THE GREAT PARINIRVANA SUTRA
VOLUME IX
Chapter 4: THE TATHĀGATA-NATURE 6
Furthermore, O virtuous son! It is like when someone sees that the moon does not appear and thinks that the moon has disappeared, giving rise to the thought of extinction. But the nature of this moon has truly not disappeared; it is merely appearing in another direction. The beings in that direction say that the moon has appeared, yet the nature of the moon itself has truly not appeared. Why? Because it is obstructed by Mount Sumeru and therefore does not appear. That moon always rises, but its nature neither appears nor disappears. The Thus Come One, the Worthy One, the Perfectly Enlightened One, is also like this. Appearing throughout the three-thousand-great-thousand worlds, or in Jambudvīpa, He manifests having a father and a mother. Sentient beings all think that the Tathāgata appears in Jambudvīpa, or that within Jambudvīpa He manifests entering Nirvana. But the true nature of the Tathāgata does not have Nirvana; all sentient beings merely think that the Tathāgata truly has Nirvana, just as they think the moon has set.
O virtuous son! The true nature of the Tathāgata truly neither arises nor ceases. In order to teach and transform sentient beings, He manifests arising and ceasing. O virtuous son! Just as in this direction the moon is full, while in another direction people see the moon as incomplete. When in this direction the moon is incomplete, in another direction people see the moon as full. The people of Jambudvīpa, when they see the new moon appear, all think that the first day of the month is the beginning of the month; when they see the full moon, they think it is the fifteenth day and give rise to the thought of fullness. But the true nature of the moon actually has neither fullness nor waning. It is because Mount Sumeru obstructs it that there appears to be fullness and waning.
O virtuous son! The Tathāgata is also like this. In Jambudvīpa He either manifests newly being born or manifests entering Nirvana. When newly born, it is like the moon at the beginning of the month. Everyone thinks: “The child has just been born.” When He walks seven steps, it is like the moon on the second day of the month. When He manifests entering the school of learning, it is like the moon on the third day. When He manifests renouncing the household life, it is like the moon on the eighth day. When He radiates great, wondrous wisdom light capable of destroying countless hosts of Māras and sentient beings, it is like the full moon on the fifteenth day. When He manifests the thirty-two excellent marks and eighty minor characteristics to adorn Himself and then manifests entering Nirvana, it is like a lunar eclipse. Thus, the perceptions of sentient beings are not the same: some see the moon as waning, some see it as full, and some see it as eclipsed. But the nature of that moon truly neither increases nor decreases, neither becomes hidden nor disappears; it always remains the full moon. The body of the Tathāgata is also like this, and therefore it is called eternally abiding and unchanging.
Furthermore, O virtuous son! It is like the full moon shining everywhere: in cities, villages, mountains, marshes, in water, or in wells, ponds, basins, and containers, it appears in all places. Someone may travel one hundred yojanas or one hundred thousand yojanas and still see the moon always following along. Ignorant ordinary people falsely remember and think: “Previously, while in the city and houses, I saw the moon like this; today I see it again in this empty marsh.” Therefore, they think that the former moon is different from this moon. They also think that the shape of the moon is large or small, saying it is like the mouth of a basin, or as large as a wheel, or as wide as forty-nine yojanas. All see the moon’s light, or see it round like a golden plate. The nature of the moon is only one, yet sentient beings see many different appearances.
O virtuous son! The Tathāgata appearing in the world is also like this. Some devas and humans think: “The Tathāgata is now before me.” Other sentient beings also think: “The Tathāgata is now before me.” Even the mute and deaf see the Tathāgata as having the appearance of deafness and muteness. Sentient beings have various kinds of languages and voices, yet all think that the voice of the Tathāgata is the same as their own speech. They all give rise to the thought: “He is in my house and accepts my offerings.” Some sentient beings see the body of the Tathāgata as immeasurably great; some see it as small. Some see the Buddha as having the form of a Śrāvaka; some see Him as having the form of a Pratyekabuddha. Some non-Buddhists think: “Now the Tathāgata has renounced the household life and studied the path within my teaching.” Some sentient beings think: “Now the Tathāgata has appeared in the world solely because of me.”
The true nature of the Tathāgata is like the moon; it is the Dharma body, the unborn body, the body of skillful means, following the world and manifesting countless causes and conditions of former karma. Everywhere, He manifests birth like that moon. For this reason, the Tathāgata eternally abides without change.
Furthermore, O virtuous son! It is like the Asura king Rāhu using his hand to cover the moon. People in the world all think that the moon has been swallowed. But the Asura king truly cannot swallow it; he only obstructs the moon’s light. The full moon is not diminished; it is only because the hand covers it that the moon does not appear. When the Asura removes his hand, the world thinks that the moon has suffered much affliction. Even if there were hundreds of thousands of Asura kings, they still could not cause suffering to the moon.
The Tathāgata’s manifestations are also like this. Some sentient beings give rise to an evil mind toward the Tathāgata, causing the Buddha’s body to bleed and committing the five rebellious offenses, even becoming icchantikas. For the sake of sentient beings in the future, the Tathāgata also manifests such things as disrupting the Sangha and destroying the Dharma in order to create obstacles. Even hundreds of thousands of countless hosts of Māras cannot cause the Buddha’s body to bleed. Why? Because the body of the Tathāgata has no blood, flesh, sinews, veins, bones, or marrow. The true Tathāgata truly does not undergo harm. Sentient beings think that when the Dharma and Sangha are destroyed, the Tathāgata is completely extinguished, but the true nature of the Tathāgata does not change and cannot be destroyed; He merely follows the world and manifests in this way.
Furthermore, O virtuous son! It is like two people fighting, using knives or sticks to injure each other’s bodies and cause bleeding. Although they fight until death, they do not give rise to the thought of killing each other. Such karma is light and not heavy. Since there is originally no intention to kill the Tathāgata, although one causes the Buddha’s body to bleed, that karma is also like this: light and not heavy. Thus, in order to teach and transform future sentient beings, the Tathāgata manifests having karmic consequences.
Furthermore, O virtuous son! It is like a skilled physician who earnestly teaches his son the fundamental medicines: “This is the root medicine, this is the body medicine, this is the color of the medicine. You should understand well all these various forms and characteristics.” The son follows his father’s instructions, diligently studies, and clearly understands the various medicines. After the physician’s lifespan ends and he passes away, the son cries out and says: “My father taught me the root medicines in this way, with these colors and these appearances.”
