MAHĀPARINIRVĀṆA SŪTRA
VOLUME IV
Chapter 4: THE TATHĀGATA-NATURE 1
The Buddha again said to Kāśyapa:
Good son! The great Bodhisattvas distinguish and explain that the Great Parinirvāṇa has four aspects of meaning. What are these four meanings? The first is self-correctness. The second is correcting others. The third is having the ability to answer according to the questions asked. The fourth is skillfully understanding the meaning of causes and conditions.
What is self-correctness? It means that the Tathāgata sees causes and conditions and therefore has things that need to be taught. It is like a monk who sees a great fire and says: “I would rather embrace this great burning mass of fire than ever dare slander the twelve divisions of the scriptures and the secret treasury of the Tathāgata’s teachings by claiming that they were spoken by Māra Pāpīyas, or by claiming that the Tathāgata, Dharma, and Saṅgha are impermanent.” Such a person despises himself and also deceives others. He would rather take a sharp knife and cut off his own tongue than ever say: “The Tathāgata, Dharma, and Saṅgha are impermanent.” Even if he hears others say such things, he should not believe them, but should instead feel compassion toward such people. One should understand it in this way: The Tathāgata, Dharma, and Saṅgha are inconceivable. To regard one’s own body as a mass of fire—this is called self-correctness.
What is correcting others? When the Buddha was teaching the Dharma, there was a woman who was raising her child with breast milk. She came to where the Buddha was, bowed with her head touching His feet, then sat to one side, having something on her mind and constantly reflecting. At that time, the World-Honored One knew this, yet still asked:
“Is it because you love your child that you have fed him a great amount of milk cream without considering whether he can digest it, is that so?”
The woman said to the Buddha:
“How wondrous! World-Honored One, You know clearly what is in my mind. I respectfully ask the World-Honored One to teach me. World-Honored One, this morning I gave my child much milk cream, fearing that he would not be able to digest it and might die young. I hope the World-Honored One will instruct me.”
The Buddha said:
“Your child has digested this food well and will become healthy.”
Hearing this, the woman became very joyful and said:
“Because the Tathāgata has spoken truthfully, I am greatly delighted.”
The World-Honored One, wishing to train and guide sentient beings, skillfully distinguishes and speaks of what can and cannot be digested. He also teaches the Dharma of no-self and impermanence. If the Buddha had first taught permanence, His disciples would have thought that this teaching was the same as the doctrines of external paths and would have abandoned it.
The Buddha again said to the woman:
“To raise a child so that he grows up healthy, one must give him foods that are easy to digest and difficult to digest. If he is given only milk cream, it is not enough to nourish him. My Śrāvaka disciples are like your child. They cannot digest the teaching of permanence, so first I teach the Dharma of ‘Suffering and Impermanence.’ When My Śrāvaka disciples have fully accumulated merit and virtue and have the ability to cultivate the teachings of the Mahāyāna scriptures, then I will teach them the six flavors of this scripture.
What are the six flavors? They are: the sour flavor of suffering, the salty flavor of impermanence, the bitter flavor of no-self, the sweet flavor of bliss, the spicy flavor of self, and the bland flavor of permanence. In the world there are three flavors: impermanence, no-self, and non-bliss. Afflictions are firewood, wisdom is fire; through these causes and conditions they become the rice of Nirvāṇa, namely permanence, bliss, self, and purity, causing all disciples to delight in them.”
The Buddha again said to the woman:
“If you have matters that require you to go to another place, you must drive your wicked son out of the house and entrust your treasure store to your virtuous son.”
The woman said to the Buddha:
“Indeed, as the World-Honored One has taught, the treasure of jewels should be given to the virtuous son and should not be given to the wicked son.”
“I am also like this. When I enter Nirvāṇa, I will not entrust the supreme wondrous Dharma treasury to the Śrāvaka disciples, just as your treasure should not be given to your wicked son. The true Dharma should be entrusted to the Bodhisattvas, just as your treasure should be given to your virtuous son. Why? Because the Śrāvakas give rise to mistaken thoughts and believe that the Tathāgata has truly entered extinction. But I have not truly entered extinction, just as when you go far away and have not yet returned, your wicked son may think that you have died, while in truth you have not died. The Bodhisattvas understand that the Tathāgata is permanent and unchanging, just as the virtuous son knows that you have not died. For this reason, I entrust the supreme secret Dharma treasury to the Bodhisattvas.”
Good son! If there are sentient beings who believe that the Buddha is permanently abiding and unchanging, then know that the house of such a person always contains the Buddha. This is called correcting others.
What is meant by having the ability to answer according to the questions asked? If someone comes and asks the Buddha:
“What should I do so that I do not lose my wealth, yet can still be called a great donor?”
The Buddha teaches:
“If there are Śramaṇas, Brāhmaṇas, or those who have few desires and know contentment, who do not accept or store impure things, then donate servants and attendants to such people; donate women to those who practice the pure conduct; donate alcohol and meat to those who abstain from alcohol and meat; at a time after noon, donate food to those who do not eat after noon; donate incense and flowers to those who do not use incense and flowers. Giving in this way causes one’s reputation to spread everywhere, while one’s wealth and possessions are not diminished in the slightest.”
This is called the ability to answer according to the questions asked.
