THE GREAT PARINIRVANA SUTRA
VOLUME X
Chapter 4: THE TATHĀGATA-NATURE 7
At that time, the Bodhisattva Mañjuśrī addressed the Buddha:
“World-Honored One! Now the mind of Chun-da still has doubts. I humbly request that the Tathāgata distinguish and explain once again in order to cut off those doubts.”
The Buddha said:
“Good man! What doubts do you have? Ask quickly. I will explain and dispel your doubts.”
The Bodhisattva Mañjuśrī said:
“Chun-da doubts that the Tathāgata is eternal and abiding because of having attained the power of knowledge and vision of the Buddha-nature. If seeing the Buddha-nature is eternal, then before seeing it and after seeing it should both be impermanent. Why is this so? All worldly things that previously did not exist and now exist, after existing later cease to exist; such things are all impermanent. According to this meaning, Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas would have no difference from one another.”
At that time, the World-Honored One immediately spoke a verse:
Previously existing, now nonexistent,
Previously nonexistent, now existing,
A phenomenon existing throughout the three times—
Such a thing does not exist.
“Good man! Because of this meaning, the Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas are both different and not different.”
The Bodhisattva Mañjuśrī praised:
“Excellent! It is truly as the World-Honored One has taught. I now understand that Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas are both different and not different.”
The Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! As the Tathāgata has taught: the nature of Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas is not different. I humbly request that the Tathāgata distinguish and explain this extensively for the benefit, welfare, and peace of all sentient beings.”
The Buddha said:
“Good man! Listen carefully! Listen carefully! I will explain it to you. Good man! It is like this: a wealthy elder or the son of a wealthy elder raises many dairy cows with various colors of fur and appoints one person to herd and care for them. One day, that person, because of a sacrificial offering, milks all of those cows completely and stores the milk in one container. Seeing that the cow’s milk is all the same white color, he finds it strange and wonders: Why is it that the colors of the cows are different, yet their milk is all the same color?
That person thinks: It is due to the karmic causes and conditions of sentient beings that all the milk has the same color.
Good man! Śrāvakas, Pratyekabuddhas, and Bodhisattvas are also like this. They share the same Buddha-nature, just like the milk of the cows. Why is this so? Because they all eliminate the afflictions completely. Yet sentient beings say that Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas are different. There are Śrāvakas and ordinary people who doubt why the Three Vehicles are not different. These sentient beings later come to understand that all Three Vehicles share the same Buddha-nature, just as the cow owner understands that the nature of the milk is due to karmic causes and conditions.
Furthermore, good man! It is like gold ore that, after being washed to remove impurities and filth, and refined by fire, becomes pure gold of immeasurable value.
Good man! Śrāvakas, Pratyekabuddhas, and Bodhisattvas are also like this; they all accomplish the same Buddha-nature. Why? Because they eliminate all afflictions, just as gold ore becomes pure after removing impurities and filth. Therefore, all sentient beings share the same Buddha-nature without any difference. Because previously they heard the Tathāgata’s secret treasury, after becoming Buddhas they naturally know it, just as the elder understood that the milk of the cows was of one color. Why is this so? Because they have cut off countless billions of afflictions.”
The Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! If all sentient beings possess Buddha-nature, then what difference is there between the Buddha and sentient beings? Those who make such a statement have many faults. If all sentient beings possess Buddha-nature, then for what reason did the Venerable Śāriputra and others enter Nirvāṇa through the Lesser Nirvāṇa, the Pratyekabuddhas enter Nirvāṇa through the Middle Nirvāṇa, and the Bodhisattvas enter Nirvāṇa through the Great Nirvāṇa? If these three groups share the same Buddha-nature, why do they not enter Nirvāṇa in the same way as the Nirvāṇa of the Tathāgata?”
“Good man! The Nirvāṇa attained by the Buddhas, the World-Honored Ones, is not the place attained by Śrāvakas and Pratyekabuddhas. Because of this meaning, the Great Nirvāṇa is called ‘Good Friend.’ If a Buddha does not appear in the world, it does not mean that the Two Vehicles are unable to attain the two kinds of Nirvāṇa.”
Kāśyapa again asked:
What is the meaning of this? The Buddha taught:
Only after countless, immeasurable, innumerable eons does one Buddha appear in the world to teach the three vehicles.
O virtuous man! As you have said, there is no difference between Bodhisattvas and the two vehicles. Previously, within the secret treasury of the Great Nirvāṇa of the Tathāgata, I had already explained this meaning. The Arhats do not have “good friends.” Why? Because the Arhats will attain Great Nirvāṇa. For this reason, the Great Parinirvāṇa possesses the ultimate bliss, and therefore it is called entering the Great Parinirvāṇa.
Kāśyapa said:
As the Buddha has taught, I now understand the meaning of both difference and non-difference. Why? Because all Bodhisattvas, Śrāvakas, and Pratyekabuddhas in the future will all return to the Great Nirvāṇa. Just as all rivers flow into the great ocean, therefore the Śrāvakas and Pratyekabuddhas are all called permanent, not impermanent. For this reason, there is both difference and non-difference.
Kāśyapa asked:
Why are their natures different? The Buddha taught:
O virtuous man! Śrāvakas are like milk, Pratyekabuddhas are like cream, Bodhisattvas are like butter, and all Buddhas, the World-Honored Ones, are like clarified butter. For this reason, the Great Nirvāṇa speaks of four types of natures as having different distinctions.
Kāśyapa again asked:
What are the characteristics and natures of all sentient beings? The Buddha taught:
O virtuous man! Just as when a cow has just given birth, blood and milk have not yet become distinct. The nature of ordinary beings mixed with various afflictions is also like this.