The Tathāgata is also like this. In order to teach and transform sentient beings, He manifests establishing precepts: “One should uphold them in this way; do not violate them; do not commit the five rebellious offenses, slander the true Dharma, or become an icchantika.” Because such things will arise among beings in the future, the Tathāgata manifests in order to cause monks after the Buddha’s passing to know these things. This is the profound meaning of the sūtras. This is the distinction between heavy and light aspects of the precepts. This is the analytical treatise on Dharma phrases, like the son of the physician.
Furthermore, O virtuous son! It is like people see the moon being eclipsed once every six months, but among the devas they see the moon being eclipsed in only a moment. Why? Because the days in heaven are long, while the days among humans are short. O virtuous son! The Tathāgata is also like this. Devas and humans all think that the Tathāgata’s lifespan is short, like those devas who see the moon being eclipsed in an instant. The Tathāgata, in a brief moment, manifests hundreds of thousands of millions of billions of times entering Nirvana, cutting off the Māra of afflictions, the Māra of the five aggregates, and the Māra of death. Therefore, hundreds of thousands of millions of billions of heavenly Māras all know that the Tathāgata has entered Nirvana.
The Tathāgata also manifests countless, boundless causes and conditions of former-life karma, and because He follows the countless natures of the world, He manifests countless, boundless, inconceivable events in this way. Therefore, the Tathāgata eternally abides without change.
Furthermore, O virtuous son! It is like the bright moon. Because sentient beings delight in looking at it, it is called “the pleasing moon.” If sentient beings have greed, anger, and ignorance, it cannot be called “pleasing.” The nature of the Tathāgata is also like this: purely wholesome, completely pure, without defilement, and thus it is truly worthy of being called “pleasing.” Sentient beings who love the true Dharma look upon the Tathāgata without becoming weary. Those with evil minds do not wish to see Him. For this reason, the Tathāgata is compared to the bright moon.
Furthermore, O virtuous son! It is like the sun rising, which has three different periods: spring, summer, and winter. The days of winter are short, the days of spring are moderate, and the days of summer are very long. The Tathāgata is also like this. Within this three-thousand-great-thousand world, His lifespan appears shortest, because for Śrāvakas He manifests a lifespan that is also short. Because they see this limited period, they say that the Tathāgata’s lifespan is short, like the days of winter. For Bodhisattvas, He manifests a lifespan of moderate length, lasting an entire kalpa or nearly a kalpa, like the days of spring. Only Buddhas can see the Buddha’s lifespan as immeasurable, like the days of summer.
O virtuous son! The wondrous, secret, Mahāyāna Vaipulya teachings that the Tathāgata has spoken and manifested in the world are a great Dharma rain for future ages. If someone can preserve, uphold, explain, distinguish, and bring benefit to sentient beings through this scripture, know that such a person is a Bodhisattva, like the sweet dew rain in the middle of summer. If Śrāvakas and Pratyekabuddhas hear the wondrous secret teachings of the Tathāgata, it is like encountering the cold of a winter day. If Bodhisattvas hear the wondrous secret teaching that the nature of the Tathāgata is eternal and unchanging, it is like trees sprouting in spring. The true nature of the Tathāgata truly has neither length nor shortness, but because of the world He manifests in this way. This is the true Dharma-nature of all Buddhas.
Furthermore, O virtuous son! It is like during the daytime when the stars do not clearly appear. People think that the stars during the day have disappeared, but in truth they have not disappeared. The reason they do not appear is because the sunlight shines brightly. The Tathāgata is also like this. Śrāvakas and Pratyekabuddhas are unable to see Him. It is like people in the world being unable to see the stars during the day.
Furthermore, O virtuous son! It is like when there is darkness and the sun and moon do not appear. Foolish people think that the sun and moon have set, but in reality the sun and moon have not set. When the true Dharma of the Tathāgata becomes extinct and the Three Jewels no longer remain, it is also like this; it is not that they are completely extinguished. Therefore, one should know that the Tathāgata eternally abides without change. Why? Because the true nature of the Three Jewels is not contaminated by any dust and defilements.
Again, O virtuous man! It is like the darkness of night when a comet appears; the light of that comet shines brilliantly and then disappears. Sentient beings see it and think it is an inauspicious omen. Those of the Pratyekabuddha vehicle who appear in the world without encountering a Buddha are likewise. Sentient beings see them and all believe that the Tathāgata has truly entered nirvāṇa, and thus they give rise to sorrow and suffering. But the true body of the Tathāgata does not perish, just as the sun and moon do not truly vanish.
Again, O virtuous man! It is like when the sun appears, the mist disappears. The wondrous Great Nirvāṇa Sūtra appearing in the world is also like this. If there are any sentient beings who hear this sūtra even once, they can all eliminate evil karma and the five heinous offenses. This Great Nirvāṇa Sūtra is extremely profound, its realm inconceivable, and it skillfully explains the wondrous secret nature of the Tathāgata. For this reason, virtuous men and virtuous women should give rise toward the Tathāgata to a mind of permanence that does not change. Therefore, the true Dharma will not be cut off, and the Saṅgha Jewel will not perish. Thus, those who cultivate through many skillful means and diligently study this sūtra will before long attain the unsurpassed Bodhi path. Therefore, this sūtra is called the accomplishment of immeasurable merit and is also called the inexhaustible Bodhi. Because it is inexhaustible, it is called the Great Parinirvāṇa, possessing a brilliant radiance like the summer sun. Because its body is without limit, it is called Great Nirvāṇa.
Again, O virtuous man! Just as the light of the sun and moon is foremost among all lights, and all other lights cannot compare, the radiance of Great Nirvāṇa is likewise. Among the lights of samādhi and sūtras, it is the most supreme. The lights of other sūtras and samādhis cannot equal it. Why? Because the light of Great Nirvāṇa can enter the pores of all sentient beings. Although sentient beings do not yet possess the mind of Bodhi, it can become the cause and condition for Bodhi; therefore it is called Great Parinirvāṇa.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! As the Buddha has said, the light of Great Nirvāṇa enters the pores of all sentient beings. Although sentient beings do not have the mind of Bodhi, they can become causes and conditions for Bodhi. This meaning cannot be correct. Why? World-Honored One! Even though those who have committed the four grave offenses, the five heinous crimes, and are icchantikas have that light shine upon their bodies and become causes for Bodhi, then how are such people different from those who uphold pure precepts and cultivate wholesome practices? If there is no difference, then why did the Tathāgata teach the meaning of the Four Reliances?”
“World-Honored One! According to the Buddha’s teaching, if a sentient being hears the Great Nirvāṇa Sūtra once and thereby cuts off all afflictions, then why did the Tathāgata previously say that there are people who have aroused the mind of enlightenment before countless Buddhas, heard the Great Nirvāṇa Sūtra, yet do not understand its meaning? If they do not understand its meaning, how can they cut off afflictions?”
