THE MAHĀPARINIRVĀṆA SŪTRA
Volume XI
Chapter 6: Manifesting Illness
At that time, the Bodhisattva Kāśyapa addressed the Buddha:
“World-Honored One! The Tathāgata has already been freed from all illness, eliminated all anxiety and suffering, and no longer has any fear.
World-Honored One! All sentient beings have four poisons that are the causes of illness. What are these four? They are desire, anger, ignorance, and pride. Wherever there are causes of illness, illness inevitably arises, such as lung disease, vomiting, skin itching, mental anguish, dysentery, nausea, bloody urination, swollen glands, eye pain, ear pain, back pain, abdominal bloating, insanity, constipation, and spirit possession. The Buddhas are completely free from all such physical and mental illnesses. Why then does the Tathāgata today say to Mañjuśrī:
My back aches now. You should preach the Dharma to the great assembly.
There are two causes by which suffering from illness does not arise. What are they? First, compassion for all sentient beings. Second, giving medicine to the sick. In the past, throughout immeasurable hundreds of thousands of millions of kalpas, the Tathāgata practiced the Bodhisattva path, spoke loving words for the benefit of sentient beings, was free from suffering, and provided all kinds of medicine to the sick. Why then does He now say that He is ill?
World-Honored One! When ordinary people are sick, whether sitting or lying down, they cannot find comfort. They ask for food and drink, call for their family members, or worry about their possessions. Yet why does the Tathāgata lie silently without teaching the Perfections of Morality, meditation, liberation, samādhi, and the various wholesome practices to His Śrāvaka disciples and others? Why does the Tathāgata not expound such profound Mahāyāna sūtras? Why does He not employ countless skillful means to teach Mahākāśyapa, the king among men, and the other great beings so that they will never retreat from the unsurpassed, perfect enlightenment? Why does the Tathāgata not discipline those evil bhikṣus who accept and hoard impure possessions?
World-Honored One! Since the Tathāgata is truly not ill, why does He lie silently on His right side?
When Bodhisattvas give medicine to the sick, whatever wholesome roots they acquire they dedicate to all beings, transferring them toward omniscience, and also for the purpose of removing the hindrances of afflictions, karma, and retribution from sentient beings.
The hindrance of afflictions includes greed, anger, ignorance, resentment, attachment, depression, jealousy, stinginess, deceit, flattery, shamelessness, lack of conscience, arrogance, pride of inferiority, excessive pride, self-conceit, wrong livelihood, haughtiness, negligence, arrogance, wrath, quarrelsomeness, sycophancy, false displays of spiritual powers, seeking profit through profit, seeking evil gains, insatiable greed, lack of respect, refusal to heed instruction, associating with evil companions, endless craving for gain, difficult-to-break attachments, delight in evil, attachment to defiled desires, attachment to the body, attachment to existence and nonexistence, drowsiness, frequent yawning, dissatisfaction, craving for food and drink, mental dullness, distracted thoughts, improper reflection, committing many evil deeds through body and speech, delight in excessive talk, dull faculties, empty speech, and being constantly covered by thoughts of desire, hatred, and harm. These are called the hindrances of afflictions.
The hindrance of karma consists of the five heinous offenses and various severe illnesses.
The hindrance of retribution consists of being reborn in hell, as a hungry ghost, or as an animal, slandering the true Dharma, and becoming an icchantika. These are called the hindrances of retribution.
These three hindrances are called the great illnesses. Yet the Bodhisattvas, for immeasurable kalpas in the past, whenever they supplied medicine to all sick people, always made this vow:
May all sentient beings forever eradicate these grave illnesses of the three hindrances.
Furthermore, World-Honored One! When great Bodhisattvas cultivate the practices of enlightenment and provide medicine to all the sick, they make vows such as these:
May all sentient beings forever be free from every illness and attain the Vajra Body of the Tathāgata.
May I become the supreme physician for all immeasurable beings, eliminating every grievous disease.
May all sentient beings obtain the Agada medicine, whose miraculous power removes every poisonous evil.
May all sentient beings never retreat from the unsurpassed, perfect enlightenment, quickly obtain the unsurpassed Buddha medicine, and eliminate every poisonous arrow of affliction.
May sentient beings diligently cultivate with vigor, attain the Vajra Body of the Tathāgata, become the excellent medicine that cures every illness, and cause no one ever again to harbor thoughts of contention.
May sentient beings become the great medicinal tree that heals every serious disease.
May sentient beings pull out every poisonous arrow and attain the supreme radiance of the Tathāgata.
May sentient beings enter the wondrous secret treasury of the Tathāgatas medicine of wisdom.
World-Honored One! Such Bodhisattvas have, for hundreds of thousands of millions of nayutas of kalpas, made these vows so that sentient beings would no longer suffer illness. Why then does the Tathāgata now declare that He is ill?
Furthermore, World-Honored One! When an ordinary person is sick, he cannot sit up, bend, stretch, walk, eat, drink, manage household affairs, or educate his children. At such a time, his parents, wife, children, siblings, relatives, and friends all assume that he is surely about to die.
