Mahāparinirvāṇa Sūtra (大般涅槃經)

Chapter 3: The Lamentation

After Cunda had departed, not long after, the earth shook in six ways, and so too did the world up to the Brahma heavens. There are two kinds of earth tremors: minor tremors and major tremors. A minor tremor is called an earth tremor; a major tremor is called a great earth tremor. When the sound is faint, it is called an earth tremor; when the sound is loud, it is called a great earth tremor. When only the earth trembles, it is called an earth tremor; when mountains, forests, rivers, and seas all tremble, it is called a great earth tremor. When the shaking is in one direction, it is called an earth tremor; when it swirls and rotates, it is called a great earth tremor. Trembling is called an earth tremor; when the trembling causes the hearts of beings to tremble, it is called a great earth tremor. When the Bodhisattva first descended from the Tushita Heaven to Jambudvipa, it was a great earth tremor; from his birth, renunciation, attainment of Supreme Perfect Enlightenment, turning the Wheel of Dharma, and entering Nirvana, these were all great earth tremors. Today, as the Tathagata is about to enter Nirvana, therefore the earth trembles so greatly.

At that moment, the gods, dragons, yakshas, asuras, garudas, kinnaras, mahoragas, humans, and non-humans, hearing these words, felt their hairs stand on end. Together they wept in sorrow and spoke these verses:

"World-Honored One! It is like a king who has many sons, all handsome in appearance, and his heart constantly cherishes them. He first teaches them skills and arts, ensuring they master them thoroughly, and then abandons them, handing them over to outcasts. World-Honored One! Today, we are like princes of the Dharma, having received the Buddha's teachings and attained correct understanding. We pray that you do not forsake us, for if you forsake us, we would be like those princes. We earnestly wish for you to remain long in the world and not enter Nirvana.

World-Honored One! It is like someone who is well-versed in various teachings but still feels fear toward them. The Tathagata is likewise—though he fully comprehends all dharmas, he also feels fear toward them. If the Tathagata were to remain long in the world, teaching the nectar of the Dharma to satisfy all beings, then such beings would no longer fear falling into the hells."

"World-Honored One, it is like a person who is new to his duties and is taken by the authorities, imprisoned in a jail. Someone asks him: 'What are you suffering?' He replies: 'I am now enduring great sorrow and hardship.' If he were to be released, he would find peace and happiness. World-Honored One, it is the same with you. For our sake, you undertook various ascetic practices. Yet we have not yet been freed from the suffering and affliction of birth and death. How then can the Tathagata enjoy peace and happiness?"

"World-Honored One! It is like a master physician who is skilled in medicines and formulas, yet exclusively teaches his secret prescriptions to his own son, while not instructing other external students. The Tathagata is the same—only teaching the profound and secret treasury to Manjushri, while abandoning us, not showing us care or compassion. The Tathagata should have no secretive stinginess regarding the Dharma. Just as that master physician exclusively teaches his son and does not teach external students, the reason that physician cannot teach universally is because his mind is attached to superiority and inferiority, and thus he holds back secrets. The Tathagata’s mind ultimately has no such notions of superiority or inferiority—why then does He not teach us in this way? We only pray that You will long remain and not enter Parinirvana."

"World-Honored One, it is like an old, young, or sick person who abandons the safe, open road and instead takes a treacherous path—a path full of hardship and suffering. Another person, seeing their plight, takes pity on them and shows them a smooth, safe road. World-Honored One, I am like that too. What is called 'young' refers to those who have not yet grown in the Dharma-body; what is called 'old' refers to the heavy burden of afflictions; what is called 'sick' refers to not yet being free from birth and death; and what is called 'the treacherous path' refers to the twenty-five realms of existence. I only pray that the Tathagata will show us the sweet dew of the true path, that you will remain long in this world and not enter Nirvana."

At that time, the World-Honored One addressed the monks, saying: "Monks, do not grieve and weep like ordinary people or the heavenly beings. Instead, strive diligently, keep your minds focused, and maintain right mindfulness."

At that moment, the gods, humans, and asuras, upon hearing the Buddha's words, ceased their weeping—just as one who has lost a beloved child, after the funeral rites are done, finally holds back their tears.