Kāśyapa again asked:
In the city of Kuśinagara, there was a Caṇḍāla named Joy. The Buddha predicted that this person, merely because of having generated the aspiration once, would quickly attain Unsurpassed Perfect Enlightenment among the thousand Buddhas of this world. Why did the Tathāgata not predict that the Venerable Śāriputra, Maudgalyāyana, and others would quickly attain Buddhahood?
The Buddha taught:
O virtuous man! Some Śrāvakas, Pratyekabuddhas, and Bodhisattvas make the vow: “I will forever protect and uphold the true Dharma, and only afterward will I become a Buddha.” Because they make the aspiration quickly, they receive a prediction of quickly attaining Buddhahood.
Furthermore, O virtuous man! It is like a merchant who possesses a priceless jewel and brings it to the marketplace to sell. A foolish person sees the jewel but does not recognize it and only laughs. The merchant says: “This precious jewel of mine is worth an immeasurable amount.” After hearing this, the fools laugh even more and mock him. They say among themselves: “This is not a real jewel; it is merely crystal.”
O virtuous man! Śrāvakas and Pratyekabuddhas are also like this. If they hear predictions of quickly attaining Buddhahood, they immediately become lazy, laugh with contempt, and look down upon those foolish people who do not recognize precious jewels. In the future there will be bhikkhus who do not diligently cultivate wholesome teachings. Because they are poor, distressed, hungry, and oppressed, they leave home in order to sustain themselves. Their minds are frivolous and impatient, their livelihood is improper and deceitful. If they hear the Tathāgata predict that Śrāvakas will quickly become Buddhas, they will laugh contemptuously, become arrogant, and slander it. Know that such people are those who violate precepts while claiming themselves to have attained superior Dharma. Therefore, according to the speed of one’s aspiration, the prediction is also given quickly. Those who uphold the true Dharma receive predictions of attaining Buddhahood after a long time.
Bodhisattva Kāśyapa again addressed the Buddha:
World-Honored One! What kind of Bodhisattva will obtain a retinue that cannot be destroyed?
The Buddha said to Kāśyapa:
If Bodhisattvas diligently strive with great effort and wish to protect the true Dharma, then through this cause and condition they will obtain a retinue that cannot be corrupted.
Bodhisattva Kāśyapa said to the Buddha:
World-Honored One! Due to what causes and conditions do the lips and mouths of sentient beings become dry and cracked?
The Buddha said to Kāśyapa:
If people do not know that the Three Jewels are everlasting, then because of this cause and condition their lips and mouths become dry and cracked. It is like a person who eats delicious food but does not know how to distinguish the six flavors: sweet, bitter, spicy, sour, salty, and bland. All sentient beings who are foolish and ignorant do not know that the Three Jewels are eternally abiding Dharma; therefore, their lips and mouths become dry and cracked.
Furthermore, O virtuous man! If there are sentient beings who do not know that the Tathāgata is everlasting, know that such people are congenitally blind. If someone knows that the Tathāgata is everlasting, then although that person has only physical eyes, the Tathāgata calls that person one who possesses the divine eye.
Furthermore, O virtuous man! If someone can know that the Tathāgata is permanently abiding, know that this person has cultivated this sutra for a long time. The Tathāgata says that such people also possess the divine eye. Even if someone has the divine eye but does not know that the Tathāgata is permanently abiding, the Tathāgata says that such people have only the physical eye. Such a person does not even know their own hands, feet, or the parts of their own body, and cannot enable others to know them either. Therefore, they are called those with the physical eye.
Furthermore, O virtuous man! The Tathāgata always acts as the father and mother for all sentient beings. Why? Because all sentient beings possess various kinds of bodies: some with two legs, some with four legs, some with many legs, and some without legs. The Buddha teaches the Dharma using only one sound, yet although sentient beings are different from one another, they all understand it according to their own capacities and praise it, saying: “Today the Tathāgata is teaching the Dharma for my sake.” For this reason, He is called the father and mother.
Again, O virtuous man! It is like a person who has given birth to a child that is sixteen months old. Although the child can speak, its speech is not yet clear. When the parents wish to teach the child to speak, they first follow the child’s sounds and then gradually teach it. In this way, are the words spoken by the parents to the child not correct?
No, World-Honored One!
O virtuous man! The Buddhas, the Tathāgatas, are also like this. According to the various sounds of sentient beings, they teach the Dharma, causing them to abide in the true Dharma. According to what needs to be shown, they manifest all kinds of forms. In this way, when the Tathāgata speaks in accordance with their speech, could it possibly be incorrect?
No, World-Honored One! Why? Because the Tathāgata speaks with the lion’s roar, following the sounds of the worldly realm and expounding the wondrous Dharma for sentient beings.
Chapter 5: THE GREAT ASSEMBLY’S QUESTIONS TO THE BUDDHA
At that time, from the face of the World-Honored One radiated various kinds of light—blue, yellow, red, white, pink, and purple—which shone upon the body of Chunda. Upon encountering that light, Chunda and his attendants quickly brought various kinds of excellent food to the Buddha’s place. Wishing to offer the Tathāgata and the community of bhikkhus their final meal offering, Chunda prepared various kinds of food, filling containers with them, and brought them before the Buddha.
At that time, there were devas and humans of great majestic virtue surrounding and preventing Chunda, saying: “Stop, Chunda, do not make the offering!”
Then, the Thus Come One immediately emitted immeasurable and boundless kinds of rays of light. The devas and all people, upon encountering those rays of light, allowed Chunda to come before the Buddha and present the offerings.