World-Honored One! Today the Tathāgata likewise lies on His right side without speaking. Many foolish people in Jambudvīpa will think:
The Rightly Awakened Tathāgata is certainly about to enter Nirvāṇa.
Thus they conceive the idea of complete extinction. Yet the true nature of the Tathāgata does not enter Nirvāṇa. Why? Because the Tathāgata always abides in the state beyond birth and death. Therefore it cannot truly be said, My back aches today.
Furthermore, World-Honored One! When ordinary people are sick, their bodies become weak and emaciated, lying either on their backs or sides upon their beds. Their families grieve, believing death is near. Likewise, the Tathāgata today will be ridiculed by the ninety-five schools of non-Buddhist ascetics, who will regard Him as impermanent. They will say:
Unlike us, whose Self-nature is eternal and whose principles, seasons, atoms, and so forth exist forever without change, the ascetic Gautama has been altered by impermanence. His Dharma is subject to change.
World-Honored One! Therefore, today the World-Honored One should not remain silent, lying upon His right side.
Furthermore, World-Honored One! When ordinary people become ill, the four great elements lose their balance, and their bodies become weak and exhausted. Thus they cannot rise as they wish and remain bedridden. But the four elements of the Tathāgata are perfectly harmonized, His strength is abundant, and He is not afflicted by illness.
World-Honored One! The strength of ten calves does not equal that of one full-grown ox. The strength of ten oxen does not equal that of one young bull. The strength of ten young bulls does not equal that of one ordinary elephant. The strength of ten ordinary elephants does not equal that of one wild elephant. The strength of ten wild elephants does not equal that of one two-tusked elephant. The strength of ten two-tusked elephants does not equal that of one four-tusked elephant. The strength of ten four-tusked elephants does not equal that of one white elephant from the Snow Mountains. The strength of ten such white elephants does not equal that of one fragrant elephant. The strength of ten fragrant elephants does not equal that of one blue elephant. The strength of ten blue elephants does not equal that of one golden elephant. The strength of ten golden elephants does not equal that of one red elephant. The strength of ten red elephants does not equal that of one white elephant. The strength of ten white elephants does not equal that of one mountain elephant. The strength of ten mountain elephants does not equal that of one utpala elephant. The strength of ten utpala elephants does not equal that of one kumuda elephant. The strength of ten kumuda elephants does not equal that of one puṇḍarīka elephant. The strength of ten puṇḍarīka elephants does not equal that of one mighty wrestler. The strength of ten mighty wrestlers does not equal that of one Bakṣendra. The strength of ten Bakṣendras does not equal that of one Nārāyaṇa. The strength of ten Nārāyaṇas does not equal that of a single finger joint of a Bodhisattva of the Tenth Stage.
The joints in the bodies of ordinary people do not fit closely together. Those of mighty wrestlers touch each other. Those of Bakṣendra interlock. Those of Nārāyaṇa hook together. But the joints of a Bodhisattva of the Tenth Stage are fused together like a coiled dragon. Therefore, the strength of a Bodhisattva is immense.
When the world was established from the Vajra realm, the Vajra Throne appeared beneath the Bodhi Tree. Upon sitting upon that throne, the Bodhisattva immediately attained the Ten Powers.
Now the Tathāgata should not resemble an ignorant infant who knows nothing and cannot speak, lying either on the back or side without blame. The Tathāgata, the World-Honored One, possesses great wisdom illuminating all things, is the dragon among men, fully endowed with majestic virtue, accomplished in supernatural powers, the supreme sage who has completely cut through the net of doubt, removed every poisonous arrow, walks in peace, is perfect in dignified conduct, and is utterly fearless. Why then does the Tathāgata now lie quietly on His right side, causing gods and humans to grieve in sorrow?”
At that time, the Bodhisattva Kāśyapa spoke these verses before the Buddha:
Gautama, Holy One of noble virtue,
Please expound the wondrous Dharma.
Do not resemble an infant,
Or one bedridden with illness.
Teacher of gods and humans,
Reclining beneath the twin sāla trees,
The foolish will see this and say:
“The Buddha has entered Nirvāṇa.”
Not understanding the Vaipulya Sūtras,
Nor the profound deeds of the Buddha,
They cannot behold the secret treasury,
Like the blind unable to see the road.
Only the Bodhisattvas,
Such as Mañjuśrī,
Understand these profound matters,
Like an expert archer.
All Buddhas of the three times
Take great compassion as their root.
Where now
Has that great compassion gone?
Without great compassion,
One cannot be called a Buddha.
If the Buddha enters Nirvāṇa,
Then He cannot be called eternal.
We earnestly implore the World-Honored One:
Kindly accept our request.
Benefit all sentient beings,
And subdue the non-Buddhist teachers.
At that moment, the World-Honored One, with great compassion, knowing the thoughts of the entire assembly and wishing to accord with them for their ultimate benefit, immediately rose and sat in the lotus posture. His countenance shone joyfully like a mass of radiant gold, His face was as beautiful as the full moon, His form pure and stainless. He emitted a great light that illuminated the whole sky, surpassing the brilliance of hundreds of thousands of suns, shining throughout the Buddha worlds in the ten directions—east, south, west, north, above, below, and the intermediate directions. This light bestowed the torch of wisdom upon sentient beings, dispelling the darkness of ignorance and causing hundreds of thousands of millions of nayutas of beings to abide irreversibly in the Bodhi mind.