At that time, Bodhisattva Kāśyapa said to the Buddha:
“World-Honored One! Meat should not be given to people who do not eat meat. Why? Because I see that those who do not eat meat possess great merit.”
The Buddha praised Kāśyapa:
“Excellent! Excellent! You now understand My intention well. Bodhisattvas who protect the Dharma should be like this. Good son! From now on, the Tathāgata does not permit the Śrāvaka disciples to eat meat. When receiving offerings from donors, they should contemplate that food as though eating the flesh of their own child.”
Bodhisattva Kāśyapa again said:
“World-Honored One! Why does the Tathāgata not permit eating meat?”
The Buddha said:
“Good son! Whoever eats meat cuts off the seed of great compassion.”
Bodhisattva Kāśyapa again said:
“Why did the Tathāgata previously permit monks to eat the three kinds of pure meat?”
“Good Kāśyapa! Those three kinds of pure meat were only temporarily established according to circumstances.”
Bodhisattva Kāśyapa again asked:
“World-Honored One! For what reason did the Tathāgata not permit even the ten kinds of impure meat, up to the nine kinds of pure meat?”
The Buddha told Kāśyapa:
“It was also because of circumstances that these were gradually prohibited. You should know that this is precisely the meaning behind the cessation of eating meat now.”
Bodhisattva Kāśyapa again said:
“Why did the Tathāgata praise meat and fish as delicious foods?”
The Buddha said:
“Good son! I did not only say that things belonging to meat and fish are delicious foods. I also said that sugarcane, rice, sugar, all kinds of grains, black sugar, honey, milk, butter, and oil are delicious foods. Although the Tathāgata said that certain robes may be stored, they must be of a faded and altered color; how much less should one become attached to the taste of fish and meat?”
Bodhisattva Kāśyapa again said:
“If the Tathāgata establishes the precept against eating meat, then the five things—milk, cream, butter, fresh milk, cooked milk, oil—and such robes as kauśeya, conch shells, leather, gold and silver, bowls and basins, and other such things should also not be stored.”
“Good son! One should not hold views like the naked ascetics of external paths. All the precepts established by the Tathāgata have different intentions. Because there are different intentions, the Tathāgata allowed the eating of the three kinds of pure meat. Because there are different perceptions, He prohibited the eating of ten kinds of meat. Because there are different perceptions, He prohibited all kinds of meat, even the flesh of animals that died naturally.
Kāśyapa, from today onward, the Tathāgata prohibits His disciples from eating all kinds of meat. Kāśyapa, those who eat meat—whether they walk, stand, lie down, or sit—when sentient beings smell the scent of meat, they will give rise to fear. It is like a person who is near a lion; when people smell the foul odor of a lion, they also become frightened.”
Noble son! Just as a person who eats garlic has an unpleasant foul odor, and anyone who smells it wants to leave, even seeing it from afar makes one unwilling to look, how much more so when near. A person who eats meat is the same. All sentient beings who smell the odor of meat become terrified and give rise to the thought of fear of death. All living beings with bodies dwelling in water, on land, and in the air all flee, considering this person to be their enemy. Therefore, the Bodhisattva does not eat meat. In order to save sentient beings, he manifests the appearance of eating meat; although he appears to eat, in truth he does not eat.
Noble son! Such Bodhisattvas do not eat even pure foods, much less meat. Noble son! After I enter Nirvana, for countless hundreds of years, the holy ones of the four fruits will all enter Nirvana. After the true Dharma has disappeared, during the age of the semblance Dharma, there will be false monks who appear to uphold the Vinaya, who read and recite few sutras, who crave food and drink, who nourish and strengthen their bodies, whose clothing is coarse, filthy, and foul-smelling, whose appearance is emaciated and without dignity or virtue. They raise cattle and sheep, carry firewood and grass, and allow their beards, hair, and nails to grow long. Although wearing the kasaya robe, they resemble hunters; when observed closely, they walk slowly like cats stalking mice. They constantly proclaim that they have attained the fruit of Arhatship. Their bodies are afflicted with many illnesses, they lie upon filthy excrement, outwardly displaying a gentle appearance while inwardly filled with greed and jealousy. They are like Brahmins who observe the five vows of silence; they are truly not Shramanas but manifest the appearance of Shramanas. Their wrong views grow strong, and they slander the true Dharma.
Such people destroy the precepts, right conduct, dignity, and the fruits of liberation that the Tathagata has taught. They distance themselves from the pure Dharma and destroy the profound secret meanings of the teachings. Following their own opinions, they speak contrary to the sutras and Vinaya, saying: “The Tathagata permits us to eat meat.” They create such arguments themselves, claiming that they are the words of the Buddha, and dispute among themselves, each proclaiming themselves to be Shakyamuni’s disciples.
Noble son! At that time, there will be Shramanas who store grain and rice, accept and keep meat and fish, cook food with their own hands, hold oil jars, wear leather shoes, use jeweled parasols, associate closely with kings, ministers, and wealthy householders, observe signs and stars, diligently study medicine, raise servants, store gold, silver, lapis lazuli, mother-of-pearl, agate, crystal, pearls, coral, amber, beryl, precious stones, treasures, various melons and fruits, study various crafts, painting, carving, writing books for teaching, farming, refining poisons, spells, making medicines, singing, music, adorning themselves with fragrances and flowers, gambling, and learning various arts. If there is any monk who abandons such evil activities, that person should be called My disciple.
