had their evil defilements and afflictions completely
nullified. The minds of the sentient beings who witnessed these events were
greatly distressed (duhkha), and yet at once they were uplifted by the voice of
compassion, which was called the Cry of Compassion. Its lament was that of a
sympathetic parent, who cries, "O, the suffering! The distress!" They lifted their
hands to their heads, beat their breasts, and gave a great cry. These beings,
whether or not they had bodily form, were angry and apprehensive. They wept
and sobbed.

At that time, the mountains and oceans of the Earth quaked and trembled.
Then the sentient beings who shared this experience said to each other, "We
now resolve to discipline ourselves, so that none are subject to great anxiety or
affliction. Let us go now with haste to Kusinagara, the city of the great worthy's
birthplace. And when we arrive we will salute the Tathagata, pay our respects,
and beseech him to forgo entry into parinirvana, to remain in the world for
another kalpa or more."

They held each other's hands and again exclaimed, "The worldly existence is
vacant and the merits of sentient beings are exhausted. The unwholesome
deeds of old have brought them into this world. Now, the Sage shall soon leave
us! He shall soon leave us! It is not long now before the Tathagata must enter
Nirvana."

And again they said, "The worldly existence is vacant! The worldly existence is
vacant! From now on we will be without his aid [605b] and protection. Having
no tradition to look to, we are left impoverished and isolated from the [Dharma]
dew. In one morning, we shall be left behind by the unsurpassed World
Honored One. Who shall we go to with our questions when there are doubts or
misconceptions?"

And then there was a measureless number of great disciples present. The
venerable Mahakatyayana, the venerable Vakula, and the venerable
Upananda were among those of the great bhiksus who witnessed the
Buddha's light and, being unable to maintain themselves, their bodies were
tossed about when the ground shook. Their minds were muddled, doubtful, and
anguished when the great cry [of compassion] arose. There arose in them
such a variety of afflictions (klesas).

And at that time, there were eighty kotis of bhiksus who were arhats. Their
minds had attained freedom. Having done what needed to be done, they had
departed from the afflictions. Having pacified the roots [of defilement], they
were like great Naga kings in their great deportment and virtue. Having
consummated the wisdom of emptiness and seized the their own reward, they
were like a sandalwood forest with sandalwood trees all around, or like the
lions who surround a lion king. Having consummated such infinite virtues, they
were true disciples of the Buddha.

In the early morning just as the sun was rising, when each of them woke and
went to brush their teeth, they encountered the Buddha's light and there
appeared an image before them that said, "Sage, you must bath and brush
your teeth with haste!" This being said, they arose, hands and body, and when
they stood the side of their bodies upon which they had lain was red like the
palasa blossom. Tears filled their eyes, and there arose in them a great
anguish. Hoping that sentient beings might receive the blessing of peaceful
happiness, they had consummated the Mahayana's supreme practice of
emptiness, manifesting the inception of the expediency of the Tathagata's
esoteric teachings. In order to prevent the disappearance of the spoken
Dharmas and bring about the circumstances leading to the pacification of
sentient beings, they made haste to the Buddha, prostrated themselves at his
feet, and circled him one hundred thousand times. With their palms together in
reverence, they withdrew to sit at one side.

And at that time, there was present the women of Kusinagara. Bhiksuni Good
Worthy, bhiksuni Upananda, and bhiksuni Oceanic Mind were accompanied
by sixty nayutas of bhiksunis who were great arhats. Their outflows ended,
their minds had attained freedom. Having done what needed to be done, they
had departed from the afflictions. Having pacified the roots [of defilement], they
were like great Nagas in their great deportment and virtue. They had
consummated the wisdom of emptiness.

In the early morning just as the sun was rising, they arose, hands and body.
When they stood the side of their bodies upon which they had lain was red like
the Palasa blossom. Tears filled their eyes, and there arose in them a great
anguish. They, too, hoping that sentient beings might receive the blessing of
peaceful happiness, had consummated the Mahayana's supreme practice of
emptiness, manifesting the inception of the expediency of the Tathagata's
esoteric teachings. In order to prevent the disappearance of the spoken
Dharmas and bring about the circumstances leading to the pacification of
sentient beings, they made haste to the Buddha, prostrated themselves at his
feet, and circled him one hundred thousand times. With their palms together in
reverence, they withdrew to sit at one side.

And among the bhiksunis, there were bhiksunis who were like Nagas among
the bodhisattvas [605c]. They were seated and peacefully dwelt at the level of
imperturbability among the ten bodhisattva stages. It was in order to transform
sentient beings that they manifested female bodes and constantly practiced
the four immeasurable minds. Having attained the power of freedom, they
could transform themselves into Buddhas [if they so chose].

At that time, there were bodhisattva-mahasattvas whose number were like the
sands of the Ganges River. Nagas among men, they were seated and
peacefully dwelt at the level of imperturbability among the ten bodhisattva
stages, and could expediently manifest their bodies [freely]. Their names were
Bodhisattva Oceanic Virtue and Bodhisattva Inexhaustible Mind. They were the
foremost leaders among the bodhisattva-mahasattvas. Their thoughts were
reverent of the Mahayana, peacefully dwelt in the Mahayana, deeply
understood the Mahayana, delighted in the Mahayana, and protected the
Mahayana. They were skilled in conforming themselves [to the circumstances
of] all worldly beings, making the vow, "I shall lead those who have not yet been
liberated to the attainment of liberation." They had in the distant past of infinite
kalpas cultivated and kept the precepts purely, skillfully maintained the practice
of understanding what is not yet understood, and assisted the three jewels,
being certain that they did not perish. And in future lives they would turn the
Dharma wheel, adorning themselves with the great armor. Consummating thus
such infinitely virtuous deeds, they regarded sentient beings equally as they
would an only child.

In the early morning just as the sun was rising, they encountered the Buddha's
light and arose, hands and body. When they stood the side of their bodies
upon which they had lain was red like the Palasa blossom. Tears filled their
eyes, and there arose in them a great anguish. They, too, hoping that sentient
beings might receive the blessing of peaceful happiness, had consummated
the Mahayana's supreme and practice of emptiness, manifesting the inception
of the expediency of the Tathagata's esoteric teachings. In order to prevent the
disappearance of the spoken Dharmas and bring about the circumstances
leading to the pacification of sentient beings, they made haste to the Buddha,
prostrated themselves at his feet, and circled him one hundred thousand times.
With their palms together in reverence, they withdrew to sit at one side.

And at that time, there were upasakas whose number were like the sands of
two Ganges Rivers. They had taken and kept the precepts, perfect was their
majestic deportment. They were the upasaka King Majestic Virtue of Undefiled
Speech and upasaka Good Virtue. They were the foremost leaders. They
deeply delighted in the contemplation of the ways of correcting oneself. The
subjects of contemplation were suffering and happiness, permanence and
impermanence, purity and impurity, self and non-self, the real and the unreal,
taking refuge and not taking refuge, sentient beings and what is not sentient
beings, the continuous and non-continuous, peace and non-peace, the
conditioned and the unconditioned, the ending and the unending, Nirvana and
what is not Nirvana, as well as advancement and what is not advancement.
They always delighted deeply in the contemplation of ways of correcting
themselves. They, too, longed to and delighted in listening to the unsurpassed
Mahayana. And having heard it, they could explain it to others. They were
skilled in keeping the precepts purely, which quenched their thirst for the
Mahayana. When they were completely satisfied, they could, again, drink up
what remained. They were skilled at accumulating the unsurpassed wisdom.
They delighted in the Mahayana and defended it. They were skilled at
conforming themselves to [the circumstances] [606a] of the all worldly beings,
liberating those who were not yet liberated and understanding what was not yet
understood. They assisted the three jewels, being certain that they did not
perish. And in future lives they would turn the Dharma wheel, adorning
themselves with the great armor. Their minds were constantly steeped in the
flavor of the pure practice of the precepts. Consummating thus such infinitely
virtuous deeds, there arose the great thought of compassion when they
regarded sentient beings equally as it would with an only child.

In the early morning just as the sun was rising, because they wished to be
present for the cremation the Tathagata's body, they each took up 10,000
bundles of fragrant woods. These included sandalwood, agura, oxhead
sandalwood, and fragrant wood of the Heavens. The lines on the grain of each
of these woods were quite compact. They had embedded into them the seven
treasures, which glowed with a marvelous light. It was as though they were
painted decoratively with various hues. Through the Buddha's power, there
were wondrous hues of blue, yellow, red, and white that sentient beings were
delighted to see. These woods had been treated with a variety of perfumes,
with saffron, agura, and ambar. They were sprinkled with flowers. These
included blue lotuses (utpala), white lotuses (kumuda), red lotuses (padma),
and silver lotuses (pundarika). These fragrant woods were covered with
pennants of all five colors. These pennants were soft and pliant, marvelous, like
heavenly robes, silk robes (Kauseya), linen (ksauma), or silk embroidery.

They carried these fragrant woods with jewel-studded carts. These
jewel-studded carts produced a variety of lights that were blue, yellow, red, and
white. Their axles and spokes were filled with a mixture of the seven treasures.
Each of these carts was yoked with teams of four horses, and each of these
horses was as swift as the wind. Each of these carts had standing at its fore
fifty-seven marvelous and precious pennants, and a netting woven from real
gold covered them. Each of these jewel-studded carts had fifty wondrous and
precious canopies. Above each of these carts there were draped blossom
vines on which were blue lotuses, white lotuses, red lotuses, and silver lotuses.
The flowers were tempered with gold, had leaves of adamantine, and were set
on terraces. In these flower terraces there were numerous bees that buzzed in
them happily, enjoying themselves. Also, there were wondrous voices that
spoke of impermanence, affliction, emptiness, and selflessness. And these
voices spoke of the root of practicing the bodhisattva path. There were, as
well, a variety of singers and musicians who played bamboo lutes, harps,
flutes, and drums. To this delightful music was a voice saying, "O, the suffering!
The suffering that is in this vacant world!"

Before each of these carts there were four jewel-studded stands carried by
upasakas. And upon these stands were piled a variety of flowers. These
included blue lotuses, white lotuses, red lotuses, and silver lotuses. There were
also saffron fragrances and other perfuming fragrances that were wondrous
and supreme. The upasakas furnished a variety of meals and supplies for the
Buddha and the sangha. This included fragrant firewood made of sandalwood
and agura. The food was sweet and exquisitely cooked in the eight virtuous
waters, [606b] and had the six flavors. These were 1) bitter, 2) sour, 3) sweet,
4) acrid, 5) salty, and 6) insipid. The food also had three virtues. These were 1)
light and soft, 2) pure and clean, and 3) like the Dharma. Assembling such a
variety of adornments, they went to the Worthy One's birthplace, where he
rested between a pair of Sala trees.

Once there, they spread gold dust throughout the area. With kalavinka
clothing, kambala clothing, and embroidered silk clothing they covered up the
gold dust, creating a pile all around twelve yojanas high. For the Buddha and
the sangha, they prepared lion thrones inlaid with the seven treasures. These
thrones were as tall as Mount Sumeru. And above them were precious
curtains, from which were hung diamond necklaces. From the Sala trees were
hung a variety of marvelous pennants and canopies. The trees were treated
with a variety of excellent perfumes. Flowers of various names were scattered
among the trees.

The upasakas each then had this thought, "If any sentient beings are lacking in
their possessions of drink, food, clothing, medicine, head, eyes, limbs, or
body; then they can make use of and be furnished with these offerings." Once
they had given this gift, the upasakas departed from having desire, enmity,
anger, defilement, discord, or otherwise injurious thoughts. Being devoid of
any remainder of these thoughts, they made the vow to seek the life of merit
and happiness. Their only ambition was the unsurpassed and pure bodhi.
These upasakas had peacefully dwelt in the bodhisattva path.

And then they had this thought, "The Tathagata has today received our food
and shall enter into Nirvana." Having had that thought, they arose, hands and
body, and when they stood the side of their bodies upon which they had lain
was red like the Palasa blossom. Tears filled their eyes, and there arose in
them a great anguish. Each of them took up and carried the gift of supplies that
were piled into their jewel-studded carts. These included the fragrant woods,
pennants, flags, precious canopies, beverages, and food. They went to the
Buddha with haste and prostrated themselves at his feet. With what they had
carried with them, they made offerings with the desire to support the
Tathagata. They then circled him one hundred thousand times, praising his
[ten] epithets. Their tearful grief was such that it shook both Heaven and Earth.
They beat their beasts and let out a great cry. Tears fell from Heaven like rain.
And they said to one another, "O, Sage, the suffering of this vacant world! How
vacant is the world!"

They said to the Buddha, "Our only wish is for the Tathagata to mercifully
receive our very last offerings." The World Honored One remained silent when
he saw this and did not accept the offerings. And after three such attempts, he
still did not accept them. The upasakas' wish going unfulfilled, their minds were
sorrowful as they silently waited. It was just like the extreme grief and anguish
of a loving father whose only child had come to the end of its life and was
forced to send its body back home with him for the funeral. The compassionate
tears and anguish of these upasakas was also so. With their gifts and
supplies, they calmly arranged a place and withdrew to sit quietly at one side.

And at that time, there were upasikas whose number were like the sands of
three Ganges Rivers. They had taken and kept the five precepts, perfect was
their majestic [606c] deportment. Their names were upasika Life of Virtue,
upasika Virtuous Hairpin, and upasika Vaisakha. They were the foremost
leaders among the myriad number [2] of upasikas. They were able to deeply
serve, protect, and uphold the true Dharma. In order to liberate the
measureless kotis of sentient beings, they manifested female bodies to
enforce the household Dharma.

They regarded their own bodies to be like the four poisonous snakes, like
bodies constantly being the meal for an infinite number of insects, like bodies
that were foul smelling, polluted, lustful, and a prison of bondages. They
regarded their bodies as being capable of evil deeds such as the taking of life,
regarded their bodies to be constantly leaking from the nine impure orifices,
and also like a construction of blood, flesh, sinew, and bone wrapped in skin.
The use of the hands and feet was for repelling enemies, like the tower and
shield. The eye was the window. The head was the ceremonial hall. The heart
was the Lord's abode. The Buddhas, the World Honored Ones, discard and
leave behind this bodily fortress. In contrast, when the ordinary man encounters
another person, he always has attachments to the feelings he has [about that
person's body]. Whether they are covetous, lustful, angry, or hateful, he
encounters delusions, as though demons (raksasa) inhabited the other
person's body.

The upasikaas regarded the body to be infirm like rushes, reeds, the airavana
tree, water bubbles, banana plants, and weeds. They regarded the body to be
impermanent and that thoughts abided nowhere in it. That it was just like a
lightning flash, rushing water, or the shadows cast by a fire. That it was like
drawing a line in water, which just as it is drawn is swallowed up again. They
regarded the body to be variable and destructible, like a great tree growing on
a river shore, or near a sheer cliff. They regarded the body to be unenduring,
that it shall be food to foxes, wolves, kites, owls, buzzards, eagles, ravens,
magpies, and starving dogs. Who that is a Sage would delight in this body?
How can an ox's footprints hold an ocean's waters? It is impossible to say that
they can. They regarded the body to be impermanent, impure, foul smelling,
and unclean. How can the round Earth be used like a date tree? Its gradual
turning is so slight, like seeds being ground into dust grains, it is impossible to
say that it can be. The body is given to faults and anxiety. This is why it should
be abandoned, like casting aside tears and criticism.

Under these circumstances the upasikas, with the Dharmas of emptiness,
marklessness, and wishlessness constantly cultivated their minds. They deeply
delighted in asking to receive the Mahayana Sutras. And having heard them,
they could explain them to others. They protected and upheld their personal
vows, even while their female bodies were slandered. Deeply could their
behavior cause insecurity in those with the dispositions of anxiety and disgust.
The upasikas always cultivated their minds, gathering thus the correct
contemplation, destroying the endlessly turning wheel of birth and death
(samsara). Once they had quenched their thirst for the Mahayana and were
completely satisfied, they could, again, drink up what remained. They deeply
delighted in the Mahayana and defended it. And although they manifested
female bodies, they were really bodhisattvas. They were skilled in conforming
themselves [to the circumstances of] all worldly beings, liberating those not yet
liberated and understanding what has not yet been understood. They assisted
the three jewels, being certain that they did not perish. And in future lives they
would turn the Dharma wheel, adorning themselves with the great armor. They
kept firmly to the precepts. Consummating thus such virtuous deeds, there
arose the great thought of compassion when they regarded sentient beings
equally as it would with an only child.

[607a] In the early morning just as the sun was rising, they said to one another,
"Today we ought to go to that pair of Sala trees." The upasikas gathered
together supplies twice as great as the last. They took these offerings, went to
the Buddha, and prostrated themselves at his feet. They circled him one
hundred thousand times and said to the Buddha, "World Honored One, we
now have provided for the Buddha and the sangha these offerings of supplies.
Our only wish is for the Tathagata to mercifully receive our very last offerings."
The Tathagata remained silent and did not accept their offerings. The
upasikas' wish going unfulfilled, their minds were sorrowful as they withdrew to
sit at one side.