Then the World-Honored One, utterly free from doubt or anxiety, like the king of lions, adorned with the thirty-two marks of a great person and the eighty minor characteristics, manifested from every pore of His body a lotus blossom. Each lotus was exquisitely beautiful, with a thousand petals of pure gold, stems of lapis lazuli, stamens of vajra, and seedpods of rose-colored jewel, large and round like chariot wheels.
These lotuses emitted lights of many colors—blue, yellow, red, white, purple, and crystal—illuminating even the Avīci Hell, the Saṃjīva Hell, the Black-Rope Hell, the Crushing Hell, the Wailing Hell, the Great Wailing Hell, the Heating Hell, and the Great Heating Hell.
Within these eight hells, beings who constantly endured the torments of burning, boiling, roasting, cutting, piercing, chopping, flaying, and the like, upon encountering this light found all such suffering completely extinguished. They experienced peace, coolness, and immeasurable joy.
Within this light was proclaimed the secret treasury of the Tathāgata:
“All sentient beings possess Buddha-nature.”
After hearing this, those beings died and were reborn in the heavenly realms.
Likewise, beings in the eight cold hells—the Ababa Hell, Atata Hell, Alala Hell, Ababa Hell, Utpala Hell, Padma Hell, Kumuda Hell, and Puṇḍarīka Hell—who constantly suffered from freezing cold, their bodies split apart and torn to pieces, also encountered this light. Their sufferings disappeared, and warmth returned to their bodies.
Again the light proclaimed:
“All sentient beings possess Buddha-nature.”
After hearing it, they too died and were reborn in heaven.
At that moment, throughout Jambudvīpa and other worlds, every hell became empty, with no beings left to suffer punishment except the icchantikas.
The hungry ghosts, tormented by hunger and thirst, bound by their own hair, who for hundreds of thousands of years had not even heard the word “water,” upon meeting this light were freed from hunger and thirst.
Within that light was again proclaimed:
“All sentient beings possess Buddha-nature.”
Hearing this, they died and were reborn among gods or humans, leaving even the realm of hungry ghosts empty, except for those who slandered the Mahāyāna Vaipulya scriptures.
Animals, constantly killing and devouring one another, upon encountering this light abandoned all hatred.
Again the light declared:
“All sentient beings possess Buddha-nature.”
After hearing this, they too were reborn among gods and humans. At that very moment, there were no more animals, except those who slandered the true Dharma.
Within every lotus appeared a Buddha, radiating a golden light one fathom in length, wonderfully majestic and incomparable in beauty. Each possessed the thirty-two major marks and eighty minor characteristics. Some Buddhas sat, some walked, some reclined, some stood. Some thundered like roaring clouds, some made rain fall, some flashed lightning, some stirred great winds, some emitted smoke, some appeared as masses of blazing fire. Others manifested mountains of the seven treasures, lakes, springs, rivers, forests, and trees. Others displayed lands, cities, villages, palaces, and jeweled mansions. Others manifested elephants, horses, lions, tigers, wolves, peacocks, phoenixes, and birds. Others manifested hells, hungry ghosts, animals, or the six heavens of the Desire Realm.
Some World-Honored Ones taught the aggregates, elements, and sense-fields with their many sufferings. Some expounded the Four Noble Truths. Some taught dependent origination. Some explained that karma, retribution, and afflictions all arise from causes and conditions. Some taught self and non-self. Some spoke of suffering and happiness. Some explained permanence and impermanence, purity and impurity. Some expounded the Six Pāramitās for Bodhisattvas. Some praised the virtues of Bodhisattvas. Some praised the virtues of the Buddhas. Others praised the virtues of Śrāvakas and human beings. Some taught the Dharma in accordance with the One Vehicle. Others taught the Three Vehicles leading to enlightenment. Some emitted water from the left side of their bodies and fire from the right. Some manifested birth, renunciation, sitting beneath the Bodhi Tree, turning the wondrous Dharma Wheel, and finally entering Nirvāṇa.
Some World-Honored Ones uttered lion-like roars that enabled people in the assembly to attain the first, second, third, or fourth fruits of sainthood. Others explained countless causes and conditions for liberation from birth and death.
At that time, throughout Jambudvīpa, any sentient being touched by this light found that the blind could see, the deaf could hear, the mute could speak, the lame could walk, the poor gained wealth, the miserly became generous, the angry gave rise to loving-kindness, and the faithless developed faith.
Thus, throughout the world, no sentient being committed evil deeds anymore, except the icchantikas.
Then all the devas, dragons, spirits, gandharvas, asuras, kiṃnaras, mahoragas, rākṣasas, gandhas, umādas, abhamāras, humans, and nonhumans together praised:
“Excellent! Excellent! The unsurpassed World-Honored One has brought immense benefit!”