At that time, Bodhisattva Kashyapa said to the Buddha:
“World-Honored One! Monks, nuns, male lay followers, and female lay followers depend on others for their livelihood. When begging for alms, if they receive food mixed with meat, how can they eat in accordance with the pure Dharma?”
The Buddha said:
“Kashyapa! They should wash away the meat with water before eating. If the container holding the food has been contaminated by meat, it may be used after removing only the smell; there is no offense. If there is much meat in the food, it should not be used. All kinds of meat are not to be eaten; if eaten, one incurs an offense. Now I establish this prohibition to end the eating of meat. If explained in detail, it could not be exhausted. Since the time of entering Nirvana is approaching, I speak briefly. This is called answering according to the question asked.
Kashyapa! What is skillful understanding of the meaning of causes and conditions? For example, there are four groups of protectors who come and ask the Tathagata: ‘World-Honored One! The meanings that the Tathagata previously taught—why did you not explain to King Prasenajit the profound and wondrous meanings of that Dharma gate? Sometimes you speak deeply, sometimes shallowly; sometimes you call something an offense, sometimes not an offense. What is called falling? What is called Vinaya? What is the meaning of Pratimoksha?’
The Buddha taught:
‘Pratimoksha means knowing contentment, accomplishing dignified conduct, not accepting or storing possessions, and is also called pure livelihood. Falling means falling into the four evil realms. Falling also means falling into hell, up to Avici hell. Regarding speed and slowness, it is faster than a sudden rainstorm. Those who hear this become fearful, firmly uphold the prohibitions, do not violate proper conduct, cultivate contentment, and do not accept any impure objects. Again, falling means nurturing the growth of hell, hungry ghosts, and animals. Because of these meanings it is called falling.
Pratimoksha means distancing oneself from unwholesome and evil actions of body, speech, and mind. Vinaya means entering into the precepts of proper conduct, deeply understanding the wholesome meanings of the sutras, preventing the enjoyment of all impure objects and impure causes and conditions, and also preventing the four grave offenses, the thirteen Sanghadisesa offenses, the two indefinite offenses, the thirty offenses requiring relinquishment and confession, the ninety offenses requiring confession, the four repentance practices, the various training rules, and the seven methods for settling disputes.
Some people destroy all precepts, meaning the four grave offenses up to the seven methods for settling disputes. Some people slander the true Dharma, profound scriptures, and those of the Icchantika class, fully possessing all characteristics without causes or conditions. Such people consider themselves intelligent and sharp-witted, hiding all grave offenses, minor offenses, and evil deeds, like a turtle concealing its six limbs. Having committed such offenses, they do not repent for a long time. Because they do not repent, their offenses increase further. When a monk commits such offenses and never confesses them, causing those offenses to continually grow, therefore the Tathagata, knowing these matters, gradually establishes the precepts, not all at once.’”
At that time, good men and good women said to the Buddha:
“World-Honored One! If the Tathagata knew this matter long ago, why did He not establish this precept earlier? Could it be that the World-Honored One wished sentient beings to fall into hell? It is like many people wishing to go to another land who, being confused, abandon the straight road and take a winding path. Yet those people do not know they are lost and believe they are traveling on the correct path, while they do not meet anyone to ask whether it is right or wrong. Sentient beings are the same: they are deluded regarding the Buddha’s Dharma and do not see the correct path. Previously, the Tathagata should have taught the true path, telling the monks: ‘This is a violation of the precepts; this is upholding the precepts.’ The rules should have been established in this way. Why? Because the Tathagata is the Perfectly Enlightened One, truly seeing the correct path clearly. Only the Tathagata, the Heavenly One among gods, can teach the ten wholesome virtues and the superior merits and meanings of that Dharma. Therefore we respectfully request that the World-Honored One establish the precepts beforehand.”
The Buddha taught:
“Noble son! If it is said that the Tathagata teaches sentient beings the superior merits of the ten wholesome virtues, then the Tathagata regards sentient beings as Rahula. How could one say: ‘Does the World-Honored One wish sentient beings to fall into hell?’ I see a person who has the causes and conditions to fall into Avici hell. For that person alone, I would remain in the world for one kalpa or even less than one kalpa. I possess great compassion toward sentient beings. For what reason would I deceive those whom the Tathagata regards as His own children and cause them to fall into hell?
Noble son! It is like in a country there is a person skilled at mending clothes. When he sees a garment with a torn hole, he then repairs it. The Tathagata is the same. Seeing that sentient beings have the causes and conditions to fall into Avici hell, He uses wholesome precepts to save and assist them.
Noble son! It is like a Wheel-Turning Sage King who first teaches sentient beings the ten wholesome virtues. Later, when some people commit evil, the king then acts according to circumstances, gradually stopping their evil deeds. After stopping the evil deeds, he then personally practices the king’s Dharma.