The Buddha said:
“O virtuous man! Except for icchantikas, all other sentient beings who hear this sūtra can become causes and conditions for Bodhi. The light of the Dharma sound entering their pores will certainly enable them to attain unsurpassed Bodhi. Why? Because only those who are able to respectfully make offerings to countless Buddhas are able to hear the Great Nirvāṇa Sūtra; those with little merit cannot hear it. Why? Those with great virtue are able to hear such a great matter, while those of inferior capacity cannot. What is this great matter? It is the extremely profound secret treasury of all Buddhas, which is precisely the Buddha-nature. Because of this meaning, it is called a great matter.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Why can those who have not yet aroused the mind of Bodhi obtain the cause of Bodhi?”
The Buddha said to Bodhisattva Kāśyapa:
“If there is a person who hears this Great Nirvāṇa Sūtra and thinks, ‘I do not need to arouse the mind of Bodhi,’ then that person is slandering the true Dharma. Such a person, while dreaming, sees the form of a rākṣasa and becomes greatly terrified. The rākṣasa says to that person: ‘Virtuous man! If you do not arouse the mind of Bodhi, I will kill you.’ The person becomes frightened and immediately arouses the mind of Bodhi. After that person’s life ends, he may be born among the three evil paths or among the realms of gods and humans, yet he continues to remember and contemplate the mind of Bodhi. You should know that this person is a great Bodhisattva. Because of this meaning, the wondrous spiritual power and marvelous strength of the Great Nirvāṇa Sūtra can cause those who have not yet aroused the mind of Bodhi to create the cause of Bodhi. O virtuous man! This is called the cause and condition for a Bodhisattva to arouse the mind; it is not without causes and conditions. Because of this meaning, the wondrous Mahāyāna scriptures are precisely spoken by the Buddha.
Again, O virtuous man! It is like clouds arising in the sky and great rain falling throughout the earth. Dry trees, mountain rocks, highlands, hills, and mounds do not retain the water; it flows down into fields, ponds, and lakes, filling them all, benefiting countless sentient beings. This wondrous Great Nirvāṇa Sūtra is also like this: it pours down a great rain of Dharma, moistening all sentient beings. However, for icchantikas to arouse the mind of Bodhi, there is no such possibility.
Again, O virtuous man! It is like a burnt seed. Even when it encounters cool and refreshing rain, for hundreds of thousands of millions of kalpas it will never sprout. If it were to sprout, that would be something that has never occurred. Icchantikas are likewise. Although they hear the wondrous Great Nirvāṇa scriptures, they will never produce the sprout of the mind of Bodhi. If they could produce it, that would be something impossible. Why? Because such people have extinguished all roots of goodness, just as that seed can no longer produce a sprout of Bodhi.
Again, O virtuous man! It is like a luminous pearl placed into muddy water. Due to the nature of the pearl, the water immediately becomes clear. But if it is placed into mud, it cannot make the mud clear. This wondrous Great Nirvāṇa Sūtra is also like this. When placed into the turbid water of sentient beings who have committed the five heinous offenses or the four grave offenses, it can still cause them to become purified and arouse the mind of Bodhi. But when placed into the muddy water of icchantikas, even after hundreds of thousands of millions of years it cannot purify them or cause them to arouse the mind of Bodhi. Why? Because icchantikas have destroyed their roots of goodness and are not vessels for the Dharma. Even if such people, for five hundred million years, hear and uphold this Great Nirvāṇa Sūtra, they will never be able to arouse the mind of Bodhi. Why? Because they lack a wholesome mind.
Again, O virtuous man! It is like a medicinal tree called King of Medicines. Among all other medicines, it is the most supreme. If it is mixed with condensed milk, honey, butter, water, milk, powdered medicine, or pills, or if it is used to apply to sores, anoint the body, apply to the eyes, or even if one merely sees or smells it, it can eliminate all illnesses of sentient beings. That medicinal tree does not think: ‘If all sentient beings take my roots, they should not take my leaves; if they take my leaves, they should not take my roots; if they take my trunk, they should not take my bark; if they take my bark, they should not take my trunk.’ Although that tree does not give rise to such thoughts, it can still eliminate all suffering from illness.
O virtuous man! This wondrous Great Nirvāṇa Sūtra is also like this. It can eliminate all evil karma of sentient beings, such as the four pārajika offenses, the five heinous offenses, and all evil deeds, internal and external. Those who have not yet aroused the mind of Bodhi can, because of it, arouse the mind of Bodhi. Why? Because this wondrous sūtra is the king among all sūtras, just as that medicinal tree is the king among all medicines. If there are people who cultivate or do not cultivate this Great Nirvāṇa Sūtra, but merely hear its name and, after hearing it, respect and believe in it, then all severe illnesses of afflictions will be completely eliminated. However, it cannot cause icchantikas to abide in unsurpassed complete enlightenment. Just as that miraculous medicinal tree can cure severe illnesses but cannot save one who is already dead.
Again, O virtuous man! It is like a person whose hand has an open sore and grasps poisonous medicine; the poison will penetrate. If the hand has no sore, the poison cannot enter. Icchantikas are likewise: they have no cause for Bodhi. They are like a person without a sore, for whom poison cannot penetrate. The sore is an analogy for the cause and condition of unsurpassed Bodhi. The poison is an analogy for the supreme miraculous medicine. The person without a sore is an analogy for icchantikas.
Again, O virtuous man! It is like a diamond that nothing can destroy, yet it can destroy other things, except for tortoise shell and white ram’s horn. This wondrous Great Nirvāṇa Sūtra is likewise. It can cause countless sentient beings to abide in the unsurpassed path, except that it cannot cause icchantikas to establish the cause of Bodhi.
Again, O virtuous man! It is like the horse-tooth grass, the tāla-leaf tree, and the nikara tree. Although their branches are cut and their trunks are felled, they continue to grow again as before. They are not like the tāla tree, which, once cut down, can never grow again. These sentient beings are likewise. If they hear this Great Nirvāṇa Sūtra, even though they have committed the four grave offenses and the five heinous crimes, they can still produce the causes and conditions for Bodhi. Icchantikas are not like this. Although they hear this wondrous sūtra, they cannot produce the causes of the Bodhi path.
Again, O virtuous man! It is like the khadira tree and the tinduka tree: once cut down, they cannot grow again, and seeds that have been burned cannot sprout. Likewise, icchantikas, although they hear this Great Nirvāṇa Sūtra, cannot produce the causes and conditions for Bodhi, just like seeds that have already been burned.
