Mahāparinirvāṇa Sūtra (大般涅槃經)

Chapter 7, Part 1: The Four Marks

The Buddha further said to Kasyapa: "Good man! A Bodhisattva-Mahasattva explains and reveals that the Great Parinirvana has four characteristics. What are these four? First, self-correctness; second, correcting others; third, being able to answer questions appropriately; fourth, skillfully understanding the meaning of causes and conditions."

"Kashyapa, what does it mean to be correct with oneself? When the Tathagata, a Buddha, teaches based on causes and conditions, it is like a monk who sees a blazing fire and declares: 'I would rather embrace this burning fire than slander the twelve divisions of the sutras and the secret treasury proclaimed by the Tathagata, claiming, "These scriptures are the words of Mara." If someone says, "The Tathagata, the Dharma, and the Sangha are impermanent," that person deceives themselves and deceives others. They would sooner cut off their own tongue with a sharp knife than say, "The Tathagata, the Dharma, and the Sangha are impermanent." If they hear others saying this, they do not accept it, and they should feel compassion for those who say such things. The Tathagata, the Dharma, and the Sangha are inconceivable—you should uphold this understanding. See your own body as if it were a blazing fire. This is what it means to be correct with oneself.'

"Kashyapa, what is meant by 'correcting others'? Once, when the Buddha was teaching, a woman who was nursing her baby came to where the Buddha was. She bowed at his feet, had something on her mind, and after thinking it over, she sat down to one side. At that time, the World-Honored One, knowing her thoughts, asked her, 'Out of love, you have fed your child too much butter, without considering whether he could digest it or not.'

The woman then said to the Buddha, 'How amazing, World-Honored One! You truly know what’s on my mind. Please tell me, how much should I feed him? This morning, I gave him too much butter. I’m afraid he might not digest it and could die. Please, World-Honored One, explain this to me.'

The Buddha said, 'The food your child ate will be digested quickly and will actually extend his life.' Hearing this, the woman was overjoyed and said, 'The Tathagata speaks the truth, and that is why I am so happy.'

In this way, the World-Honored One, in order to guide and train all living beings, skillfully distinguished between what can be digested and what cannot, while also teaching that all things have no permanent self and are impermanent. If the Buddha had first taught that things are permanent, those who were being transformed would have said, 'This teaching is the same as that of the heretics,' and would have left him."

"I further tell the women: 'If the child grows up and is able to walk on his own, the ghee you originally gave him will no longer be sufficient, regardless of whether the food he eats is easy or difficult to digest.' The same is true of my assembly of voice-hearer disciples. Like your infant, they are unable to digest the truth of permanence. Therefore, I first spoke of suffering and impermanence.

If my voice-hearer disciples have already perfected their virtues and are capable of studying and practicing the great-vehicle scriptures, then for their sake I explain the six flavors in these scriptures. What are the six flavors? The flavor of suffering is like sourness, the flavor of impermanence is like saltiness, the flavor of no-self is like bitterness, the flavor of bliss is like sweetness, the flavor of self is like pungency, and the flavor of permanence is like blandness.

In this world, there are three flavors: impermanence, no-self, and no-bliss. Afflictions serve as fuel, and wisdom serves as the fire. Through this causal condition, the nectar of nirvana is cooked—namely permanence, bliss, and self—causing all disciples to fully delight in it."

The Buddha further told the woman: "If you have reason to travel elsewhere, you should drive the wicked son out of your house and entrust all your treasures to your virtuous son." The woman said to the Buddha, "This is truly as the Holy One teaches. The store of precious jewels should be shown to the virtuous son, not to the wicked son." The Buddha replied, "Sister, it is the same with me. When I enter Parinirvāṇa, the subtle and unsurpassed treasury of the Dharma—the secret store of the Tathāgata—is not given to the Śrāvaka disciples, just as your treasure is not shown to the wicked son. It must be entrusted to the Bodhisattvas, just as your treasure is entrusted to your virtuous son. Why is this? The Śrāvaka disciples develop distorted views, thinking that the Tathāgata has truly passed into extinction. But in truth, I do not pass into extinction. It is like your journey: in the time before you return, your wicked son declares you dead, though you are not dead at all. The Bodhisattvas, however, declare, 'The Tathāgata is eternal and unchanging,' just as your virtuous son does not say you are dead. For this reason, I entrust this unsurpassed secret treasury to the Bodhisattvas."