Noble son! I am also like this. I teach the Dharma without first establishing the Vinaya. Because monks gradually engage in unlawful actions, I then establish rules according to circumstances. Those sentient beings who delight in the true Dharma and practice according to the Buddha’s teachings—such sentient beings are able to see the Dharma body of the Tathagata. Just as the precious vehicle of the Wheel-Turning King is inconceivable, the two treasures of Dharma and Sangha are also inconceivable. This is called skillful understanding of the meaning of causes and conditions. The Bodhisattva discriminates, explains, and reveals the meaning of these four aspects. This is the meaning of the Mahayana Great Nirvana arising from causes and conditions.
Furthermore, ‘self-correcting’ means attaining Great Parinirvana. ‘Correcting others’ means that the Tathagata teaches monks the Dharma that the Tathagata is eternal and unchanging.”
Kashyapa! Answering according to the question means that because you asked, the Tathagata now has the opportunity to extensively explain the wondrous and profound meanings to Great Bodhisattvas, monks, nuns, male lay followers, and female lay followers. The meaning of causes and conditions is that the Shravakas and Pratyekabuddhas do not fully understand such profound meanings. They do not hear the letter “Yi,” which is formed by three dots; liberation, Nirvana, and great Prajna form the secret treasury. Now the Tathagata reveals, distinguishes, and opens the wisdom eye for the Shravakas.
Suppose someone says: ‘These four matters are like this, so how can you say they are one and not false?’ Then ask them in return: ‘Space, non-existence, immovability, and unobstructedness—these four things, what difference is there among them? How can this be called false?’
The World-Honored One said:
“No. Such statements are precisely one meaning. This is the meaning of emptiness, self-correction, correcting others, answering according to the question, and understanding causes and conditions. They are likewise the same as Great Nirvana, without difference.”
The Buddha said to Kāśyapa:
If there are virtuous men or virtuous women who say that the Tathāgata is impermanent, how do they know that he is impermanent? According to the Buddha’s teaching, extinguishing all aspects of afflictions is called Nirvāṇa. For example, when a fire is extinguished, it no longer exists; extinguishing all aspects of afflictions is also like this, and therefore it is called Nirvāṇa. Then why does the Tathāgata call it a dharma that is eternally abiding and unchanging? Just as a garment that has been completely torn apart is no longer called an object, Nirvāṇa is the same: when all afflictions are ended, it is no longer called an object. Then why does the Tathāgata call it a dharma that is eternally abiding and unchanging? According to the Buddha’s teaching:
“Leaving behind desire,
peaceful cessation,
is called Nirvāṇa.”
Just as a person whose head has been cut off no longer has a head, leaving behind desire and peaceful cessation are also like this: empty and without possession, therefore called Nirvāṇa. Why, then, is the Tathāgata a dharma that is eternally abiding and unchanging?
According to the Buddha’s teaching:
“Like heated iron,
struck and scattering sparks,
one does not know where they go;
attaining true liberation
is likewise so.
Having already left lust,
the muddy mire of the realms,
attaining the unmoving fruit,
one does not know where it goes.”
Then why is the Tathāgata a dharma that is eternally abiding and unchanging?
O Kāśyapa! If someone questions in this way, this is called questioning. You should not think that the nature of the Tathāgata is completely extinguished.
O Kāśyapa! The ending of all afflictions is not called an object. Why? Because it has already reached the ultimate and eternal completion, therefore it is called permanent. This state is tranquil and nothing surpasses it. “The ending of all thoughts, without any error”—this phrase means purity that eternally abides and does not change. Therefore Nirvāṇa is called eternal abiding. The Tathāgata is the same: eternally abiding and unchanging.
The scattering sparks of fire are an analogy for afflictions: they fly outward and then disappear; not knowing where they go refers to the Tathāgata having ended all afflictions and not existing within the five paths. Therefore, the Tathāgata is a dharma that is eternally abiding and unchanging.
O Kāśyapa! The teacher of all Buddhas is the Dharma. Therefore, the Tathāgata reverently honors and makes offerings to it. Because the Dharma is eternally abiding, the Buddhas are also eternally abiding.
Bodhisattva Kāśyapa again said to the Buddha:
If the fire of afflictions is extinguished, and the Tathāgata is also extinguished, then the Tathāgata has no place of eternal abiding. It is like those iron sparks: once the sparks are gone, no one knows where they go. The Tathāgata’s afflictions are also like this: once extinguished, there is no place to which they go. Furthermore, when the heat and red sparks of that iron rod’s fire disappear, nothing remains. The Tathāgata is also like this: once extinguished, he is impermanent. By extinguishing the fire of afflictions, he enters Nirvāṇa; therefore, one should know that the Tathāgata is impermanent.
O virtuous man! The iron rod refers to ordinary beings. Ordinary beings may extinguish their afflictions, but after they are extinguished they arise again, and therefore they are called impermanent. The Tathāgata is not like this: after they are extinguished, they never arise again, and therefore he is called permanent.
Bodhisattva Kāśyapa again said:
When the red color of the iron rod has disappeared, if the iron rod is placed back into the fire, the redness arises again. If the Tathāgata were also like this, then afflictions should arise again. If afflictions arise again, then that would mean impermanence.