Again, O virtuous man! It is like when great rain falls, water does not remain suspended in empty space. This wondrous Great Nirvāṇa Sūtra is also like this: it pours down the rain of Dharma everywhere, but toward these icchantikas, whose entire bodies are densely covered and sealed, it is like a diamond that cannot admit anything from outside.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! As the World-Honored One once spoke in verse:
‘Not seeing goodness, one does not act;
Only seeing evil, one acts.
That is something to be feared,
Like a dangerous road.’
World-Honored One! What meanings are contained in this statement?”
The Buddha said:
“Good son! ‘Not seeing’ means not seeing the Buddha-nature. ‘Goodness’ means Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). ‘Not acting’ means being unable to draw near to good friends. ‘Only seeing’ means seeing that there are no causes and effects. ‘Evil’ means slandering the Mahāyāna Vaipulya scriptures. ‘Able to act’ means those of the icchantika type saying that there are no Vaipulya scriptures. Because of this meaning, icchantikas have no mind that turns toward pure wholesome Dharma. What are the wholesome dharmas? They are Nirvāṇa. Turning toward Nirvāṇa means being able to cultivate virtuous conduct, but icchantikas have no virtuous conduct, therefore they cannot turn toward Nirvāṇa. ‘That is to be feared’ means slandering the true Dharma. If someone knows fear, they are called a wise person. Why? Because one who slanders the true Dharma has no wholesome mind and no wholesome skillful means. ‘A rare road’ means…”
Kāśyapa again said:
“As the Buddha has taught:
How does one see what is done?
How does one attain wholesome Dharma?
Where is there no fear?
Like the level road traveled by a king,
What is the meaning of this?”
The Buddha taught:
“Good son! ‘Seeing what is done’ means openly confessing evil deeds. All evil deeds created within the realms of birth and death should be clearly revealed until they are completely exhausted. Because of this meaning, there is no longer fear. It is like a king traveling on the main road; on that road, thieves and robbers all flee. If one openly confesses in this way, then all evil deeds are extinguished and no longer remain.
Furthermore, ‘not seeing what is done’ refers to icchantikas who create evil deeds but cannot see them themselves. Those icchantikas, because of their arrogant minds, although they create many evils, initially have no fear toward those deeds. Because of this, they cannot attain Nirvāṇa. It is like a monkey trying to grasp the moon’s reflection in water.
Good son! Suppose all immeasurable sentient beings simultaneously attained Anuttara-samyak-sambodhi; even then, these Tathāgatas would not see those icchantikas accomplishing Bodhi. Because of this, it is called ‘not seeing what is done.’
Again, ‘not seeing whose actions’ means not seeing the actions of the Tathāgata. The Buddha, for the sake of sentient beings, teaches that there is Buddha-nature. Icchantikas, wandering in birth and death, are unable to see and know it. Because of this, they do not see the actions of the Tathāgata.
Furthermore, icchantikas see the Tathāgata completely enter Nirvāṇa and think that this is truly impermanence, like a lamp going out when its oil and wick are exhausted. Why? Because the evil karma of such people does not diminish.
There may be Bodhisattvas who create wholesome karma and dedicate it toward unsurpassed Bodhi. Although icchantikas slander, destroy, and do not believe in them, these Bodhisattvas still give their merit to them, wishing to accomplish the unsurpassed path together with them. Why? Because this is the Dharma of all Buddhas:
‘Doing evil does not immediately receive retribution,
Like milk becoming condensed milk;
Like ashes covering fire,
The foolish person treads upon it in contempt.’
Icchantikas are called people without eyes because they cannot see the path of the Arhat, just as an Arhat does not enter the dangerous evil paths of samsara. Because they have no eyes, they slander the Vaipulya scriptures and do not wish to cultivate as Arhats diligently cultivate the mind of loving-kindness. Icchantikas who do not study the Vaipulya scriptures are the same.
There are people who say:
‘Now I do not believe in the scriptures of the Śrāvakas. I only believe in, receive, read, recite, explain, and teach the Mahāyāna scriptures. Therefore, I am now a Bodhisattva. All sentient beings possess Buddha-nature. Because they possess Buddha-nature, within the bodies of sentient beings are the ten powers of wisdom, the thirty-two marks of excellence, and the eighty beautiful characteristics. My words are no different from the words spoken by the Buddha. Now you and I together will destroy immeasurable evil afflictions just as a water jar is shattered. By destroying the bonds, one will see the unsurpassed Bodhi path.’
Although such a person speaks in this way, their mind truly does not believe in Buddha-nature. They speak according to the scriptural words for the sake of offerings and benefits. A person who speaks this way will not quickly receive the result, just as milk becomes condensed milk.
It is like a king’s messenger who is skilled in debate, displaying skillful means and carrying out the king’s command to go to another country; even if it means losing his body and life, he absolutely will not violate the king’s instructions.
Likewise, a wise person, before ordinary people, does not spare their body or life, and decisively proclaims that the treasury of the Mahāyāna Vaipulya is the secret treasury of the Tathāgata: that all sentient beings possess Buddha-nature.
Good son! There are icchantikas who pretend to be Arhats, standing in the midst of empty space and slandering the Mahāyāna Vaipulya scriptures. Ordinary people who see this think that they truly are Arhats and great Bodhisattvas.
These icchantikas are evil monks who, in secluded places, destroy the Dharma of seclusion. When they see others receiving benefits, they give rise to jealousy. They say that the Mahāyāna Vaipulya scriptures were spoken by the heavenly demon Pāpīyas. They also claim that the Tathāgata is impermanent, destroy the true Dharma, and harm the Sangha.
They further say:
‘The words of Pāpīyas are not words that accord with goodness.’
They proclaim such evil and false teachings. Such a person commits evil but does not immediately receive retribution, just as milk becomes condensed milk, or ashes cover fire and a foolish person contemptuously steps upon it. Such a person is called an icchantika.
Therefore, one should know that the Mahāyāna Vaipulya scriptures are extremely wondrous and certainly pure, like a maṇi jewel placed into muddy water, causing the water to become clear. The Mahāyāna scriptures are the same.
Furthermore, good son! It is like a lotus flower blooming when illuminated by the sun. All sentient beings are also like this. If they are able to see and hear the sun of the Great Nirvāṇa, those who have not yet generated the aspiration will generate it and create the cause for Bodhi.
Therefore, I say that the light of Great Nirvāṇa, having entered the pores of the body, certainly becomes a wondrous cause. Those icchantikas, although they possess Buddha-nature, are bound by immeasurable karmic obstructions and cannot emerge, like a silkworm inside its cocoon. Because of this karmic condition, they cannot produce the wondrous cause of Bodhi and continue to flow endlessly in the stream of birth and death.