At that time, the devas, humans, and sentient beings themselves brought offerings before the Buddha, knelt down, and said:
“May the Thus Come One allow the Bhikkhus to receive and eat this food.”
At this time, the Bhikkhus knew that it was the proper moment, so they carried their robes and bowls, with single-minded composure and tranquility.
Then, Chunda, for the sake of the Buddha and the Sangha, gave offerings of various precious lion seats, hung banners and canopies made of precious silk, incense, flowers, and jeweled garlands. At this time, the three-thousand great thousand worlds became adorned in wondrous splendor, just like the Western Pure Land of Ultimate Bliss.
Then, before the Buddha, Chunda, filled with sorrow and sadness, again addressed Him:
“I humbly ask the Thus Come One to open His compassionate heart and remain for one kalpa or a little less than one kalpa.”
The Buddha said to Chunda:
“If you wish Me to remain in the world for a long time, then quickly offer the complete fulfillment of the final Giving Perfection.”
At that time, all the Great Bodhisattvas and the other sentient beings, devas, and humans together uttered loudly with one voice:
“How wondrous is Chunda! You have accomplished great merit and virtue, enabling the Thus Come One to accept the unsurpassed final offering meal. We are extremely lacking in blessings; the offerings we prepared have become wasted.”
At that time, the World-Honored One wished to fulfill the aspirations of all sentient beings, so He manifested countless Buddhas from each pore of His body. Each Buddha had an immeasurable Bhikkhu Sangha. These World-Honored Ones, together with their immeasurable assemblies, manifested receiving the offerings they had prepared. Only Shakyamuni Buddha received the offerings of Chunda.
At that time, Chunda presented cooked food filling eight large containers from the land of Magadha. Through the Buddha’s spiritual power, the entire assembly was completely satisfied. Seeing this, Chunda was exceedingly joyful and delighted. The entire great assembly was likewise.
At that time, the assembly relied upon the Buddha’s sacred instruction and all thought:
“Now the Thus Come One has accepted our offering meal; before long, the Thus Come One will enter Nirvana.”
Having thought this, they gave rise to a mind of mixed joy and sorrow.
At that time, although the ground in the grove was small and narrow, through the Buddha’s spiritual power, even a place as small as the tip of a needle contained immeasurable Buddhas, World-Honored Ones, and their retinues sitting and eating food, and the food was all the same.
At that time, the devas, humans, asuras, and others cried and lamented:
“Now the Thus Come One has accepted our final offering meal. After receiving it, the Thus Come One will enter Nirvana. Who will we make offerings to in the future? From now on, we will forever be separated from the Unsurpassed Tamer and Guide! We will be like blind people who cannot see anything!”
At that time, wishing to comfort the entire great assembly, the World-Honored One spoke these verses:
Do not grieve and lament, all of you,
Such is the Dharma of all Buddhas.
I have entered Nirvana,
Through immeasurable kalpas.
I constantly enjoy the supreme bliss,
A place forever peaceful and secure.
Listen carefully, all of you,
I shall speak of Nirvana.
I have already left behind the appearance of eating,
And no longer suffer hunger or thirst.
Now, for all of you,
I speak of that which follows my vows.
Causing all sentient beings
To attain peace and happiness.
You should hear and practice
The eternal Dharma of the Buddhas.
Suppose birds and owls
Were to perch together on one branch,
Like close brothers and relatives—
Only then would Nirvana truly be attained.
The Thus Come One regards all beings
Just as Rahula.
They are always respected by sentient beings;
How could this mean entering Nirvana?
Suppose snakes, mice, and wolves
Were to dwell together in one cave,
Loving one another like brothers—
Only then would Nirvana truly be attained.
The Thus Come One regards all beings
Just as Rahula.
They are always respected by sentient beings;
How could this mean entering Nirvana?
Suppose the seven-leaf flower
Were transformed into Vasika incense,
And Kalavinka became sandalwood—
Only then would Nirvana truly be attained.
The Thus Come One regards all beings
Just as Rahula.
Why would He abandon compassion
And truly enter Nirvana?
Suppose an Icchantika
Manifested the Buddha Path,
And dwelled in the highest blissful state—
Only then would Nirvana be entered.
The Thus Come One regards all beings
As equal to Rahula.
Why would He abandon compassion
And truly enter Nirvana?
Suppose all beings
At the same time attained the Buddha Path,
Freed from all faults and defilements—
Only then would they enter Nirvana.
The Thus Come One regards all beings
As all being like Rahula.
Why would He abandon compassion
And truly enter Nirvana?
Suppose the urine of mosquitoes
Could soak and dissolve the great earth,
Overflowing rivers, caves, and seas—
Only then would Nirvana be entered.
With a compassionate mind, He regards all beings
As all being like Rahula.
They are always respected by sentient beings;
How could this mean entering Nirvana?
Therefore, all of you
Should delight in the True Dharma.
Do not give rise to sorrow,
Crying and lamentation.
If you wish to practice
The true conduct of the Thus Come One’s permanence,
You should contemplate the Dharma in this way,
Which remains forever without change.
You should also think in this manner:
The Three Jewels are permanently abiding.
Then you will receive great protection,
Like a withered tree producing fruit.
This is called the Three Jewels.
The four assemblies should listen well.
Having heard this, give rise to joy
And immediately bring forth the Bodhi mind.
If one believes that the Three Jewels
Are permanently abiding together with ultimate truth,
Then that is the supreme vow
Of all Buddhas.