Attention, good man! If there are beings who recognize that the Buddha is eternal and unchanging, then know that in that home there is a Buddha—this is called true reliance upon another.

"Kāśyapa, what does it mean to be able to answer questions accordingly? If someone comes to ask the World-Honored One, 'How can I be called a great donor without losing any of my wealth?' the Buddha would reply: 'If there are monks or Brahmins who are content with little, free from desire, and who do not accept or keep impure possessions—give them servants and attendants. For those who practice the pure life—give them romantic companions. For those who have abandoned meat and alcohol—give them meat and alcohol. For those who do not eat after midday—give them food after midday. For those who do not wear flowers or perfumes—give them flowers and perfumes. When you give in this way, the name of your giving spreads, your reputation resounds throughout the world, and you have never lost even a single penny.' This is what is meant by being able to answer questions accordingly."

At that time, the Bodhisattva Kashyapa said to the Buddha, "World-Honored One! Those who eat meat should not offer meat as a gift. Why is that? Because I see that those who do not eat meat gain great merit."

The Buddha praised Kasyapa, saying: "Excellent, excellent. You are now truly able to understand my intention. A bodhisattva who protects the Dharma should be like this. Good man! From today onward, my disciples who are hearers (shravakas) are not permitted to eat meat. When receiving offerings from faithful donors, you should contemplate that food as if it were the flesh of your own child."

Kasyapa Bodhisattva then asked the Buddha, "World-Honored One, why does the Tathagata not permit the eating of meat?"

"Virtuous one, those who consume meat sever the root of great compassion."

Kashyapa also asked: "Why did the Tathagata first allow monks to eat three kinds of pure meat?"

"Kashyapa, these three types of pure meat are a gradual guideline, adapted to the circumstances."

Kashyapa Bodhisattva then asked the Buddha, "World-Honored One, what is the reason that you do not accept the ten kinds of impurity and even the nine kinds of purity?"

The Buddha said to Kasyapa, "These rules were established gradually according to circumstances. You should understand that this is the meaning of immediately refraining from eating meat."

Kasyapa Bodhisattva then asked the Buddha, "Why does the Tathagata praise fish and meat as fine food?"

"Good man, I do not say that fish and meat are fine foods. I say that sugarcane, rice, rock honey, all grains and wheat, as well as dark rock honey, milk, cheese, and ghee are fine foods. Though I say one should keep various kinds of clothing, what should be kept are those of faded colors—how much less should one crave the taste of fish and meat?"

Kasyapa then said, "If the Tathagata were to prohibit the eating of meat, then the five kinds of dairy—milk, curd, fresh butter, clarified butter, and sesame oil—as well as clothing made of fine silk, cowrie shells, leather goods, and vessels of gold and silver, such things should also not be accepted."

"Good man! Do not share the views of the Nirgranthas. All the precepts established by the Tathāgata have their own distinct purposes. Due to these distinct purposes, the eating of three kinds of pure meat is permitted; due to distinct intentions, ten kinds of meat are prohibited; due to distinct thoughts, all meat—including meat from animals that died naturally—is completely forbidden. Kāśyapa, from today onward I instruct my disciples not to eat any meat at all. Kāśyapa, those who eat meat—whether walking, standing, sitting, or lying down—cause all living beings who smell the odor of their flesh to be filled with terror. It is like when a person approaches a lion: others who see them and smell the lion's scent also become terrified."

"Good man! Just as when a person eats garlic, they become foul and repulsive—others who see them smell the stench and turn away. Even seeing them from a distance, they would rather not look, let alone draw near. Those who eat meat are the same. All beings, upon catching the scent of their flesh, become terrified, thinking of death. Creatures of water, land, and sky—all beings with life—flee from them, saying, 'This person is our enemy.' Therefore, a bodhisattva does not habitually eat meat. To save beings, they may outwardly appear to eat meat, but even then, they do not actually consume it. Good man! In this way, a bodhisattva does not even partake in pure foods, so how could they possibly eat meat?"