The Buddha said:
O Kāśyapa! You should not say that the Tathāgata is impermanent. Why? Because the Tathāgata is permanent. O virtuous man! When wood is burned completely, ashes remain. When afflictions are completely extinguished, Nirvāṇa immediately appears. The examples of the torn garment, the severed head, the broken vessel, and so forth are also like this. Things such as these all have names: torn garment, severed head, broken vessel.
O Kāśyapa! Cold iron can be heated again. The Tathāgata is not like this. Having ended afflictions, he is completely pure; the fire of afflictions does not arise again. Kāśyapa, you should know that countless sentient beings are like that iron rod. The Tathāgata uses the fire of undefiled wisdom to burn away the fetters and afflictions of sentient beings.
Bodhisattva Kāśyapa said to the Buddha:
Excellent! Excellent! Now I clearly understand what the Tathāgata has said: the Buddhas are eternally abiding.
The Buddha said:
O Kāśyapa! For example, a noble king originally dwells within his palace, or sometimes travels outside to view the scenery of the gardens. Even when the king is not among the palace women, no one may say that the king has died. The Tathāgata is also like this. Although he does not appear within the continent of Jambudvīpa and enters Nirvāṇa, he is not called impermanent. The Tathāgata leaves behind immeasurable afflictions, enters the blissful realm of Nirvāṇa, and wanders in the flower garden of Perfect Enlightenment, joyful and at peace.
Bodhisattva Kāśyapa again asked:
According to the Buddha’s teaching, the Tathāgata has long ago crossed beyond the great ocean of afflictions. If he has already crossed beyond the ocean of afflictions, then why did he join with Yaśodharā and give birth to Rāhula? Because of this cause and condition, one should know that the Tathāgata has not escaped the bondage of the great ocean of afflictions. I humbly request that the Tathāgata explain this cause and condition.
The Buddha said to Kāśyapa:
You should not say: “The Tathāgata has long ago crossed beyond the great ocean of afflictions; why then did he join with Yaśodharā and give birth to Rāhula? Because of this cause and condition, one should know that the Tathāgata has not escaped the bondage of the great ocean of afflictions.”
O virtuous man! This Great Nirvāṇa has the ability to establish profound meanings. Now you should listen with sincere minds, and then explain it widely to everyone. Do not give rise to fear or doubt. If a great bodhisattva abides in Great Nirvāṇa, he can place Mount Sumeru, vast and high as it is, inside the shell of a mustard seed, and then return it to its original place.
O virtuous man! Again, there are great bodhisattvas abiding in Great Nirvāṇa who can place the three-thousand great thousand worlds inside the shell of a mustard seed. The sentient beings within them are not cramped; they move about as usual, without any difference. Only those who are to be liberated can see the bodhisattva place the three-thousand great thousand worlds inside the mustard seed shell and then return them to their original place.
O virtuous man! Again, there are great bodhisattvas abiding in Great Nirvāṇa who can place the three-thousand great thousand worlds into a pore of their body, and returning them to their original place is also the same.
O virtuous man! Again, there are great bodhisattvas abiding in Great Nirvāṇa who can cut out the Buddha worlds of the ten directions, place them on the tip of a needle like leaves pinned onto a date tree, and throw them toward Buddhas in other directions. All sentient beings in those worlds do not know where they have gone. Only those who are to be liberated can see this act. They also see the bodhisattva return the worlds that were thrown away to their original places.
O virtuous man! Again, there are great bodhisattvas abiding in Great Nirvāṇa who can cut out the Buddha worlds of the ten directions, place them on their palms like a potter’s wheel, and throw them across countless other worlds, as many as particles of dust. Not a single sentient being gives rise to the thought of coming or going. Only those who are to be liberated can see this action, and returning them to their original places is also the same.
O virtuous man! Again, there are great bodhisattvas abiding in Great Nirvāṇa who can cut out immeasurable Buddha worlds throughout all ten directions and place them within their own bodies. The sentient beings within them are not cramped, nor do they have thoughts of coming and going or thoughts concerning where they dwell. Only those who are to be liberated can see this action, and returning them to their original places is also the same.
O virtuous man! Again, there are great bodhisattvas abiding in Great Nirvāṇa who can place the worlds of the ten directions into a single particle of dust. The sentient beings within them are not cramped and do not have thoughts of coming and going. Only those who are to be liberated can see this, and returning them to their original places is also the same.
Good man! The Great Bodhisattva, abiding in the Great Nirvana, can manifest immeasurable spiritual powers and transformations; therefore it is called Great Parinirvana. The Great Bodhisattva who can manifest such spiritual powers and transformations—things that all sentient beings cannot fathom—how then can you know that the Tathagata approached sexual desire and gave birth to Rahula?
Good man! Long ago, the Tathagata has already dwelt in the Great Nirvana and manifested immeasurable spiritual powers and transformations. Throughout the three-thousand great thousandfold worlds, among the billions of suns and moons, and in these billions of Jambudvīpas, the Tathagata manifests spiritual powers as extensively explained in the Śūraṅgama Sūtra. Within the three-thousand great thousandfold worlds, whether in Jambudvīpa the Tathagata manifests entering Nirvana, it is not that he completely enters Nirvana. Or, in Jambudvīpa, the Tathagata manifests entering a mother’s womb, causing the father and mother to think that their child has been born, yet this body of the Tathagata absolutely did not arise from the union of sexual desire. The Tathagata has been free from sexual desire for immeasurable and distant kalpas. This body of the Tathagata is the Dharma body; in order to accord with worldly ways, he manifests entering a mother’s womb.