If there are Bhikkhus, Bhikkhunis, Upāsakas, or Upāsikās who can make vows by using the supreme vows of the Tathāgata, then one should know that such people are not foolish and are worthy of receiving offerings. Through the power of these vows, they obtain meritorious rewards. Their supreme virtue is like that of an Arhat in the world. If someone does not clearly contemplate that the Three Jewels are eternal and abiding in this way, then such a person is a Caṇḍāla. If someone clearly understands that the Three Jewels are eternal and abiding, and understands the causes and conditions of the true Dharma, then they leave suffering and attain peace and happiness; no one can disturb or obstruct them.
At that time, the great assembly of devas, humans, asuras, and others, after hearing this Dharma, became extremely joyful and delighted. Their minds became gentle and harmonious, they skillfully eliminated the hindrances, their minds were free from arrogance or inferiority, their deportment was pure, their appearance was radiant and joyful. Knowing that the Buddha is eternally abiding, they arranged offerings according to the manner of the devas, scattering all kinds of flowers, powdered incense, fragrant ointments, and playing all kinds of heavenly music to make offerings to the Buddha.
At this time, the Buddha said to Bodhisattva Kāśyapa:
“Good son, do you see these rare and extraordinary events?”
Kāśyapa replied:
“Yes, World-Honored One, I see them. I see countless, boundless, innumerable Tathāgatas receiving food offerings presented by the great assemblies of devas and humans. I also see the bodies of the Buddhas being tall and magnificent, while their seats are as small as the tip of a needle; although surrounded by many beings, none obstruct one another. I also see the great assembly immediately making vows and speaking thirteen verses. I know the thoughts of the great assembly: everyone thinks, ‘Today the Tathāgata has accepted only my offerings.’ Suppose the food offerings of Cunda were ground into dust, and one particle of that dust were offered to one Buddha; even then it would still not be enough. Through the Buddha’s majestic spiritual power, all beings in the assembly become fully satisfied. Only the great Bodhisattvas and the Dharma Prince Mañjuśrī and others know this rare event; all of this is a skillful manifestation of the Tathāgata. The assembly of Śrāvakas, asuras, and others all know that the Tathāgata is the eternally abiding Dharma.”
At that time, the World-Honored One said to Cunda:
“Do you now see this rare and extraordinary event?”
“Yes, World-Honored One, I see it. Previously, I saw the bodies of countless Buddhas complete with the thirty-two marks of excellence and eighty secondary characteristics of adornment. Now I see the great Bodhisattvas, whose appearances are lofty, beautiful, supreme, wondrous, and extraordinary. I see the Buddha’s body like a medicinal tree surrounded by great Bodhisattvas.”
The Buddha said to Cunda:
“The countless Buddhas whom you saw before were all manifested by Me. This was because I wished to benefit all sentient beings and enable them to attain peace and happiness. Such great Bodhisattvas possess inconceivable practices and vows, and are able to accomplish immeasurable Buddha activities.
Cunda, you have now perfected the practices of a great Bodhisattva, attained dwelling in the ten stages, and completely fulfilled all the practices of a Bodhisattva.”
Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One, indeed so, indeed so! Just as the World-Honored One has taught, Cunda’s cultivation has perfected the practices of a Bodhisattva, and I rejoice along with him. Today the Tathāgata wishes to become a great light for countless sentient beings in future ages, and therefore teaches this Mahāyāna Mahāparinirvāṇa Sūtra. World-Honored One, do all the sūtras spoken by the Buddha express meanings that are provisional or meanings that are complete?”
“Good son, the meanings that the Tathāgata has spoken as provisional meanings are also complete meanings.”
Cunda said to the Buddha:
“World-Honored One, the World-Honored One has said: ‘Whatever one possesses, one should give it all away. One should only praise others and should not criticize them.’
World-Honored One, what is the meaning of this? Are those who uphold the precepts and those who break the precepts different?”
The Buddha taught:
“Except for one type of person, all others who give offerings should be praised.”
Cunda asked again:
“Why does the Buddha say that only one type of person is excluded?”
The Buddha taught:
“A person who breaks the precepts, as this sutra has already explained.”
Cunda again said:
“I still do not understand. I respectfully ask the World-Honored One to explain clearly.”
The Buddha said:
“Cunda, a person who breaks the precepts is called an icchantika. Apart from them, all others who give offerings should be praised and will receive great karmic rewards.”
Cunda asked again:
“What does icchantika mean?”
The Buddha taught:
“Cunda, if any Bhikkhu, Bhikkhuni, Upāsaka, or Upāsikā speaks harsh and evil words, slanders the true Dharma, creates grave karma, never repents, and has no sense of shame, then such people are called those who are heading toward the path of the icchantika. If someone commits the four grave offenses, the five rebellious acts, or other serious offenses knowingly and intentionally, and is not afraid, has no shame, refuses to confess, and toward the true Dharma forever has no intention of establishing or protecting it, but instead slanders, despises, and speaks many sinful words against it, then such people are also called those who are heading toward the path of the icchantika. Except for these icchantikas, all others who give offerings should be praised.”
At that time, Cunda said to the Buddha:
“World-Honored One, what does the World-Honored One mean by saying ‘breaking the precepts’?”
The Buddha said:
“Cunda, if someone commits the four grave offenses, the five rebellious acts, and slanders the true Dharma, such people are called those who break the precepts.”
Cunda asked again:
“Can such people who break the precepts be saved?”
The Buddha said:
“Under certain causes and conditions, they can be saved. This is so if that person has not abandoned the Dharma robes, constantly feels shame and fear, and reproaches themselves, saying: ‘Alas! Why did I commit such a grave offense? How strange it is that I created such painful karma!’ If within their heart they repent, reform themselves, give rise to the mind of protecting the true Dharma, wish to establish the true Dharma, and vow to make offerings to those who protect the true Dharma, thinking: ‘If there is anyone who reads and recites the Mahāyāna scriptures, I will ask them questions so that I may receive and uphold, read, and recite them. After I have understood them, I will distinguish and explain them extensively for others,’ then the Tathāgata says that such people have not broken the precepts.