And at that time, there were carts carrying the men, women, wives, children,
and attendants from the city of Vaisali whose number was like the sands of
four Ganges Rivers. And with them also was the King of Jambuvipa and his
attendants. They came seeking the Dharma and were skilled in the cultivation
of practicing the precepts, perfect was their majestic deportment. The
destruction of the Dharma by the various heretics always caused them to say
to one another, "We vow use gold, silver, and grain to bring about the sweet
dew of the inexhaustible and true Dharma, so that the germ at its very core will
abide for a long time in the world. This wish leads us to always cultivate our
studies. If there is someone who slanders the Buddhas' true Dharma, we shall
cut out his tongue." And, again, they composed the vow, "If there is someone
who leaves the household life and then breaks the precepts, then we shall stop
him and send him back to the lay life to work as a scribe. If they can take deep
delight in protecting and keeping the true Dharma, then we shall respect and
honor them as we would our own fathers and mothers. If there is a sangha that
can cultivate the true Dharma, then we shall follow them gladly and give them
vitality and strength." They always wished and gladly listened to the Mahayana
Sutras. And having heard them, they could explain them to others. They had
completely consummated such virtuous deeds.

Their names were the Licchavi Pure and Undefiled Seed, the Licchavi Pure
and Unerring, and the Licchavi Ganges Waters of Undefiled and Pure Virtue.
They each said to each other, "The Sages now have made haste to the
Buddha with offerings of supplies of a variety of excellences." They each
departed with their carts that were adorned by 84,000 great elephants, 84000
great four-horse jeweled carriages, and 84,000 moonlight pearls. They took
with them bundles of heavenly wood, sandalwood, and airavana perfumed
firewood, the variety of which was of 84,000 kinds. Each of the elephants bore
precious pennants, flags, and canopies. The smaller canopies were wrapped
around them loosely and filled a yojana. The very shortest of the flags
measured thirty-two yojanas in length. The shortest of the pennants were as tall
as one hundred yojanas. Carrying such offerings, they went to the Buddha and
prostrated themselves at his feet. They circled him 100,000 times and said to
the Buddha, "World Honored One, we now have provided for the Buddha and
the sangha these offerings of supplies. Our only wish is for the Tathagata to
mercifully receive our offerings." The Tathagata remained silent and did not
accept their offerings. The Licchavis' wish going unfulfilled, their minds were
sorrowful and grieved. By the Buddha's spiritual power, they were moved to a
grove [607b] of seven Tala trees, and there they silently waited.

And at that time, there was a group of great elders whose number was like the
sands of five Ganges rivers. They had respect for the Mahayana. If those of the
various studies slandered the true Dharma, these men had the ability to defeat
them, just as hail and rain breaks and bends the grasses and trees. Their
names were the elder Sunlight, the elder Defender of the World, and the elder
Defender of the Dharma. They were the foremost leaders. They gathered
together supplies five times as great as the last and took their offerings to the
pair of Sala trees. They prostrated themselves at the Buddha's feet, circled
him 100,000 times, and then said to the Buddha, "World Honored One, we
now have provided for the Buddha and the sangha these offerings of supplies.
Our only wish is for the Tathagata to mercifully receive our offerings." The
Tathagata remained silent and did not accept their offerings. The elders' wish
going unfulfilled, their minds were sorrowful and grieved. By the Buddha's
spiritual power, they were moved to a grove of seven Tala trees, and there they
silently waited.

And at that time, there was the King of Vaisali, his wife, and his palace retinue.
From Jambudvipa there were the Kings who had removed the King Ajatasatru
from power. They were together with the common people from the villages,
towns, and cities of their kingdoms. Among them was one king named Moon
Without Defilement. Each wearing four weapons, they wished to go to the
Buddha. Each of these Kings had a retinue of one hundred and eighty ten
thousands of nayutas of common people. Their carts were war chariots pulled
by elephants and horses. The elephants had six tusks and the horses were as
swift as the wind. The carts were laden with supplies six times as great as the
last. The very smallest of the precious canopies had a circumference easily
filling eight yojanas. The very shortest of the flags was sixteen yojanas in
length. And the lowest of the precious pennants was thirty-six yojanas high.
These Kings peacefully dwelt in the true Dharma and detested scornfully the
mistaken Dharmas. They respected the Mahayana and deeply delighted in it.
They felt compassion for sentient beings as they would an only child.

They carried beverages and food, the aroma of which perfumed the air
throughout an area of four yojanas. In the early morning just as the sun was
rising, they took up a variety of superior and wondrous sweet delicacies, and
went to where the Tathagata was staying between the pair of Saala trees. They
said to the Buddha, "World Honored One, we now have provided for the
Buddha and the sangha these offerings of supplies. Our only wish is for the
Tathagata to mercifully receive our very last offerings." The Tathagata
remained silent when he saw this and did not accept their offerings. The Kings'
wish going unfulfilled, their minds were sorrowful as they withdrew to sit at one
side.

And at that time, there was a group of God Kings whose number was like the
sands of seven Ganges Rivers. These were only those who removed the wife
of Ajatasatru. In order to liberate sentient beings, they manifested themselves
with female bodies. They constantly contemplated their bodily conduct. [607c]
And by way of the Dharmas of emptiness, marklessness, and wishlessness,
they perfumed and cultivated their minds. They were the wife Wonder of the
Three Realms and the wife Commiserate Virtue. They were those among the
Kings' wives. They peacefully dwelt in the true Dharma, cultivating their
practice of the precepts, perfect was their majestic deportment. They felt
compassion for sentient beings as they would an only child.

They said to one another, "We should now make haste to the World Honored
One." The Kings' wives gathered offerings seven times as great as the last.
They took up aromatic flowers, precious pennants, embroidered silk, flags,
canopies, and superior and wondrous beverages and food. The smallest of the
precious canopies had a circumference that easily filled sixteen yojanas. The
very shortest of the flags was thirty-six yojanas in length. The lowest of the
precious flags was sixty-eight yojanas high. The aroma of the beverages and
foods perfumed the air throughout an area of eight yojanas. Carrying these
offerings of supplies, they went to the Tathagata and prostrated themselves at
his feet. They then circled him 100,000 times and said to the Buddha, "World
Honored One, we have provided for the Buddha and the sangha these
offerings of supplies. Our only wish is for the Tathagata to mercifully receive
our very last offerings." The Tathagata remained silent when he saw this and
did not accept their offerings. Then, the wives' wish going unfulfilled, their
minds were sorrowful and anguished. They pulled the hair out of their heads,
beat their chests, and let out a great wail, like compassionate mothers who
had recently buried a beloved child. They withdrew to sit quietly to one side.

And at that time, there was a group of goddesses whose number was like the
sands of eight Ganges Rivers. There was the Goddess Extensive Eye who
was foremost leader among them. She made the statement, "O, sisters! Look
closely, look closely! These various assemblies have gathered together a
variety of superior and wondrous offerings of supplies with the wish to offer
them to the Tathagata and the bhiksu sangha. We should also gather together
such marvelous offerings of supplies to give to the Tathagata. Once the
Tathagata has accepted them, he will then enter Nirvana. Sisters, the
appearance in the world of the Buddhas, the Tathagatas, is most difficult. To
make the very last offerings they accept is twice as difficult to do. If the Buddha
enters Nirvana, the world will be left vacant."

The goddesses cherished and delighted in the Mahayana and wished to listen
to it. And having heard it, they could explain it to others. When their thirst was
quenched for the Mahayana and they were completely satisfied, they could,
again, drink up what remained. They defended the Mahayana. If there was
someone from the sanghas of the heretical sects who was envious of the
Mahayana, the goddesses were strong enough to knock down their
arguments, like a storm knocking down grass. They protected and kept the
precepts, perfect was their majestic deportment. They were skilled in
conforming themselves [to the circumstances of] all worldly beings, liberating
those not yet liberated and saving those not yet saved. And in future lives they
would turn the Dharma wheel. They assisted the three jewels, being certain that
they did not perish, and cultivated the study of the Mahayana. They adorned
themselves with the great armor. Having consummated such infinitely virtuous
deeds, they felt compassion for sentient beings as they would [608a] an only
child.

In the early morning just as the sun was rising, they each took up a variety of
heavenly wood and fragrances, twice that possessed by the human
assemblies. The scent of their firewood perfuming the air could suppress the
variety of foul odors among mortals. They had white carts with white canopies
drawn by teams of white horses. Atop each cart was spread a white sheet.
From all four sides of the sheets dangled gold and silver, a variety of fragrant
flowers, precious pennants, flags, and canopies. Atop them were piled
wondrously sweet delicacies and a variety of delightful dancers. The
goddesses prepared their lion thrones. The four feet of their thrones were
made of pure blue agate. On the backsides of these thrones the seven
treasures were sown into the back and floor. On the front side of each throne
was also a golden desk. And the trees were lit by the seven treasures, a
variety of pearls being used for lamp light. Marvelous were the heavenly
flowers scattered everywhere on their properties. Once the goddesses had
gathered these gifts, their minds became grieved, tears flowed freely, and
there arose in them a great anguish. In order to bless sentient beings with
peaceful happiness, they had consummated the Mahayana's supreme practice
of emptiness, manifesting the inception of the expediency of the Tathagata's
esoteric teachings. And to prevent the disappearance of the spoken Dharmas,
they went to the Buddha and prostrated themselves at his feet. They circled
him one 100,000 times and then said to Buddha, "World Honored One, our
only wish is for the Tathagata to mercifully receive our very last offerings." The
Tathagata remained silent when he saw this and did not accept their offerings.
The goddesses' wish going unfulfilled, their minds were grieved and
anguished. They withdrew to one side quietly and seated themselves.

And at that time, there were naga kings residing in the four direction whose
number was like the sands of nine Ganges Rivers. They were the naga king
Peaceful Cultivation of Fortune, the naga king Nanda, and the naaga king
Bhananda. They were the foremost leaders.

In the early morning just as the sun was rising, these naga kings gathered
offerings of supplies twice as great as that of the men and gods. They brought
them to the Buddha and prostrated themselves at his feet. They circled him
100,000 times and then said to the Buddha, "Our only wish is for the Tathagata
to mercifully receive our very last offerings." The Tathagata remained silent
when he saw this and did not accept their offerings. The naga kings' wish
going unfulfilled, their minds were grieved and anguished as they withdrew to
sit to one side.

And at that time, there were preta kings whose number was like the sands of
ten Ganges Rivers. The king Vaisravana was the foremost leader. They said
to one another, "The Sages are now making haste to the Buddha!" They
gathered offerings of supplies twice that of the nagas. They brought them to
the Buddha and prostrated themselves at his feet. They circled him 100,000
times and then said to to the Buddha, "Our only wish is for the Tathagata to
mercifully receive our very last offerings." The Tathagata remained silent when
he saw this and did not accept their offerings. The preta kings' wish going
unfulfilled, their minds were grieved and anguished as they withdrew to sit to
one side.

...

|||[609a] And at that time, there was Sakro-devanamindra and the four god
kings. They said to one another, "You should contemplate the gods', humans',
and asuras' great collections of offerings, and their wish to make the very last
offerings to the Tathagata. We, too, should make such offerings. If we were to
make the very last offerings, the complete consummation of the perfection of
giving (dana-paramita) would not be difficult."

At that time, the four god kings gathered together offerings twice as great as
the last. They brought mandarava flowers, great mandarava flowers,
manjusaka flowers, great manjusaka flowers, sandanika flowers, great
sandanika flowers, lovely flowers, great lovely flowers, flowers of universal
virtue, great flowers of universal virtue, timely flowers, great timely flowers, city
perfuming flowers, great city perfuming flowers, delightful flowers, great
delightful flowers, flowers that stir up desire, great flowers that stir up desire,
flowers of intoxicating fragrance, great flowers of intoxicating fragrance,
flowers of pervasive fragrance, great flowers of pervasive fragrance, heavenly
golden-pedaled flowers, naga flowers, parijata tree flowers, and kovidara tree
flowers. And they brought a variety of superior and wondrous sweet delicacies.
They went to the Buddha and prostrated themselves at his feet. These gods
glowed with a brilliance that outshone the sun and moon. With these supplies,
they wished to make offerings to the Buddha. The Tathagata remained silent
when he saw this and did not accept their offerings. At that time, the gods' wish
going unfulfilled, they were grieved and anguished as they withdrew to wait at
one side.

And at that time, there was Sakro-devanamindra and the thirty-three gods of
the Trayas-trimsa heaven. They gathered together offerings of supplies twice
as great as the last. And they brought flowers as before, which perfumed the
air in a marvelous and most lovely way. They also brought excellent shrines
and smaller shrines with them. They went to the Buddha, prostrated
themselves at his feet, and said to him, "World Honored One, we deeply
delight in, cherish, and defend the Mahayana. Our only wish is for the
Tathagata to mercifully receive our offerings." The Tathagata remained silent
when he saw this and did not accept their offerings. And so, the indra gods'
wish going unfulfilled, their minds were grieved and anguished as they
withdrew to sit at one side.

Up to the sixth heaven, the gods gathered together offerings, each greater than
the last. They gathered precious pennants, flags, and canopies. The smallest
of the [609b] canopies covered the four heavens. The shortest of the flags
enwrapped the four oceans. The lowest of the pennants reached up to the
Paranirmita-vasa-vartin heaven. And the flags and pennants fluttering in the
wind produced a wondrous sound. The gods also brought the sweetest
delicacies. They went to the Buddha, prostrated themselves at his feet, and
said to him, "World Honored One, our only wish is for the Tathagata to
mercifully receive our offerings." The Tathagata remained silent when he saw
this and did not accept their offerings. The gods' wish going unfulfilled, their
minds were grieved and anguished as they withdrew to sit at one side.

Above them, the remaining brahma congregations all came and gathered
together.

And at that time, there was the great Brahma and his congregation of brahma
gods. Their bodies emitted a brilliance that pervaded everything under the four
heavens, so much so that the light of the sun and moon in the desire realm
were outshone. The brahma gods brought precious pennants, silk
embroideries, flags, and canopies. The very shortest of the flags were hung
from Brahma's palace and extended down to the Sala trees below. They went
to the Buddha, prostrated themselves at his feet, and said to him, "World
Honored One, our only wish is for the Tathagata to mercifully receive our
offerings." The Tathagata remained silent when he saw this and did not accept
the offerings. The brahmas' wish going unfulfilled, their minds were grieved
and anguished as they withdrew to sit at one side.

And at that time, there was the asura king Vimalacitra, who was accompanied
by an infinite number of asuras is a great retinue. Their bodies emitted lights
that surpassed that of the brahma gods. The asuras brought precious
pennants, silk embroideries, flags, and canopies. The smallest of their
canopies could cover a chiliocosm. With the sweetest delicacies, they went to
the Buddha, prostrated themselves at his feet, and said to him, "Our only wish
is for the Tathagata to mercifully receive our very last offerings." The Tathagata
remained silent when he saw this and did not accept their offerings. The
asuras' wish going unfulfilled, their minds were grieved and anguished as they
withdrew to sit at one side.

And at that time, there was the mara king of the desire realm, Papiyan. He was
accompanied by his retinue of gods and gorgeous women, a congregation of
infinite and limitless asankhyas. He opened the gates to Hell and gave [the
demons there] pure ice water. This caused him to say, "Now, there is nothing
that you can do but turn your thoughts to the Tathagata, the Arhat, the perfectly
enlightened one. Let us put together the very last offerings to bring him
happiness. This will lead you old demons to find peace." Then the mara
Papiyan went into the Hell where all were put to death with blades coated with
an infinite variety of excruciating poisons. He poured into that Hell a rain to
extinguish the raging flames there. And with the Buddha's spiritual power, he
engendered the [bodhi]citta, leading those of his retinue to put down their
blades, bows, crossbows, armor, halberds, spears, lances, long hooks, metal
mallets, battle axes, hatchets, quarreling, arguing, entrapping, and hunting.

They gathered together offerings twice as great as that gathered by all of the
gods and humans. The smallest of their canopies could cover a medium
chiliocosm. They went to the Buddha, prostrated themselves at his feet, and
said to him, "We now cherish and delight in the Mahayana as well as defend it.
World Honored One, suppose there are good sons [609c] and good daughters
who in giving offerings become fearful, reside in Hell, are materially blessed, or
follow others in order to receive the Mahayana, whether it is true or false. We
then at that time will eliminate that person's fears when they speak this
dharani:

... [3]

This dharani can keep mistaken thoughts, fears, and spoken Dharmas from
cutting off the true Dharma. This is because it subjugates the heretical paths,
protects one's own body, protects the true Dharma, and protects the
Mahayana when one enunciates this dharani. If there is one who can maintain
this dharani, there are no evil apparitions that can frighten him. If he should go
into desolate lands, empty wetlands, or onto mountain peaks, he will not be
afraid. And there are no waters, fires, lions, tigers, wolves, bandits, rebels, or
kings who will give him difficulties. World Honored One, if one is able to
maintain this dharani, then he will be able to eliminate these sorts of fear.
World Honored One, we shall be the protection of those who maintain this
dharani, like the six-peice shell of the tortoise. World Honored One, this is not
flattery, what we now say. We shall sincerely bless them with strength those
who maintain this dharani. Our only wish is for the Tathagata to mercifully
receive our very last offerings."

