Mahāparinirvāṇa Sūtra (大般涅槃經)

Mahaparinirvana Sutra, Volume 3

Song Dynasty Monk Huiyan and Others Supplemented Based on the Nirvana Sutra

Chapter 4: On Longevity

The Buddha then addressed the monks once more: "If you have any doubts regarding the precepts, you may now ask freely. I will explain, bringing joy to your hearts. I have cultivated and fully realized the inherent emptiness and stillness of all phenomena. Yet, do not think, O monks, that the Tathagata has cultivated only the inherent emptiness of all phenomena." He then told the monks again: "If you have any doubts about the precepts, you may now ask them all."

At that time, the monks said to the Buddha: “World-Honored One! We do not possess the wisdom to question the Tathāgata, the Worthy One, the Perfectly Enlightened One. Why is this? The realm of the Tathāgata is inconceivable, all meditative states are inconceivable, and the teachings that are expounded are inconceivable. Therefore, we do not possess the wisdom to question the Tathāgata.”

"World-Honored One! It is like an old man of a hundred and twenty years, afflicted with a long illness, lying on his bed, unable to rise or move, his strength feeble and his remaining life but little. A wealthy man, having some business to attend to, was about to journey to another land. He entrusted a hundred pounds of gold to this old man, saying: 'I am now going elsewhere; I entrust this treasure to you. Whether it be ten years or twenty, when my affairs are concluded, I shall return, and you must return it to me.' The old, sick man accepted it. But this old man had no heirs, and not long after, his illness worsened and he passed away, so all the entrusted items were scattered and lost. When the wealthy man returned from his journey, he sought them but found nothing. Such a foolish man did not consider whether the one entrusted was fit for the task; thus, upon returning, he sought in vain and, due to this circumstance, lost his treasure.

World-Honored One! We, the voice-hearers, are also like this. Although we have heard the Tathagata's earnest teachings and admonitions, we are unable to uphold and preserve them for long, just as that old man accepted another's entrustment. Now, lacking wisdom, what should I ask regarding the precepts?"

The Buddha said to the monks, "If you ask me now, it will benefit all beings. Therefore, I tell you: 'Whatever doubts or uncertainties you have, feel free to ask them freely.'"

At that time, the monks addressed the Buddha, saying: "World-Honored One! Suppose there is a man of twenty-five years, strong and handsome, possessing abundant wealth, gold, silver, and lapis lazuli, with parents, wife, children, relatives, and clan members all present and complete. Then someone comes to entrust his treasures to this man, saying: 'I have some business that requires me to go elsewhere. When the matter is settled, I will return, and you must return these to me when I come back.' At that time, the strong man guards these possessions as if they were his own. If he falls ill, he immediately instructs his family: 'These gold and treasures were entrusted by another. If he comes to claim them, return them all.' A wise person acts in this way, skillfully considering and managing the matter, so that when the owner returns to claim his property, he receives it all without any loss.

"World-Honored One, it is the same with you. If you entrust the Dharma treasure to Ānanda and the other monks, it will not endure long. Why? Because all the śrāvakas, including Mahākāśyapa, are subject to impermanence, like that old man who received another's entrusted goods. Therefore, the supreme Dharma should be entrusted to the bodhisattvas. Since the bodhisattvas are skilled in questioning and answering, the Dharma treasure will thus endure long, flourishing for countless thousands of generations, benefiting and bringing peace to living beings—just like that strong man who received another's entrusted goods. It is for this reason that the great bodhisattvas are able to inquire. Our wisdom is like that of a mosquito or gnat—how could we inquire about the Tathāgata's profound Dharma?" Then all the śrāvakas fell silent.

At that time, the Buddha praised the monks, saying: "Excellent, excellent. You have well attained the mind free from defilements, the mind of an Arhat. I, too, have thought: 'For these two reasons, the Great Vehicle should be entrusted to the Bodhisattvas, so that this wonderful Dharma may long abide in the world.'"

At that time, the Buddha addressed the entire assembly: "Good men and good women! My life span is beyond measure, and my eloquence in joyful teaching is inexhaustible. You may freely ask any questions you wish, whether about precepts or refuge." He repeated this a second and a third time.

At that moment, among the assembly, there was a young Bodhisattva Mahasattva—from the village of Daluo, of the Brahmin caste, named Mahakasyapa—who, by the Buddha's spiritual power, rose from his seat. He bared his right shoulder, circumambulated the Buddha a hundred thousand times, knelt on his right knee, placed his palms together, and addressed the Buddha, saying: "World-Honored One, I wish to ask a few questions now. If the Buddha permits, I dare to speak."