Furthermore, good son! It is like blue lotus flowers, golden lotus flowers, red lotus flowers, and white lotus flowers that grow from mud but are completely unstained by the mud. Sentient beings who cultivate the wondrous scriptures of Great Nirvāṇa are also like this. Although they possess afflictions, they are completely unstained by afflictions. Why? Because they know the nature, characteristics, and power of the Tathāgata.
Good son! It is like in a certain country there are many cool and refreshing winds. If those winds touch the pores of sentient beings’ bodies, they can eliminate all burning afflictions. This Mahāyāna Great Nirvāṇa scripture is also like this. It enters throughout the pores of sentient beings and creates the wondrous causes and conditions for Bodhi, except for icchantikas. Why? Because they are not vessels for the Dharma.”
Furthermore, O virtuous man! It is like a skilled physician who clearly knows eight kinds of medicines and can cure all illnesses, except those who are already dead. All the Sutras, meditative practices, and Samādhis are likewise able to cure all illnesses of afflictions, greed, anger, and ignorance; they can pull out all the poisonous arrows of defilements, but they cannot cure those who have committed the four grave offenses and the five acts of immediate retribution. O virtuous man! There is also a physician more skilled than the one who knows the eight kinds of medicines mentioned above. This physician can cure the suffering illnesses of sentient beings, except the illness of one who is about to die. This Great Vehicle Mahāparinirvāṇa Sūtra is also like this: it can eliminate all the afflictions of sentient beings and cause them to abide in the wondrous, pure cause of the Tathāgata. It causes those who have not yet generated the aspiration to do so, except for the Icchantika who is about to die.
Furthermore, O virtuous man! It is like a physician who can use excellent medicine to cure the blindness of people, enabling them to see the light of the sun, the moon, the stars, all sights, and all things, except that he cannot cure those who are congenitally blind. This Great Vehicle Mahāparinirvāṇa Sūtra is also like this: it can cause the Śrāvakas and Pratyekabuddhas to open their wisdom eyes and enable them to abide in the immeasurable and boundless Mahāyāna scriptures. Those who have not yet generated the aspiration, or who have committed the four grave offenses and the five acts of immediate retribution, can all be caused to generate the aspiration for Bodhi, except for the congenitally blind Icchantika.
Furthermore, O virtuous man! It is like a skilled physician who knows the eight methods of treating the suffering illnesses of all sentient beings, using various kinds of purgative medicines, medicines applied to the body, fumigation medicines, nasal medicines, powdered medicines, and pill medicines. If a foolish person does not wish to take them, the compassionate physician brings this person home and forces him to take the medicine. Through the power of the medicine, all illnesses are eliminated. When a woman gives birth and the placenta does not come out, giving her this medicine causes it to come out immediately, and it also enables the infant to be safe and free from harm. This Great Vehicle Mahāparinirvāṇa Sūtra is also like this: it reaches everywhere, and whether it comes to one’s home or elsewhere, it can eliminate immeasurable afflictions for sentient beings. Those who have committed the four grave offenses and the five acts of immediate retribution, and those who have not yet generated the aspiration, are all caused to generate the aspiration, except for the Icchantika.
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Those who commit the four grave precepts and the five acts of immediate retribution are called people who have committed extremely heavy offenses. It is like a palm tree whose head has already been cut off and can never grow again. Those who have committed these offenses, if they have not yet generated the aspiration for Bodhi, how can a cause for Bodhi be created for them?”
The Buddha said:
“O virtuous man! These sentient beings may, in a dream, see themselves falling into hell and undergoing various sufferings, and thus give rise to a mind of remorse: ‘How pitiful we are! We ourselves have taken on this wrongdoing. Now, if we are able to escape from this offense, we will certainly generate the aspiration for Bodhi. What I see today is truly evil.’ When they awaken, they then know that the true Dharma has great karmic results, just like that infant who gradually grows wise and constantly remembers: ‘That physician had a wonderful medicine. When I was originally in the womb, my mother and I drank the medicine; because my mother used the medicine, my body became safe and peaceful. Because of this, my life was preserved. How pitiful my mother was, enduring great suffering during the ten months of carrying me! After giving birth, she gave me the dry place while lying in the wet place herself, cleaned away my impure excrement and urine, nursed and raised me, and protected my body. Because of this kindness, I must repay her gratitude, care for and serve her, follow her wishes, and support her.’
When those who have committed the four grave offenses and the acts of immediate retribution remember this Great Vehicle Mahāparinirvāṇa Sūtra at the time of death, even if they fall into the hell realms, the animal realm, or the hungry ghost realm, or are born among the heavens or among humans, this sutra still becomes a cause and condition for Bodhi for that person, except for the Icchantika.
Furthermore, O virtuous man! It is like a skilled physician and the physician’s son who possess deeper and broader knowledge than other doctors, skillfully knowing the best methods for removing poisons, such as the poisons of snakes, poisonous dragons, and scorpions. They use incantations and medicinal spells to heal illnesses. They then apply this medicine to shoes, and when these shoes touch poisonous creatures, those creatures are destroyed, except for one kind of poison, namely the great dragon.
This Great Vehicle Mahāparinirvāṇa Sūtra is also like this: if there are sentient beings who have committed the four grave offenses and the five acts of immediate retribution, all can be destroyed and eliminated, causing them to abide in Bodhi. Just as the medicine applied to shoes can destroy various poisons, those who have not yet generated the aspiration are caused to generate it and abide in the path of Bodhi. The majestic spiritual power of this Great Vehicle Mahāparinirvāṇa Sūtra brings peace and happiness to sentient beings, except for the great dragon, the Icchantika.
Furthermore, virtuous man, it is like this: Suppose there is a person who takes poisonous substances and applies them to the surface of a great drum. In a crowded place, he beats the drum and produces sound. Although people do not wish to hear it, whoever hears that sound will die, except for one person who does not die. The Great Vehicle Mahāyāna Mahāparinirvāṇa Sūtra is also like this. Throughout the world, people practice the teachings; when some people hear this sutra, all their greed, hatred, and delusion are completely destroyed. Among these people, even if they do not have the thought of seeking it, through the wondrous causes and power of this Mahāparinirvāṇa Sūtra, their afflictions and binding defilements can be eliminated and naturally disappear. Those who have committed the four grave prohibitions and the five uninterrupted karmic offenses, after hearing this sutra, will also create the causes of unsurpassed Bodhi, gradually cut off their afflictions—except for the icchantika who cannot be saved.