Then, the World-Honored One spoke this verse to the assembly:

Furthermore, O monks! If you have any doubts, now is the time to ask. Whether it is about emptiness or non-emptiness, permanence or impermanence, suffering or non-suffering, dependence or non-dependence, going or not going, refuge or non-refuge, constancy or non-constancy, cessation or permanence, sentient beings or non-sentient beings, existence or non-existence, reality or unreality, truth or untruth, extinction or non-extinction, the hidden or the revealed, duality or non-duality—if you harbor doubts about any such teachings, now you should inquire. I will address them in accordance with your questions, and I will first expound the nectar of the Dharma for you, before entering into Nirvana.

Monks! It is rare for a Buddha to appear in the world. It is rare to obtain a human birth. To encounter a Buddha and give rise to faith—this too is rare. To endure what is hard to endure—this also is rare. To perfect the precepts, complete and without lack, and attain the fruit of Arhatship—this too is rare, like seeking grains of gold or the udumbara flower.

You monks! You have left behind the eight difficulties and obtained this rare human birth. You have met me—you should not pass through this in vain. In the past, I practiced all kinds of austerities. Now I have attained this supreme skillful means. For your sake, for countless eons, I have given up my body, hands, feet, head, eyes, marrow, and brain. Therefore, you should not be heedless.

O monks! How is the fortress of the true Dharma adorned? It is equipped with all kinds of precious treasures of virtue, with morality, concentration, and wisdom as its ramparts and moats. Now that you have encountered this fortress of the Buddha's Dharma, you should not take these false and worthless things. It is like a merchant leader who comes upon a true city of jewels, but gathers only broken tiles and stones to take home. You are just the same: having reached the jeweled city, you grasp at the false and worthless.

Monks, do not be content with a lowly aspiration. Though you have left home, you have not yet developed a longing for the Great Vehicle. Though your bodies are clad in the dyed robes of renunciation, your minds are not yet dyed with the pure Dharma of the Great Vehicle. Though you go on alms round through many places, you have never sought the food of the Great Vehicle Dharma. Though you have shaved your heads and beards, you have not yet cut off the fetters for the sake of the true Dharma.

O Monks! Now I shall give you a true teaching. At this moment, as the assembly gathers in harmony, the Dharma-nature of the Tathagata is genuine and unshaken. Therefore, you should strive diligently, guard your minds, and courageously overcome all fetters. Once the sun of the Ten Powers’ wisdom has set, you will be shrouded in ignorance.

O Monks! Just as the earth with its mountains and medicinal herbs serves all beings, so too does my Dharma bring forth the sublime taste of sweet dew, serving as a potent remedy for the various afflictions of sentient beings. Now I shall enable all beings, including my disciples of the fourfold assembly, to dwell securely in the Secret Treasury; I too will abide within it and enter Nirvana.

What is this Secret Treasury? It is like the Sanskrit character “I.” If its three dots are placed side by side, they do not form the character “I”; nor do they if arranged vertically. Only when arranged like the three eyes on the face of Maheshvara do they become the character “I.” If the three dots are separate, they also cannot form it.

Similarly, liberation is not Nirvana; the Tathagata’s body is not Nirvana; great wisdom is not Nirvana. Nor are these three separate things Nirvana. Yet now I abide in these three Dharmas and, for the sake of all beings, I am said to enter Nirvana—just as the character “I” exists in the world.

At that time, the monks, hearing that the Buddha, the World-Honored One, was certain to enter Nirvana, were all filled with sorrow. Their body hairs stood on end, tears streamed down, and they bowed at the Buddha’s feet. Circling him countless times, they said: "World-Honored One! Please speak swiftly of impermanence, suffering, emptiness, and non-self. World-Honored One! Just as among all the tracks of beings, the elephant’s track is supreme, so too is the contemplation of impermanence foremost among all contemplations. If one diligently cultivates it, one can eliminate all desire-realm craving, form and formless craving, ignorance, arrogance, and even the contemplation of impermanence itself. World-Honored One! If the Tathāgata were free from the contemplation of impermanence, he would not now be entering Nirvana. But if he is not free from it, how can it be said that by cultivating the contemplation of impermanence, one abandons craving for the three realms, ignorance, arrogance, and the contemplation of impermanence?"