The Buddha said to Mahākāśyapa, "The Tathāgata, the Worthy One, the Perfectly Enlightened One, grants you permission to ask whatever you wish. I will answer your questions, dispel your doubts, and bring you joy."

At that time, Kāśyapa Bodhisattva once again addressed the Buddha, saying: "World-Honored One! The Tathāgata, out of compassion, has graciously granted permission. I shall now ask my question. However, my wisdom is as slight as that of a gnat. The Tathāgata, the World-Honored One, is majestic in virtue, pure as sandalwood, with a retinue of lion-like, indomitable, and unbreakable disciples. The Tathāgata's body is like true vajra, with the color of lapis lazuli—genuine and unbreakable—and is surrounded by such a vast ocean of wisdom. In this assembly, all the great bodhisattva-mahāsattvas have each achieved immeasurable and boundless profound merits, like mighty elephants. Before such a great assembly, how dare I raise my question? I shall only venture to ask a little, relying on the Buddha's spiritual power and the virtuous might of the assembly's good roots."

Then, right before the Buddha, he asked in verse:

At that time, the Buddha praised Bodhisattva Kāśyapa, saying: "Excellent, excellent! Good man, though you have not yet attained the wisdom of all-knowing—which I have already attained—the profound and secret treasury you now inquire about is no different from what an omniscient one would ask. Good man, when I first attained perfect enlightenment beneath the bodhi tree at the site of awakening, at that time, countless bodhisattvas from worlds as numerous as the sands of the Ganges also asked me about this profound meaning. Yet their questions, in wording, meaning, and merit, were no different from this. To ask in this way brings benefit to immeasurable beings."

At that time, the Bodhisattva Kāśyapa once more addressed the Buddha, saying: "World-Honored One, I lack the wisdom and strength to question the Tathāgata on such profound meanings. World-Honored One, just as a tiny mosquito cannot fly across the vast ocean to reach the other shore, nor can it traverse the boundless sky, so too am I unable to inquire of the Tathāgata about this profound ocean of wisdom, the nature of reality, and the deep truths of emptiness. World-Honored One, it is like a king entrusting the precious jewel from his topknot to his treasurer. The treasurer, having received it, reverently places it upon his head, honors it, and diligently guards it. In the same way, I reverently receive, honor, and diligently guard the profound teachings of the Mahāyāna spoken by the Tathāgata. Why? So that I may broadly attain deep wisdom."

At that time, the Buddha said to the Bodhisattva Kāśyapa: "Good son, listen carefully, listen carefully. I will now explain to you the causes by which the Tathāgata attained long life. It is due to these causes and conditions that a bodhisattva gains long life; therefore, you should listen with utmost sincerity. If a cause can become a condition for enlightenment, you should listen to its meaning with a sincere heart; and having listened, you should explain it to others in turn. Good son, it is by cultivating such causes that I attained unsurpassed, perfect enlightenment, and now I broadly explain this meaning for people.

Good son, it is like a prince who commits a crime and is imprisoned. The king, out of great compassion and loving-kindness for his son, personally turns his carriage and goes to the place of confinement. Similarly, a bodhisattva who wishes to attain long life should protect and care for all beings, regarding them as his own children, giving rise to great loving-kindness, great compassion, great sympathetic joy, and great equanimity. He should give the precept of not killing and teach the practice of wholesome dharma; he should also establish all beings in the five precepts and the ten wholesome actions. Furthermore, he should enter the hells, the realms of hungry ghosts, animals, asuras, and all other destinies, rescuing the suffering beings therein—liberating those not yet liberated, delivering those not yet delivered, enabling those not yet in nirvana to attain nirvana, and comforting all who are terrified. By such causes and conditions, a bodhisattva attains a life of great length, gains mastery over all wisdoms, and after his life ends, is reborn in the heavens."

At that time, the **Elder Kasyapa** again addressed the Buddha: "World-Honored One! The Great Bodhisattvas regard all beings equally, as if they were their own children. This principle is profound and hidden; I still cannot fully understand it. World-Honored One! The Tathagata should not say: 'Bodhisattvas cultivate a mind of equality toward all beings, regarding them as their own children.' Why? Because within the Buddha's Dharma, there are those who break the precepts, commit heinous offenses, or destroy the true Dharma. How can we treat such people as our own children?"