Having spoken these words, they leaped with joy, singing, dancing, and moving their bodies in celebration. They scattered heavenly flowers upon the Buddha and the Saṅgha, including utpala flowers, kumuda flowers, padma flowers, puṇḍarīka flowers, mandāra flowers, great mandāra flowers, mañjūṣaka flowers, great mañjūṣaka flowers, candana flowers, great candana flowers, locana flowers, great locana flowers, fragrant flowers, great fragrant flowers, delightful flowers, greatly delightful flowers, lovely flowers, greatly lovely flowers, beautiful flowers, and supremely beautiful flowers.
They also offered incense such as aloeswood, agarwood, sandalwood blended with gold, mixed fragrances, and fragrances from the ocean shore. Heavenly banners, jeweled canopies, and celestial music from zithers, flutes, reed pipes, lutes, harps, and drums were offered to the Buddha.
Then they chanted these verses:
We bow before the Great Diligent One,
The unsurpassed Perfectly Awakened One.
None among gods or humans can know
What only the Tathāgata fully understands.
Long ago, for our sake,
Through immeasurable kalpas You practiced austerities.
Why should You now abandon that great vow
And relinquish Your life to enter Nirvāṇa?
All sentient beings cannot perceive
The Tathāgatas secret treasury.
Therefore they find it difficult to escape
Birth and death and the evil destinies.
The Buddhas have taught that Arhats
Will all ultimately enter Nirvāṇa.
The conduct of the Buddhas is so profound—
How could foolish ordinary beings comprehend it?
You bestow the nectar of Dharma
To cut off all afflictions.
Whoever drinks this nectar
Will no longer know birth, aging, sickness, or death.
The World-Honored Tathāgata heals
Hundreds of thousands of countless beings,
Causing all who suffer grave illnesses
To recover completely without remainder.
The World-Honored One has long been free from suffering,
Therefore He is called the Seventh Buddha.
We earnestly pray that today You pour down the rain of Dharma
To nourish the sprouts of our merit.
Thus, after the great assembly of gods and humans made this request, they all fell silent.
When this verse was spoken, within the lotus dais, all the Buddhas from the world of Jambudvīpa up to the Pure Abodes heard this verse.
At that time, the Buddha said to Bodhisattva Kāśyapa:
“Excellent! Excellent! Good man! You have fully attained such profound and wondrous wisdom, and you cannot be harmed by any evil demons or non-Buddhist teachers.
Good man! You abide firmly, unmoved by any evil winds. Good man! You have perfected joyful eloquence in teaching the Dharma. You have made offerings to immeasurable Buddhas, World-Honored Ones, as numerous as the sands of the Ganges in past ages; therefore, you are able to ask the Thus Come One, the Perfectly Enlightened One, such profound questions. Good man! Long ago, throughout immeasurable, boundless hundreds of thousands of millions of nayutas of kalpas, I eradicated the roots of illness and completely abandoned reclining.
Kāśyapa! Countless, immeasurable kalpas ago, there appeared in the world a Buddha named Immeasurable Victory Tathāgata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. For the Śrāvakas, he taught the Mahāyāna Mahāparinirvāṇa Sūtra, explaining, distinguishing, and illuminating its meaning. At that time, I too was a Śrāvaka under that Buddha. I received, upheld, recited, mastered, copied, widely expounded, distinguished, and explained the meaning of the Mahāparinirvāṇa Sūtra to others. By that wholesome root, I dedicated the merit toward the attainment of unsurpassed, perfect enlightenment.
Good man! From the past until now, I have never created karmic causes rooted in afflictions that would lead me into the evil realms, slandered the true Dharma, become an icchantika, received the body of a eunuch, lacked faculties or possessed dual faculties, rebelled against my parents, killed an Arhat, harmed the Sangha by disrupting the Dharma, caused the Buddha to bleed, or violated the four grave precepts. From the past until now, both my body and mind have remained peaceful, free from suffering.
Kāśyapa! I now have no illnesses whatsoever. Why? Because all Buddhas, World-Honored Ones, long ago abandoned every illness.
Kāśyapa! Sentient beings do not understand the secret teachings of the Vaipulya Mahāyāna; therefore, they think that the Thus Come One truly has illness.
Kāśyapa! It is said that the Thus Come One is the lion among humans, yet in truth the Thus Come One is not a lion. Such speech is the secret teaching of the Thus Come One.
Kāśyapa! It is said that the Thus Come One is the great dragon among humans, yet the Thus Come One abandoned and left behind such karma countless kalpas ago.
Kāśyapa! It is said that the Thus Come One is a human or a heavenly being, but in truth the Thus Come One is neither human nor heavenly being, nor ghost, Gandharva, Asura, Garuḍa, Kiṃnara, or Mahoraga. He is not a self, not a life, not a nourisher, not a person, not a doer, not a non-doer, not a receiver, not a non-receiver, not the World-Honored One, not a Śrāvaka, not one who speaks, nor one who does not speak. All such expressions are the secret teachings of the Thus Come One.
Kāśyapa! It is said that the Thus Come One is like the great ocean or Mount Sumeru, but in truth the Thus Come One is neither salty nor made of stone like a mountain. You should know that such statements are the secret teachings of the Thus Come One.