At that time, the Buddha addressed the mara Papiyan, "I do not accept your
offerings of drink and food. I have accepted your enunciation of this dharani for
the sake of the peace and happiness of all the sentient beings in the fourfold
assemblies here." The Buddha having said this fell silent and did not accept
their offerings. And so, the mara Papiyan's wish going unfulfilled, his mind was
grieved and anguished as he withdrew to sit at one side.

And at that time, there was Mahesvara, the king of the Paranirmita-vasa-vartin
Heaven, accompanied by his retinue of an infinite and limitless number of
gods. They gathered together offerings of supplies such that it buried the
offerings gathered by all of the brahmas, indras, the four heavenly protectors,
humans, and gods of the eightfold assemblies, as well as the non-humans. The
offerings gathered by the brahmas were like a heap of charcoal where white
agate and seashells once shined. The smallest of their precious canopies
could cover an entire trichiliocosm. They took such offerings of supplies and
went to Buddha, prostrated themselves at his feet, and circled him an
innumerable number of times. They said to the Buddha, "World Honored One,
we are here to hand over our very last offerings of supplies, which are like that
of a mosquito or a gnat. Our giving of offerings is like that of a person who
throws a handful of water into the ocean. It is like a single small lamp aiding
[the brilliance] of 100,000 suns, like adding a single flower to all the myriad
flowers that grow and bloom in the Spring and Summer months, or like adding
a single grain of dust to Mount Sumeru. How can that person adding to the
[610a] ocean [match] the sunlight on the myriad flowers of Sumeru? World
Honored One, our handing over these final offerings of supplies is like this. If
the trichiliocosm were filled with fragrant flowers, dancers, flags, and canopies,
it could not be said that it is sufficient enough an offering to honor the
Tathagata. And why? The Tathagata acts on behalf of the sentient beings who
are constantly undergoing afflictions in the evil destinies of the hells, hungry
ghosts, and animals. This is why, World Honored One, that you should look
upon us mercifully and accept our offerings."

At that time, there was a Buddha land to the East, beyond worlds whose
number was like the infinite and innumerable sand grains of an asankhya of
Ganges rivers. It was called the Beautiful Voice with the Intent of Happiness
and its Buddha was called Emptiness, a Tathagata, an Arhat, a completely
and perfectly Enlightened One, who is perfect in wisdom and conduct, well
gone, a knower of the world, unsurpassed, a tamer of men, a teacher of men
and gods, and a World Honored One.

At that time, that Buddha addressed the best of his great disciples, saying,
"Good son, you should now go to the Saha world to the West. In that land there
is a Buddha called Shakyamuni, a Tathagata, an Arhat, a completely and
perfectly Enlightened One, who is perfect in wisdom and conduct, well gone, a
knower of the world, unsurpassed, a tamer of men, a teacher of men and gods,
and a World Honored One. It is not long from now that that Buddha shall enter
parinirvana. Good son, you can take the fragrant food of this world with you.
That food is a fragrant and beautiful meal of personal peace. You may take
and present it to that Buddha, that World Honored One. Once that World
Honored One has eaten it, he will enter parinirvana. Good son, you can pay
your respects to him and ask to have your doubts put to rest."

At that time, the Bodhisattva-mahasattva Limitless Body accepted that
Buddha's instruction and rose from his seat. He prostrated himself at the
Buddha's feet, circled him clockwise three times, and, with an assembly of
infinite asankhyas of bodhisattvas, he left his land and came to this Saha
world.

In response, the grounds in the trichiliocosm all trembled and quaked in six
ways. The grounds beneath the great assemblies of the brahmas, indras, the
four [protector] god kings, the mara king Papiyan, and Mahesvara also shook.
The hair on their bodies stood on end and their throats and tongues became
parched. They were frightened and outraged. They wished to scatter in all
directions. They saw that their bodies no longer glowed and that their majestic
virtue was completely eliminated, without exception.

At that moment, the Dharma prince Manjusri got up from his seat and called
out to the great assemblies, saying, "Good sons! Do not be afraid! Why should
you not be afraid? To the East, beyond worlds whose number is like the infinite
and innumerable sand grains of an asankhya of Ganges rivers, there is a
Buddha land that is called the Beautiful Voice with the Intent of Happiness. It's
Buddha is called Emptiness, a Tathagata, an Arhat, a completely and perfectly
Enlightened One. He has fulfilled all ten of the epithets [of a Buddha]. And in
that land there is a bodhisattva whose name is Limitless Body [610b] who is
accompanied by an infinite number of bodhisattvas who wish to come and
make offerings to the Tathagata. It is the majestic virtue of those bodhisattvas
that has caused the glow of your bodies to completely cease to shine. This is
why you should be elated and not alarmed or afraid."

At that time, those in the great assembly all saw the other Buddha's great
congregation, which was like looking into a bright mirror and seeing
themselves.

At that time, Manjusri again address the great assembly, "You are now seeing
that other Buddha's great assembly, which is like seeing this Buddha [and his
great assembly]. With the Buddha's spiritual power, you again shall see the
infinite Buddhas in the other nine directions."

At that time, those in the great assembly said to one another, "The suffering,
the suffering! The world is vacant! It will not be long now that the Tathagata will
enter parinirvana." Then the great assembly all saw Bodhisattva Limitless
Body and his retinue. From each hair on the bodhisattva's body was produced
a great lotus flower. Each one of these lotus flowers had 78,000 cities on them
that sprawled out like the city Vaisali. The cities' walls and moats were
embedded and filled with a variety of mixtures of the seven treasures. There
were jeweled Tala trees and the seven kinds of path railings. The common
people were prosperous, peaceful, wealthy, and happy. The Jambu river,
whose sands were gold, had tributaries, each of which had forests of
seven-treasured trees on their banks. These trees flowered and bore fruit
abundantly. A fine wind whistled and moved in the trees, producing a
marvelous sound. The sound was harmonious and graceful like heavenly
music.

Inside the cities, the people heard this music and, when they did, partook of a
most wondrously resolute happiness. There were depressions filled with
wondrous waters that were pure and clean smelling, like true agate. In these
waters there were boats made of the seven treasures that carried people who
played sports and bathed on the decks. They enjoyed each other's company
and theirs was a firm and unchanging happiness. And there was an infinite
number of variously hued lotus flowers. There were blue lotuses, white lotuses,
red lotuses, and silver lotuses. These flowers had diameters measuring like
cartwheels.

And on the outside of the cities' moats there were numerous forest parks. In
each of these parks there was five springs and lakes. And in these lakes there
were lotuses. There were blue lotuses, white lotuses, red lotuses, and silver
lotuses. These lotus flowers had a diameter that was also like cartwheels. They
perfumed the air with luxuriant fragrances that were most lovely. The waters of
the lakes were pure, the lotus flowers soft and pliable, the best. There were
drakes, geese, ducks, and other waterfowl that frolicked in the lakes.

Those parks had palaces and households. Each of these palaces and
households had a diameter and height filling four yojanas. They possessed
property walls made completely of four precious materials. Those were gold,
silver, agate, and rock crystal. Windows of real gold were set in the encircling
wall. The floors were made of ruby and coated with gold dust. Inside of the
palaces and households were bathing pools made of the seven treasures.
Around the border of each of these bathing pools there are eighteen golden
staircases and ladders. And on the shores of the Jambu rivers were [610c]
plantain trees. These parks were comparable to the elation of the
Trayas-trimsa heaven.

Each of these cities had 84,000 human kings. Each of these kings had an
infinite number of wives and concubines. They enjoyed one another's
company, happily frolicking. The remaining people of the cities were also so. In
each home they happily frolicked. In these places sentient beings do not hear
the names of the heretics. Purely, they hear the voice of the unsurpassed
Mahayana.

In each those lotus flowers, there was a lion's throne. The four feet of those
thrones were all made of a deep blue agate. A soft and pliable cloth covered
the tops of the thrones. That cloth was marvelous and made beyond the three
realms. Atop each of those thrones a king sat who transformed sentient beings
with the Dharma teachings of the Mahayana. On some on the thrones there
were sentient beings who copied, kept, read, and recited as they were taught
the Mahayana scriptures, thus propagating them.

At that time, Bodhisattva Limitless Body stood still and this caused the infinite
sentient beings on his body to abandon their worldly pleasures. They all said,
"The suffering, the suffering! The world is vacant! It will not be long now before
the Tathagata shall enter parinirvana."

At that time, the Bodhisattva Limitless Body, encircled by the assembly of
infinite bodhisattvas, demonstrated in this way his spiritual power. He brought
the variety of infinite offerings of supplies and the most wondrous, fragrant, and
beautiful food and drink. Those who happened to smell the food's aroma had
their afflictions and defilements completely annulled. Because of that
bodhisattva's spiritual powers, all in the great assembly saw the transformation
of Bodhisattva Limitless Body's body into a great limitless expanse of space.
Only those governed by the other Buddhas were exempt from seeing the
bodhisattva's body in its ultimate dimensions.

At that time, Bodhisattva Limitless Body and his retinue gathered together
offerings twice as great as the last and went to the Buddha. They prostrated
themselves at his feet and with palms together said to him, "World Honored
One, our only wish is for you to mercifully accept our food." The Tathagata
remained silent when he saw this and did not accept their offerings. After three
such attempts, he still did not accept them. At that time, Bodhisattva Limitless
Body and his retinue withdrew to sit at one side.

And in the Buddha worlds to the South, West, and North, there were also an
infinite number of bodhisattvas with limitless bodies who gathered offerings
twice as great as the last, went to the Buddha, and eventually withdrew to sit at
one side. They were also so.

At that time, the grounds around the pair of Sala trees were most auspicious.
A great assembly filled an area with a diameter of thirty-two yojanas, leaving
no space therein unoccupied. At that time, in all four directions, there sat the
Bodhisattva Limitless Body and his retinue, some of them so small as to fit on
the head of a drill or the point of a needle, like grains of dust. From the Buddha
worlds of ten directions that numbered like grains of dust, great bodhisattvas
came and gathered together. [611a] And all of the great assemblies from
Jambuvipa came and gathered. It was only the two assemblies of the
Venerable Mahakasyapa and the Venerable Ananda that were missing. King
Ajatasatru and his retinue, poisonous snakes that were capable of killing
people, crickets, vipers, lizards, and the other beings of sixteen ways of evil
actions all gathered together. Daanavat, spirits, and asuras all abandoned
their evil thoughts and there arose in them the compassionate mind, like that of
a father, mother, elder sister, or a younger sister. Throughout the trichiliocosm,
there arose in sentient beings a compassion for one another. The only
exceptions were the icchantikas.

At that time, because of the Buddha's spiritual power, the grounds throughout
the trichiliocosm became soft and pliant so that there were no more hilly lands,
sands, pebbles, rocks, thorns, brambles, or poisonous plants. Myriad
treasures adorned the lands just as in the Buddha Infinite Lifespan's
(Amitayus) world of Utmost Bliss (Sukhavati) to the West. And then all those in
this great assembly saw into Buddha worlds of the ten directions, which
numbered like grains of dust, and it was like looking into a bright mirror and
seeing themselves. They were seeing [scenes] in those Buddha lands that
were also [like their own].

At that time, the Tathagata emitted from his facial orifices a light of five colors
and that light lit brilliantly the entire assembly. It outshone the bodily glow of
those in the assembly. It then returned again and entered his mouth. At that
moment, the gods and their assemblies, the asuras, etc. who saw the
Buddha's brilliant light enter his mouth were all greatly alarmed and the hair on
their bodies stood on end. And then they said, "This light that has left the
Tathagata and returned again is not without causes and conditions. It must be
a portent to all in the ten directions that his parinirvana is at hand. How he
suffers! How he suffers! And what about the World Honored One on this
morning leaving aside the four immeasurable minds and refusing to accept the
offerings brought to him by men and gods? The sunlight of noble wisdom shall
from now to eternity be extinguished. The unsurpassed ship of the Dharma
shall sink and be destroyed. Alas, the affliction of this world's great suffering!"
They lifted their hands to their heads, beat their breasts, and gave a great cry.
Their behavior was outrageous, for they were unable to maintain their
composure. From the pores of their bodies blood flowed and bathed the Earth.

Here ends fascicle one of the Great Parinirvana Sutra
 
 
 
 

Endnotes to Chapter 1
 

1.The Chinese translates koti into the numeral 100,000 and nayuta into the
numeral 1,000,000. In this draft version of the English translation, I am
transliterating back into Sanskrit in most of the instances of these terms
until I've settled on a way to deal with the differing usages. Sometimes
these two terms seem to be used as straight numbers, and sometimes
as batch quantities (like the English term "dozen" for a batch of twelve
items).

2.The text literally reads "84,000". However, since the number of upasikas
has already been described as "numbering like the sands of three
Ganges rivers" (a number somewhat larger than 84,000!), I am reading
"84,000" here in the figurative sense of "a myriad quantity".

3.I am still deciphering the Chinese transliteration of this dharani.
 
 

hapter 2: Cunda
 
 

Here begins fascicle two of the Great Parinirvana Sutra

[611b] At that time there was in the assembly an upasaka, a worker from
Kusinagara, whose name was Cunda. He was accompanied by fifteen other
such workers. In order to cause the world to attain a good effect, they
discarded their majestic deportment and rose from their seats, adjusted their
robes, and kneeled upon their right knees. With their palms pressed together,
they felt empathy for the Buddha. Their tears flowing, they prostrated
themselves at his feet and said, "Our only wish is for the World Honored One
and the bhiksu sangha to mercifully accept our very last offerings in order to
save the infinite number of sentient beings. World Honored One, from now on
we shall be without a master, without a companion, without succor, without
refuge, and without advancement. Poor, impoverished, hungry, and distressed
shall we be. We hope that the Tathagata will seek another meal [1]. Our only
wish is for him to mercifully accept our fine gifts before his Nirvana.

"World Honored One, it is just like those of the ksatriya, brahmana, vaisya,
and the sudra castes [2]. When they are impoverished, they go to other
countries to become laborers and farmers, obtaining good and tame oxen as
well as excellent farmland that is flat and devoid of sand, salt, bad weeds, or
deserted rubbish. Their only concern is about the rains from heaven. The
aforementioned tame oxen are a metaphor for the seven commandments
[dealing with] bodily and verbal actions. The excellent farmland that is flat is a
metaphor for wisdom. The absence of sand, salt, bad weeds, and deserted
rubbish is a metaphor for the removal of affliction.

"World Honored One, I myself now have a tame ox, excellent farmland, and
have weeded out the myriad pollutants. My only concern is whether the
Tathagata will rain down the sweet Dharma dew. Poor are those of the four
castes, and so am I. Poor are they in the wealth of the unsurpassed Dharma.
My only wish is for you to have mercy and root out our poverty, troubles, and
anxiety. Take away, also, the infinite sufferings of the sentient beings. I now
make these offerings. Although they are small and meager, I wish that they
could fill up the Tathagata's great congregation [grounds]. I am now without a
master, without companion, and without refuge. My hope is that you will confer
upon us compassion as you would on [your son] Rahula."

At that time, the World Honored One, with the knowledge of all modes, the
unsurpassed tamer, addressed Cunda, "Excellent, excellent! I will now root out
this poverty for you and rain down the unsurpassed Dharma rain upon your
fields, causing the Dharma to sprout and grow there. You now wish to seek my
life span, form, powers, peace, joy, unobstruction, and talent in discourse. I
shall give you that eternal life span, form, powers, peace, unobstruction, and
discourse ability. And why? Good son, the giving of alms has two rewards
[611c], which are not distinguished. What are the two? One, once accepted,
one attains the anuttara-samyak-sambodhi. Two, once accepted, one enters
into Nirvana. I now accept your very last offerings in order to lead you to the
consummation of the perfection of giving (dana-paramita).

At that time, Cunda said to the Buddha, "The Buddha has said that these two
rewards of giving are undistinguished. The meaning of this is unclear. Why?
Prior to the acceptance of the charity, the afflictions have not yet ended and the
knowledge of all modes has not yet been brought to fruition. And one is not yet
able to lead sentient beings to consummate the perfection of giving. After the
acceptance of the charity, the afflictions are then ended and the knowledge of
all modes is brought to fruition. And one is able to lead sentient beings to the
consummation of the perfection of giving. Prior to the acceptance of the
charity, one is like a sentient being; while after the acceptance of the charity,
one is a god in heaven. Prior to the acceptance of the charity, the body is a
body of component parts, a body of afflictions, a body with boundaries, and an
impermanent body. Yet, after the acceptance of the charity, the body is devoid
of afflictions, a body of adamantine (vajra-kaya), the essential body
(dharma-kaya), the eternal body, and a limitless body. Why do you say that the
two rewards of charity are undistinguished?