Why? Good son, it is like when the sun rises, it can destroy all darkness. This wondrous Mahāparinirvāṇa Sūtra appearing in the world is also like this; it can destroy the offenses created by sentient beings throughout countless kalpas. Therefore, this sutra says that protecting the true Dharma brings great rewards and saves those who have broken the precepts.
If there is someone who has slandered the true Dharma but repents, reforms, and returns to the true Dharma, thinking of all the evil deeds they have committed as a person harming themselves, then they give rise to shame, anxiety, and fear. They think that apart from the true Dharma, no one can save them, and therefore they must return and take refuge in the true Dharma. If they are able to return according to these words and give offerings, then that person obtains immeasurable merit and virtue and is also called a person worthy of receiving the offerings of the world.”
If a person who commits such grave offenses as above, after one month or half a month, does not reveal them, does not take refuge in the True Dharma, then anyone who gives alms to this person will receive very little merit.
If a person commits the five rebellious offenses, it is likewise so, but if they embrace shame, remorse, and repentance, thinking: “The evil karma that I have created, I must now endure great suffering because of it. Therefore, I will establish and protect the True Dharma.” Because of this, such a person is not called one who has committed the five rebellious offenses. If someone gives alms to this person, the karmic reward will be immeasurable.
If a person commits the five rebellious offenses and then does not protect or take refuge in the True Dharma, then whoever gives alms to such a person will receive a karmic reward that cannot be measured.
Furthermore, O good man! You should listen carefully. I will distinguish and explain in detail for you: a person who has committed grave offenses should think: “The True Dharma is the secret treasury of the Tathāgata. Therefore, I should protect and establish it.” Thus, whoever gives alms to such a person obtains an excellent karmic reward.
O good man! It is like a pregnant woman who is nearing the time of giving birth. In the midst of turmoil in her country, she flees to another country for refuge. Along the way, she gives birth to a child in a heavenly shrine. When she hears that her own country has become peaceful and prosperous, she immediately takes her child and returns to her homeland. On the way back, she encounters a great river with swift-flowing water. Carrying her child on her back, she cannot wade across it. She then thinks: “I would rather die together with my child than abandon him and cross alone.” After thinking this, both mother and child are swept away by the water. That woman was by nature evil, but because of her love for her child, after her death she was reborn in the heavens. Likewise, a person who has committed the four grave offenses and the five offenses of uninterrupted karmic retribution, but then gives rise to the mind of protecting the True Dharma, is also like this. Although previously they performed unwholesome deeds, later, because of protecting the True Dharma, they receive immeasurable merits and virtues in the world. Those who protect the True Dharma have immeasurable such fruits of retribution.
Chun-đà again asked:
“World-Honored One! If there is an Icchantika who has repented, reformed, respectfully made offerings to, and praised the Three Jewels, then if someone gives alms to this person, will that person obtain a great karmic result?”
The Buddha said:
O good man! It is like a person who eats an Āmra fruit, spits the seed onto the ground, and then thinks: “The seed of this fruit is probably very sweet,” so he breaks it open and tastes it, but the taste of the fruit is extremely bitter. Feeling regret in his heart and fearing that he has lost the seed of this tree, he gathers it again and plants it in the soil, diligently caring for it, and at suitable times waters and nourishes it with oil, butter, and milk. What do you think? Can that seed sprout and grow?
“No, World-Honored One! Even if the heavens were to rain down unsurpassed ambrosial water, it still could not grow.”
O good man! The Icchantikas are also like this. Because they have burned away all their roots of goodness, how could their offenses be eliminated? If they give rise to a wholesome mind, then they are no longer called Icchantikas.
O good man! Because of this meaning, all offerings have different karmic rewards. Why? Because making offerings to Śrāvakas brings one kind of karmic reward, making offerings to Pratyekabuddhas brings another kind of karmic reward, and only making offerings to the Tathāgata brings the highest karmic reward. Therefore, it is said that all offerings have differing karmic rewards.
Chun-đà again asked:
“Why did the Tathāgata speak this verse?”
The Buddha said:
O good man! There was a reason why the Tathāgata spoke this verse. In the city of Vương-xá there was an Upāsaka who did not have pure faith and who followed the Nigaṇṭha sect. He came to ask Me about the meaning of offerings. Because of this cause and condition, I spoke this verse, and also because of the great Bodhisattvas I spoke the secret treasury.
What is the meaning of this verse? All are but a small part of all; you should know that the great Bodhisattva is the heroic one among humans. Those who uphold the precepts should be provided with the necessary material things; those who break the precepts should be discarded like grass and refuse. Furthermore, O good man! In the past, I spoke this verse:
All rivers and streams
Certainly have places where they bend
All mountains and forests
Have grasses and trees growing
All women
Carry minds that are deceitful and crooked
All sovereign beings
Enjoy peace and happiness.
At that time, the great Bodhisattva Mañjuśrī rose from his seat, bared his right shoulder, paid homage with his head at the Buddha’s feet, knelt down, and spoke verses:
Aren’t all rivers
Bound to have places where they bend?
Aren’t all forests
Bound to have grass and trees growing?
Aren’t all women
Carrying deceitful minds?
All those who are Sovereign
Are not necessarily able to attain peace and bliss.