Kāśyapa! It is said that the Thus Come One is a Puṇḍarīka (white lotus), yet I am not truly a Puṇḍarīka. Such speech is likewise the secret teaching of the Thus Come One.
Kāśyapa! It is said that the Thus Come One is like father and mother, yet the Thus Come One is not truly father or mother. Such speech is likewise the secret teaching of the Thus Come One.
Kāśyapa! It is said that the Thus Come One is a great captain, yet the Thus Come One is not truly a great captain. Such speech is likewise the secret teaching of the Thus Come One.
Kāśyapa! It is said that the Thus Come One is like a merchant leader, yet the Thus Come One is not a merchant leader. Such speech is likewise the secret teaching of the Thus Come One.
Kāśyapa! It is said that the Thus Come One can subdue Māra, but in truth the Thus Come One harbors no evil intention to force others into submission. Such statements are all the secret teachings of the Thus Come One.
Kāśyapa! It is said that the Thus Come One can cure ulcers and tumors, yet I am not truly a physician treating such diseases. That statement is likewise the secret teaching of the Thus Come One.
Kāśyapa! As I said before, if any man or woman skillfully cultivates wholesome deeds of body, speech, and mind, then when that person relinquishes this life, whether relatives preserve the body, cremate it, cast it into a great river, or leave it in a charnel ground where jackals, wolves, and beasts contend to devour it, that person’s consciousness is reborn in a good realm. Such consciousness neither comes nor goes, nor arrives anywhere. It is simply continuity, similar from beginning to end, with its characteristics remaining unchanged. Such teaching is likewise the secret teaching of the Thus Come One.
Kāśyapa! Now when I say that I am ill, it is the same; this too is the secret teaching of the Thus Come One. Therefore, I said to Mañjuśrī: My back now aches. You should teach the Dharma to the fourfold assembly.
Kāśyapa! The Thus Come One, the Perfectly Enlightened One, truly has no illness, nor does he lie on his right side, nor does he ultimately enter Nirvāṇa.
Kāśyapa! This Great Nirvāṇa is the profound meditation of all Buddhas. This meditation is not within the realm of the Śrāvakas or Pratyekabuddhas. Kāśyapa! Earlier you asked why the Thus Come One lies quietly without rising, does not ask for food or drink, and does not instruct his family to care for his possessions.
Kāśyapa! The nature of empty space likewise does not rise, does not ask for food or drink, does not instruct family to care for possessions, does not come or go, is neither born nor extinguished, neither old nor young, neither appears nor disappears, neither breaks apart nor is liberated, neither bound nor unbound, neither speaks of self nor of others, neither understands itself nor others, neither healthy nor ill.
Good man! All Buddhas, World-Honored Ones, are likewise. Being like empty space, how could they possibly suffer from illness?
Kāśyapa! In the world there are three kinds of people whose illnesses are difficult to cure. First are those who slander the Mahāyāna. Second are those who commit the five heinous offenses. Third are the icchantikas. These three illnesses are the gravest in the world. Śrāvakas, Pratyekabuddhas, and Bodhisattvas alike cannot cure them. Good man! It is like a person suffering from an incurable disease. Whether attended by caregivers with proper medicine or left without such care and medicine, that person’s illness cannot be cured. One should know with certainty that such a person will die without doubt. Good man! These three kinds of people are likewise. Whether Śrāvakas, Pratyekabuddhas, or Bodhisattvas teach them the Dharma or not, none can cause them to arouse the aspiration for unsurpassed, perfect enlightenment. Kāśyapa! It is like a sick person who, with proper caregivers and medicine, can recover; without these conditions, recovery is impossible. Śrāvakas and Pratyekabuddhas are likewise. Upon hearing the true Dharma from the Buddha and Bodhisattvas, they can arouse the aspiration for unsurpassed, perfect enlightenment. Without hearing the Dharma, they cannot.
Kāśyapa! It is also like a sick person who may recover whether or not caregivers and medicine are available. There is likewise a class of people who, whether they encounter Śrāvakas or not, Pratyekabuddhas or not, Bodhisattvas or not, the Thus Come One or not, whether they hear the Dharma or not, naturally accomplish unsurpassed, perfect enlightenment. Who are these people? They are those who, whether for themselves or for others, out of fear, for gain, through flattery, or even to deceive others, copy this Mahāparinirvāṇa Sūtra, then receive and uphold it, make offerings to it, recite it, revere it, and explain it to others.
Kāśyapa! There are five kinds of people who, with respect to this Mahāyāna Mahāparinirvāṇa Sūtra, still possess illness in their practice and are not yet like the Thus Come One. Who are these five?
The first kind is one who has cut off the first three fetters, attained the fruit of Stream-Enterer (Srotāpanna), no longer falls into hell, the realm of hungry ghosts, or the animal realm, and after seven more births among gods and humans ends all suffering and enters Nirvāṇa. Kāśyapa! This is the first kind of person who still has illness in practice. In the future, after eighty thousand kalpas, this person will attain unsurpassed, perfect enlightenment.