"Prior to the acceptance of the charity, one is not yet able to consummate the
perfection of giving through to the perfection of wisdom (prajna-paramita).
Merely having the eye of flesh, one has not yet attained the Buddha eye
through to the wisdom eye. Yet, after the acceptance of the charity, one has
attained the consummation of the perfection of giving through to the perfection
of wisdom. And one then consummates the Buddha eye through to the wisdom
eye. Why do you say that the two rewards of charity are undistinguished?

"World Honored One, prior to the acceptance of the charity, once the alms are
accepted, they enter the stomach and are digested. And then one acquires the
life span, acquires form, acquires power, acquires peace, and acquires
unobstructed discourse. After the acceptance of the charity, the meal is not
taken, not digested, and there are none of these five rewards. Why do you say
that the two rewards of charity are undistinguished?"

The Buddha replied, "Good son, for infinite and limitless asankhyas of kalpas
the Tathagata has not had a food body or a body of afflictions. His body is
limitless, an eternal body, the essential body, and a body of adamantine. Good
son, it is the body of one who has not yet seen this nature of the Buddha that is
called an afflicted body or a body of component parts and food. This is a
bodhisattva with a limited body. At the time that this food and drink has been
accepted, he then enters the adamantine samadhi. Once the meal is digested,
he sees the nature of the Buddha and attains the anuttara-samyak-sambodhi.
This is why I have said that the two rewards of giving are undistinguished. The
bodhisattva at that time obliterates the four maras. This is why I have said that
the two rewards of giving are undistinguished. That bodhisattva at that time,
while he could not thoroughly explain the twelve-section scriptural canon
before, he could penetrate through it [afterward]. Now that he has entered
Nirvana [612a], he can discern and thoroughly explain it for the expanse of
sentient beings. This is why I have said that the two rewards of giving are
undistinguished.

"Good son, for infinite asankhyas of kalpas, the body of the Tathagata has not
accepted any drink or food. It is for voice-hearers (sravaka) that it is said that
first he accepted from Nanda and Nandapara [?] a pasture with two cows
which gave him milk and gruel and then afterward he attained the
anuttara-samyak-sambodhi. In reality, I did not eat them. I now shall
demonstrate it to all of the great assembly of congregations. This is why I have
taken your very last offerings. In reality, I will not eat them."

At that time, upon hearing that the Buddha, the World Honored One, would
mercifully accept Cunda's very last offerings for the sake of the great
assembly, the congregation was elated, danced joyfully, and sang praises in
unison, saying, "Excellent, excellent is this most extraordinary Cunda! Your
name shall be established to be a non-empty praise. The meaning of the word
Cunda is 'Free and Marvelous'. You are now the expression of such a great
meaning. This is why it is in accord with reality that your name is established
from this meaning. It is why you are named Cunda. In this present life, you have
attained this great name, your blessed virtue and vows are fulfilled. Most
exceptional is Cunda who has been born human and attained this difficult
blessing of the unsurpassed.

"Excellent is this Cunda! He is a rarity in the world like that of the udumbara
flower. The appearance of the Buddha in the world is also very rare [3]. To
meet with the birth of a Buddha and have faith in the Dharma one hears [from
him] is again difficult. Being able to provide the very last offerings when the
Buddha nears parinirvana is also the rarest of events. Namo Cunda, namo
Cunda! You have now fulfilled the perfection of giving. Just as the Autumn
moon is pure for a period of fifteen days and nights, it is completely full without
any clouds to obstruct the view. Just as none the sentient beings can avoid
look at it with reverence, you are also so. And we do look reverently upon the
Buddha who has accepted your very last offerings and lead you to
consummate the perfection of giving. Namo Cunda! This is why we say that
you are like the moon at its peak fullness, which none of the sentient beings
can avoid look at with reverence. Namo Cunda! Although you have received a
human body, your mind is like the Buddha's mind. You, Cunda, are truly a
Buddhist disciple, no different than Rahula.

At that time, the great congregation proclaimed gathas, saying,

"Although you were born into the path of humans
You have transcended even the sixth heaven [4].
Because of this, we and all of the sentient beings
Now prostrate ourselves to and beseech you.

In the person of the most exceptional worthy
Who now shall soon enter Nirvana,
You should commiserate with us.
Our only wish is to make haste to and beseech the Buddha

To remain in the world for a long time
And bless the infinite sentient beings
With the thorough praises for the wisdom
Of the unsurpassed sweet Dharma dew.

[612b]

If you do not beseech the Buddha [to do this],
Our lives will not be full.
This is why it should be seen that
We prostrate ourselves to the lion tamer."

At that time, Cunda was elated and danced joyfully. He was like someone
whose father and mother's dead corpses had suddenly returned to life.
Cunda's elation was also so. He again rose to pay his respects to the Buddha
and proclaimed gathas, saying,

"How delightful it is to obtain one's own benefit!
Skillfully attaining it in a human body
By abolishing greed and anger,
One forever parts with the three evil paths.

How delightful it is to obtain one's own benefit!
Coming to attain piles of gold and gems
And encountering the Lion Tamer,
One does not fear falling into [the path] of animals [5].

The Buddha is like the udumbara flower.
Encountering his birth faithfully is difficult.
Having encountered him, one sows the good roots,
Forever extinguishing the distress of the hungry ghosts.

And, again, one is able to censure and extinguish
The species of asuras.
Like mustard seeds landing on a needle point [6]
The Buddha's appearance is as rare as this.

By perfecting charity (dana)
I shall liberate both men and gods from birth and death.
The Buddha is not defiled by worldly dharmas
Like the lotus flower in a pond.

Skillfully ending existence, the top of its shoot is
Forever liberated from the flow of birth and death [beneath].
Birth in the world as a human is difficult.
And meeting the Buddha in the world is as difficult

As a blind turtle in the great ocean
Meeting a floating log with an opening [7].
Now I will hand over these alms,
Vowing to attain the unsurpassed reward

Of destroying and breaking up
all of the bonds of afflictions
I, here and now,
No longer seek the body of a god.

For the minds of those who attempt to obtain that [goal]
Will not be sweetly delighted.
The Tathagata having accepted my offerings
There is no measure for my elation.

It is like the airavana flower
That produces a fragrance of sandalwood.
My body is like that airavana flower.
The Tathagata having accepted my offerings

It is as if it now produces that fragrance of sandalwood.
This is why I am elated.
Now I have attained the manifest reward
Of this most excellent and marvelous place

Where the indra and brahma gods are present
All of whom have come bearing offerings. In myself
And all those of the world
There has arisen a great anguish

[612c]

Because they know that the Buddha, the World Honored One,
Now wishes to enter Nirvana.
In a high voice they cry out, saying,
'The world will be devoid of the [Lion] Tamer!

You should not abandon the sentient beings
You should instead regard each of them like an only child.
Tathagata, remain here with the sangha
And thoroughly expound the unsurpassed Dharma!

Like the jewel mountain of Sumeru,
Or a peaceful spot on the ocean,
Is the Buddha's knowledge that is able to skillfully end
Our ignorance (avidya) and clarify [our minds].

Just as the clouds that arise in the empty sky
Bring a pure refreshment [of rain],
The Tathagata is able to skillfully remove
All of the afflictions.

It is like when the sun rises
And removes the clouds. Its light illuminates everything.
The sentient beings'
Passionate yearning increases and they empathetically wail.

They all are subject to birth and death,
Drifting on its waters of distress.
This is why, World Honored One,
You should remain in the world for a long time

In order to end the suffering of birth and death
Of these old and faithful sentient beings.'"

The Buddha addressed Cunda, "So it is, so it is. As you have said, the
Buddha's appearance in the world is rare like that of the udumbara flower.
Meeting the Buddha and giving rise to faith is also most difficult. Giving the
very last offerings as the Buddha's Nirvana nears and so being able to
consummate the perfection of giving is, again, very difficult. Now, Cunda, you
should not be greatly anguished or distressed. You should instead be elated by
your profound fortune to have the opportunity to give the very last offerings to
the Tathagata and bringing to fruition the consummation of the perfection of
giving. Do not ask the Buddha to remain any longer in the world. Instead, you
should regard the Buddha sphere of elements as being impermanent. The
nature of his actions are also so." Then the Buddha proclaimed gathas for
Cunda, saying,

"All that is born in the world
Will return to death.
While their life spans may be measureless
It is necessary that they have an end.

The sage, too, must have his waning.
What comes together and assembles must break apart
And so the healthy years eventually come to a end.
The prosperous form is transgressed by disease

And life is swallowed up by death.
There is nothing (no dharma) that lasts forever.
The power of the Kings who have attained sovereignty,
Who have no comparison,

They all pass on and perish.
[My] life span is also so.
The myriad sufferings turn without end
Flowing round without cease or respite.

[613a]

The three realms are all impermanent
And all existences are unhappy.
What has paths, roots, natures, and signs
All these are empty and non-existent.

Such destructible things (dharmas) flow round
Always having sorrow, anxiety,
Fear, and advancing evils.
Old age, disease, and death are the decline into distress.

These are without bounds
That are transgressed by change, destruction, and bitterness.
The afflictions that are the bondages
Are just like the silkworm's cocoon.

Why would anyone with wisdom
Be happy in this place?
This body is a collection of sorrows
All of which are impure.

Stopping the bonds and tumors
The roots of which are without righteousness or blessing.
Going up to the heavenly body [8]
Is also so.

The desires are all impermanent
And that is why I do not covet attachments.
Departing from desires, skillfully contemplating [things],
And realizing the true Dharma:

This is the ultimate cutting off of existence.
Today I shall go into Nirvana,
Crossing over to that other shore
And leaving behind all of the suffering.

This is why on this day
You should only feel a marvelous happiness."

At that time, Cunda said to the Buddha, "So it is, World Honored One, so it is.
Sincerely, the sage says, 'I am now in possession of the wisdom that is fine
and straightforward.' Being like the mosquitoes, how can we conceive of the
meaning of the Tathagata's Nirvana at its very core? World Honored One, I
have now been with the great nagas, these bodhisattva-mahasattvas, who
have cut away the bonds of defilement, who are the likes of Manjusri. World
Honored One, I am like a youth who first leaves the household, but who has not
yet fulfilled the precepts. Because of the spiritual power of the Buddha and
bodhisattvas and because of being with such a number of bodhisattvas, I now
wish to cause the Tathagata to remain in the world and not enter Nirvana. Like
a starved person who can no longer produce saliva, my only wish for the World
Honored One is also so. Remain forever in the world and do not enter
Nirvana!"

At that time, the Dharma prince Manjusri addressed Cunda, "Cunda, you
should not say that you wish the Tathagata to remain in the world forever and
forgo Nirvana, being like a starved person who can no longer produce saliva.
You should, instead, regard the nature and signs of his actions. Thus regarding
his actions, you should fulfill the samadhi of emptiness. Wishing to seek the
true Dharma, [613b] thus you should train."

Cunda asked, "Manjusri, the Tathagata is the most honored and most excellent
among the beings in the heavens above. How can such a Tathagata's actions
be so? If the person acting is something (a dharma) subject to birth and death,
then he would be like water bubbles, arising quickly and quickly perishing,
coming and going, spinning round like a cart wheel. And all of his actions
would also be so. I have heard that the life span of gods is extremely long. How
could the life span of the World Honored One, who is a god among gods, be
hurried and not even fill the span of a hundred years? Like a chief of a village
whose power has reached sovereignty. And so with that sovereign power, he
is able to govern other people. After this person's merit is exhausted, he will
become an impoverished person who is taken lightly by other foremen [9]. And
why is that? It is because he has lost his power. The World Honored One would
also be so. The same would be his actions and the person acting. And then he
would not be called a god among gods. And why? Because then his actions
would be things (dharmas) subject to birth and death. This is why, Manjusri,
that I do not regard the Tathagata as the same as his actions.

"Furthermore, Manjusri, knowing [him] and speaking, not knowing [him] and
speaking [10], and the words of the Tathagata would also be the same as his
actions. Supposing that the Tathagata is the same as the person who acts, he
would not then be said to be the sovereign Dharma king, a god among the
gods in the three realms. He is just like a human king who has great
champions, and so his power will be a thousand times again [a single man's]
and cannot be defeated. Therefore it is held that these champions cause this
single person to have the power of a thousand [men]. Thus, the king of the
champions is fondly mindful of them. He is inclined to bestow noble titles and
award fiefs to them, and so the champions themselves come to be held as the
equals of a thousand [men]. The Tathagata is also so. He has defeated the
mara of afflictions, the mara of skandhas, the heavenly maras, and the mara
of death. This is why the Tathagata is called the Honored One of the three
realms. Like that one warrior, who is equal to a thousand, he has become so
through the causes and conditions of bringing to fruition the consummation of a
variety of infinite and real virtues. This is why he is proclaimed the Tathagata,
the Arhat, the perfectly enlightened.

"Manjusri, you should not consider and discern the Tathagata to be something
(a dharma) the same as its actions. It is like when a wealthy elder has a son
and a fortuneteller divines that the child will have a short life. Upon hearing this
the mother and father know not to give up on continuing the family lineage or to
never again cherish, esteem, or teach the child. Those of short life span do not
become shramanas or brahmanas to whom men and women, young and old,
are respectful. If it is that the Tathagata is the same as the person who acts,
then is it also so that he would not become a sentient being among gods and
men who give him respect. The Tathagata has said that the unchanging and
unvarying Dharma of reality also is without a receiver. [613c] This is why,
Manjusri, that you should not say that the Tathagata is the same as all of his
actions.

"Furthermore, Manjusri, it is like an impoverished woman who has no
household in which to have shelter. She is subjected to repeated diseases,
distress, hunger, and thirst. She goes about begging and stops at a guest
house where she stays and gives birth to a child. The landlord of this guest
house chases her out and, embracing the child, she wishes to go to another
country. On the way she encounters the distress of wickedness, winds, rains,
and cold as she went. Many were the hungry noises of the biting mosquitoes,
horseflies, and venomous snakes. Passing through the Ganges River, she
embraces her child and begins to cross it. Its waters are tumultuous and swift,
but she would not let go [of her child]. Both mother and child are drowned.
Thus, having been compassionately mindful and virtuous, after the woman's
death she is reborn in the brahma heavens.

"Manjusri, if there is a good son who wishes to protect the true Dharma, he
does not say that the Tathagata is the same as his actions. He is not the same
as his actions. It may only be if he himself claims that I now am deluded and do
not yet possess the wisdom eye. The Tathagata's true Dharma is
inconceivable. This is why it should not be proclaimed that the Tathagata is
established to be conditioned, [but] that he is established to be unconditioned.
Someone who has the correct view says that the Tathagata is established to
be unconditioned. And why? It is because he is able to give rise to the good
Dharma for sentient beings, and because he gives rise to the compassionate
mind, as did that impoverished woman did in the Ganges river, when she was
willing to abandon her own life because of her compassionate mindfulness of
her child. Good son, the bodhisattva who protects the Dharma also responds
in this way. He would rather give up his life than say that the Tathagata is the
same as the conditioned. Instead, he will say that the Tathagata is the same as
the unconditioned. Because he says that the Tathagata is unconditioned, he
attains the anuttara-samyak-sambodhi, as that woman attained rebirth in the
brahma heaven. And why? It is because of his defense of the Dharma. How
did he defend it? By that I mean his holding that the Tathagata is the same as
the unconditioned. Good son, such a person, while not seeking liberation,
liberates himself, just as that impoverished woman did not seek rebirth in the
brahma heavens but in fact was as a result of her [actions].

"Manjusri, it is like a person who travels a far distance and on the way grows
tired and stops at a guest house. In it he lays down to sleep. And then suddenly
a large fire breaks out in the building. He awakens in a fright and attempts to
[regain] his concentration, thinking, "I have no doubt that today I shall die."
Because he was full of repentance, his body was ensnared by his clothing.
Thereupon, at the end of his life, he was reborn into the Trayas-trimsa heaven.
And from there, after fully eighty rebirths, he became a great Brahma king. And
after fully 100,000 rebirths, he was born among humans as a wheel turning
king. This man was not reborn amidst the three evil destinies, but was always
reborn in consecutive places of peaceful happiness because of these causes
and conditions. Manjusri, [614a] if a good son is one who repentant, then he
should not contemplate the Buddha as being the same as his actions.

"Manjusri, the heretical paths of those with mistaken views may say that the
Tathagata is the same as the conditioned. A precept-holding bhiksu, however,
should not give rise to such conditioned thinking about the Tathagata. If he
were to say that the Tathagata is something conditioned, then that is a deluded
statement. It should be known that upon death this person will enter the hells as
though his own home. Manjusri, in reality the Tathagata is an unconditioned
dharma and should not be said to be conditioned. From this day all in
samsara should abandon this deficient understanding and seek the correct
knowledge. Then, you will know that the Tathagata is unconditioned. If you can
thus regard the Tathagata, then on perfection [of that knowledge] you will attain
the thirty-two marks and swiftly realize the anuttara-samyak-sambodhi."