The Buddha said to Kāśyapa, "Yes, indeed. I truly regard all beings as my children, just as I do Rāhula."

Kāśyapa Bodhisattva said to the Buddha: "World-Honored One, during the full-moon day Uposatha gathering of the monks, there was a novice who did not properly cultivate good conduct in body, speech, and mind. He hid himself in a secluded place to eavesdrop on the precept recitation. The Vajra-guardian Deva, empowered by the Buddha's spiritual power, then crushed him to dust with his vajra-mace. World-Honored One, this Vajra-guardian seems extremely violent and wrathful to have taken that young boy's life. How can the Tathāgata regard all sentient beings with the same love and care as he does his own son Rāhula?"

The Buddha told Kāśyapa: “You should not speak this way now. This youth is actually a manifestation, not a real person. The vajra-wielding guardian appeared in this form to drive away those who break the precepts and destroy the Dharma, expelling them from the community. Kāśyapa, regarding those who slander the true Dharma, icchantikas—and those who commit acts like killing, up to holding false views, and deliberately violating prohibitions—I feel compassion for all of them equally, thinking of them as my own children, just like Rāhula.”

"Good man! Consider this: When a king's ministers commit offenses against the law, the king punishes them according to their crimes, never letting them off lightly. The World-Honored Tathāgata is not like that. For those who violate the Dharma, he may apply: the penalty of expulsion, the penalty of reproach, the penalty of demotion, the penalty of accusation, the penalty of invisibility, the penalty of elimination, or the penalty for not yet abandoning wrong views. Good man! The reason the Tathāgata applies these subduing penalties to those who slander the Dharma is to show those who do evil that there are consequences for their actions.

Good man! Understand this now: The Tathāgata is the one who gives fearlessness to evil beings. If he emits one ray of light, or two, or five, whoever encounters that light will be made to completely abandon all evil. The Tathāgata now possesses such infinite power."

"Good man! If you wish to see what has never been seen, I will now describe its appearance to you. After my Nirvana, in whatever region there are monks who uphold the precepts, whose conduct is complete in dignity, who protect the true Dharma, and who are able to expel, rebuke, and correct those who violate it—know that such a person will obtain boundless, immeasurable blessings."

Suppose a king governed with cruelty and violence, yet fell gravely ill. A neighboring king, hearing of his reputation, raised an army to conquer him. In that moment, the sick king, powerless and terrified, changed his heart and began to practice goodness. Because of this, the neighboring king gained infinite merit.

In the same way, a monk who upholds the Dharma, by driving away and rebuking those who destroy the Teaching, leads them to practice good—and thus, he too gains infinite merit.

"Good man! Imagine a wealthy landowner who discovers poisonous trees growing on his fields, gardens, and around his home. As soon as he knows this, he immediately cuts them down, ensuring they are completely eradicated.

It is also like a young person who, upon seeing the first white hair, feels ashamed and pulls it out, making sure it never grows back.

Likewise, a monk who upholds the Dharma should treat anyone who breaks the precepts or corrupts the true teachings in the same way. He should expel them, rebuke them, and expose their wrongdoing.

If a good monk sees one who corrupts the Dharma and does not expel, rebuke, or expose them, you should know that such a person is actually an enemy of the Buddha's teaching. But if he does expel, rebuke, and expose them, then he is truly my disciple—a true hearer of the Dharma."

Kashyapa Bodhisattva again said to the Buddha, "World-Honored One, as you have said, you regard all beings equally with the same love you have for your son Rahula, without discrimination. World-Honored One, if one person were to harm the Buddha with a knife, while another were to anoint the Buddha with sandalwood paste, would the Buddha have equal regard for both? If so, then why do you say that those who break the precepts should be disciplined? If you indeed discipline those who break the precepts, then your previous statement seems contradictory."

The Buddha said to Kāśyapa, "Good man! It is like the case of a king, a high minister, or a prime minister who has several sons. These sons are handsome in appearance and intelligent and clever. If there are two, three, or four of them, the father entrusts them to a strict teacher and says, 'Sir, please teach my sons and train them in etiquette, rituals, arts, writing, and mathematics until they master them. I am now sending these four sons to study under you. Even if three of them should die due to your discipline, if the remaining one must be rigorously trained to ensure his success, I will not begrudge the loss of the three sons.' Kāśyapa, in such a case, would that father or that teacher incur the fault of killing?"