"World-Honored One! Just as a farmer in autumn deeply tills the soil to remove weeds, so too does the contemplation of impermanence remove all greed for the desire realm, attachment to the form and formless realms, ignorance, arrogance, and even the contemplation of impermanence itself. World-Honored One! Just as autumn plowing is the best for farming, and the elephant's footprint is the greatest among all tracks, so too is the contemplation of impermanence the highest among all contemplations. World-Honored One! Just as a king, knowing his life is about to end, pardons all prisoners in the land, freeing them from confinement before passing away, so too should the Tathagata now liberate all beings from the bondage of ignorance and delusion, granting them freedom before entering Nirvana. We have not yet been liberated—how can the Tathagata wish to abandon us and enter Nirvana?"

World-Honored One! It is like a person possessed by a demonic spirit, who encounters a skilled mantra master and, through the power of the mantra, is cured and freed. The Tathagata is also like this: he removes the demon of ignorance from the śrāvakas, enabling them to abide securely in the great prajñā, liberation, and other teachings, just like the syllable “伊” in the world.

"World-Honored One! Just as a powerful elephant, once bound by men, cannot be restrained even by a skilled trainer, but suddenly breaks its fetters and roams free—I have not yet broken free from the fifty-seven bonds of afflictions. How can the Tathagata now wish to abandon me and enter Nirvana?"

"World-Honored One! It is like a person suffering from a chronic illness who encounters a skilled physician and is relieved of their pain. I am just like that—afflicted with many sufferings, wrong livelihood, and feverish delusions. Although I have encountered the Tathagata, my illness has not yet been cured, and I have not attained the supreme peace and eternal joy. How can the Tathagata now wish to abandon us and enter Nirvana?"

"World-Honored One! It is like a drunkard who, unaware of himself, cannot recognize relatives, mothers, daughters, or sisters. Confused and intoxicated, he speaks recklessly and lies in filth. Then a skilled physician gives him medicine to take. After taking it, he vomits and regains his senses, feeling deep shame and remorse, blaming himself: 'Alcohol is the root of all evil and wrongdoing. If I can rid myself of it, I will be far from all transgressions.'

World-Honored One! I am just like this. Since time immemorial, I have been turning in the cycle of birth and death, intoxicated by desire and lust, craving the five sensual pleasures. I have mistaken what is not a mother for a mother, what is not a sister for a sister, what is not a daughter for a daughter, and have regarded what is not a living being as a living being. That is why I have been turning in the cycle, suffering birth and death, like that drunkard lying in filth.

Now, the Tathagata should give me the medicine of the Dharma, so that I may vomit out the evil wine of afflictions. Yet I have not yet attained a sober, awakened mind. How can the Tathagata wish to abandon me and enter Nirvana?"

World-Honored One! It is like someone praising a banana tree for being solid and enduring—there is no truth in that. World-Honored One! So it is with sentient beings: if one praises the self, the person, sentient beings, life span, nourishment, perception, the doer, or the experiencer as being real, there is no truth in that either. In this way, we cultivate the contemplation of no-self.

"World-Honored One! Just as dregs and sediment are of no further use, so too is this body—it has no self, no master. World-Honored One! Just as a seven-petaled flower has no fragrance, so too is this body—it has no self, no master. In this way, we constantly cultivate the contemplation of no-self. As the Buddha taught: 'All phenomena are without self and without what belongs to self. You, bhikkhus, should cultivate this practice. Having cultivated it in this way, you will eliminate self-conceit. Having abandoned self-conceit, you will enter Nirvana.' World-Honored One! Just as it is impossible for bird tracks to appear in the sky, so too is it impossible for one who cultivates the contemplation of no-self to still hold onto views."

At that time, the World-Honored One praised the monks, saying, "Excellent, excellent. You have truly practiced the contemplation of no-self."