At that time, the Dharma prince Manjusri praised Cunda, saying, "Excellent,
good son, excellent! You have now created the causes and conditions for a
long life span, for you are able to understand that the Tathagata is eternally
abiding, an unchanging dharma, and a dharma of the unconditioned. You have
now well overturned the appearance of the Tathagata being conditioned. You
are like that person who burned and because of his good thought of
repentance at his clothed body was born in the Trayas-trimsa heaven, and
again as a brahma king, and a wheel-turning king, never returning to the evil
destinies, and always experiencing peaceful happiness. You are also so, since
you have skillfully overturned the Tathagata's appearance of being conditioned.
In a future life, it must be that you will attain the thirty-two marks, the eighty
excellencies, the eighteen special qualities, an infinite life span, not existing in
samsara, and always experiencing peaceful happiness. It is not long now
before you will realize the Arhat's perfect enlightenment.

"Cunda, those who follow after the Tathagata [is gone], they will say, 'Company
of ours, together you also must overturn [the view] that the Tathagata is
conditioned or conditioned to be unconditioned, and moreover all of you must
stop having such a view yourselves. You may, following this day, make haste to
give food and drink. The giving of such gifts is the best. Whether it is bhiksus,
bhiksunis, upasakas, or upasikas, when they go on distant travels and grow
weary for the need of things, should they not bath the following day and be
furnished with them? Thus, quickly giving it to them is the consummation of the
root seed of the perfection of charity (dana-paramita).' Cunda, so it is if
someone makes the very last offerings to the Buddha and the sangha, whether
the offerings are many or few, whether sufficient or not, fitting or timely. The
Tathagata is truly so and shall enter parinirvana."

Cunda replied, "Manjusri, why do you now covet these alms and say 'many,
few, sufficient, or insufficient' in order to lead me to give on this day. Manjusri,
the Tathagata in the old days practiced asceticism for six years and honored
only what his arms held. How could he on this day be in need [of more] for an
instant? Manjusri, do you really mean to say that the Tathagata who is truly
awakened has accepted these alms? Verily, I resolutely know that the body of
the Tathagata is the essential body (dharma-kaya) and not an alms-eating
body."

At that time, the Buddha addressed Manjusri, saying, "It is so, it is so."

He likewise said to Cunda, "Excellent, Cunda! You have brought to fruition the
subtle and wondrous great knowledge and skillfully entered the most profound
Mahayana scriptures."

Manjusri said to Cunda, "You have stated that the Tathagata is the
unconditioned, that the body of the Tathagata has a long life span. Have you
come to the knowledge of the Buddha's bliss?"

Cunda replied, "The Tathagata does not only bring bliss for me, but also for all
sentient beings."

Manjusri said, "The Tathagata brings bliss for you and I as well as all other
sentient beings?"

Cunda replied, "You should not say that the Tathagata brings bliss. The blissful
person is a mistaken idea. If there are mistaken ideas then there is birth and
death. When there is birth and death, then there are conditioned things
(dharmas). This is why, Manjusri, that one is not to state that the Tathagata is
conditioned. If it is said that the Tathagata is conditioned, I and the sages
together would be practicing in delusion. Manjusri, the Tathagata does not
have the idea of being compassionately mindful. Compassionate mindfulness
is like the cow being compassionately mindful of its calf. Although it may be
hungry or thirsty, the cow goes in search of water and grass, whether it is
sufficient or not, and then immediately returns [once obtaining it]. The Buddhas,
the World Honored Ones, have no such mindfulness, seeing clearly all [beings]
to be like Rahula. Such mindfulness, then, is the perspective of the Buddhas'
wisdom.

"Manjusri, it is just like a country's king who tames a team of four horses,
wishing to have draft horses to pull his chariot, and then orders them to go
nowhere. The sages and I are also so. We wish to go to the deepest core of
the Tathagata's subtle esoterica, which has no location. Manjusri, he is like a
golden winged bird that flies up into empty space and looks down at the ocean
from an infinite number of yojanas . It sees all the beings contained in the
waters; including the fish, fresh-water turtles, sea turtles, and nagas. And
seeing their shapes is like looking into a bright mirror and seeing the images
of their forms. Ordinary men of little knowledge are unable to comprehend such
a perspective. The sages and I are also so, unable to comprehend the wisdom
of the Tathagata.

Manjusri said to Cunda, "So it is, so it is. It is as you have said. In this case I
am doing no evil. Instead, my desire is only to test you [against] the bodhisattva
work."

At that time, the World Honored One emitted a variety of lights from his facial
orifices. Those lights brilliantly lit Manjusri's body. Encountering these lights,
Manjusri then knew that the time was at hand and addressed Cunda, saying,
"The Tathagata now has manifested this auspicious sign. It will not be long
before he must [614c] enter into parinirvana. Now is the time to present the
very last offerings you have prepared to the Buddha and the great
congregation. Cunda, you should know, the Tathagata's emission of this
variety of lights is not without causes and conditions."

Cunda heard this and sadly moved away quietly.

The Buddha addressed Cunda, "Now is the time for you to present your gifts to
the Buddha and the great congregation. It is true that the Tathagata shall enter
parinirvana, and the second and third [statements by Manjusri?] are also so."

At that time, having heard this said, Cunda raised his voice in a cry of grief,
saying, "The suffering, the suffering! The world is vacant!" And to the great
congregation he said, "We all now must throw our five members [11] to the
ground and with the same voice exhort the Buddha not to enter parinirvana."

At that time, the World Honored One addressed Cunda, "Do not cry out and
confuse your own mind! You should regard this body just like the banana plant
when it is burned, frothing water, a conjured illusion, a gandharva city, a clay
vessel, and like a lightning flash. It is also like a drawing made in water, a
prisoner facing execution, burnt fruit, and like a lump of flesh. It is like the end of
a woven thread and like a mallet going up and down. You should regard its
actions to be like various poisonous foods. Conditioned things (dharmas) are
its numerous errors and anxieties."

From this, Cunda addressed the Buddha, "The Tathagata does not wish to
remain long in the world. How can I not cry aloud, 'The suffering, the suffering!
The world is vacant!'? My only wish of the World Honored One is for him to
have mercy on us and the sentient beings. Remain long in the world and do not
enter parinirvana!"

The Buddha addressed Cunda, "You should not say, 'Have mercy on me and
remain long in the world.' I do have mercy for you and all the rest. This is why
today I wish to enter Nirvana. And why? The Buddha's Dharma is that and the
conditions is also so. This is why the Buddhas proclaim this gatha,

'Conditioned things (dharmas)
Are by nature impermanent.
Once born, they do not remain.
The peaceful extinction is happiness.'

"Cunda, you should regard all types of actions to be things (dharmas) devoid
of self, devoid of permanence, and not remaining. These bodies are numerous
and have infinite errs and anxieties. They are just like water bubbles. This is
why you should not cry aloud."

At that time, Cunda said to the Buddha, "So it is, so it is. Sincere is the
honored teaching. Although I know that the Tathagata expediently manifests
the entry into Nirvana, still I am incapable of not being greatly grieved about it. It
upsets my concentration [needed] to again give rise to consolation and
happiness."

The Buddha praised Cunda, "It is excellent! It is excellent that you are able to
understand that the Tathagata manifests the expedient of Nirvana for sentient
beings. Now, Cunda, you should listen closely. Like the Sarasa [615a] birds in
the months of Spring, when they flock together at Lake Anavatapta, the
Buddhas are also so. Their appearance is like a conjured image. The
Tathagata while remaining [in the world] uses the power of expedients to
remove the taints of attachment. And why? The Buddha's Dharma is so.

"Cunda, I will now accept you presentation of offerings in order to lead you to
the liberation from the flows of birth and death. If men and gods make the very
last offerings to me, they all will attain the unmoving reward of always
experiencing a peaceful happiness. And why? It is because I am the sentient
beings' excellent field of blessings. If you wish for the sentient beings to create
a blessed field, then you should quickly prepare your gifts. It would not be
proper to wait any longer."

At that time, in order for sentient beings to attain liberation, Cunda bowed his
head, choked on his tears, and said to the Buddha, "Excellent, World Honored
One! If I were to deeply serve [the beings] for their blessed fields, then I would
be able to comprehend and know the Tathagata's Nirvana and non-Nirvana.
As it is now, our wisdom along with that of the voice hearers and
pratyeka-buddhas is like that of mosquitos. We are, indeed, unable to fathom
the Tathagata's Nirvana and non-Nirvana."

At that time, Cunda and his retinue sorrowfully wept and encircled the
Tathagata, burning incense, scattering flowers, and with their last thought
respectfully presenting [gifts]. And soon those with Manjusri also rose from
their seats and went to offer their alms and supplies.
 
 
 
 
 
 

Endnotes to Chapter 2
 

1.The Chinese literally reads "...seek yet a future meal." In other words, to
not enter Nirvana now, but to stay alive another day and accept alms.

2.These are the four major social castes of ancient Indian society. The
ksatriya is warrior and ruling caste, brahmana is the priestly caste,
vaisya is the farming and mercantile caste, and the sudra is the worker
caste.

3.The Chinese reads "difficult". The term "difficult" (nan) occurs
sometimes where it more reasonable to read it as "rare", and I have
translated accordingly. For example, the Chinese reads that it is
"difficult" to be born human and encounter the Buddha, but also that the
appearance of the Buddha in the world is also "difficult" like the blooming
of the udumbara tree. In the latter case, I have translated nan as "rare".

4.This is a reference to the sixth (and last) heaven of the desire realm, the
Paranirmita-vasa-vartin Heaven. Beyond this heaven are the dhyana
heavens of the form realm and the abodes of the formless realm.

5.That is to say, being reborn as an animal in the next life.

6.The Chinese literally reads "Mustard seeds tossed onto needle points".

7.This is a passing reference. The full metaphor is that the chances of
meeting the Buddha are like that of a mostly blind sea turtle managing to
poke its head through a hole in driftwood floating on the ocean surface
and then catching a glimpse of the moon. I have slightly rearranged these
two lines to make the verse flow better in English.

8.That is to say, the deva (godly) bodies, not celestial bodies (Saturn,
Jupiter, Pluto).

9.The Chinese term is literally "whipping envoy", which I take to mean
something akin to "foreman" (as in the foreman who drives slaves, serfs,
etc.).

10.The subject of these two verb phrases is unclear to me. They may refer to
disciples who know the Tathagata (spiritually) and transmit his teachings
and disciples who do not know him and transmit what they have heard.

11.The "five members" are the arms, legs, and head.
hapter 3: Lamentations
 
 
 
 

[615a] For a moment not long after Cunda had gone, the ground then shook
and quaked in six ways. And on up to the Brahma realms [1] it was also again
so. There were two earthquakes. One was an earthquake, and the other was a
great earthquake. The smaller quake was called an earthquake. The greater
quake was called a great earthquake. There was a smaller sound called an
earthquake and there was a greater sound called a great earthquake. Where
only the ground shook, that was called the earthquake. Where the mountains,
trees, and the waters of the sea all shook, that was called the great
earthquake. Where it shook to one side, that was called an earthquake. Where
it shook everywhere and all around, that was called a great earthquake. When
it shook and could lead the minds of sentient beings to shake, that was called
a great earthquake. When the bodhisattvas from the Tusita heavens down to
Jampudvipa first took notice, it was called a great earthquake. And when the
first born left the households life to achieve the supremely unexcelled bodhi, to
turn the dharma-wheel, and to enter parinirvana, it was called a great
earthquake.

On that day, the Tathagata was about to enter Nirvana. It was for this reason
that the Earth thus shook greatly. At that moment, the Gods, nagas,
gandharvas, asuras, garudas, kinnaras, and mahoragas [615b], as well as
non-humans, heard this proclaimed, and the hairs of their bodies stood on end,
and with the same voice they wept aloud. Then they proclaimed gathas,
saying,

"Prostrating ourselves before the tamer and teacher,
We now beseech him.
Far removed from men and recluses
And eternally devoid of aid or protection,

We now shall see the Buddha's Nirvana.
We who have destroyed the ocean of miseries
Are now saddened and grieved
As though losing our own mothers.

Poverity-stricken and without aid or protection are we,
Just like a weary and ill person who,
Without a healer, follows his own mind
And eats what he should not eat.

The sentient beings are afflicted with diseases,
Constantly are they looking after injuries.
Far removed are they from the Dharma and medicine king,
They imbibe and consume incorrect and harmful medicines.

This is why the Buddha, the World Honored One,
Should not leave us behind.
Like a country without a lord,
The people of which are stricken with famine,

We are also so.
Losing your aid and the flavor of the Dharma.
Now we hear of the Buddha's Nirvana.
Our minds are perplexed and disordered.

Like that great earthquake,
Confused and mistaken are we in the our ways.
When the great Sage enters Nirvana
The Buddha-sun shall set upon the land.

The Dharma waters will all dry up
And we shall surely die.
The Tathagata's parinirvana
Is to the sentient beings who are most distressed

Just like an elder's son
Who recently attended his mother and father's funeral.
How can we on this day
Not be apprehensive?

The Tathagata going and leaving us
Is just like casting away tears.
The Tathagata entering Nirvana
Is like one who will not return.

We and the sentient beings
All will be without any aid or protection.
With the Tathagata entering Nirvana,
Even the animals

Are all anxious and fearful.
Distressed and pained are their thoughts.
Just like when the sun when it first rises
It's light is a brilliant ray blazing

And when it is about to return its radiance
Again dies and all is darkened,
The Tathagata's spiritual power is a light
That can remove our distress.

In this place residing among the great congregation
He is just like Mount Sumeru.

[615c] "World Honored One, it is just as a King who sired and raised his
children with his countenance upright, his mind proper, and always loving and
caring for them. His past instructions to them were talented in technique, which
caused them to be commonly blessed. And afterwards he left them, handing
over [his rule] to a murderer (candala). World Honored One, on this day we are
the Dharma king's children. Having enjoyed the Buddha's teachings and
instruction, we are now endowed with the right view. We wish that he would not
leave us behind, as his departure is, therefore, the same as the King leaving
his children. We only wish that he remain for a long time and not enter Nirvana.

"World Honored One, it is just as someone who well studies and debates, and
who again in these debates is apprehensive. The Tathagata is also so.
Penetrating through the Dharmas, [a person] who then is among these
Dharmas is apprehensive. If he can cause the Tathagata to remain a long time
in the world and speak the sweet dew, its flavor fully complete in everyone, then
sentient beings will not again be fearful of descending into the Hells.

"World Honored One, it is just as when there is someone who is just beginning
to study and make effort. And an official arrests him, putting him into a prison.
Another person [in the prison] asks him, 'How do you feel?' and he replies,
'Now, I feel most sorrowful.' If he is later released, then he would be made
peaceful and happy. The World Honored one is also so. It is for our sake that
he has cultivated the ascetic practices. We now are like that person who had
yet to be freed from the distress of birth and death (samsara). How can the
Tathagata feel peaceful and happy?

"World Honored One, it is just as when a healer king who skillfully understood
the methods of medicine and imparted it to his children, transforming them by
means of esoteric means of teaching, and who did not teach them any other
outside fields of study. The Tathagata is also so. He alone with a treasury of
the most profound esoterica transforms and teaches Manjusri. To leave us
behind and not look back or care, the Tathagata should not have any secret to
give to us. Just like that medicine king who transformed and taught his
children, who were not taught by any outside teachers who might come along,
that healer could not teach everyone. Because he was overcome by emotional
beliefs, he was reluctant to impart his secret to them. But the mind of the
Tathagata is never overcome. Why does he thus not look to impart his
teachings? We only wish that he would remain a long time and not enter
parinirvana.

"World Honored One, it is just as when a person who was old, small, and
suffering illnesses set off on a common dirt road, travelling a dangerous path.
This dangerous path had many difficulties and he experienced a myriad
hardships. Moreover, there was another person who saw him and
sympathized. Thereupon that person showed him a flat, even, and excellent
way. World Honored One, we are also so. The word 'small' is a metaphor for
the person who has yet to advance far enough to be a person of the essential
body (dharmakaya). The word 'old' is a metaphor for grave afflictions. The
words 'suffering illness' is a metaphor for having not yet been freed from birth
and death (samsara). The words 'dangerous path' is a metaphor for the
twenty-five existences. Our only wish is for the Tathagata to show us the true
path of sweet dew, to remain in the world a long time, and not to entire
Nirvana."

At that time, the World Honored One addressed the bhiksus, "You bhiksus, do
not be like the ordinary gods and humans, lamenting and crying aloud. You
should endevour to make progress in restraining your minds with [616a] right
mindfulness."

Then the gods, men, asuras, et al, hearing what the Buddha said, stood fast
and did not cry aloud. They were like a person at the funeral of his loved child
after it was encoffined and taken away, standing firm and not crying aloud.

At that time, the World Honored One proclaimed gathas for the great
assemblies, saying,

"You must open your thoughts
And should not be greatly disturbed.
The Dharma of the Buddhas are all so.
This is why you must be silent.