"No, World-Honored One. Why? Because it is from loving care and a desire to help them succeed, with no malicious intent. One who instructs and teaches like this accumulates boundless blessings."

"Good man! The Tathagata is the same—he regards those who violate the Dharma as his own children. Now, I entrust the supreme true Dharma to kings, ministers, prime ministers, monks, nuns, laymen, and laywomen. These kings and the fourfold assembly should encourage and urge all learners to attain higher discipline, higher concentration, and higher wisdom. If there are those who do not study these three categories of Dharma, who are negligent, break the precepts, or destroy the true Dharma, the kings, ministers, and the fourfold assembly should properly correct them. Good man! Would these kings and the fourfold assembly be guilty of any offense?"

"No, World-Honored One."

"Good man! These kings and the fourfold assembly are already without fault, how much less so the Tathagata? Good man, the Tathagata skillfully cultivates this equality, regarding all beings with the same thought as one's own child. One who cultivates in this way is called a bodhisattva who cultivates a mind of equality, regarding all beings as one's own child. Good man, when a bodhisattva practices this conduct, they will attain long life and also be able to clearly understand past lives."

Kāśyapa Bodhisattva again addressed the Buddha: "World-Honored One, as the Buddha has taught: 'If a Bodhisattva cultivates a mind of equanimity and regards all living beings as if they were their own children, they will attain long life.' The Tathāgata should not say this. Why? It is like a person who knows the Dharma and can explain many ways of being filial to one's parents, yet returns home and strikes his parents with tiles and stones. These parents are a good field of merit, bringing many benefits, difficult to encounter, and deserving of good offerings. But instead, this person harms them—his words and actions contradict each other. What the Tathāgata says is also like this: a Bodhisattva who cultivates equanimity and regards all beings as children should gain long life, know past lives well, abide in the world eternally, without change. But now, World-Honored One, for what reason is your life span extremely short, equal to that of ordinary humans? Has the Tathāgata developed thoughts of hatred towards living beings? World-Honored One, in the past, what evil deeds did you commit? How many lives did you take, that you received this short life span, not even a hundred years?"

The Buddha said to Kasyapa, "Good man! Why do you speak such reckless words in the Tathagata's presence? The Tathagata's lifespan is supreme and unrivaled among all lifespans. The eternal truth he has realized stands as the highest among all eternal truths."

Mahākāśyapa Bodhisattva again addressed the Buddha, saying, "World-Honored One! How is it that the Tathāgata attains a life of limitless duration?"

The Buddha said to Kāśyapa: "Good son! Consider the eight great rivers: the first is the Ganges River, the second is the Yamunā River, the third is the Sarayū River, the fourth is the Airavati River, the fifth is the Mahī River, the sixth is the Sindhu River, the seventh is the Vākṣu River, and the eighth is the Sita River. These eight great rivers, along with all the smaller rivers, flow into the great ocean. Kāśyapa, in the same way, the great rivers of lifespan among all humans, gods, on earth, and in the sky all flow into the ocean of the Tathāgata’s life. Thus, the Tathāgata’s lifespan is immeasurable."

"Furthermore, Kasyapa, just as the Anavatapta Lake gives rise to four great rivers, so too does the Tathagata give rise to all life. Kasyapa, among all unchanging phenomena, space is foremost; the Tathagata, likewise, is foremost among the unchanging. Kasyapa, among all medicines, ghee is supreme; the Tathagata, likewise, is supreme in the life span of all beings."

Kashyapa Bodhisattva then said to the Buddha, "World-Honored One! If the Thus Come One's lifespan is truly like this, he should remain in the world for a full kalpa or less than a kalpa, constantly proclaiming the wonderful Dharma, like a great downpour of rain."

"Kashyapa, you should not think that the Tathagata is subject to extinction. Kashyapa, if a monk, nun, layman, laywoman, or even an outsider who has mastered the five supernatural powers and attained freedom should—whether dwelling for a full eon or less than an eon—walk through the air, sit and lie down at will, emit fire from his left side and water from his right, or produce smoke and flames like a blazing bonfire, and if he can prolong his life as he wishes and control the length of his lifespan freely, then if even one who has mastered these five supernatural powers can attain such miraculous abilities, how much more so can the Tathagata, who has mastered all phenomena? He certainly has the power to prolong his life for half an eon, one eon, a hundred eons, a thousand eons, or immeasurable eons. Therefore, know this: the Tathagata is eternal and unchanging. This body of the Tathagata is a transformation body, not a body nourished by food. To save sentient beings, he manifests as a poisonous tree, and thus appears to cast it aside and enter nirvana. Kashyapa, know that the Buddha is eternal and unchanging. You should diligently and single-mindedly cultivate this ultimate truth; and after you have cultivated it, widely teach it to others."