"Good man! In the hundreds of years after my passing, the four types of noble beings will also all pass into final nirvana. After the True Dharma has been lost, during the era of the Semblance Dharma, there will be monks who outwardly appear to uphold the precepts but rarely study or recite the scriptures. They will be greedy for food and drink, devoted only to maintaining their physical bodies. Their robes will be coarse, ugly, and ragged, and they will appear gaunt and worn, lacking any dignity or virtue. They will keep herds of cattle and sheep, carry firewood and grass on their backs, and let their hair, beards, nails, and claws grow long and sharp. Though they wear the monk's robe, they will be like hunters; they will walk slowly and peer around slyly, like a cat watching for a mouse. They will constantly declare: 'I am an Arhat.' They will suffer from many illnesses and lie down in filth. Outwardly they will appear virtuous and good, but inwardly they will harbor greed and jealousy, like a Brahmin practicing the vow of silence. They are not true renunciants, but they take on the appearance of renunciants. Wrong views will flourish, and they will slander the true Dharma. Such people will undermine the precepts, conduct, and dignity I have established. They will speak of the fruits of liberation, yet abandon the path of purity and corrupt the profound secret teachings. They will each interpret the scriptures to suit their own whims, saying: 'The Tathāgata has allowed us all to eat meat.' They will make up this doctrine on their own, claiming it is the Buddha's teaching. They will argue among themselves, each claiming to be a true disciple of the Śākya clan."

"Good man! At that time, there were also many wandering ascetics who hoarded grains, accepted fish and meat, cooked with their own hands, and carried oil bottles, precious canopies, and leather shoes. They sought the company of kings, ministers, and elders; they studied astrology, diligently practiced medicine, kept slaves and servants, and accumulated gold, silver, crystal, lapis lazuli, agate, amber, coral, jade, conch shells, various kinds of precious stones, and all sorts of fruits and vegetables. They learned various arts and crafts—painting, pottery, writing, teaching, planting roots and seeds, sorcery, spells and illusions, mixing medicines, performing music and dance, adorning themselves with incense and flowers, gambling and playing chess, and studying all manner of skills. If a monk can distance himself from such evil practices, then and only then should he be called a true disciple of mine."

At that time, Kāśyapa again spoke to the Buddha: "World-Honored One! Monks, nuns, laymen, and laywomen rely on others for sustenance. When they go on alms rounds and receive food mixed with meat, how should they eat it in accordance with a pure practice?"

The Buddha said: “Kashyapa, you should wash the meat off with water until it is separated from the flesh, and then you may eat it. If your eating vessel is stained by meat, as long as there is no lingering taste, you may use it without fault. If you see that a meal contains a large amount of meat, you should not accept it. All exposed meat should not be eaten; anyone who eats it commits a fault. I am now proclaiming this rule of abstaining from meat. If I were to explain it in full, it would be endless, so with the time of my final liberation approaching, I have given only a brief summary. This is what is meant by being able to respond according to questions.”

"Kashyapa, what does it mean to truly understand the principle of causation? For instance, when people from the four assemblies come to ask me: 'World-Honored One, regarding this principle, why did the Tathagata, when he first appeared in the world, not teach this profound and subtle Dharma to King Prasenajit? Sometimes he taught deeply, sometimes he taught simply; sometimes he spoke of transgressions, sometimes he spoke of no transgressions.'"

"What is meant by 'falling'? What is meant by 'restraint'? What is the meaning of the Pratimoksha?"

The Buddha said: "The Prātimokṣa is called contentment. It means perfecting dignified conduct, not receiving or hoarding possessions, and living a pure life. 'Falling' refers to the four evil realms of existence. Furthermore, 'falling' means falling into hell—even reaching Avīci Hell—and its swiftness surpasses a torrential rain. Those who hear of this are filled with fear and awe, so they firmly uphold the precepts, guard their dignified conduct, cultivate contentment, and accept no impure objects whatsoever.

Again, 'falling' is what nurtures the realms of hells, animals, and hungry ghosts. For these reasons, it is called 'falling.'

As for the Prātimokṣa, it means abandoning all unwholesome actions of body, speech, and mind. The Vinaya leads one into the precepts, dignified conduct, and the profound meaning of the scriptures. It prevents accepting any impure objects and impure conditions. It also prohibits the Four Pārājika offenses, the Thirteen Saṅghāvaśeṣa offenses, the Two Aniyata rules, the Thirty Naiḥsargika-Pāyantika offenses, the Ninety Pāyantika offenses, the Four Pratideśanīya offenses, the Many Sekhiya rules, and the Seven Adhikaraṇa-Śamatha methods for settling disputes."