The Tathāgata spoke this verse, yet its meaning still has exceptions. We respectfully ask the Tathāgata, out of compassion for us, to explain the causes and conditions of this matter. Why is this so?
World-Honored One! Because within this great trichiliocosm, there is a realm called Ca-da-ni. There, there is a beautiful river named Ta-bà-da, straight as if drawn by a cord, flowing directly into the Western Sea. The characteristics of this river have not been mentioned by the Buddha in the scriptures. We respectfully ask the World-Honored One, while expounding this Vaipulya Sutra, to speak of the incomplete meanings in the Āgama teachings, so that the Bodhisattvas may deeply understand this meaning.
World-Honored One! It is like a person who first knows the ore containing gold but later does not know gold itself. The Tathāgata is also like this: He knows the true Dharma clearly, yet when expounding it, there are places where the explanation is not fully exhaustive. Although the Tathāgata spoke of such exceptions, skillful means must still be used to clarify the meaning.
All mountains and forests have grass and trees growing; this statement is also not complete. Why? Because things such as gold trees, silver trees, and lapis lazuli trees are also called forests. All women carry deceitful minds; this statement is also not complete. Why? Because there are women who skillfully uphold the precepts, accomplish merits and virtues, and possess great compassionate minds. All those who are Sovereign certainly enjoy peace and bliss; this statement is still not complete. Why? Because sovereign beings such as Wheel-Turning Sage Kings, Brahmā Kings, Śakra, and the beings of the heavens, although they possess sovereignty, are all subject to impermanence. Only the Tathāgata, the Dharma King, is not subject to the Death Demon, and therefore does not perish. He attains eternal abiding without change, and this alone is called true sovereignty. This is also the Great Nirvāṇa of the Mahāyāna.
The Buddha said:
Good son! Your eloquence is extremely skillful. Now be quiet and listen.
Mañjuśrī! It is like a wealthy elder who falls ill, and a skilled physician diagnoses him and prescribes medicine. At that time, because the sick person desires to drink a large amount of medicine, the physician says: “If it were possible to cure the illness immediately, then you should take a large amount of medicine. But now your body is weak and emaciated; you should not take too much medicine. You should know that this medicine is also nectar, but it is also poison. If taking too much causes harm and does not cure the illness, then it is called poison.”
Good son! Do not think that the physician’s words contradict reason and principle, or that they destroy the effectiveness of the medicine.
Good son! The Tathāgata is also like this. For the sake of kings, queens, crown princes, princes, and great ministers, because of the arrogant minds of the crown prince and queen of King Ba-tư-nặc, and because I wished to discipline them, I manifested a way to make them fearful. Just like that physician, therefore I spoke this verse:
All rivers and streams
Certainly have places where they bend.
All mountains and forests
Have grass and trees growing.
All women
Carry deceitful minds.
All those who are Sovereign
Enjoy peace and bliss.
O Manjushri! You should know that the words of the Tathāgata contain no errors. Although this earth could be turned upside down, the words of the Tathāgata would never be mistaken. Because of this meaning, all the words of the Tathāgata still have exceptions.
At that time, the Tathāgata praised Bodhisattva Manjushri:
“Excellent! Excellent! O good man! You have long known this meaning. Because you have compassion for all sentient beings and wish them to attain wisdom, you have widely asked the Tathāgata about the meaning of that verse.
At this time, Dharma Prince Manjushri came before the Buddha and spoke in verse:
The words of others
Follow along without opposing,
And do not examine whether they
Have done something or not done it.
Instead, contemplate your own body:
Whether you do good or do evil.
“World-Honored One! Thus, the Dharma that has been spoken is not a correct teaching, because regarding the words of others—following along without opposing them—I respectfully request that the Tathāgata, out of compassion, speak words of truth. Why does the World-Honored One often say that all ninety-five non-Buddhist schools lead toward the evil path, while the Buddha’s Śrāvaka disciples lead toward the true path, skillfully protect the precepts, maintain proper conduct, and guard the six sense faculties? Such people greatly delight in the Mahāyāna Dharma and proceed toward the good path. Regarding the nine divisions of Buddhist scriptures, when someone is seen slandering them, why does the Tathāgata immediately rebuke them? What is the meaning of this verse?”
The Buddha said to Bodhisattva Manjushri:
“O good man! I spoke this verse not for all sentient beings. At that time, I spoke it only to King Ajātaśatru. The Buddhas, the World-Honored Ones, if there is no cause or condition, never speak words that contradict. It is only because there are causes and conditions that they speak in such a way.
O good man! After King Ajātaśatru killed his father, he came to where I was, wishing to challenge the Tathāgata and ask: ‘World-Honored One! Do you possess omniscience or do you not possess omniscience? If you possess omniscience, then why did Devadatta, from long ago throughout immeasurable kalpas, constantly harbor evil intentions and wish to harm the Tathāgata, yet you allowed him to leave home and become ordained?’
O good man! Because of this cause and condition, I spoke this verse to King Ajātaśatru:
The words of others
Follow along without opposing,
And do not examine whether they
Have done something or not done it.
Instead, contemplate yourself:
Whether you do evil or do good.
At that time, I taught King Ajātaśatru: ‘Now you have killed your own father, creating the extremely grave uninterrupted offense of the five heinous crimes. You must confess and seek purification. Why are you looking for the faults of others?’
O good man! Because of this meaning, I spoke this verse for King Ajātaśatru.
Furthermore, O good man! It was also because of protecting those who do not break the precepts and who accomplish proper conduct, yet examine the faults of others, that I spoke this verse. If there is someone who, upon hearing another’s instruction, abandons all evil actions, and then teaches others so that they also abandon evil actions, such people are precisely disciples of the Tathāgata.”