Be happy, do not let loose such wild behavior.
Guard your minds with the right mindfulness
And leave behind non-Dharmas.
Thus one is consoled and elated.

|||"Furthermore, bhiksus, if you have doubts, you must ask about them now.
Whether it is about the empty or non-empty, the eternal or non-eternal, suffering
or non-suffering, dependent or non-dependent, going or not going, coming or
not coming, ever-lasting or not ever-lasting, temporary or permanent, sentient
being or not sentient beings, existent or non-existent, substantial or
insubstantial, true or untrue, extinct or inextinct, esoteric or not esoteric, dual or
non-dual: any such Dharmas as these about which there may be doubts should
now be asked about. I will accordingly put them to rest for you and I will also
preach as before the sweet dew for you. Afterwards I will then enter Nirvana.

"Bhiksus, the Buddha's appearance in the world is rare, the human form
difficult to attain, and directly having faith in the Buddha's birth is something
also difficult. Being capable of patience is difficult, and having patience is also,
again, difficult. Consummating the discipline perfectly without transgression
and attaining the arhat's reward, this is also something difficult, like looking for
gold dust or the udumbara flower. You, bhiksus! Being removed from the eight
difficulties and attaining the human body is rare! Your meeting me must not be
in passed by in vain. In the past I went to do a variety of ascetic practices and
now have thus obtained unsurpassed expedient means. It is for you that I
throughout the immeasurable kalpas have had my body, hands, feet, head,
eyes, marrow, and brains seperated [from one another]. This is why you should
not let loose so wildly.

"You, bhiksus! How is the treasure city of the true Dharma adorned? It's
precious jewels are the perfection of a variety of virtues. Discipline (sila),
concentration, and wisdom are its walls and moat. Now you have encountered
this treasure city of the Buddha's Dharma. You should not grasp at the things
that are vacuous and mistaken. That is just like a merchant king who
encounters a real treasure city, picks up tiles and stones, and goes back to his
home. You are also so. Having directly encountered the treasure city, you are
grasping at vacuous and mistaken things.

"You, bhiksus! Do not be content with a lower mind. Although you have now left
the household life for the Mahayana, do not give rise to cravings and
attachments. You, bhiksus! Although your bodies are clothed with the kasaya,
the dyed robes, your minds should resemble the unstained and pure Dharma
of the Mahayana. You, bhiksus! Although you go and beg for alms, passing
successively from [616b] place to place, you have yet to first seek the
Dharma-alms of the Mahayana. You, bhiksus! Although you have shaved off
your hair, you have yet to cut the bonds [of existence] with the true Dharma.

"You, bhiksus! Now I shall truely teach and admonish you. Now, I, with this
present body of great assemblies, am a Tathagata whose dharma-nature is
true and not contrary. This is why you must progress, collect your minds, and
courageously destroy the bonds using the ten powers. For once the wisdom
sun has set, you will be veiled by ignorance (avidya).

"Bhiksus, just as the Earth has hills, herbs, and grasses for sentient beings to
use, my Dharma is also so. It produces the wondrously good and sweet
Dharma flavor and is the healer's medicine for the various ailments of sentient
beings. I shall now lead all the sentient beings and fourfold assemblies of my
disciples to peacefully abide within this esoteric treasury. And I also shall
peacefully abide without this and enter Nirvana. What is called the treasury of
esoterica? It is just like the character ii [2] of three parts. When [the parts] are
combined, it is not a complete character and when they are seperated it is still
not complete. As Mahesvara has above his face three eyes, therefore so can ii
be complete. But if the three parts are seperated, it cannot be complete. I am
also so. The Dharma of liberation is not Nirvana. The body of the Tathagata is
not Nirvana. And the Great Wisdom (Mahaprajna) is not Nirvana. These three
Dharmas, each being different, are also not Nirvana. Since I now peacefully
abide thus in these three Dharmas for sentient beings, it is called entering
Nirvana like that mundane character ii [is complete]."

At that time, the bhiksus hearing that the Buddha, the World Honored One, will
definately be entering Nirvana, all of them greived and the hairs of their bodies
stood on end. Weeping, their tears flowed, and they prostrated themselves at
the Buddha's feet, circled him an immeasurable number of times, and said,
"World Honored One, pleasures are said to be impermanent, painful, empty,
and selfless. World Honored One, it is just as among the footprints of all the
sentient beings, the elephant's prints are the greatest. The idea of
impermanance is also again so. Among ideas, it is the very best. If there is
one who progressively cultivates it, he is able to remove all the desire realm's
cravings, the attachments to form and non-form, ignorance, pride, and
impermanent ideas. World Honored One, were the Tathagata to abandon the
idea of impermanence, he would not now be entering into Nirvana. If he does
not abandon it, how can it be said that cultivating the idea of impermanence
abandons the attachments, ignorance, pride, and impermanent ideas of the
three realms?

"World Honored One, it is just as when the farmer under the Autumn moon
deeply tills his ground in order to remove weeds. The idea of impermanence is
also again so. It is able to remove all the desire realm's cravings, attachments
to form and non-form, igornance, pride, and impermanent ideas.

"World Honored One, it is just as when tilling the fields in Autumn [616c], the
tilling is unsurpassed; and also like how among footsteps the elephants' prints
are greater: so among ideas the idea of impermanence is the most excellent.

"World Honored One, it is just as when the Emporer knows when his life's end
is at hand, he is compassionate and forgiving of those in the world, setting free
all the prisoners in the jails who are chained and locked up. And then
afterwards, he abandons his life. The Tathagata now also should thus free the
sentient beings who are all chained and locked up by the lack of knowledge
and wisdom, so that they will be led to liberation after your Nirvana. We now
ourselves have yet to be freed. How can the Tathagata so easily wish to go
and leave us to enter into Nirvana?

"World Honored One, it is just as a person who is possessed by a spirit meets
up with a skilled dharani master, who by using the power of a dharani
thereupon exorcises him. The Tathagata is also so. He rids the sravakas of the
spirit of ignorance, so that they may rest peacefully in the Dharmas of the Great
Wisdom and liberation, like that worldly character ii.

"World Honored One, it is just like an elephant [3] that has been tethered by
someone and, while having an excellent trainer, cannot be restrained,
governed, immediately brought to a halt, or chained. Not caring for it, he turns it
loose. We have yet to thus be freed from the fifty-seven bonds of affliction. How
can the Tathagata so easily wish to go and leave us to enter into Nirvana?

"World Honored One, it is like someone who is feverishly ill and encounters a
physician who can remove his suffering. We are also so. Many are our
troubles, afflictions, wrong livelihoods, and feverish illnesses. While we have
met the Tathagata, our ills have yet to be removed and cured. We have yet to
attain unsurpassed peace and eternal happiness. How can the Tathagata so
easily wish to go and leave us to enter into Nirvana?

"World Honored One, it is just as a drunken person who is not himself
enlightened, not familiar with his parents, and is estranged from his mother,
daughter, elder and younger sisters. Confused, reckless, lustful, and disturbed,
he goes to extremes in speech and lies down in the impure. Then there is an
excellent teacher who administers a medicine, directing him to drink it. Once
he drinks it, he then spits it up and goes back to what is familiar to him. At
heart he is ashamed deeply at his having defeated the correction [of his
behavior]. Wine is unwholesome, the root of many evils. If one is able to be rid
of it, then one will be distanced from many evil deeds.

"World Honored One, we are also so. Having travelled from the distant past on
the turning wheel of birth and death (samsara), and being drunken on
sensations and forms, we have craved the five desires. We have no mother or
concept of a mother, no elder sister or concept of a sister, no daughter or
concept of a daughter, and no sentient beings or concept of sentient beings.
This is why the wheel turns and brings the afflictions of birth and death, like that
drunken person who lies within the impure. The Tathagata now must give us
the Dharma medicine and direct us to spit out the wine of affliction and evil. But
we have not yet attained the mind of awakening. How can the Tathagata so
easily wish to go and leave us to enter into Nirvana?

"World Honored One, it is just as a person who admires the plantain tree with
the solid trunk, but has not place for it. World Honored One, sentient beings are
also so. If they admire us humans, the sentient beings' throughout their
lifespans nuture the perception of the actor, the giver, and real one, but they
have no place for them. We thus cultivate the idea of selflessness.

[617a] "World Honored One, it is just like a thick mud that hasn't any use
anywhere. This body is also so. It is selfless and masterless. World Honored
One, like a seven-petalled flower lacking any perfume is this body. It is selfless
and masterless. With this thought, we always cultivate this idea of selflessness,
as the Buddha has said, 'All things (dharmas) are without self or constituents.
You monks should practice thus, and having cultivated it then, you will remove
any self-conceit. Having parted with self-conceit, thereupon is the entry into
Nirvana.'

"World Honored One, it is just as the space within the footprints of a bird seem
not to have any room at all, so one who can practice the idea of selflessness
will have views that likewise take up no space either."

At that time, the World Honored One praised the bhiksus, "Excellent, excellent!
You are well able to cultivate the idea of selflessness."

The bhiksus thereupon said to the Buddha, "World Honored One, not only do
we cultivate the idea of selflessness, but we also readily practice the others
ideas such as the ideas of suffering and impermanence.

"World Honored One, it is just as someone whose drunken mind is dizzy and
confused, seeing hills, rivers, cities, large palace halls, as well as the sun,
moon, stars, and the North Star; all these turning and spinning about. World
Honored One, suppose someone does not cultivate the ideas of suffering,
impermanence, and selflessness. Such a person is not called noble (arya).
Numerously will they go forth and wander the cycle of birth and death. World
Honored One, it is because of these circumstances that we well cultivate thus
these ideas."

At that time, the Buddha addressed the bhiksus, saying, "Listen closely, listen
closely! You have turned to introducing the metaphor of a drunken person, but
you know only the words and have yet to penetrate into its meaning. And what
is its meaning? It is like that drunken person who looks up at the sun and moon
and, while really they are not turning and spinning, there arises the mental
perception [4] of them turning and spinning. Sentient beings are also so. Being
subject to the veils of afflictions (klesas) and ignorance (avidya), there arises
in them the deluded mind. The self, they reckon, is selfless. The eternal, they
reckon, is impermanent. The pure, they reckon, is impure. Happiness, they
reckon, is suffering. Because they are subject to this veil of afflictions, while
they may give rise to these ideas, they do not penetrate their meaning, just as
that drunken person who in a place that is not spinning gives rise to the
perception of it being spun. The self, then, is the Buddha in meaning. The
eternal is the essential body (dharmakaya) in meaning. Happiness is Nirvana
in meaning. The pure is the Dharma in meaning.

"You, bhiksus! How, then, can it be said that having the idea of a self leads to
pride and haughtiness, flowing through the round birth and death? If all of you
speak of the self and also practice the ideas of impermanence, suffering, and
selflessness, then these three cultivations have no real meaning. I will now
explain the overcoming of these three cultivated Dharmas. Suffering is
reckoned to be pleasant and happiness is reckoned to be unpleasent. This is
an inverted Dharma. The impermanent is reckoned to be eternal and the
eternal is reckoned to be impermanent. This is an inverted Dharma. The
selfless is reckoned to be the self and the self is reckoned to be selfless. This
is an inverted Dharma. The impure is reckoned to be pure and the pure is
reckoned [617b] to be impure. This is an inverted Dharma. The person who
thus possesses these four inverted Dharmas does not percieve the right
cultivation of the Dharma.

"You, bhiksus! From painful things, there arises the perception of pleasure;
from the impermanent, there arises the perception of permanence; from the
selfless, there arises the perception of a self; and from the impure, there arises
the perception of purity: the worldly thus also have permanence, pleasure, self,
and purity. The world renouncer also has permanence, pleasure, self, and
purity. The worldly Dharmas have these words [5] but not their meanings, while
the world renouncer has both words and meaning. And why? Because the
Dharmas of the worldly possess these four invertions, the meaning is not
known. And why is that? They have ideas that are inverted, mentalities that are
inverted, and views that are inverted. Because of these three inversions, the
people of the world see in the pleasant pain, see in the eternal impermanence,
see in the self selflessness, and see in the pure impurity. This is called
inversion. Because of these inversions, the worldly know the words but do not
know their meanings. And what are the meanings? The selfless is [subject to]
birth and death. The self is the Tathagata. The impermanent is the sravaka and
pratyeka-buddha. The permanent is the essential body. The painful is all the
outside paths [6]. The pleasent is Nirvana. The impure is the existence of
conditioned things. The pure is the Buddha and bodhisattvas' true Dharma.
These are called the uninverted [views]. Because of these non-inversions, one
perceives both the words and their meanings. If one wishes to depart from the
four inversions, he should know thus the permanent, pleasant, self, and pure."

Then the bhiksus said to the Buddha, "World Honored One, it is as the Buddha
has said, that parting with the four inversions is the attainment of understanding
and knowing the permanent, pleasant, self, and pure. The Tathagata now is
forever devoid of the four inversions. He, therefore, has understood and kown
the permanent, pleasant, self, and pure. If he has understood and known the
permanent, pleasant, self, and pure, why does he not remain for a kalpa or part
of a kalpa to teach and point us towards parting with the four inversions? Why
does he leave us behind, wishing to enter Nirvana? If the Tathagata sees,
looks after, remembers, teaches, and admonishes us, we will recieve and
practice it to our mind's utmost [ability]. If the Tathagata will enter into Nirvana,
then how can we, with these poisoned bodies, together stop and abide in the
cultivation of the ascetic practice so that we also may follow the Buddha into
Nirvana?"

At that time, the Buddha addressed the bhiksus, "You should not thus say that I
now possess the unsurpassed, true Dharma. It has all been conferred onto
Mahakasyapa. This Kasyapa shall be a great support for you all, just as the
Tathagata is for the sentient beings a place of support. Mahakasyapa is also
again so. He will be a place of support for you.

"It is just as if when a great king goes out travelling with several of his generals
[617c] and all of his govermental duties are handed over to his greatest
minister. The Tathagata is also so. The possession of the true Dharma is also
handed over to Mahakasyapa. You should know that the earlier practice of the
ideas of impermanence and suffering are not genuine.

"It is just like a group of people who bath or ride about in boats at play on a
great lake in the Spring, and an emerald jewel is lost, falling into the water's
depths. Thereupon, the people dive into the water, looking and searching for
the jewel. Frenzied, they pull up tiles, stones, weeds, sand, and pebbles [from
the lake], each of them saying that they can find that emerald gem, [at first]
elated at bringing it out, then noticing that [what they had] was not actually [the
gem]. And so, the precious gem remained in the water. Because of the gem's
power, the water was completely clarified. Those in the great crowd of people
thereupon saw that the precious gem was resting beneath the waters. It was
like looking up into the sky at the appearance of the moon. Then there was in
the crowd a wise person who peacefully and calmly went into the water with the
power of expedient means and easily got the gem.

"You, bhiksus! You should not thus practice those ideas of impermanence,
suffering, and selflessness, or the idea of impurity by way of their real
meanings, that being like those people who each took tiles, stones, weeds,
sand, and pebbles to be the precious gem. You must well study expedient
means in every place, always cultivating the ideas of permanence, happiness,
and purity. Again, you must know that the earlier cultivation of the appearance
of those four Dharma-marks [7] were inverted. One who wants to attain the
genuine cultivation of these ideas is like that wise person who skillfully plucked
out the precious gem. That refers to the idea of the self, and the ideas of
permanence, happiness, and purity."

At that time, the bhiksus said to the Buddha, "World Honored One, according
to the Dharmas the Buddha has spoken in the past, selflessness is what you
must cultivate and study. Having cultivated and studied it, you then will depart
from the idea of a self. Departing from an idea of a self, you then will depart
from conceit. Departing from conceit, you will attain entry into Nirvana. What is
the meaning of this?"

The Buddha addressed the bhiksus, "Excellent, excellent! You now are skillfull
in inquiring into a meaning in order to remove doubt.

"It is just as a country's king whose wisdom was dim, dull, and little. He had a
doctor whose nature was also foolish and boisterous. And so the king did not
distinguish sincerity when bestowing such a salaried position. This doctor was
dull about medicine when healing and curing the myriad illnesses and also
again did not know the root sources from which the illnesses arose. While he
knew the medicines, he was not skillful in understanding the breath, chills, and
fevers of illness, and so all the illnesses were treated with a dose of medicine.
Yet, the king did not discern this doctor's knowledge of medicine as being
excellent or detestable, good or bad. Now, there was also a bright doctor who
understood the eight methods [of medicine]. He skillfully cured the myriad
illnesses and knew the means of medicine. He came from a distant place.
Thereupon the former doctor did not know to greet him. Instead, there arose in
him thoughts of superiority and triffling conceitedness. The bright doctor
thereupon sent a letter to him requesting for his teacher to greet and receive
the Dharma that is the core of his method. He said to the former doctor, 'I now
request that the virtuous one instruct me [618a] in the rules [of medicine]. My
only wish is for you to proclaim and lay it out for me, explaining it thoroughly.'