"Some people break all the precepts. What does 'all' mean? It refers to the four major prohibitions and even the seven methods for settling disputes. Others slander the true Dharma, the profound scriptures, or become icchantikas—those who are thoroughly accomplished in cutting off all roots of goodness and have no conditions for awakening. Such people proclaim about themselves: 'We are intelligent and sharp-witted.' They conceal both minor and major offenses. They hide their wrongdoings like a turtle retreating into its shell, and throughout the long night of ignorance, they never repent. Because they do not repent, their offenses grow day and night. These monks never confess the transgressions they have committed, causing their misdeeds to spread and multiply. Therefore, the Tathagata, knowing this, established the rules gradually—not all at once."

At that time, some good men and good women said to the Buddha: "World-Honored One! Since the Tathāgata has long known such matters, why did you not establish precepts earlier? Could it be that you wish to lead beings into the Avīci Hell? It is like many people heading to another place—they lose the right path and follow a wrong road. Not realizing they are lost, they all believe it is the correct way. Moreover, they see no one to ask about what is right or wrong. Beings are similarly lost in the Buddha’s teaching, unable to see what is true and correct. The Tathāgata should first explain the right path and instruct the monks: 'This is an offense, this is proper conduct; such precepts should be established.' Why is this? The Tathāgata, the perfectly enlightened one, is the truly real one who sees and knows the right path. Only the Tathāgata, the supreme among gods, can explain the supreme merit of the ten good deeds, along with their meaning and essence. Therefore, we respectfully request that you establish precepts first."

The Buddha said: “Good man, if someone says, ‘The Tathagata can teach beings the supreme merits of the ten good deeds,’ then the Tathagata regards all beings as his own son, Rahula. How then can you question, ‘Is the World-Honored One trying to lead beings into hell?’ When I see someone with the potential to fall into Avīci Hell, I would even remain in the world for an entire eon—or half an eon—for that person’s sake. My compassion for beings is immense. Why would I deceive those I regard as my own children and lead them into hell?

“Good man, consider a king’s kingdom where a man wearing a patched robe only mends the robe when he sees a hole. Likewise, the Tathagata, seeing beings with the potential to enter Avīci Hell, mends their situation by teaching them precepts and good conduct.

“Good man, imagine a wheel-turning sage king who first teaches beings the ten good deeds. Later, if some gradually start doing evil, the king then prohibits those actions step by step. Once all evils are eradicated, the king can then practice the sage king’s own way. Good man, I am the same. Though I teach, I do not set rules in advance. Only when monks gradually engage in misconduct do I then establish rules accordingly. Those who delight in the Dharma and follow the teachings are the ones who can come to see the Tathagata’s Dharma body.

“Just as the wheel-turning king’s jeweled wheel is inconceivable, so too is the Tathagata inconceivable. The Dharma and the Sangha are also inconceivable. Those who teach the Dharma and those who hear it are both inconceivable. This is called a proper understanding of the meaning of causes and conditions.”

"A bodhisattva thus distinguishes and reveals the meaning of these four aspects. This is called the principle of causation within the Great Nirvana of the Mahayana."

"Furthermore, to be 'right in oneself' means to attain the Great Perfect Nirvana. To 'right others' refers to what I teach to the monks: 'The Tathagata is eternal and unchanging.' As for 'answering questions accordingly,' Kassapa, it is because of your questions that I am able to widely explain this profound and subtle meaning to the great bodhisattvas, monks, nuns, laymen, and laywomen. The meaning of 'causes and conditions' is that neither listeners nor solitary realizers understand this profound teaching. They have not heard that it is through the three points of the letter 'I' that one achieves liberation and Nirvana, and that great wisdom becomes the secret treasury. Now, I elucidate and explain this here, opening the wisdom-eye for the listeners. If someone were to say: 'These four matters—how can they be considered one? Are they not illusions?' One should immediately respond: 'Is the sky, which is empty, still, and unobstructed—how are these four matters different from it? Could they be called illusions?'"

"No, World-Honored One. All these statements share a single meaning—the meaning of emptiness."