At that time, the bodhisattva Kashyapa said to the Buddha, "World-Honored One, what is the difference between the truths of transcendence and the truths of the world? As the Buddha says, 'The Buddha is constant and unchanging.' Yet the world also says, 'Brahma is constant, Ishvara is constant and unchanging; the self is constant, nature is constant, and even atoms are constant.' If the Tathagata is said to be constant, why does he not appear constantly? If he does not appear constantly, then what is the difference? For even Brahma, down to atoms and the essence of the world, also do not appear constantly."

The Buddha said to Kāśyapa: “Consider a wealthy man who owns many cows. Though the cows are of different colors, they all belong to one herd. He entrusts them to a herdsman, instructing him to let them graze and drink water, for his sole purpose is to obtain ghee, not just milk or curds. The herdsman milks the cows and drinks the milk himself. After the wealthy man dies, all his cows are stolen by a band of thieves. Having seized the cows, these thieves—having no women to help them—milk the cows themselves and drink the milk. Then they say to each other: ‘That great man raised these cows not for milk or curds, but solely for ghee. How can we now obtain it? Ghee is known as the finest food in the world. But we have no vessels; even if we got the milk, we would have nowhere to store it.’ They then say: ‘We only have leather bags to hold it.’ Even with a place to store it, they do not know how to churn the milk, and they can hardly obtain buttermilk, let alone butter curds. Then, in their effort to get ghee, they add water to the milk. Because of the excess water, they lose the milk, the curds, and the ghee—everything is ruined.

Ordinary people are just the same. Even if they possess good teachings, they are merely remnants of the Tathāgata’s true Dharma. Why is this? After the Tathāgata enters Nirvāṇa, they steal the remaining good teachings—the precepts, meditation, and wisdom—like the thieves who stole the herd. Although these ordinary people obtain these precepts, meditation, and wisdom, they lack the proper means and cannot attain liberation. Therefore, they fail to realize the eternal precepts, eternal meditation, and eternal wisdom of liberation—just as the thieves, unaware of the method, lost the ghee.

Again, like the thieves who added water to the milk in search of ghee, ordinary people claim ideas such as a self, a being, a life, a person, Brahmā, Īśvara, atoms, cosmic principles, precepts, meditation, wisdom, liberation, and even the attainment of the Realm of Neither Perception nor Non-Perception as Nirvāṇa. Yet they actually attain neither liberation nor Nirvāṇa—just as the thieves never obtained any ghee.

These ordinary people may perform some religious practices and honor their parents. Due to these merits, they are reborn in the heavens and experience a little happiness—like the thieves who added water to the milk. But in truth, they do not understand that through these few religious practices and honoring their parents, they were reborn in heaven. Nor do they understand the precepts, meditation, wisdom, and taking refuge in the Three Jewels. Because of this ignorance, they speak of permanence, bliss, self, and purity—though they speak of these, they do not truly understand them. Therefore, after the Tathāgata appeared in the world, he taught them the true meaning of permanence, bliss, self, and purity.”

Just as when a Wheel-Turning King appears in the world, due to his merit and power, all bandits retreat and disburse, and no cattle lose their lives. At that time, the Wheel-Turning King entrusts all the cattle to a skilled herdsman. Through his skillful methods, the herdsman obtains ghee. Because of this ghee, all beings are free from suffering and illness.

Likewise, when the Dharma Wheel-Turning Sage King appears in the world, ordinary people who cannot teach precepts, concentration, and wisdom abandon them, just as the bandits retreat. At that time, the Thus-Come-One skillfully teaches the worldly dharma and the transcendental dharma. For the benefit of all beings, He enables the Bodhisattvas to teach according to each person's capacity. Once the Great Bodhisattvas obtain this ghee, they cause countless beings to universally taste the supreme nectar of the Dharma — namely, the Thus-Come-One's Eternity, Bliss, True Self, and Purity.