At that time, the monks said to the Buddha, "World-Honored One, we do not merely cultivate the contemplation of no-self, but also practice other contemplations, such as the contemplation of suffering, impermanence, and so on. World-Honored One, it is like a person who is drunk and whose mind is confused, seeing mountains, rivers, cities, palaces, the sun, the moon, and the stars all spinning around. World-Honored One, if someone does not cultivate the contemplation of suffering, impermanence, and no-self, such a person cannot be called a sage. They are often negligent and drift in the cycle of birth and death. World-Honored One, for this reason, we diligently cultivate these contemplations."

At that time, the Buddha addressed the monks, saying: “Listen carefully, listen carefully! The analogy of the drunken man you just mentioned—you have grasped the words, but you have not yet understood their meaning. What is the meaning? Just as that drunken man sees the sun and moon above, which in reality are not spinning, yet he perceives them as spinning. So too are sentient beings: covered by afflictions and ignorance, they give rise to distorted views—taking what is not self as self, what is impermanent as permanent, what is impure as pure, and what is suffering as pleasure. Because they are obscured by afflictions, although they form such perceptions, they do not understand the true meaning, just as that drunken man perceives spinning where there is none.

‘Self’ here refers to the meaning of Buddha; ‘Permanent’ refers to the meaning of the Dharma-body; ‘Blissful’ refers to the meaning of Nirvana; ‘Pure’ refers to the meaning of the Dharma.

"Monks! How can you say that those who cling to the idea of a self are arrogant, conceited, and bound to the cycle of birth and death? If you claim, 'We also practice the contemplation of impermanence, suffering, and non-self,' these three practices lack true meaning. Now, I will teach you the superior threefold practice.

To regard suffering as happiness, and happiness as suffering—this is a deluded view. To regard the impermanent as permanent, and the permanent as impermanent—this is a deluded view. To regard non-self as self, and self as non-self—this is a deluded view. To regard the impure as pure, and the pure as impure—this is a deluded view.

These are the four deluded views. Those who hold them do not understand the true practice of the Dharma.

Monks! You take suffering for happiness, the impermanent for the permanent, non-self for self, and the impure for the pure."

In this world, there are ideas of permanence, happiness, self, and purity; beyond this world, there are also true permanence, happiness, self, and purity. Worldly teachings have words but lack true meaning; the teachings beyond this world have both words and true meaning. Why is this? Because worldly teachings are based on four kinds of delusion, and so their true meaning is not understood. What are these delusions? They are deluded perceptions, deluded thoughts, and deluded views. Because of these three delusions, people in this world see suffering in what is actually happiness, impermanence in what is actually permanent, non-self in what is actually self, and impurity in what is actually pure. This is called delusion. Because of this delusion, people in this world know the words but do not understand the true meaning.

What is the true meaning? The absence of self is samsara; the true self is the Tathagata. Impermanence is the state of the śrāvakas and pratyekabuddhas; permanence is the Dharma-body of the Tathagata. Suffering belongs to all non-Buddhist paths; bliss is nirvana. Impurity refers to conditioned phenomena; purity is the true Dharma of all buddhas and bodhisattvas. This is called non-inversion. Because it is not inverted, one understands both the words and the meaning. If one wishes to be free from the four inversions, one should know this true permanence, bliss, self, and purity.

At that time, the monks addressed the Buddha, saying: "World-Honored One! As the Buddha has taught: 'Those who have abandoned the four perverted views can then truly understand permanence, bliss, self, and purity.' The Tathagata has now forever transcended the four perverted views and has therefore already realized permanence, bliss, self, and purity. If this is so, why does the Tathagata not remain for a kalpa or half a kalpa to teach and guide us, enabling us to abandon the four perverted views, but instead intends to depart and enter Nirvana? If the Tathagata would kindly consider and instruct us, we will wholeheartedly receive and practice the teachings. If the Tathagata is to enter Nirvana, how can we continue to dwell with this poisonous body, cultivating the holy life? We too would then follow the World-Honored One into Nirvana."

At that time, the Buddha told the bhikkhus: "You should not speak in such a way. I now entrust all of my unsurpassed true Dharma to Mahākāśyapa. This Kāśyapa shall be your great refuge. Just as the Tathāgata is a refuge for all beings, so too shall Mahākāśyapa be a refuge for you all. It is like a great king who governs many lands; when he goes on a journey, he entrusts all affairs of state to his minister. So too does the Tathāgata entrust all of the true Dharma to Mahākāśyapa."