"The former doctor replied, 'Sir, if you now are able to support me for
forty-eight years, then afterwards I will teach you the doctor's Dharma.'

"Then the bright doctor thereupon recieved his instruction and said, 'So I will,
so I will! Accordingly I will provide what supplies I am able and run errands [for
you].'

"Thereupon, the former doctor then went with the visiting doctor to see the king.
The visiting doctor discussed for the king a variety of healing methods and
other such techniques, saying, 'Great king, you should know, should well
discern, that these Dharmas thus can be used to govern the kingdom. These
Dharmas thus can be used to heal illness.'

"At that time, the country's king, having heard his words, came to know that the
former doctor was deluded, dim, and unwise. Thereupon, he chased [the
former doctor] out of the realm and afterwards doubled again his respects paid
to the visiting doctor.

"And then the visiting doctor thought to himself, 'Today I wish to instruct the king
correctly.' Thereupon, he said to the king, 'Great king, in my genuine feeling
and thought, I must seek a hope.'

"The king then replied, 'This right arm and the rest my body shall follow my will
to seek that, all in unison.'

"That visiting doctor said, 'Although the king may pledge all of his body, surely I
cannot presume to have so much to seek it. But, now, I do have this goal. It is
the hope that the king would promulgate to all within the kingdom that from now
on they should not continue to get the medicines of that former doctor. And why
is that? It is because those medicines are poisonous and harmful, causing
many pains and injuries. If any administer them, they should be beheaded.
Never again should there be people who fall to such unnatural deaths. It is in
order for them to constantly abide in peaceful happiness that I seek this wish.'

"Then the king replied, 'That search of yours is, indeed, insufficiently voiced. I
shall quickly promulgate the decree to all within the kingdom that people with
common illnesses shall not be treated with those medicines. If any use the
medicines, they shall be beheaded.'

"At that time, the visiting doctor combined together many medicines, said to
be acrid, bitter, salty, sweet, and sour in flavor, with which a myriad illnesses
are cured, none failing to bring recovery. Not long after this, the king contracted
an illness. He thereupon commanded the doctor, saying, 'I am now ill and am
suffering. What shall cure me?' The doctor divined what medicinal elixir should
be used for the king's illness and immediately said to him, 'As to the king's
suffering, you must drink this elixir. When I had formerly ended others from
drinking medicines, I was not speaking truely. Now, if one drinks, it verily can
remove your illness. Being that the king is now suffering and feverish, it is
correct that he should drink this elixir.'

"Thereupon, the king said to the doctor, 'Are you crazy? For this feverish illness
you now say that drinking an elixir can remove this illness? Before, you said
that it was poisonous. How can you now tell me to drink? Do you wish to
decieve me? You said that [the medicine] of that former doctor who had been
praised was poisonous and lead me to chase him away. Now you say that it is
excellent, verily able to [618b] remove illness. I myself established his defeat by
you.'

"Then the visiting doctor again said to the king, 'The king should not say such
things. Just as an insect eats wood until it is completely nourished and does
not know that it is nourished or not nourished. The wise one sees it stop and
does not claim that the insect understands that it is nourished, nor is he
surprised by it. The great king should know that that former doctor was also so.
He did not distinguish betweeen illnesses and treated them all with [the same]
medicinal elixir, just as that insect's path is by chance until it is completely
nourished. The former doctor did not understand the medicinal elixirs that were
excellent, detestable, good, or bad.'

"The king then asked, 'What did he not understand?'

"The visiting doctor replied, 'The medicinal elixirs as well as the harmful
poisons. And also the sweet nectar. How is the elixir also called a sweet
nectar? If a mother cow does not eat wine dregs, loose grass, or barley, its calf
will not tame well. In the place that it is set to pasture it will not stay above the
fields and also not go down to the marsh to drink clear water. It will not be
herded along and will not accompany the lead animal together with a single
herd. Being domesticated in its eating and drinking, it goes on to travel and
abide in the place it is given. Thus is this elixir able to remove illnesses.
Therefore, it is called the wondrous medicine of sweet nectar. Excepting this
elixir, the rest are all called harmful poisons.'

"At that time, the great king, having heard this, gave praise, saying, 'Excellent,
great doctor, excellent! From this day, I have begun to know the medicinal
elixirs that are good and bad, excellent and detestable.' Thereupon he drank it
willingly and removed his illness.

"Immediately, he promulgating the edict that all in the country from that day on
were to go back over to drinking the medicinal elixir. All of the country's people
who heard this became embittered, all saying to one another, 'Has our great
king now been possessed by a spirit and gone crazy, decieving us again by
ordering the drinking of elixirs?' All the people felt embittered and gathered
together at the king's palace.

"The King told them, 'You should not feel bitterness towards me. Just as with
[the order] not to drink medicinal exlixirs is [the order] to drink them. All this is
the doctor's instructions and not my fault.'

"At that time, the great king and the people danced joyfully and redoubled their
respects paid to the doctor, for all those who were ill had drank the medicinal
elixir and their illnesses had been removed.

"You, bhiksus! You should know that the Tathagata, the Arhat, the completely
enlightened, perfect in wisdom and conduct, the Well Gone, the knower of the
worldly, unsurpassed, the tamer of men, teacher of men and gods, and the
World Honored One is also, again, so. He is a great doctor who has appeared
in the world, defeating all of the heretical doctors, who proclaims to those in the
four assemblies, saying, 'I am the king of doctors!' Because he wishes to
supress the heretics he proclaims, 'There is no self, no person, sentient
beings, soul, cultivation, knowledge, perception, doer, or reciever.'

"Bhiksus, you should know that the heretics have said that the self is like the
insect who eats wood, mates, and makes offspring merely. This is why the
Tathagata proclaims that in the Buddha-dharma there is no self. It is for the
sake of taming sentient beings, knowing the time, and that such selflessness
has been the cause and condition that he also says that there is a self. He is
like that physician who well knew the elixirs that were medicinal and not
medicinal. It is not like that self the ordinary man reckons to be his own or the
ordinary man who meets someone and reckons that they have a self. Some
have said that it is as large as the thumb and finger, some that it is like the
mustard seed, some that it is like a grain a dust. The Tathagata says that the
self is not like any of these. This is why he says that things (dharmas) are
selfless. Really it is not that there is no self. What is the self? If something is the
true, the real, the constant, the master, the foundation with a nature that is
unchanging, this is called the self. Just as that great doctor well understand the
medicinal elixir, the Tathagata is also so. For the sake of sentient beings, in
the Dharmas that he speaks there really is a self. You and the four assembles
must thus cultivate the Dharma."

Here ends fascicle two of the Great Parinirvana Sutra
 
 
 
 

Endnotes to Chapter 3
 

1.That is, the Brahma heavens of the form realm.

2.This is a reference to a Sanskrit character that is composed of three
equal parts. It is used as a metaphor for something that is neither unified
or differentiated, with neither a fixed start or end. The Nirvana Sutra, as
here, uses the character as an example of how the essential body
(dharmakaya), wisdom (prajna), and liberation (vimoksha) are three
equal components of, but all necessary to complete, the whole of the
Tathagata's Nirvana.

3.Elephant. The actual term here is hsiang-hsiang, which literally means
'fragrant elephant'. Needless to say, this is a little odd sounding, and I am
not sure what figurative meaning hsiang-hsiang might have ('royal
elephant', perhaps?). I have translated it as simply 'elephant', which
works fine for the parable.

4.Mental perception. The Chinese here is hsiang, which ordinarily means
'idea, concept'. Here, though, it is referring to 'spinning and turning',
which is more of a perception or sensation. I take it that hsiang is being
used to denote that the spinning is only an internal perception, hence the
translation in this instance emphasizing that this is a mental event.

5.I.e., the four words "permanence, pleasure, self, purity".

6.Outside paths. This is how the Chinese rendered of heretical, or
incompatible, teachings. It refers, technically, to the six heretical teachers
who the Buddha directly declared to teach mistaken ideas during his
lifetime. Generally, the term applies to other religions and philosophies
apart from the Buddha's teachings.

7.I.e., permanence, happiness, self, and purity. This statement, that in early
Buddhism these were seen incorrectly, is one of the recurrent themes of
this Sutra.
 
 

Chapter 6: The Merit of the Title
 
 
 
 

[624c] At that time, the Tathagata again addressed Kasyapa, "Good son, you
now should well uphold this Sutra's contents, as they possess merit. If there are
good sons and good daughters who hear this Sutra's title, none of them will be
born in any of the the four [lower] destinies [1]. And why? It is thus that this
scripture leads them to the cultivation of the infinite and limitless Buddhas. I
shall now discuss this attainment of merit."

Bodhisattva Kasyapa said to the Buddha, "World Honored One, what shall be
the title of this Sutra? How should the bodhisattva-mahasattva recieve and
uphold it?"

The Buddha told Kasyapa, "This Sutra's title is the Great Parinirvana, which in
the beginning is good, in the middle is good, and in the end is also good. Its
meaning's flavor is very profound and its text is also good. It is pure, the
complete consummation of the pure ascetic practice, and the adamantine
treasure chest filled up without lacking anything. If you skillfully listen closely, I
now shall discuss it.

"Good son, the word 'great' of the title is for eternity. [625a] As the eight great
rivers [2] all return to the ocean, this Sutra thus pacifies all the bonds of
affliction and dispositions of Mara. Afterwards, [those who hear it] long to enter
parinirvana and exit from the bodily life. This is why it is called the Great
Parinirvana.

"Furthermore, good son, it is like the physician who has a secret way of
gathering together everything that has a medical use. Good son, the Tathagata
is also so. He has proclaimed a variety of wondrous Dharmas, the secret of
which are the very core of the scriptural gateways. They all lead into this
parinirvana. This is why it is called the Great Parinirvana.

"Good son, it is just as when the farmer in the Spring sowing months has
constant hopes and once he has harvested his crop then truely his myriad
hopes are all put to rest. Good son, all of the sentient beings are also so. They
cultivate and study the other Sutras, [expecting] always a expecting a rich
flavor. If they hear this Great Parinirvana, their expectations of the other Sutras
to have a rich flavor will be forever ended. This Great Parinirvana is capable of
leading sentient beings to be liberated from having outflows [3]. Good son, just
as among footprints the elephant's footprints are supreme, this Sutra is thus
among Sutras a samadhi that is the very best.

"Good son, it is just as when tilling the fields the Autumn tilling is best, this
Sutra is thus among Sutras the best. Good son, just as among medicines ghee
is the most skillful in healing fever, worry, and confusion in the minds of sentient
beings, the Great Parinirvana is the very best. Good son, just as the sweet
cheeses of the eight flavors are perfected, the Great Parinirvana also is again
so, thus, the perfection of the eight flavors. And what are the eight? First,
constancy; second, eternity; third, peace; fourth, pure refreshment; fifth, not
aging; sixth, undying; seventh, undefiled; and eighth, contentment. Those are
the eight flavors. Because of the consummation of these eight flavors, it is
called the Great Parinirvana. If bodhisattva-mahasattvas rest in this, they
again will be able to manifest Nirvana everywhere. This is why it is called the
Great Parinirvana.

"Kasyapa, if good sons and good daughters wish to be in this Great
Parinirvana and then Nirvana, they should thus study. The Tathagata eternally
abides, as do the Dharma and sangha as well."

Kasyapa again said to the Buddha, "Most extraordinary, World Honored One,
is the Tathagata's merit so inconceivable! The Dharma and sangha are also
so inconceivable. This Great Parinirvana is also inconceivable. If someone
cultivates the study of this scripture, they will discover the true Dharma-eye and
be able to act as a physician. If someone has yet to study it, it should be known
that this person will lack the wisdom eye, it being veiled by ignorance
(avidya)."

Here ends fascicle three of the Great Parinirvana Sutra
 
 
 
 
 

Endnotes to Chapter 6
 

1.I.e. hell, hungry ghost, asura, and animal realms of samsara. The human
and heavenly births are considered good destinies.

2.The names of the rivers alluded to here are not known to me, but
presumably they are major rivers in or around the Indian sub-continent.

3.I.e., mental defilements.
 
 

Chapter 10: The Four Truths
 
 

[647a]The Buddha again addressed Kasyapa, "That which is called suffering
is not called the noble truth of suffering. And why? If it is said that suffering is
the noble truth of suffering, all the animal and hell dwelling [647b] sentient
beings would consequently possess that noble truth.

"Good son, if again there is someone who is unaware of the Tathagata's most
profound perspective of the eternally abiding, unchanging, fine and mysterious
essential body (dharma-kaya), that it is said that the body that eats is not the
essential body, and who is unaware of the Tathagata's path to the power of
virtue and majesty; then, this is called suffering. And why? Because of this
unawareness, the Dharma is seen to be not the Dharma and the what is not
the Dharma is seen to be the Dharma. You should know that this person
necessarily shall fall into the evil destinies and circulate through birth and death
(samsara). Increasing greatly, the bonds will become numerous, and he will
undergo discomfort and anxiety.

"If there is someone who is able to know that the Tathagata is eternally abiding
without any change, or hears that he is eternally abiding, or if this Sutra meets
his ear, then he shall be born into the Heavens above. And after his liberation,
he will be able to realize and know that the Tathagata eternally abides without
any change. Once he has realized this, he would then say, 'Formerly, I had
heard this truth, but now I have attained liberation through realizing and
knowing it. Because I have been entirely unaware of this since the beginning, I
have cycled through birth and death, going round and round endlessly. Now on
this day I have for the first time arrived at the true knowledge.' If one knows
thusly the true, the cultivation of suffering [becomes] a manifold blessing. If one
is unaware, although again they may be moved to cultivate it, there will be no
blessing. This is called knowing the suffering known as the noble truth of
suffering. If a person is unable to thusly practice, this is called the suffering that
is not of the noble truth of suffering.

"[Now, regarding] the truth of suffering's origin [1]. Regarding the true Dharma,
the unborn is the true knowledge. Undergoing impure things, then, is said to be
a punishment. It is possible by way of what is not the Dharma to say that the
true Dharma ends in cessation (nirvana), that the true Dharma does not lead
one to remain long [in the world]. Because of these causes and conditions, one
is unaware of the Dharma's nature. Because one is unaware of it, one
circulates through birth and death, undergoing numerous discomforts and
worries, not attaining birth in the Heavens or any true liberation.

"If there is someone who deeply knows and does not destroy the true Dharma,
then because of these causes and conditions they would be born in the
heavens and attain true liberation. If someone is unaware of this place of the
truth of suffering's origin, who says that the true Dharma is that there is nothing
eternally abiding, all [things] being extinct dharmas, then because of these
causes and conditions that person will for measureless kalpas circulate
through birth and death (samsara), undergoing discomfort and worry. If one is
able to know that the Dharma eternally abides unchanging, this then is called
knowing the origin that is known as the noble truth of [suffering's] origin. If a
person is unable to thusly practice, this is called the accumulation that is not
the noble truth of accumulation.

"[Now regarding] the truth of suffering's cessation. If there are many who
cultivate the study of the Dharma of emptiness, this is not good. And why?
Because the cessation of all Dharmas and the harming of Tathagata's genuine
Dharma treasury is done by cultivating the training that is called the cultivation
of emptiness. To cultivate the cessation of suffering is contrary to all of the
other paths. If it is said that the cultivation of emptiness is the truth of cessation,
then all the other paths which also cultivate the emptiness of dharmas should
also possess the truth of cessation.

"If someone claims, 'There is a tathagata-garbha, although is cannot be seen.
If one is able to destroy [647c] all of the afflictions, then one can enter it.' If one
generates in the mind this single thought, then these causes and conditions
would bring mastery of the Dharma. If one practices the Tathagata's esoteric
garbha as selfless, empty, and peaceful, that person will remain in samsara for
a measureless number of lives, circulating and undergoing discomfort. If there
is someone who does not perform such cultivation, although he may be
afflicted and diseased, he would be able to destroy [that affliction and
disease]. And why? It is because he knows the Tathagata's esoteric garbha.
This is called the noble truth of suffering's cessation. If one is able to thusly
cultivate that cessation, this is a disciple of mine. If there is somone who is
unable to thusly practice, this is called the cultivation of emptiness that is not
the noble truth of cessation.

"[Now regarding] the noble truth of the Path. It refers to the jewels of the
Buddha, Dharma, and Sangha, as well as the true liberation. There are
sentient beings of deluded minds who say that there is no Buddha, Dharma,
Sangha, or any true liberation, that the circulation through birth and death is like
a mirage. They cultivate this view. Because of these causes and conditions,
they will circulate through the three existances for a long time, undergoing great
discomfort. If one is able to generate in the mind the view that the Tathgata is
eternally abiding and unchanging, the Dharma, Sangha, and liberation are also
again so. Carried by this one thought for a measureless number of lives,
self-mastery is the reward of following this idea, and so it will be attained. And
why? In the distant past, because of the four inverted views, I mistook what is
not the Dharma for the Dharma, and so I underwent the rewards of a
measureless number of evil actions (karma). Now, because I have
extinguished such views, I have become a Buddha of perfect awakening. This
is called the noble truth of the Path. If someone says the three jewels (triratna)
are impermanent, who cultivates this view, then vacant and delusive is this
cultivation. It is not the noble truth of the Path. If they cultivate the Dharma, that it
is eternally abiding, this disciple of mine truely seeing practices the Dharma of
the four noble truths. This is called the four noble truths."