For this reason, Good Man! The Thus-Come-One is eternal and unchanging. He is not like what ordinary worldly fools believe — that Brahmā and other gods are eternal. This "eternal Dharma" refers specifically to the Thus-Come-One, not to any other teaching. Kāśyapa! This is how you should understand the body of the Thus-Come-One.

"Kashyapa, all good men and women should constantly focus their minds on cultivating these two words: the Buddha is eternal. Kashyapa, if good men and women cultivate these two words, you should know that such a person follows my path and arrives where I have arrived. Good man, if someone cultivates these two words with the understanding that they represent the aspect of cessation, then you should know that for that person, the Tathagata has entered Parinirvana. Good man, the meaning of Nirvana is precisely the Dharma-nature of all Buddhas."

Kashyapa Bodhisattva said to the Buddha, "World-Honored One, what is the meaning of the Dharma-nature? World-Honored One, I now wish to understand the meaning of Dharma-nature. I beg the Tathagata, out of compassion, to explain it widely. Now, Dharma-nature is to abandon the body. To abandon the body means to have nothing at all. If there is nothing at all, how can the body exist? If the body exists, how can it be said that the body has Dharma-nature? If the body has Dharma-nature, how can it continue to exist? How can I understand this meaning now?"

The Buddha said to Kasyapa Bodhisattva, "Good man! You should not speak thus: 'Nirvana is the cessation of Dharma-nature.' For Dharma-nature itself has no cessation. Good man! Consider the Heaven of No-Thought, where beings possess a physical form but do not engage in thought. You should not ask: 'How do these celestial beings dwell in joy and pleasure? How do they conceive thoughts? How do they see and hear?' Good man! The realm of the Tathagata is not something that shravakas or pratyekabuddhas can comprehend.

Good man! You should not say: 'The body of the Tathagata is a thing that ceases to exist.' Good man! The cessation of the Tathagata is a matter of the Buddha's realm, beyond the reach of shravakas and pratyekabuddhas. Good man! You should not speculate about where the Tathagata dwells, where he moves, what he sees, or what brings him joy. Good man! Such meanings are also beyond your understanding, and the myriad skillful means of the Dharma-body of all buddhas are inconceivable."

Furthermore, good man, you should cultivate the perception of constancy regarding the Buddha, the Dharma, and the Sangha. These three treasures are without any notion of difference, without any notion of impermanence, without any notion of change. If people cultivate a notion of difference regarding these three treasures, you should know that their pure refuge would then have no foundation, and all their precepts and vows would be incomplete and insufficient—ultimately they would never attain the fruits of enlightenment as a hearer or a solitary Buddha. But those who are able to cultivate the perception of constancy in these inconceivable treasures will indeed have a true refuge.

Good man, for example, it is because of a tree that its shadow exists. Likewise, because the Tathagata possesses a constant Law, he provides a place of refuge. This constancy is not impermanent. If someone claims otherwise and says the Tathagata is impermanent, then the Tathagata would not be the refuge of gods and humans in all the worlds.

Kashyapa Bodhisattva said to the Buddha: "World-Honored One! It is like a tree in darkness that casts no shadow."

"Kashyapa, you should not say, 'There is a tree without a shadow.' It is simply not visible to the ordinary eye. Good man, the Tathagata is the same—his nature is eternal and unchanging. But without the eye of wisdom, one cannot see it, just as one cannot see the tree's shadow in the darkness. Ordinary people, after the Buddha's passing, say, 'The Tathagata is impermanent.' It is exactly like this. If one claims that the Tathagata is different from the Dharma and the Sangha, then the Triple Refuge cannot be established. Just as your father and mother are different from each other, this is why impermanence arises."

Kashyapa Bodhisattva said to the Buddha, "World-Honored One, from now on I will use the eternal nature of the Three Jewels—the Buddha, the Dharma, and the Sangha—to awaken my parents, and even my ancestors for seven generations, causing them all to uphold and practice this. How wondrous, World-Honored One! I will now study the inconceivable nature of the Buddha, the Dharma, and the Sangha. Having studied it myself, I will also teach and explain this truth to others. If there are those who cannot accept or believe this, I should understand that these people have long been accustomed to the teaching of impermanence. For such people, I will act like a frost or hail to shatter their attachments."

At that time, the Buddha praised Mahakashyapa Bodhisattva, saying: "Excellent, excellent. You are now well able to uphold the true Dharma. Such upholding of the Dharma does not deceive others. Because of the good karma of not deceiving others, you will attain a long life and come to know your past lives."