Furthermore, virtuous man, it is like this: During the darkness of night, all activities come to a halt. If work has not yet been completed, one must wait until morning. Those who study Mahāyāna, although they cultivate the sūtras that accord with the teachings and all meditative absorptions, must wait for the sun of the Great Vehicle Mahāparinirvāṇa, hear the wondrous and secret meaning of the Tathāgata’s teachings, and only then create the karmic causes of Bodhi and abide in the true Dharma. It is like rain falling, nourishing and causing all things to grow; seeds sprout and bear fruit, completely eliminating hunger and thirst, and allowing beings to enjoy happiness. The Tathāgata’s secret treasury is likewise endowed with immeasurable rain of Dharma, able to eliminate all eight kinds of burning illnesses. The appearance of this sutra is also like that fruit-bearing tree, bringing great benefit and peace to all, enabling sentient beings to see the Buddha-nature. Just as in the Lotus Dharma assembly, eight thousand Śrāvakas received predictions that they would become Buddhas; it is like the harvest gathered in autumn and stored for winter, because in winter nothing can be done. The icchantikas are also like this; regarding wholesome Dharma, they are unable to accomplish it.
Furthermore, virtuous man, it is like this: Suppose a skilled physician hears that another person has been taken away by a non-human being. He immediately seeks a good medicine, sends someone, and says to that person: “Take this medicine and quickly give it to that person to drink. If that person encounters evil spirits or demons, through the spiritual power of this medicine they will stay far away. If you delay, I must go there myself and certainly will not allow that person to die. If the sick person sees my messenger and my majestic virtue, all suffering and illnesses will be eliminated and he will attain peace and happiness.”
The Great Vehicle Mahāparinirvāṇa Sūtra is also like this. If monks, nuns, male lay disciples, female lay disciples, and even non-Buddhist practitioners are able to uphold, read, and recite this sutra fluently, further analyze it and widely explain it to others, or personally write it down or cause others to write it down, all such actions become causes and conditions for Bodhi. If a person has committed the four grave offenses and the five rebellious crimes, or is seized by evil and harmful spirits, and hears this sutra, then all such evils will be destroyed, just as evil spirits flee when they see a skilled physician. You should know that such a person is a true Great Bodhisattva. Why? Because they have merely heard this Mahāparinirvāṇa Sūtra and because they think that the Tathāgata eternally abides. A person who merely hears this sutra is already like this; how much more so one who writes it down, upholds it, reads it, and recites it. Except for the icchantikas, all others are Great Bodhisattvas.
Furthermore, virtuous man, it is like this: A deaf person cannot hear sounds; the icchantikas are likewise. Although they wish to hear this wondrous sutra, they are unable to hear it. Why? Because they lack the causes and conditions.
Furthermore, virtuous man, it is like this: Suppose a skilled physician understands all medicines and also knows countless spells. This physician visits the king and reports: “Great king, now you have an illness and are about to die.” The king says: “You do not see the things inside my body, so why do you say that I have an illness that will soon cause my death?” The physician replies: “If you do not believe my words, great king, please take this purgative medicine. After it has cleansed your body, you will know for yourself.” The king refuses to take it.
At that time, the physician uses the power of his spells to cause sores to appear throughout the king’s anus, along with dysentery and the discharge of blood and worms. Seeing this, the king becomes greatly frightened and praises the physician: “Excellent! Excellent! Previously you told me this, but I did not believe you. Now I know that you have brought great benefit to this body of mine.” The king then respects this physician as he would his own parents.
The Great Vehicle Mahāparinirvāṇa Sūtra is also like this. Regarding sentient beings who have desire or those who do not have desire, it can cause them all to completely eliminate their afflictions. Such sentient beings, even if they see the form of this sutra in a dream, immediately respect and make offerings to it, just as the great king respected the physician. That great physician knows that a dying patient cannot be cured; likewise, the Great Vehicle Mahāparinirvāṇa teachings are completely unable to cure the icchantikas.
Furthermore, virtuous man, it is like this: A skilled physician knows eight kinds of medicines, all of which can cure every illness, but cannot cure one who is about to die. The Buddhas and Bodhisattvas are likewise. They are able to save all sentient beings who have committed offenses, but cannot cure the dying icchantikas.
Furthermore, virtuous man, it is like this: A skilled physician knows eight miraculous methods of healing. He can also understand teachings beyond these eight methods, and uses his knowledge to teach his children about medicinal herbs—whether they grow in water, on land, on mountains, or in valleys—so that they understand them clearly. In this way, after gradually teaching the eight methods, he then teaches the other supreme and wondrous methods.
The Tathāgata, the Arhat, the Fully Enlightened One, is likewise. At first, he only teaches his bhikṣu disciples skillful methods for eliminating all afflictions, cultivating purity, and contemplating the impermanence of the body, such as water, earth, and streams. Water is an analogy for the body that suffers, like foam on water; earth is an analogy for the body’s lack of permanence, like a banana tree; mountains and streams are analogies for cultivating contemplation of non-self within afflictions. Because of this meaning, the body is called without self. Likewise, the Tathāgata gradually teaches his disciples the nine divisions of Buddhist scriptures until they completely understand them, and only afterward teaches the Tathāgata’s secret treasury. For the sake of his disciples, he explains that the Tathāgata is eternal.
Therefore, the Tathāgata teaches the Great Vehicle Mahāparinirvāṇa Sūtra in order to establish the causes of Bodhi for sentient beings who have generated the aspiration and those who have not yet generated it, except for the icchantikas. Thus, virtuous man, this Great Vehicle Mahāparinirvāṇa Sutra is immeasurable and innumerable, unprecedented, inconceivable. You should know that it is the foremost physician, the most honored and supreme, the king among all sutras.
Furthermore, virtuous man, it is like this: A great ship travels from this shore of the ocean to the other shore, and then returns from the other shore back to this shore. The Tathāgata, the Arhat, the Fully Enlightened One, is likewise. Sitting in the jeweled ship of the Great Vehicle Mahāparinirvāṇa, he continuously travels back and forth rescuing sentient beings. Wherever there are beings who can be saved, he enables them to see the body of the Tathāgata. For this reason, the Tathāgata is called the Supreme Shipmaster. It is like this: When there is a ship, there is a captain; because there is a captain, sentient beings can cross the great ocean. The Tathāgata’s eternal abiding and transformation for the sake of sentient beings are also like this.
Furthermore, virtuous man, it is like this: A person sits in a ship wishing to cross the great ocean. If he receives a favorable wind, then in an instant he can cross countless yojanas. If this does not happen, he may remain in the ship for countless years without leaving his original place; perhaps the ship may break apart, sink into the water, and he may die. Likewise, sentient beings in the great ocean of ignorance and birth-and-death sit in the ship of conditioned existence. If they encounter the extremely powerful wind of Great Nirvāṇa, they can quickly reach the unsurpassed path. If they do not encounter it, they must continue wandering endlessly through countless births and deaths, or may be destroyed and fall into the hell realms, the realm of hungry ghosts, or the animal realm.