At that time, the World-Honored One spoke this verse for Bodhisattva Manjushri:
All fear the sword and stick,
And cherish their own bodies.
By comparing oneself with others,
Do not kill or beat them.
At this time, Manjushri again spoke before the Buddha in verse:
Not all fear swords and sticks,
Not everyone values their own life.
By examining myself and knowing others,
Diligently practice skillful means of goodness.
“The meaning and wording of the Dharma spoken by the Tathāgata have not yet reached completion. Why? Because if an Arhat, a Wheel-turning Sage King, a precious queen, an elephant, a horse, or a chief treasurer were to be harmed by sharp swords held by gods, humans, or asuras, such a thing would be impossible. Likewise, a warrior, a heroic woman, a noble horse, or a king of beasts, even if attacked by enemies, would not be afraid. Therefore, because of this meaning, the verse spoken by the Tathāgata has not yet reached its ultimate meaning.
“If one says, ‘By examining myself I know others,’ then this meaning is also not yet complete. Why? Suppose an Arhat used himself as the standard to infer others; then he would still retain the notion of self, even the notion of life. If he still retained the notion of self and the notion of life, then he would need to preserve and protect them, and ordinary people would likewise see that the Arhat is still a person practicing the Dharma. If someone sees things in this way, that is a wrong view. If there is a wrong view, then after death one will immediately fall into the Avīci hell.
“Furthermore, if an Arhat were to give rise to the mind of killing sentient beings, such a thing would be impossible, and immeasurable sentient beings likewise cannot harm an Arhat.”
The Buddha taught:
“Good man! To speak of the perception of self means that, toward all sentient beings, one gives rise to great compassion and harbors no thought of killing. This is the impartial mind of an Arhat. Do not think that the Thus Come One spoke such paradoxical words without cause or condition.
Long ago, in this city of Rājagṛha, there was a hunter who killed many herds of deer and invited Me to eat the meat. At that time, although I accepted the invitation, I gave rise to compassion for all beings, regarding them as I regarded Rāhula, and spoke this verse:
May this person live long,
May they remain in the world for many years.
Practice the Dharma of non-harming,
And enjoy a lifespan like the Buddhas.
Because of this cause and condition, I spoke this verse:
All fear swords and clubs;
There is no one who does not cherish life.
Comparing others with oneself,
Do not kill and do not strike.”
The Buddha said:
“Excellent! Excellent! Mañjuśrī! For the sake of the great Bodhisattvas, you question the Thus Come One about such profound teachings.”
Then the Bodhisattva Mañjuśrī spoke this verse:
How should one comply with and honor
One’s father and mother?
Why does practicing this teaching
Lead one to the Avīci Hell?
The Thus Come One replied to Mañjuśrī with this verse:
If one takes craving as one’s mother,
And ignorance as one’s father,
Then complies with and honors them,
One falls into the Avīci Hell.
Then the Thus Come One again spoke this verse for Bodhisattva Mañjuśrī:
All who depend on others
Are said to suffer.
All who rely on themselves
Enjoy freedom and peace.
All who are arrogant
And possess great power are cruel.
All who are virtuous and kind
Are loved by everyone.
At this time, the great Bodhisattva Mañjuśrī again addressed the Buddha:
“World-Honored One! The meaning of what the Thus Come One has said is still not ultimate. I respectfully ask the Thus Come One, out of compassion, to explain the causes and conditions behind it. Why is this so?
For example, when the son of a wealthy elder studies under a teacher, is he dependent on the teacher? If you say he is dependent, then this principle is not fully established. If you say he is not dependent, then this principle is also not fully established. Therefore, what the Thus Come One has said admits exceptions.
Furthermore, World-Honored One! Consider a prince who has never become accustomed to handling affairs. When confronted with matters, he is unable to deal with them. Such a person is free, yet ignorant, and constantly suffers. If such a prince is said to be free, then this principle is not fully established. Yet if he is said to be dependent on others, this principle is likewise not fully established. Therefore, the meaning of the verse spoken by the Buddha is not ultimate. Thus, not everyone who depends on others necessarily suffers, and not everyone who is self-reliant necessarily enjoys happiness.
When it is said that all arrogant people with power are cruel, this meaning is also not ultimate. World-Honored One! For example, some women, motivated by pride, leave home to practice the Way, uphold the precepts, perfect their deportment, and guard the six sense faculties so that they do not become unrestrained. Therefore, not everyone bound by arrogance is necessarily cruel.
When it is said that virtuous people are loved by everyone, this meaning is likewise not ultimate. For example, if someone has committed the four grave offenses yet refuses to relinquish the monastic robes, insisting on maintaining the old appearance, those who protect the true Dharma will not approve. Such a precept-breaking person will certainly fall into hell after death. If a virtuous person commits a grave offense, those who protect the true Dharma will expel that person from the monastery and require them to return to lay life. For this reason, not every virtuous person is loved by everyone.”
Then the Buddha said to Mañjuśrī:
“Because of particular causes and conditions, the Thus Come One spoke this meaning as not being ultimate.
It is also because of particular causes and conditions that all Buddhas, the Thus Come Ones, teach this Dharma.
Long ago, in the city of Rājagṛha, there was a woman named Good Virtue. While returning to her parents’ home, she came before Me, took refuge in the Three Jewels, and said, ‘All women, even those with power, are not truly free, whereas all men are different—they enjoy unobstructed freedom.’
At that time, knowing the thoughts in her mind, I spoke that verse.
Mañjuśrī! Excellent! Excellent! Today, for the sake of all sentient beings, you ask the Thus Come One about such hidden teachings.”