Good man! The Tathagata manifested being born from the womb of Queen Maya in the Lumbini Garden of Jambudvīpa. As soon as he was born, he walked seven steps toward the east and proclaimed: “I am the supreme among gods, humans, and asuras.” His parents and the gods and humans, seeing this, were both anxious and joyful, considering it a rare event. Everyone thought he was an infant, but in truth this body of the Tathagata had already been free from such things for immeasurable kalpas. The body of the Tathagata is the Dharma body, not a body formed from blood, flesh, tendons, vessels, bones, and marrow. Because he accorded with worldly beings’ ways, he manifested as a child. Walking seven steps toward the south manifested his intention to become the unsurpassed field of merit for sentient beings. Walking seven steps toward the west manifested that birth had ended, that this was his final body, and that he would never again experience aging and death. Walking seven steps toward the north manifested that he had passed beyond birth and death in all realms. Walking seven steps toward the east manifested that he would become a guide for sentient beings. Walking seven steps in all four directions manifested the eradication of all afflictions and the four kinds of demons, becoming the Tathagata, the Worthy One, the Perfectly Enlightened One. Walking seven steps upward manifested that he was not defiled by impure things, just as space is not stained. Walking seven steps downward manifested the pouring forth of the Dharma rain to extinguish the fires of hell, enabling sentient beings to attain peace and happiness. For those who destroy the precepts, he manifests as fog, frost, and hail.
In Jambudvīpa, seven days after birth, he again manifested shaving his hair. Everyone thought the Tathagata was a child having his hair shaved for the first time. In truth, all gods, humans, Mara Pāpīyas, śramaṇas, and brāhmaṇas could not see the crown sign of the Tathagata, much less could anyone hold a razor and shave his hair. If someone were to hold a razor and shave the crown of the Tathagata, such a thing would be impossible. Since immeasurable and profound kalpas ago, the Tathagata had already shaved away his beard and hair. After the Tathagata was born, his parents brought him to the shrine of the gods to pay respects to Maheśvara. When Maheśvara saw the Tathagata, he immediately joined his palms respectfully and stood to one side. Since immeasurable kalpas ago, the Tathagata had already abandoned the practice of entering gods’ shrines, but wishing to accord with worldly customs, he manifested in this way.
In Jambudvīpa, the Tathagata manifested having his ears pierced. In reality, no sentient being could pierce the ears of the Tathagata; because he followed worldly customs, he manifested this way. He also used precious objects to make lion-shaped earrings to adorn his ears, but from immeasurable kalpas ago, the Tathagata had already abandoned all adornments. Yet wishing to accord with worldly customs, he manifested this way. He entered schools and studied letters and learning, but from immeasurable kalpas ago, the Tathagata had already completely perfected all knowledge. Looking throughout the three realms, there was no one capable of becoming the teacher of the Tathagata. Yet because he wished to accord with worldly customs, he manifested entering a school; therefore he is called the Tathagata, the Worthy One, the Perfectly Enlightened One. Learning to ride elephants and horses, wrestling, and all kinds of skills were likewise such manifestations.
In Jambudvīpa, the Tathagata again manifested as a crown prince. Everyone saw the Tathagata as a prince enjoying the pleasures of the five desires, but throughout immeasurable kalpas the Tathagata had already abandoned such pleasures of the five desires. Yet because he wished to accord with worldly customs, he manifested such appearances.
A fortune teller predicted that if the Tathagata did not leave home, he would become a Wheel-Turning Sage King ruling Jambudvīpa. All sentient beings believed those words, but throughout immeasurable kalpas the Tathagata had already abandoned the position of a Wheel-Turning Sage King and become the Dharma King. In Jambudvīpa, the Tathagata manifested leaving behind women and the pleasures of the five desires; seeing old age, illness, death, and a śramaṇa, he renounced home and cultivated the path. Everyone thought that the prince had only then left home, but from immeasurable kalpas ago, the Tathagata had already renounced home and practiced the Way. Because he wished to accord with worldly customs, he manifested this way.
In Jambudvīpa, the Tathagata manifested leaving home, receiving full ordination, diligently practicing the Way, and attaining the fruits of Stream-entry, Once-returning, Non-returning, and Arhatship. Everyone thought that the fruit of Arhatship was easy to attain and not difficult, but from immeasurable kalpas ago, the Tathagata had already accomplished Arhatship. Because he wished to liberate all kinds of sentient beings, he sat beneath the Bodhi tree at the place of enlightenment, used grass as a seat, and subdued the demons. The assembly all thought that the Tathagata had only then sat beneath the Bodhi tree and subdued the armies of demons, but from immeasurable kalpas ago, the Tathagata had already subdued the armies of demons. Because he wished to subdue stubborn and obstinate beings, he manifested teaching and transforming them. The Tathagata manifested defecating, urinating, exhaling, and inhaling. Everyone thought that the Tathagata had defecation, urination, exhalation, and inhalation, but the body of the Tathagata, having attained such fruition, does not have these activities. Because he accorded with worldly customs, he manifested in this way.