Furthermore, virtuous man, it is like this: A person who has not encountered a great wind remains in the vast ocean for a long time and then thinks: “Now we will surely die here.” While thinking this, suddenly he encounters a favorable wind and crosses the great ocean. Then he says: “How wondrous! This wind is unprecedented; it has enabled us to become safe and cross the dangers of the ocean.”
Sentient beings are also like this. Having remained for a long time in the great ocean of ignorance and birth-and-death, suffering extreme hardship, they have not yet encountered this wind of Great Nirvāṇa and therefore think: “We will certainly fall into the hell realms, the realm of hungry ghosts, or the animal realm.” When these sentient beings think this way, they suddenly encounter the wind of the Great Vehicle Mahāparinirvāṇa, which blows favorably in the direction of unsurpassed complete and perfect enlightenment. Only then do they realize its truth, give rise to thoughts of wonder, and praise it: “How joyful! From ancient times until now, I have never seen or heard the wondrous secret treasury of the Tathāgata.”
At that time, they give rise to pure faith in this Great Mahāparinirvāṇa Sūtra.
Again, O virtuous one! For example, when a snake sheds its skin, does it die?
The Blessed One replied: No.
O virtuous one! The Tathāgata is also like this, manifesting skillful means by casting off the poisonous body. Can it be said that the Tathāgata is impermanent and destroyed?
The Blessed One replied: No.
The Tathāgata, while in this Jambudvīpa world, manifests the skillful means of casting off the body like a snake shedding its old skin; therefore, the Tathāgata is called eternally abiding. Again, O virtuous one! For example, when a goldsmith obtains pure gold, he can create all kinds of objects according to his wishes. The Tathāgata is likewise able, within the twenty-five realms of existence, to manifest various forms of bodies. Because he does so in order to teach and transform sentient beings and free them from birth and death, the Tathāgata is called the boundless body. Although he manifests countless bodies, he is still called eternally abiding and unchanging.
Again, O virtuous one! For example, the Āmra tree and the Jambu tree change three times in one year. Sometimes they bloom with flowers of brilliant colors, sometimes they grow luxuriant and fresh leaves, and sometimes they wither and shed their leaves, appearing like dead, dried trees. O virtuous one! What do you think? Is this tree truly dead and dried up?
The Blessed One replied: No.
O virtuous one! The Tathāgata is likewise so. Within the three realms, he manifests three kinds of bodies: sometimes being newly born, sometimes growing to maturity, and sometimes entering Nirvāṇa. Yet the true body of the Tathāgata is not impermanent.
Bodhisattva Kāśyapa praised:
Excellent! It is exactly as the Buddha has taught: the Tathāgata eternally abides and has no change.
O virtuous one! The secret language of the Tathāgata is profound and difficult to understand, like a great king ordering his ministers to bring “sindhava.” Sindhava is a name shared by four things: first, salt; second, a vessel; third, water; fourth, a horse. These four things all share this one name. A wise minister understands this term clearly. When the king bathes and asks for sindhava, he immediately offers water. When the king eats and asks for sindhava, he immediately offers salt. After the king eats and wishes to drink water and asks for sindhava, he immediately offers a vessel. When the king wishes to go out riding and asks for sindhava, he immediately prepares the horse. Such a wise minister understands the four kinds of secret expressions of the great king.
The four meanings of impermanence in this Mahāyāna scripture are also like this. A wise minister of the Mahāyāna should understand them clearly. If the Buddha appears in the world and, for the sake of sentient beings, speaks of the Tathāgata entering Nirvāṇa, then a wise disciple should know: This is the Tathāgata, for those who cling to permanence, speaking of the characteristic of impermanence, wishing to cause bhikṣus to cultivate contemplation of impermanence.
Or if the Buddha says that the true Dharma will perish, then a wise disciple should know: This is the Tathāgata, for those who cling to pleasure, speaking of the characteristic of suffering, wishing to cause bhikṣus to cultivate contemplation of suffering.
Or if he says, “Now I am suffering from illness, and the Sangha is falling apart,” then a wise disciple should know: This is the Tathāgata, for those who cling to self, speaking of the characteristic of non-self, wishing to cause bhikṣus to cultivate contemplation of non-self.
Or if he says that the Dharma of “Emptiness” is the true liberation, then a wise disciple should know: This is the Tathāgata teaching that true liberation is free from the twenty-five realms of existence, wishing to cause bhikṣus to cultivate the practice of contemplating Emptiness.
For this reason, this true liberation is called Emptiness and is also called immovable. It is called immovable because within liberation there is no suffering, therefore it is immovable. True liberation has no characteristics. It is called without characteristics because it has no form, sound, smell, taste, or touch, and thus is called without characteristics.
True liberation is eternally unchanging. Within this true liberation there is no impermanence, suffering, affliction, heat, or transformation. Therefore, liberation is called eternal abiding, cool, and unchanging.
Or if it is said that all sentient beings possess the nature of the Tathāgata, then a wise disciple should know: This is the Tathāgata teaching the Dharma of eternal abiding, wishing to cause bhikṣus to cultivate the true Dharma of eternal abiding.
If these bhikṣus can accordingly practice and learn in this way, then one should know that these people are my true disciples, who understand the secret treasury of the Tathāgata. They are like that wise minister of the great king who understood the king’s intention.
O virtuous one! In this way, even a great king has such secret expressions; how much more so does the Tathāgata possess them? O virtuous one! Therefore, the wondrous and secret teachings of the Tathāgata are difficult to know. Only the wise can understand the profound Dharma of the Buddha and the Tathāgata; ordinary worldly beings cannot believe it.
Again, O virtuous one! For example, when the Pālaśa tree, the Kanika tree, and the Aśoka tree encounter drought, they do not produce flowers, fruits, or other things. The things growing in water and on land all wither and dry up, without moisture, unable to increase or grow. All kinds of medicines lose their effectiveness.
O virtuous one! This Mahāyāna Great Nirvāṇa Scripture is also like this. After I enter Nirvāṇa, there will be sentient beings who are not respectful and do not possess dignity and virtue. Why? Because these sentient beings have little merit and virtue.
Again, O virtuous one! When the true Dharma of the Tathāgata is about to perish, at that time there will be many evil bhikṣus who do not understand the wondrous secret treasury of the Tathāgata. They will be negligent and lazy, unable to read, recite, proclaim, explain, and distinguish the true Dharma of the Tathāgata.
They are like foolish bandits who abandon jewels and carry grass and husks instead. Because they do not understand the wondrous secret treasury of the Tathāgata, they become lazy toward this scripture and do not diligently practice it. Alas! The great dangers of the future age are truly terrifying. Sorrowful indeed! Sentient beings do not diligently listen to, receive, and uphold this Mahāyāna Great Nirvāṇa Scripture!