Bodhisattva Kasyapa said to the Buddha, "World Honored One, now for the
first time I know and practice this most profound Dharma of the four noble
truths."
 
 
 

Endnotes to Chapter 10

1.In Chinese sources, the second Noble Truth is the truth of suffering's
"accumulation". I have substituted origin for accumulation here for clarity.
It is especially appropriate here since the passage is arguing that the
source of suffering is to mistake what is not the Dharma for what is the
Dharma.
 
 

Chapter 11: The Four Inverted Views
 
 

[647c] The Buddha again addressed Kasyapa, "What are the four inverted
views?

"Giving rise to afflicting ideas about what is not afflicted, that is called an
inverted view. The unafflicted is called the Tathagata. [If he] gives rise to
afflicted ideas, that would mean the Tathagatas are impermanent, change, and
vary. If it is said that the Tathagata is impermanent, he would be called a great
and wicked affliction. Or if it is stated that the Tathagata abandons his afflicted
body to enter Nirvana, just as when the fuel is gone the flame ceases, this is
called being unafflicted and then giving rise to afflicted ideas. And so that is
also called an inverted view.

"Suppose I were to say, 'If the Tathagata were eternal, then this would be a
view of self. Because of that view of self, this is immeasurably wicked. This is
why it should be said that the Tathagata is impermanent.' And having thus
spoken, I am made happy. But the Tathagata's impermanence [648a] would
then be an affliction. If it is an affliction, how can there arise happiness from it?
Because this is an idea of happiness arising out of affliction, it is called an
inverted view. Happiness arising from afflicted ideas is also called an inverted
view. The happy one is the Tathagata. The afflicted one is the Tathagata who
is impermanent. If it is said that the Tathagata is impermanent, that is called
giving rise to afflicted ideas about of happy. The Tathagata who eternally
abides is called happy.

"Suppose I were to say, 'If the Tathagata is eternal, how then could he enter
into Nirvana? If it is said that the Tathagata is not the afflicted one, how could
he abandon the body and seize the freedom of cessation (nirvana)?' Because
this is giving rise to afflicted ideas abou the happy, this is called an inverted
view. That is the first of the inverted views.

"Thinking that the impermanent is permanent or thinking that the permanent is
impermanent is called having inverted views. The impermanent is called not
cultivating emptiness. Because one does not cultivating emptiness, his
lifespan is brief. Suppose someone says, 'Not cultivating emptiness and
tranquility, one attains a long lifespan'. This is called an inverted view. This is
called the second inverted view.

"Thinking that the self is the selfless or thinking that the selfless is the self, this
is called having inverted views. The worldly person surely says that there is a
self. And those in the Buddha Dharma also say that there is a self. Although
worldly person says there is a self, there is no the Buddha-nature [in that]. This
then is called being in the selfless and giving rise to the idea of a self. This is
called an inverted view. Those of the Buddha Dharma have a self that is the
Buddha-nature. The worldly person says that the Buddha Dharma has no self.
This called from within the self giving rise to the idea of the selfless. If it is said
that the Buddha Dharma neccesarily is established to be selfless, then this is
the reason the Tathagata admonishes the disciples who cultivate the selfless.
This is called an inverted view. This is called the third inverted view.

"Thinking that the pure is impure or thinking that the impure is pure, these are
called inverted views. The pure then is the Tathagata who eternally abides. It is
not the body of various components, not the afflicted body, nor the body of
flesh. It is not a body of muscle, bone, tendons, or connective tissues. If there is
someone says, 'The Tathagata is impermanent, the body of various
components ... a body of muscle, bone, tendons, and connective tissues. The
Dharma and Sangha's liberation is complete cessation.' This is called an
inverted view.

Thinking that the impure is pure is called an inverted view. If there is someone
who says, 'In this body of mine, there is not a single dharma that is impure. It is
by there being no impurities that one will be able to enter the abode of purity.
The Tathagata has thus explained the practice of meditation on the impure.'
Such words are empty and delusive talk. This is called an inverted view. This
then is called the fouth inverted view."

Kasyapa said to the Buddha, "World Honored One, on this day, I have for the
first time attained the right view. World Honored One, prior to this, we all were
called people of wrong views."
Chapter 15: The Moon Parable
 
 
 
 

[657a] The Buddha told Kasyapa, "It is just like when people see the moon not
appear and say 'The moon has disappeared!' and think that it has
disappeared. Yet, the moon's nature really has not disappeared. It cyclically
appears in places in other directions, and the sentient beings there say 'The
moon has appeared'. Yet, the moon's nature really has not appeared. And
why? It is because it is blocked from view by Mount Sumeru that it disappears.
The moon's nature of constantly arising has not appeared or disappeared. The
Tathaagata, the Arhat, the one of perfect knowledge, is also again so. He
appears in the trichiliocosm, or manifests in Jambudvipa having a father and
mother. Sentient beings say that he is born in Jambudvipa, or in Jambuvipa he
displays Nirvana. But, the nature of the Tathaagata really has no Nirvana. Yet,
the senteint beings all say the Tathaagata really enters Parinirvana.

"Take the example of the moon disappearing. Good son, the nature of the
Tathaagata is really without any birth or death. It is for the sake of transforming
sentient beings that he makes a show of being born or dying. Good son, it is
just as the full moon is seen in another direction as half, and the half moon in
other directions is seen as full by people in Jambudvipa, or other people see
the moon as new. They all say that on the first day the moon rises anew. And
when they see the moon completely full they say on the fifteenth day it rises
completely full. Yet, the moon's nature is without waning or waxing. The cause
is Mount Sumeru, then, [657b] that it increases or decreases. Good son, the
Tathagata is also so in Jambudvipa, whether appearing to be newly born or
displaying Nirvana. When he appears as a newborn, he is just like the new
moon. Everyone says that the infant child at birth walked seven paces. As on
the second day of the moon, again he appears to enter the academy. Like the
third day of the moon, he appears to renounce the household life. Like the
eighth day of the moon, he emits the great wisdom's fine and wonderous light
which is capable of destroying the infinite maras of sentient beings. Like the
fifteenth day of the completely full moon, he displays the thirty-two signs and
eighty kinds of excellencies that adorn him. And his show of Parinirvana is just
like the lunar eclipse. Thus, sentient beings see him unequally, as they see the
half moon, or the full moon, or the lunar eclipse. Yet, the moon's nature really is
without increase or decrease, there is no loss or eclipse of it. Always it is a full
moon. The body of the Tathaagata is also so. This is why it is said to be
constantly abiding and unchanging.

"Furthermore, good son, take for example the full moon appearing in its
entirety. In every place among the cities, villages, and hamlets; the mountains,
in the rivers, or wells, or ponds, and in containers of water; in all these its
reflection appears. There are sentient beings who walk a hundred yojanas or a
hundred thousand yojanas, and they see the moon always following them. An
ordinary foolish person might mistakenly give rise to a regretful thought, saying,
'In the past I was in cities, villages, and homes and there saw the moon. Now,
again, in these empty pools of water I see it again. Is this that past moon or it is
a different moon than the one in the past?' Each think to themselves, 'The
moon's image is larger or smaller' or they say, 'it is like a silver mouth', or they
say 'it is like a cart wheel', or they say 'it is like forty nine yojanas in size'. All of
them see the light of the moon, or they see it perfectly round just like the golden
disc of the sun. The moon's nature is singular, but the variety of sentient beings
each see differing aspects of it.

"Good son, the Tathaagata is also so. He appears in the world and there are
some humans or Gods who think, 'The Tathaagata now abides before me', or
there animals who also think, 'The Tathaagata now abides before me'. Or there
are some who are deaf and mute who also see the Tathaagata as having the
characteristic of being deaf and mute. The sentient beings in their various
species and languages each differ, but all say the Tathaagata speaks the
same language as they. And, also, each gives rise to the thought, 'He stays in
my household and receives my offerings'. Some sentient beings see the
Tathaagata's body as vast, huge, and infinite and some see it as minutely
small. Some see the Buddha with the appearance of a shravaka, some see
him with the appearance of the pratyeka-buddha, and those of other paths
again each think, 'The Tathaagata now rests in my Dharma and leaves the
household to studies the way.' There are some sentient beings who again
think, 'The Tathaagata appears in the world in order to come into contact with
me.' The Tathaagata's real nature is like that of the moon. And so [657c] the
essentual body (dharma-kaaya) is an unarisen body. The body of skillful
means conforms to the world, displaying of infinite roots of karmic
circumstances. In every place, he makes a show of being birth, just as does
the moon. What is the meaning of this? The Tathaagata constantly abides,
devoid of any change or difference.

"Furthermore, Good son, it is just as when Ruhula the Asura king blocks the
moon with his hand and the people of the world all claim that the moon has
been eaten. The Asura king, however, in reality cannot eat the moon. It is
simply that the Asura king has obstructed its light. The moon is perfectly round
and full and does not wane and become smaller. It is only because of the
obstructing hand that it does not appear so. And when he retracts his hand, the
worldly people all claim that the moon is again reborn. Their claims that the
moon has suffered numerous injuries is a convention. One hundred thousand
Asura kings could not harm it.

"The Tathaagata is also so. Appearing to be a sentient being, the beings of
coarse and wicked minds regard the Tathaagata as a produced Buddha body,
their blood rising to the five wicked deeds and becoming icchantikas.
Because of these sentient beings' future lives, there thus will be displayed the
destruction of the sangha and end of the Dharma, and putting a stop to this will
be difficult. It the case, however, that the infinite hundeds of thousands of kotis
of maras are unable to harm the production of body or blood of the
Tathaagata. And why is that? The Tathaagata's body has no blood, flesh,
muscle, veins, bone, or marrow. The Tathaagata in reality really is invulnerable.
Sentient beings who say that the Dharma and Sangha is harmed or destroyed
and the Tathaagata dead. However, the Tathaagata's nature in reality is
changeless and indestructible. It is in conformance to the worldly that he thus is
displayed.

"Furthermore, Good son, it is like two people fight. Suppose one uses a blade
to defend himself wounds the other, causing him to bleed. Although the other
may die, he did not give rise to a murderous thought. Thus, the mark of his
karma would be light and not heavy. If it were the Tathaagata, he himself has
no murderous thoughts. Although he might cause [the Tathaagata's] body to
bleed, the karma also would be so; light and not heavy. The Tathaagata thusly
in a future life would transform into a sentient being, appearing as a karmic
reward.

"Furthermore, Good son, it is just like a physician who endevours to teach his
son the medical uses of roots, saying, 'These are the medicinal roots, the
medicinal stalks, and other medicinal materials. The variety of characteristics
and appearances of them you should be well know.' His son respectfully
recieved his father's admonition to endevour and constantly studied the skillful
understanding of the medicines. And after the physician's lifespan was done
and his life ended, his son fondly remembered him and said, 'Father himself
taught me, "Thus are the medicinal roots, thus the medicinal stalks, thus the
medicinal flowers, and thus the form and characteristics of them."'

"The Tathaagata is also so. In order to transform the sentient beings, he shows
them the commandments and precepts which they must thusly recieve, uphold,
and not transgress, nor commit the five wicked deeds or slander the true
Dharma and be an icchantika. It is so that in future lives there arises these
matters that he appears. He wishes to lead the bhiksus so that after the
Buddha has passed on they might thus know the [658a] recorded Suutras'
deep and profound meaning, the marks of the vinaya precepts slight and
grave, and the abhidharma's which discernment of the Dharma words, so they
will be just like that physician's son.

"Furthermore, good son, it is as when someone watches the moon for six
months and sees it eaten once, yet above in the heavens it is watched for but a
moment and the moon is eclipsed. And why? Because a day in heaven to
ancient beings is brief. Good son, the Tathaagata is also so. Gods and men all
say that the Tathaagata's lifespan is brief, like that God who for a moment
watches and the moon is eclipsed. The Tathaagata also is among them for but
a moment, showing Nirvana to the hundreds of thousands of nayutas of kotis
[of beings]. He ends the mara of affliction, the mara of skandhas, and the
mara of death. This is why the hundreds of thousands of nayutas of kotis of
heavenly maras all know that the Tathaagata has entered Parinirvana. And
also that he appears due to hundreds of thousands of former karmic causes
and conditions. Because he conforms to the various dispositions of the
worldly, he displays thusly the infinite, limitless, and inconceivable. This is why
the Tathaagata is eternally abiding and unchanging.

"Furthermore, good son, it is just as the moonlight is enjoyable for sentient
beings to see. This why they commend the moon, calling it enjoyable to see. If
the sentient beings are greedy, angry, foolish, or deluded; then, they would not
be able to commend it as being enjoyable to see. The Tathaagata thus has a
nature which is harmonious, good, pure, and undefiled. This is quite
commendable and enjoyable to see. Enjoying the Dharma, the sentient beings
look upon him without repulsion. People of wicked minds, however, are not
gladdened when they look upon him. What does that mean? This is why it is
said that the Tathaagata is like the light of the moon.

"Furthermore, good son, it is just as how the day has three periods that are
different [in length]. The winter days are brief, the spring days are average, and
the summer days are the very longest. The Tathaagata is also so. In this
trichiliocosm his lifspan is brief, and the voice hearer's display also a brief
lifespan. These having been seen, all say that the Tathagata's lifespan is brief,
like the winter day. The bodhisattvas show average-length lifespans, whether
for a kalpa or a partial kalpa, like the spring day. Only the Buddha sees the
Buddha's own lifespan to be infinite, just like the summer day. Good son, the
Tathaagata has said that the methods of the Mahayana teaching are subtle
and esoteric. It appears in the world, raining the great Dharma rain. In future
lives, if a person is able to protect and uphold the canon, to them will be
revealed and discerned the blessing to sentient beings. It should be known that
this comrade is a true bodhisattva. Just like the abundance of the summer, the
heavens give up the sweet rain. If there are shravakas or pratyeka-buddhas
who hear the Buddha's, the Tathaagata's, subtle and esoteric teaching, then it
would be just as during the winter days are numerously encountered ice and
illnesses. If a bodhisattva hears thus the subtle and esoteric teaching and is
instructed that the Tathaagata is of a constantly abiding nature and
unchanging, it would be as during the spring days that antlers [658b] sprout
and spread out. Yet the Tathaagata's nature is really neither long nor short. It is
for the worldly that it appears thus. This then is Buddhas' true underlying reality
(dharmata).

"Furthermore, good son, it is just as when the myriad stars at noontime do not
appear. And so people say that at noontime the stars perish and disapear. But
really, though, they do not disapear. It is because the sunlight conceals them
that they do not appear. The Tathaagata is also so. The shravaka and
pratyeka-buddha are unable to see him, just as the worldly person cannot see
the stars at noon.

"Furthermore, good son, it is just like when the overcast sky causes the moon
and sun to not appear and the foolish person says that the sun and moon are
lost and have disappeared. Yet the sun and moon really have not been lost or
have disappeared. When the Tathagata's true Dharma has past away, the
three jewels will appear to disappear and also again will not be forever
ceased. This is why it should be know that the Tathaagata is eternally abiding
and without any change. And why? Because the real nature of the three jewels
is does not become stained by defilements.

"Furthermore, good son, it is just as when the moon is dark and the night sky is
swept with stars. Their light shines and blazes for a time and them disappear
again. Sentient beings seeing this think it an ill omen. The pratyeka-buddhas
are also so when they appear in a world without a Buddha. The sentient beings
who see this say that the Tathaagata really has perished and there arises in
them sorrow and grief. However, the Tathaagata's body really is indestructible,
like the sun and moon are without any ceasation or disappearance.

"Furthermore, good son, it is just as when the sun goes behind a mist and
becomes completely hidden. This great Nirvana that is a subtle and wondrous
Sutra is also again so, being produced in the world. If there are sentient beings
who have an ear for the Sutra, they would be capable of putting to rest all evils
and not longer be amidst wicked karma. This great Nirvana is profound and
deep, its perspective inconceivable. Skillfully speaking of the nature of the
Tathaagata is subtle and esoteric. What does this mean? Good sons and
good daughters should regarding the Tathagata bring forth the thought of his
being constantly abiding, devoid of any change, the true Dharma that is
unending, and the sangha imperishable. This is why one should cultivate
numerous skillful means and endevour to study this text. It would not be long for
such a person to attain the supremely unexcelled enlightenment. This is why
this Sutra is called the completion of infinite virtue. It is also called the
enlightenment that is invulnerable. Because it is invulnerable is the reason that
it has obtained the title 'Great Parinirvana'. Because it possesses the good
light, is it like the summer days. Because the body is limitless, it is called the
Great Nirvana."