Kāśyapa! The second kind is one who has severed the first three fetters and greatly weakened greed, hatred, and delusion, attaining the fruit of Once-Returner (Sakadāgāmin). After one more return among gods and humans, this person ends all suffering and enters Nirvāṇa. Kāśyapa! This is the second kind of person who still has illness in practice. In the future, after sixty thousand kalpas, this person will attain unsurpassed, perfect enlightenment.
Kāśyapa! The third kind is one who has severed the five lower fetters and attained the fruit of Non-Returner (Anāgāmin), never to be reborn among humans, ending all suffering and entering Nirvāṇa. This is the third kind of person who still has illness in practice. In the future, after forty thousand kalpas, this person will attain unsurpassed, perfect enlightenment.
Kāśyapa! The fourth kind is one who has completely eliminated greed, anger, and ignorance, attained Arhatship, entered Nirvāṇa free from all afflictions, yet is not a solitary rhinoceros-like sage. This is the fourth kind of person who still has illness in practice. In the future, after twenty thousand kalpas, this person will attain unsurpassed, perfect enlightenment.
Kāśyapa! The fifth kind is one who has completely eliminated greed, hatred, and ignorance, attained the fruit of a Pratyekabuddha, extinguished all afflictions, and entered Nirvāṇa as a solitary rhinoceros-like sage. This is the fifth kind of person who still has illness in practice. In the future, after ten thousand kalpas, this person will attain unsurpassed, perfect enlightenment. Kāśyapa! These are the five kinds of people who still have illness in practice and are not yet like the Thus Come One.
Chapter 7: The Sacred Practice (Part 1)
At that time, the Buddha said to Bodhisattva Kāśyapa:
Good man! A great Bodhisattva should single-mindedly contemplate five kinds of practices in relation to the Mahāparinirvāṇa Sūtra. What are the five? First, the Noble Practice; second, the Brahma Practice; third, the Good Practice; fourth, the Child Practice; fifth, the Sick Practice.
Good man! A great Bodhisattva constantly cultivates these five practices. There is also one further practice, namely the Tathāgata, which is the Mahāyāna Mahāparinirvāṇa Sūtra. Kāśyapa, how does a great Bodhisattva cultivate the Noble Practice? A great Bodhisattva may hear this Mahāparinirvāṇa Sūtra either from a Śrāvaka or from the Tathāgata. Having heard it, faith arises. After faith has arisen, he reflects as follows: “The Buddhas, the World-Honored Ones, possess the unsurpassed Way, the great True Dharma, the great assembly of right practice, and the Mahāyāna Vaipulya scriptures. Therefore, for the sake of delighting in and seeking the Mahāyāna scriptures, I should abandon my beloved wife and children, relatives, home, gold, silver, jewels, beautiful necklaces, perfumes, flowers, music, male and female servants, men and women, young and old, and all dependent possessions such as vehicles, cattle, goats, chickens, dogs, and pigs.”
He further reflects: “Household life is cramped and oppressive like a prison, and from it arise all afflictions. Going forth into homelessness is vast like empty space, and through it all wholesome dharmas increase. If I remain at home, I shall never cultivate the pure Brahma conduct throughout my life. Therefore I should shave my beard and hair, leave home, and study the Way.”
Having reflected thus, the Bodhisattva thinks again: “I now firmly resolve to leave home and cultivate the true unsurpassed Bodhi.”
When the Bodhisattva leaves home in this way, Māra Pāpīyān becomes deeply distressed and says: “This Bodhisattva is about to wage a great war against us.”
Good man! How does this Bodhisattva wage war against others? At that time the Bodhisattva goes to the monastery and sees the Tathāgata and his disciples, all possessing perfect deportment, serene faculties, gentle and pure minds. He approaches them seeking ordination, shaves his beard and hair, and dons the three robes. After ordination, he always upholds the precepts, perfect in deportment, peaceful in conduct, committing no transgressions, fearing even the smallest offense. His resolve to uphold the precepts is as firm as a diamond.
Good man! It is like someone wishing to cross the great ocean with the aid of a flotation device. At that time, a rākṣasa in the sea wishes to obtain the float from him. Hearing this, the man thinks: “If I give it away, I will surely drown.” He then replies: “Rākṣasa! Even if you kill me, I cannot give you this float.”
The rākṣasa says: “If you will not give me all of it, then give me half.”
The man still refuses.
The rākṣasa says: “If not half, then give me one third.”
The man still refuses.
The rākṣasa says: “If not that, then give me just a piece the size of your palm.”
The man still refuses.
The rākṣasa says: “If you cannot give me a palm-sized piece, I am tormented by hunger. Please give me only a tiny speck, no larger than a grain of dust.”
The man replies: “Although you ask for only a little, I still need this to cross the sea. I do not know whether the journey is long or short. If I give it to you, the float will gradually lose air, and I may not survive the crossing. I could drown in the middle of the sea.”
Good man! A Bodhisattva who protects the precepts is just like that man crossing the sea while guarding his float. When the Bodhisattva upholds the precepts in this way, the evil rākṣasas of affliction often say to him: “You should trust me. I will never deceive you. Simply break the four grave precepts while preserving the others. Through this cause and condition you will peacefully enter Nirvāṇa.”