Only the great Bodhisattvas, with regard to this scripture, accept its true meaning, do not cling to words and letters, follow it without contradiction, and teach it for the sake of sentient beings.
Again, O virtuous one! For example, a woman who herds cows wishes to sell milk. Because she desires great profit, she mixes two portions of water into it and sells it to another woman who herds cows. That woman buys it, mixes two more portions of water into it, and then sells it to a woman near the city. That woman obtains the milk, mixes two more portions of water into it, and sells it to a woman inside the city. That woman buys it, again mixes two portions of water into it, and takes it to the market to sell.
At that time, there is a person who, because he is marrying off his son, needs to buy good milk to entertain guests, and he comes to the market to buy this milk. The milk seller demands a very high price.
The buyer says: “Your milk contains much water and is not worth such a price. Today, because I happen to be hosting guests, I must buy it.”
He buys it and brings it home to cook into a porridge, but there is completely no taste of milk in it. Although there is no milk flavor, compared with bitter flavors this milk is still a thousand times better. Why? Because milk is the finest of all flavors.
O virtuous man! After I enter Nirvana, the true Dharma will not yet perish; it will remain for eighty more years. At that time, this sutra will circulate throughout Jambudvipa. Then there will be evil bhikkhus who will abridge and record this sutra, dividing it into many parts, which may cause the true Dharma to lose its color, fragrance, and fine flavor. Those wicked bhikkhus, although they also recite and read such scriptures, will have already lost the essential, secret, and profound meaning of the Tathagata, using meaningless worldly words to embellish and adorn it. They will copy the previous section and place it after, copy the later section and place it before, place the beginning and ending sections in the middle, and place the middle section at the beginning and end. You should know that these evil bhikkhus become companions of Māra, accepting and accumulating all impure things while claiming that the Tathagata has permitted them to accumulate such things. It is like a woman tending cows who adds a large amount of water to milk. These evil bhikkhus are likewise: they mix worldly, confused, and miscellaneous words into this sutra, causing many sentient beings not to speak correctly, copy correctly, preserve correctly, respect, praise, honor, and make offerings to it. These evil bhikkhus, because of gain and offerings, will be unable to widely proclaim this sutra. Even if it is transmitted, only a small and insignificant portion will remain. It is like the milk of those poor women tending cows, which they repeatedly sell until it becomes gruel and no longer retains the flavor of milk. This Great Vehicle Mahāparinirvāṇa Sutra is also like this: gradually it becomes bland and loses its flavor. Although it has no flavor, it is still a thousand times superior to other sutras, just as the taste of milk is a thousand times better than bitter flavors. Why? Because this Great Vehicle Mahāparinirvāṇa Sutra is supreme above all the scriptures of the Śrāvakas, like the flavor of cow’s milk being the finest among all flavors. Because of this meaning, it is called Great Nirvana.
Furthermore, virtuous man, there is no virtuous man or virtuous woman who does not wish to seek a male body. Why? Because all female bodies are places where impurity is stored. Furthermore, virtuous man, just as the urine of a mosquito cannot wet the entire great earth, so too is the insatiable lust of women. It is like taking all the earth of the world and forming it into pellets the size of dill seeds; even if the number of men equal to those pellets all engage in sexual activity with one woman, she still would not be satisfied. Even if there were as many men as there are grains of sand in the Ganges River, and they all engaged in sexual activity with one woman, she still would not know satisfaction.
Virtuous man, it is like rain falling: all the hundreds of rivers and streams flow into the great ocean, yet that ocean has never become full. Women are likewise. Even if all men were to engage in sexual activity with one woman, she would still not be satisfied. Furthermore, virtuous man, just as in spring the Aśoka tree, the Pāṭala tree, and the Kanika tree bloom, and bees draw out the flavor, color, and fragrance of their flowers without knowing satiety, so women who engage in sexual activity with men do not know satisfaction in the same way.
Virtuous man, because of this meaning, those virtuous men and virtuous women who hear this Great Vehicle Mahāparinirvāṇa Sutra often criticize the characteristics of the female body and seek the characteristics of the male body. Why? Because this Mahāyāna scripture has the characteristic of a true man, called Buddha-nature. Those who do not know this Buddha-nature do not possess the characteristics of a male. Why? Because they cannot know for themselves that they possess Buddha-nature. If there is someone who cannot know Buddha-nature, I say that such people are women. If there is someone who can know for themselves that they possess Buddha-nature, I say that such a person possesses the characteristics of a true man. If a woman can know that her own body possesses Buddha-nature, know that such a person is a male.
Virtuous man, this Great Vehicle Mahāparinirvāṇa Sutra contains immeasurable and boundless merits that cannot be conceived or discussed. Why? Because it speaks of the secret treasury of the Tathagata. Therefore, virtuous men and virtuous women, if they wish to quickly know the secret treasury of the Tathagata, should diligently cultivate this sutra through skillful means.
The Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! Indeed, it is so! Indeed, it is so! As the Buddha has taught, today I possess the characteristics of a true man and have entered the secret treasury of the Tathagata. Today the Tathagata has awakened me, and through this I have completely understood.”
The Buddha said:
“Excellent! Excellent! Virtuous man! Now you speak in accordance with worldly Dharma.”
Kāśyapa again said:
“I do not speak in accordance with worldly Dharma.”
The Buddha praised Kāśyapa:
“Excellent! Excellent! Now, regarding this unsurpassed, profound Dharma flavor that is difficult to know, you are able to understand it. Just as a bee draws honey, so are you likewise.
Furthermore, virtuous man, just as the urine of a mosquito cannot wet the surface of this earth, so too in the future this sutra’s transmission will be like the urine of a mosquito. When the true Dharma is about to perish, this sutra will disappear from this earth. Know that this is a sign of the decline of the true Dharma.
Furthermore, virtuous man, it is like when summer ends and autumn begins, and autumn rains fall heavily. This Great Vehicle Mahāparinirvāṇa Sutra is also like this, because the Bodhisattvas in the southern regions will widely transmit this sutra, causing the rain of Dharma to fall throughout that land.
When the true Dharma is about to perish, this sutra will be transmitted to the country of Khotan, complete and without deficiency, hidden beneath the earth. Some people will believe, and some people will not believe. Thus, the ambrosial Dharma flavor of this Great Vehicle Vaipulya Sutra will all be hidden within the earth. When this sutra disappears, all other Mahāyāna scriptures will also disappear.
If anyone encounters this sutra complete and without deficiency, that person is the Lion King among human beings. All the Bodhisattvas should know that the unsurpassed true Dharma of the Tathagata will soon perish.”