You should understand that the practices of impermanence, suffering, and the thought of no-self that you have previously cultivated are not the ultimate truth. Consider this analogy: In springtime, a group of people are bathing and boating on a great lake for amusement. Someone loses a precious lapis lazuli gem, and it sinks into the deep water. All the people dive into the water to search for this treasure. They each grab tiles, stones, plants, sand, and gravel, each believing they have found the lapis lazuli. They joyfully bring them to the surface, only to realize they are not the real gem. Meanwhile, the true gem remains in the water. Because of the gem's power, the water becomes perfectly clear. Then the whole group sees the gem still lying at the bottom, as if gazing up at the moon's form in the empty sky. At that moment, a wise person among them, using skillful means, calmly enters the water and retrieves the gem.

You, monks, should not practice the contemplations of impermanence, suffering, no-self, and impurity as if they were the ultimate truth, just as those people mistook tiles, stones, plants, and gravel for the precious gem. You should skillfully learn the proper means. In every place and at all times, you should constantly cultivate the contemplations of self, permanence, bliss, and purity. Furthermore, you should understand that the four characteristics you previously practiced are all inverted views. To attain the true practice of these contemplations, be like that wise person who skillfully retrieved the gem. That is to say: cultivate the contemplations of self, permanence, bliss, and purity.

At that time, the monks addressed the Buddha, saying: "World-Honored One! As you previously taught: 'All phenomena are without a self; you should practice and study this! Having practiced and studied this, you will then be free from the notion of a self. Being free from the notion of a self, you will then be free from arrogance. Being free from arrogance, you will attain entry into Nirvana.' What is the meaning of this?"

The Buddha addressed the assembly of monks: "Excellent, excellent. Your question today is truly meaningful, for it helps resolve your own doubts. Consider this analogy: There was a king who was dull-witted and lacking in wisdom. He employed a physician who was stubborn and arrogant, yet the king could not discern this and rewarded him generously. This physician treated all illnesses solely with milk remedies, without understanding the root causes of diseases. Although he knew about milk-based treatments, he did not properly comprehend conditions arising from wind, cold, or heat—instead, he prescribed milk for every ailment. The king failed to recognize whether this physician truly understood the benefits, drawbacks, or proper use of milk.

Then came another physician, skilled in the eight branches of healing, adept at treating various illnesses, and knowledgeable about medicinal formulas from distant lands. The old physician, instead of seeking guidance from him, became prideful and contemptuous. The skilled physician then approached him, requesting to become his disciple and learn the secret methods of medical practice. He said to the old physician, 'I now ask to take you as my teacher. I sincerely hope you will explain and clarify these methods for me.'

The old physician replied, 'If you can serve me for forty-eight years, only then will I teach you the medical arts.'

The skilled physician accepted his terms, saying, 'I will do so, I will do so. To the best of my ability, I will serve and assist you.'"

At that time, the old physician brought the visiting physician to see the king. The visiting physician then explained to the king various medical methods and other skills, saying, "Your Majesty, you should carefully distinguish: this method is suitable for governing the country, and this method is suitable for curing illness."

Upon hearing this, the king realized that the old physician was foolish and ignorant. He immediately expelled him from the kingdom and then showed even greater respect to the visiting physician.

The visiting physician thought to himself, "Now is the time to teach the king." He then said to the king, "Your Majesty, if you truly care for me, please grant me one wish."

The king replied, "From my right arm to any other part of my body, ask for whatever you desire, and I will give it to you."

The visiting physician said, "Although Your Majesty offers me any part of your body, I dare not ask for too much. What I request now is that Your Majesty issue an order throughout the entire kingdom: from now on, no one is allowed to take the old physician's milk medicine. Why? Because this medicine is poisonous and causes great harm. If anyone still takes it, they shall be beheaded. Once the use of milk medicine is stopped, there will no longer be untimely deaths, and people will always live in peace and happiness. That is why I make this request."

The king replied, "Your request is truly insignificant." He then immediately issued an order throughout the kingdom: "All patients are forbidden from using milk as medicine. Anyone who uses it as medicine shall be beheaded."