Bodhisattva Mañjuśrī then said:
“Earlier, the World-Honored One spoke this verse:”
All sentient beings
Live by eating and drinking.
All people of strength
Have no jealousy in their hearts.
All diseases
Arise from eating and drinking.
All who cultivate pure conduct
Therefore enjoy peace and happiness.
If so, now that the World-Honored One accepts the food offering from Cunda, is He not afraid?
At that time, for Mañjuśrī’s sake, the World-Honored One spoke this verse:
Not all sentient beings
Live by eating and drinking.
Not all strong people
Are free from jealousy in their hearts.
Not all suffering and illness
Are brought about by eating and drinking.
Not all who cultivate purity
Completely attain the fruit of happiness.
Mañjuśrī! If you were ill, then I too would suffer such illness. Why? Because Arhats, Pratyekabuddhas, Bodhisattvas, and the Tathāgata truly no longer depend on eating and drinking. It is only for the purpose of teaching sentient beings that I manifest the acceptance of food offerings from countless beings, so that they may perfect the Pāramitā of Giving and rescue hungry ghosts, animals, and beings in hell.
If one says that the Tathāgata practiced asceticism for six years until His body became thin and emaciated, this is incorrect. The Buddhas, the World-Honored Ones, liberate all realms and are not the same as ordinary beings. How could They have emaciated bodies? The Buddhas, the World-Honored Ones, diligently cultivated the path and attained vajra-like bodies, unlike the fragile bodies of ordinary beings. My disciples are likewise inconceivable and no longer rely on eating and drinking.
To say that all healthy and strong people have no jealous minds is also not the ultimate meaning, for in the world there are those who have never harbored jealousy throughout their lives, yet they are still not physically strong.
To say that all illness and suffering arise from eating and drinking is likewise not the ultimate meaning, for we also see people who become ill for other reasons, such as being wounded by sharp swords or blades.
To say that all who cultivate pure conduct attain the fruit of happiness is likewise not the ultimate meaning, because there are non-Buddhist ascetics in the world who cultivate pure conduct yet still undergo much suffering. Therefore, the earlier verse I spoke did not express the ultimate meaning. This is called the Tathāgata speaking that verse according to causes and conditions. Those causes and conditions were that long ago, in the country of Ujjayinī, there was a Brahmin named Cổ Đề Đức who came to receive the Eight Precepts from Me for the fourth time, and I spoke that verse for his sake.
At that time, Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! What is called the ultimate meaning, and what is called ‘all’ (everything)?”
“Good man! ‘All’ means, apart from the auxiliary practices of the path, permanence, bliss, and wholesome Dharma. This is called ‘all’ and is also called the ultimate. All other dharmas are also called non-ultimate and are also called ultimate. This is in order to inspire good men to delight in the true Dharma and to understand both the non-ultimate meaning and the ultimate meaning.”
Bodhisattva Kāśyapa, overjoyed and deeply inspired, said to the Buddha:
“Wonderful indeed! The World-Honored One regards all sentient beings equally, just as He regards Rāhula!”
The Buddha praised Bodhisattva Kāśyapa:
“Excellent! Excellent! Your understanding today is indeed profound.”
Then Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! I humbly ask the Tathāgata to explain the merits obtained through the Mahāyāna Mahāparinirvāṇa Sūtra.”
The Buddha said to Kāśyapa:
“Good man! If anyone merely hears the name of this sūtra, the merit obtained cannot be fully explained by Śrāvakas or Pratyekabuddhas. Only the Tathāgata knows it completely. Why? Because such merit is inconceivable and belongs to the realm of the Buddha, let alone the merit of those who receive, uphold, recite, master, and copy this sūtra.”
At that time, the devas, humans, and asuras before the Buddha spoke together in one voice:
The Buddhas are inconceivable;
The Dharma and the Saṅgha are likewise.
Therefore we respectfully implore:
Please remain with us, O Buddha.
The Venerable Mahākāśyapa,
Together with Ānanda,
And the assemblies following them
Will soon arrive.
Great King Ajātaśatru,
Ruler of Magadha,
Wholeheartedly reveres and believes in the Buddha,
Yet he has not yet arrived.
We beseech the Tathāgata,
Out of compassion, remain a little longer.
Within this great assembly,
Dispel the net of our doubts.
Then, for the sake of the great assembly, the Tathāgata spoke this verse:
The eldest son in the Dharma
Is indeed Mahākāśyapa.
Ānanda diligently strives,
Cutting off all doubts.
You should all understand clearly:
Ānanda, the one of great learning,
Naturally comprehends
The Dharma of permanence and impermanence.
Therefore, all of you
Should not grieve or sorrow.
Then the great assembly brought many offerings to the Tathāgata. After making offerings to the Buddha, all of them aroused the unsurpassed aspiration for Bodhi, and immeasurable, boundless Bodhisattvas, as numerous as the sands of the Ganges, attained the First Bodhisattva Stage.
At that time, the World-Honored One gave individual predictions of future Buddhahood to Bodhisattva Mañjuśrī, Bodhisattva Kāśyapa, and Cunda. After bestowing these predictions, the Buddha said:
“Good men! Cultivate your own minds and do not become negligent. Now My back aches and My whole body is sore. I wish to lie down like a child, like a sick person. Mañjuśrī! You should extensively expound the profound Dharma to the fourfold assembly. I now entrust this Dharma to you. Until Ānanda and Kāśyapa arrive, you should continue to transmit and entrust the true Dharma in this way.”
After giving these instructions, the Tathāgata, wishing to tame and guide sentient beings, manifested the appearance of illness and lay on His right side like a sick person.