The Tathagata manifested accepting food offered by people, but the body of the Tathagata truly does not experience hunger or thirst. Because he accorded with the world, he manifested this way. The Tathagata manifested sleeping and resting like sentient beings, but from immeasurable kalpas ago he had already possessed profound and wondrous wisdom, being free from the three realms. Activities such as walking, standing, lying down, sitting, suffering headaches, stomachaches, backaches, carrying a staff, washing feet, washing hands, washing the face, rinsing the mouth, brushing teeth, and so forth—everyone said that the Tathagata had such activities, but the body of the Tathagata does not have these things. The hands and feet of the Tathagata are pure like lotus flowers, and the fragrance of his mouth is pure and sweet like the scent of the utpala lotus. All sentient beings say that the Tathagata is a person, but in truth the Tathagata is not a person. The Tathagata manifested accepting robes made from discarded cloth, washing, sewing, and dyeing them, but long ago the Tathagata had no need for such robes. Everyone said that Rahula was the son of the Tathagata, that King Śuddhodana (King Pure Rice) was the father of the Tathagata, and that Queen Maya was the mother of the Tathagata. The Tathagata enjoyed worldly pleasures, but abandoned such things and left home to study the Way. People again said: Prince Gautama was born into a great royal lineage, renounced worldly pleasures, and sought the Dharma beyond the world. But the Tathagata had long ago already abandoned worldly desires. Such things were all manifestations. All sentient beings think that the Tathagata is a person, but in truth the Tathagata is not a person.
Good man! Although the Tathagata, in this Jambudvīpa, always manifests entering Nirvana, the Tathagata in reality does not ultimately enter Nirvana. Yet sentient beings say that the Tathagata has truly passed into extinction. You should know that the nature of the Tathagata truly does not perish, but is the eternally abiding Dharma, the unchanging Dharma. Good man! Great Nirvana is the Dharma realm of all Buddhas and Tathagatas.
The Tathagata again manifested appearing in the world in Jambudvīpa. Sentient beings all said that the Tathagata had only recently become a Buddha, but the deeds of the Tathagata had already been completed since immeasurable kalpas ago. Because he wished to accord with worldly customs, he manifested appearing in Jambudvīpa and becoming a Buddha.
The Tathagata manifested in Jambudvīpa not upholding the precepts and violating the four grave offenses. Everyone who saw this said that the Tathagata had truly committed offenses, but from immeasurable kalpas ago the Tathagata had upheld the precepts firmly without any deficiency.
The Tathagata manifested in Jambudvīpa as an icchantika. Everyone who saw this said he was an icchantika, but the Tathagata truly was not an icchantika. How could an icchantika become the unsurpassed perfectly complete and true enlightenment?
The Tathagata manifested in Jambudvīpa as breaking the harmony of the Sangha. Sentient beings all said that the Tathagata had broken the Sangha, but the Tathagata observed that among gods and humans, it is impossible to break a harmonious Sangha.
The Tathagata manifested in Jambudvīpa as protecting the True Dharma. Everyone said that the Tathagata was a protector of the Dharma and were greatly astonished, but the Dharma of the Buddhas is like this and should not cause astonishment.
The Tathagata manifested in Jambudvīpa as Mara Pāpīyas. Everyone said that the Tathagata was Mara Pāpīyas, but from immeasurable kalpas ago, the Tathagata had already been free from demonic activities, pure and undefiled, like a lotus flower.
The Tathāgata manifests in the Jambudvīpa as a female body and attains Buddhahood. Everyone says: “How strange! A woman can attain Unsurpassed Perfect Enlightenment and Equal Enlightenment.” The Tathāgata has never truly taken on a female body, but in order to discipline and guide immeasurable sentient beings, He manifests a female form. Because He loves and cherishes all sentient beings, He manifests all kinds of forms.
In the Jambudvīpa, the Tathāgata also manifests bodies born among the four destinies. But long ago, the Tathāgata had already cut off completely the causes of those destinies. Because of karmic causes, one would fall into the four destinies, but the Tathāgata, in order to liberate sentient beings, is born among them.
The Tathāgata manifests in the Jambudvīpa as the Brahmā King, causing the Brahmā beings to abide in the true Dharma. But the Tathāgata is truly not Brahmā, yet all sentient beings say that the Tathāgata is Brahmā. Manifesting heavenly bodies throughout the temples of the gods is also like this.
The Tathāgata manifests in the Jambudvīpa and enters the house of a prostitute, but the Tathāgata has no thought of sexual desire. The mind of the Tathāgata is pure, undefiled, like the lotus flower. However, because sentient beings crave and delight in sensual forms, the Tathāgata everywhere expounds the wondrous Dharma. The Tathāgata truly has no defiled mind of desire, but everyone says that the Tathāgata concerns Himself with women.
The Tathāgata manifests in the Jambudvīpa and enters the house of a servant woman to teach and transform slaves, causing them to abide in the true Dharma. In truth, the Tathāgata did not fall into such a place because of evil karma.