At that time the Bodhisattva should think: “I would rather uphold the precepts and fall into the Avīci Hell than violate them in order to be reborn in heaven.”
The rākṣasas of affliction then say: “If you will not break the four grave precepts, then at least commit a Saṅghāvaśeṣa offense. Through this you may peacefully enter Nirvāṇa.”
The Bodhisattva does not consent.
The rākṣasas say: “If you will not commit a Saṅghāvaśeṣa offense, then commit a Sthūlātyaya offense. Thus you may peacefully enter Nirvāṇa.”
The Bodhisattva does not comply.
They say: “If you will not commit a Sthūlātyaya offense, then commit a Pācittiya offense. Thus you may peacefully enter Nirvāṇa.”
The Bodhisattva still does not listen.
They say: “If you cannot commit a Pācittiya offense, then commit a Pāyattika offense. Thus you may peacefully enter Nirvāṇa.”
The Bodhisattva still refuses.
They say: “If you cannot commit a Pāyattika offense, then commit a Duṣkṛta offense. Thus you may peacefully enter Nirvāṇa.”
At that time the Bodhisattva thinks: “If I commit even a Duṣkṛta offense without confessing it, I cannot cross to the other shore beyond birth and death and enter Nirvāṇa.”
Thus the great Bodhisattva steadfastly guards even the most minor precepts with a diamond-like resolve. The great Bodhisattva reveres the four grave precepts and the Duṣkṛta offense equally, making no distinction between them. If the Bodhisattva can uphold the precepts so firmly, then he fully possesses the five branches of morality.
These are: the Bodhisattva’s pure fundamental precepts of karma, the pure precepts concerning preceding and subsequent associates, the pure precepts of freedom from evil thoughts, the pure precepts of protecting right mindfulness, and the precepts dedicated to Anuttarā-samyak-saṃbodhi.
Kāśyapa! This great Bodhisattva also possesses two kinds of precepts. One is receiving the worldly disciplinary precepts; the other is attaining the precepts of the True Dharma. If a Bodhisattva receives the precepts of the True Dharma, he never commits evil. As for receiving worldly disciplinary precepts, one first undergoes the formal fourfold saṅgha ceremony and then obtains them.
Furthermore, good man! There are two kinds of precepts: those grave by nature and those that eliminate worldly suspicion and criticism. The naturally grave precepts are the four grave precepts. The precepts that eliminate worldly suspicion include not cheating in weights and measures, not deceiving others, not relying on another’s influence to seize others’ property, not harboring harmful intentions, not obstructing others’ success, not sleeping with lamps burning, not cultivating fields, not keeping elephants, horses, vehicles, cattle, goats, camels, donkeys, chickens, dogs, monkeys, peacocks, parrots, jīvajīvaka birds, cuckoos, tigers, leopards, wolves, cats, foxes, pigs, and other fierce animals.
One should not keep young boys or girls, young men or women, male or female slaves, or child servants. Nor should one possess valuables such as gold, silver, lapis lazuli, crystal, pearls, giant clam shell, agate, coral, jade, cowries, copper, lead, alloys, or various bowls and utensils. One should not possess woolen mattresses, woolen rugs, or leather garments. One should not store rice, millet, sesame, corn, beans, or containers of raw or cooked food. One should eat only one meal a day, not two. If one goes on alms rounds, one should eat together with the Saṅgha, know sufficiency, not accept private invitations, not eat meat or drink alcohol, and not consume the five pungent vegetables. Therefore the Bodhisattva’s body emits no foul odor and is always respected, honored, supported, and praised by gods and humans.
He lives by alms, does not keep offerings for long, accepts only enough robes to cover the body, and wherever he goes carries the three robes, alms bowl, and sitting cloth without ever parting from them, like the two wings of a bird. He does not store seeds such as roots, beans, fruits, or grains. He does not accumulate gold, silver, food, drink, kitchen supplies, clothing, or ornaments. He does not sleep on high, broad, luxurious beds or on ivory or golden couches, nor sit upon richly embroidered furnishings. He does not keep soft mats, does not sit on elephant grass or horse grass, does not use fine delicate cloth as bedding, does not place two pillows on his bed, does not keep beautiful red pillows or carved wooden pillows.
He never watches elephant fights, horse races, chariot races, military contests, wrestling, contests between men or women, bullfights, goat fights, buffalo fights, cockfights, pheasant fights, or parrot contests. Nor should he watch people fighting each other. Nor should he listen to horns, trumpets, zithers, harps, lutes, flutes, konghou harps, singing, dancing, or music, except when offered in worship of the Buddha.
Nor should he watch elephant combats, lion combats, gambling, the game of Go, dice games, marble games, games of sixes and eights, ball games, stone throwing, rope throwing, or the game of tracing roads into eight directions. None of these amusements should be watched.
He should not practice palm reading or physiognomy of the feet, eyes, or face. He should not use fingernails, mirrors, sacred grasses, willow twigs, pottery bowls, or skulls for divination. Nor should he gaze at the sky to predict the stars, except to dispel drowsiness. He should not act as a royal messenger, nor carry tales from one person to another. He should not use flattery or improper speech to earn a livelihood. Nor should he indulge in conversations about kings and officials, thieves, wars, food and drink, kingdoms, famine, fear, wealth, pleasures, or worldly security.