At that time, the visiting physician blended various medicines—spicy, bitter, salty, sweet, sour, and other flavors—to treat the many illnesses, and all were cured. Not long after, the king fell ill again and summoned the physician, saying, “I am now afflicted with illness. How should it be treated?” The physician diagnosed the king’s condition and determined that milk medicine should be used. He then addressed the king, saying, “For the illness you suffer from, you should take milk medicine. The prohibition against milk medicine I declared earlier was not truthful. If you take it now, it will best cure your illness. Your Majesty now suffers from heat, and milk is precisely what you should take.” The king then said to the physician, “Are you mad now? Or are you feverish yourself, to say that taking milk can cure this illness?”

"You previously called it poison, and now you say I should take it? Are you trying to deceive me? The earlier physician praised it, yet you claimed it was poison and had me drive him away. Now you say it is good and can cure illness. As you put it, my former physician must be superior to you."

The visiting physician then said to the king, "Your Majesty should not speak this way. It is like an insect boring through wood—sometimes the marks it leaves happen to form characters, but the insect does not know whether they are real words or not. A wise person seeing this would never exclaim, 'This insect understands writing!' nor would they be astonished. Your Majesty should understand: the old physician is just like that. He does not distinguish between illnesses but prescribes milk medicine for all, much like the insect's random marks that happen to resemble writing. That former physician did not understand the good and bad, the beneficial and harmful qualities of milk medicine."

The king asked, "How did he not understand?"

The visiting physician replied, "Milk medicine can be either poison or nectar. How can milk be called nectar? Only if the cow has not eaten distiller's grains, slippery grass, or wheat bran; if her calf is healthy; if she grazes in pastures that are neither too high and dry nor too low and damp; if she drinks clear water, is not overworked or made to run, is kept separate from bulls, and is fed and cared for properly—only milk from such a cow can cure illnesses. That is what is called the nectar-like wonderful medicine. Any milk other than this should all be considered poison."

Hearing this, the king praised him, saying, "Great physician! Excellent, excellent. From today onward, I finally understand the good and bad, the beneficial and harmful qualities of milk medicine." He then took the medicine and was cured of his illness. Immediately, he issued a decree throughout the land: from now on, milk medicine should be used.

When the people heard this, they all grew angry and resentful. They said to each other, "Has our king been possessed by a demon, or has he gone mad? He deceived us before, and now he tells us to drink milk again." All the people, filled with anger, gathered before the king.

The king said, "You should not be angry with me. Whether to drink this milk medicine or not was entirely the doctor's instruction—it was not my fault."

At that time, the king and all the people leaped for joy. They honored and supported the doctor even more than before. All the sick drank the milk medicine, and their illnesses were completely cured.

Monks, you should understand: The Tathagata, the Worthy One, the Perfectly Enlightened One, the One with Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Gods and Humans, the Buddha, the World-Honored One—likewise appears in the world as the Great King of Physicians. He subdues all false healers from outside paths and declares among the fourfold assembly: "I am the King of Physicians." To overcome those outside paths, he proclaims: "There is no self, no person, no sentient being, no life span, no nurturer, no knower, no doer, no experiencer."

"Monks, you should understand that the so-called 'self' spoken of by those outside the path is like insects gnawing on wood, accidentally forming characters. Therefore, the Tathagata proclaims 'no-self' in the Dharma—for the sake of guiding sentient beings, for knowing the right time—thus teaching 'no-self.' Yet, due to certain conditions, he also speaks of 'self.' Like that skilled physician who knows well whether milk is medicine or not, it is not like the 'self' conceived by ordinary people. The 'self' conceived by foolish ordinary beings is sometimes said to be as large as a thumb, or as small as a mustard seed, or as tiny as a dust particle. The 'self' spoken of by the Tathagata is not like any of these; therefore, it is said that all phenomena are without self, yet it is not truly without self. What, then, is the true self? That which is real, true, eternal, sovereign, and dependable, with an unchanging nature—this is called the true self. Just as that great physician skillfully understands the medicinal use of milk, so too does the Tathagata, for the sake of sentient beings, speak of the true self within all phenomena. All of you in the fourfold assembly should practice this teaching accordingly."

Mahaparinirvana Sutra, Volume 2