The Tathāgata manifests in the Jambudvīpa as a learned and knowledgeable person, in order to teach the ignorant and childish, causing sentient beings to abide in the true Dharma. He also manifests in the Jambudvīpa by entering places of drinking, gambling, and displaying various acts of disputes and competitions of victory and defeat, in order to save those sentient beings. The Tathāgata truly does not have such evil karma, yet sentient beings all say that the Tathāgata creates such karma. He also manifests for a long time in charnel grounds as the body of a vulture in order to liberate the birds. All sentient beings say that the Tathāgata truly is the body of a vulture, but long ago the Tathāgata had already abandoned such karma; in order to save those birds, He manifests such a body.
The Tathāgata again manifests in the Jambudvīpa as a great elder and wealthy householder, in order to establish sentient beings so that they abide in the true Dharma. He also manifests as a king, great minister, crown prince, and prime minister, occupying those positions as a leader, in order to guide sentient beings in cultivating the true Dharma, and therefore sits upon the throne of kingship.
The Tathāgata again manifests in the Jambudvīpa when the age of disease arises. When many sentient beings suffer from illnesses and afflictions, the Tathāgata first gives them medicine, and afterward expounds the wondrous true Dharma, causing them to abide in the unsurpassed Bodhi path. He also manifests in the Jambudvīpa when the age of warfare arises, immediately teaching the Dharma so that sentient beings abandon hatred and harm and abide in the unsurpassed Bodhi path.
He also manifests among those who cling to permanence and teaches contemplation of impermanence; among those who cling to pleasure, He teaches contemplation of suffering; among those who cling to self, He teaches contemplation of non-self; among those who cling to purity, He teaches contemplation of impurity. If there are sentient beings attached to the three realms, He immediately teaches Dharma causing them to depart from the three realms. In order to save sentient beings, He speaks the unsurpassed wondrous Dharma medicine. In order to cut down the tree of afflictions, He plants the unsurpassed Dharma medicine tree. In order to rescue those of non-Buddhist paths, He reveals the true Dharma. Although He manifests as the Teacher of sentient beings, the Tathāgata’s original mind has no notion of being the Teacher of sentient beings. In order to save those of low status, He manifests among them to teach the Dharma; it is not because of evil karma that He receives such a body.
The Tathāgata, the Fully Enlightened One, abides in Great Nirvāṇa, therefore He is called eternal and unchanging. Just as in the Jambudvīpa, so too in the eastern continent of Pūrvavideha, the western continent of Aparagodānīya, and the northern continent of Uttarakuru; just as in the four continents of the world, so too in the three thousand great thousand worlds; just as in the twenty-five realms, so too as clearly explained in the Śūraṅgama Sūtra. Therefore it is called Great Parinirvāṇa. If a great Bodhisattva abides in such Great Nirvāṇa, then he can manifest such miraculous transformations without fear.
Kāśyapa! Because of the causes and conditions mentioned above, you cannot say that Rāhula is the son of the Buddha. Why? Because from immeasurable past kalpas ago, the Tathāgata had already departed from the desire realm and existence; therefore the Tathāgata is called eternal and unchanging.
Bodhisattva Kāśyapa said to the Buddha: “Why does the Tathāgata call Himself eternal and abiding? As the Buddha has taught: When a lamp has been extinguished, it does not know where it has gone. The Tathāgata is also like this; after entering extinction, He likewise does not know where He has gone?”
The Buddha said:
Kāśyapa! You should not speak such words, saying that when a lamp is extinguished, it does not know where it has gone, and that the Tathāgata is likewise after extinction and does not know where He has gone!
Good man! For example, when men and women light large or small lamps, if there is sufficient oil, then according to the amount of oil remaining in the lamp, the flame continues to burn. When the oil is exhausted, the flame is extinguished. The extinguishing of the flame is an analogy for the ending of afflictions. Although the flame is extinguished, the lamp itself still remains. The Tathāgata is likewise: although all afflictions are extinguished, the Dharma body eternally remains.
Good man! Do you think that the flame and the lamp are both extinguished together?
Bodhisattva Kāśyapa replied:
World-Honored One! Although they are not extinguished together, they are still impermanent. If the Dharma body is compared to the lamp, then since the lamp is impermanent, the Dharma body would also be impermanent.
Kāśyapa! You should not question in this way using worldly objects. The Tathāgata, the World-Honored One, is the unsurpassed vessel of Dharma. Worldly objects are impermanent; the Tathāgata is not so. Among all phenomena, Nirvāṇa is permanent, and the essence of the Tathāgata is likewise so; therefore it is called permanent.
Furthermore, good man! Saying that the lamp is extinguished refers to the Nirvāṇa realized by an Arhat, because the afflictions of greed and attachment are ended, and thus it is compared to a lamp being extinguished. A non-returner (Anāgāmin) is said to still have attachment, and because there is attachment, it cannot be said to be the same as a lamp being extinguished. Therefore, in the past, the Tathāgata concealed the true meaning and used the analogy of a lamp being extinguished; it does not mean that Great Nirvāṇa is the same as a lamp being extinguished. An Anāgāmin no longer takes birth and does not return to the twenty-five realms. He no longer receives foul-smelling bodies, insect bodies, eating and drinking bodies, or poisonous bodies; therefore he is called Anāgāmin. If one still receives a body, one is called Nāgāmin; only one who no longer receives a body is called Anāgāmin. If one still comes and goes, one is called Nāgāmin; one who no longer comes and goes is called Anāgāmin.