Good man! These are the precepts for eliminating worldly suspicion observed by a great Bodhisattva.
Good man! A great Bodhisattva upholds these precepts of restraint just as firmly as the naturally grave precepts, without any distinction. Good man! After preserving these precepts, the great Bodhisattva makes the following vow:
“I would rather throw this body into a blazing pit of fire than ever violate the precepts established by the Buddhas of the past, future, and present by committing impure acts with the daughters of Kṣatriyas, Brāhmaṇas, or householders.”
Furthermore, good man! The great Bodhisattva vows: “I would rather have my body wrapped in burning iron than ever receive robes from faithful donors with a body that has broken the precepts.”
Furthermore, good man! The great Bodhisattva vows: “I would rather swallow a red-hot iron ball than ever eat or drink the offerings of faithful donors with a mouth that has violated the precepts.”
Furthermore, good man! The great Bodhisattva vows: “I would rather lie upon a red-hot iron bed than ever use beds or bedding donated by faithful donors with a body that has broken the precepts.”
Furthermore, good man! The great Bodhisattva vows: “I would rather endure three hundred needles piercing my body than ever receive medicine from faithful donors with a body that has broken the precepts.”
Furthermore, good man! The great Bodhisattva vows: “I would rather leap into a cauldron of molten iron than ever enjoy dwellings or houses offered by faithful donors with a body that has broken the precepts.”
Furthermore, good man! The great Bodhisattva vows: “I would rather have this body crushed from head to foot into dust by iron hammers than ever receive the reverence and worship of Kṣatriyas, Brāhmaṇas, or householders with a body that has broken the precepts.”
Furthermore, good man! The great Bodhisattva vows: “I would rather have burning iron thrust into my eyes than look upon another’s beauty with a defiled mind.”
Furthermore, good man! The great Bodhisattva vows: “I would rather have my ears pierced through with iron awls than hear pleasant sounds with a defiled mind.”
Furthermore, good man! The great Bodhisattva vows: “I would rather have this nose cut off with a sharp knife than greedily delight in pleasant fragrances with a defiled mind.”
Furthermore, good man! The great Bodhisattva vows: “I would rather have this tongue cut off with a sharp knife than cling greedily to delicious tastes with a defiled mind.”
Furthermore, good man! The great Bodhisattva vows: “I would rather have this body hacked apart with a sharp knife than indulge in attachment to physical sensations. Why? Because such causes and conditions can lead practitioners to fall into hells, hungry ghost realms, or the animal realm.”
This is called the Bodhisattva’s preservation of the precepts. After preserving these precepts, the Bodhisattva dedicates their merit to all sentient beings. Wishing that all beings may preserve the precepts, he thereby attains pure precepts, wholesome precepts, flawless precepts, undivided precepts, Mahāyāna precepts, irreversible precepts, compliant precepts, ultimate precepts, and perfects the Pāramitā of Morality.
Good man! While cultivating these pure precepts, the great Bodhisattva enters and abides in the first immovable stage. Why is it called the first immovable stage? Because when abiding in this stage, the Bodhisattva neither falls, retreats, nor becomes scattered.
Good man! Just as Mount Sumeru cannot be shaken, overthrown, or shattered even when struck by fierce winds, so too the great Bodhisattva in this stage is not shaken by forms, sounds, smells, tastes, or tactile objects. He does not fall into hell, the hungry ghost realm, or the animal realm. He does not regress to the attainments of a Śrāvaka or a Pratyekabuddha. Nor is he shaken by the winds of wrong views into pursuing false livelihoods.
Furthermore, good man! One who is immovable is not shaken by greed or anger. One who is immovable does not fall into the four grave offenses. One who does not retreat never abandons the precepts to return to household life. One who is not scattered is not disrupted by those who oppose the Mahāyāna scriptures.
Good man! The great Bodhisattva is also not shaken by the māras of affliction, is not cast down by the māra of the five aggregates, and even when seated at the bodhimaṇḍa beneath the Bodhi tree, though heavenly māras may appear, they cannot cause the Bodhisattva to retreat from unsurpassed, perfect enlightenment. Furthermore, he is not scattered by the māra of death.
Good man! This is the great Bodhisattva’s cultivation of the Noble Practices. Why are they called Noble Practices? They are called Noble Practices because they are the practices of Buddhas and Bodhisattvas.
Why are Buddhas and Bodhisattvas called Noble Ones? Because they possess such noble dharmas and constantly contemplate the tranquil and empty nature of all phenomena; therefore they are called Noble Ones. Because they possess noble morality, they are called Noble Ones. Because they possess noble concentration and wisdom, they are called Noble Ones. Because they possess the seven noble treasures—faith, morality, shame, moral dread, extensive learning, wisdom, and renunciation—they are called Noble Ones. Because they possess the seven factors of noble awakening, they are called Noble Ones. For these reasons, this is called the Noble Practice.