"One who is self-corrected, corrects others, can answer questions as they arise, and understands the meaning of dependent origination—such a one is no different from the Great Nirvana. There is no distinction."

The Buddha said to Kasyapa: “If a good man or good woman says, ‘The Tathagata is impermanent. How can we know that he is impermanent? As the Buddha taught: “Extinguishing all afflictions is called nirvana.” Just as a fire, when extinguished, leaves nothing behind; extinguishing all afflictions is likewise, and therefore it is called nirvana. How then can the Tathagata be a permanent, unchanging dharma? As the Buddha said: “Leaving behind all existence is called nirvana.” In that nirvana, there is no existence of any kind. How then can the Tathagata be a permanent, unchanging dharma? Just as a worn-out garment cannot be called a thing; nirvana is likewise—extinguishing all afflictions, it cannot be called a thing. How then can the Tathagata be a permanent, unchanging dharma? As the Buddha said: “Leaving desire and becoming still is called nirvana.” Just as a person whose head is cut off no longer has a head; leaving desire and becoming still is likewise—empty and without anything, therefore it is called nirvana. How then can the Tathagata be a permanent, unchanging dharma? As the Buddha said:

“How can the Tathagata be a permanent and unchanging reality?” Kāśyapa, if someone raises such a question, it is called a wrong question.

"Kashyapa, do not mistakenly think that the nature of the Tathagata is something that can be extinguished. Kashyapa, one who has extinguished afflictions is not something that can be called a 'thing' or an object. Why is that? Because it is utterly and eternally final—thus, it is called eternal. This phrase is tranquil and unsurpassed, completely extinguishing all appearances without any remainder. This phrase is pure, abiding forever without regression. Therefore, Nirvana is called the eternal abiding. The Tathagata is also thus—eternal and unchanging.

What is meant by 'shooting stars'? That refers to afflictions. Once scattered, they quickly vanish, and their whereabouts are unknown. This means that after all Tathagatas have extinguished their afflictions, they no longer dwell in the five realms of existence. Therefore, the Tathagata is the eternal Dharma, without any change.

Furthermore, Kashyapa, that which all Buddhas take as their teacher is the Dharma. Thus, the Tathagata reveres and makes offerings to it. Because the Dharma is eternal, all Buddhas are also eternal."

Kāśyapa Bodhisattva said again to the Buddha, "If the fire of afflictions is extinguished and the Tathāgata also ceases to exist, then the Tathāgata has no permanent abode. Just as when the fiery red color of a piece of iron struck from a forge fades and its whereabouts become unknown—so too do the Tathāgata's afflictions vanish without a trace. Again, just as iron loses both its heat and redness when they disappear, the Tathāgata likewise, after extinguishing the fire of afflictions and entering nirvāṇa, ceases to be permanent. Thus we should understand that the Tathāgata is impermanent."

"Good man! What is called 'iron' refers to ordinary people. Ordinary people may eliminate afflictions, but after eliminating them, they arise again. Therefore, this is called impermanent. The Tathagata is not like this. Once eliminated, they never arise again. Therefore, this is called eternal."

Kashyapa continued: "Just as red-hot iron, when taken out of the fire and then placed back, turns red-hot again — if there is still red-hot iron in the world, it can become red-hot again. If the Tathagata were like this, his afflictions would return; if afflictions return, that is impermanence."

The Buddha said, "Kāśyapa, you should not speak thus, saying, 'The Tathāgata is impermanent.' Why? Because the Tathāgata is eternal. Good man, just as when a piece of burning wood is extinguished and turns to ash, so too when afflictions are extinguished, Nirvāṇa arises. The same applies to the metaphors of a torn garment, a severed head, and a broken pot—each of these things has its own name: a torn garment, a severed head, a broken pot. Kāśyapa, just as cold iron can be heated again, the Tathāgata is not like that. Once afflictions are cut off, he is forever cool and at peace; the raging fire of afflictions will never arise again. Kāśyapa, know that countless beings are like that iron. I use the fierce fire of wisdom free from defilement to burn away the bonds of afflictions in those beings."

Kasyapa replied: "Excellent, excellent. I now truly understand the Tathagata's teaching that all Buddhas are eternal."

The Buddha said, "Kashyapa, it is like a holy king who resides in his inner palace or sometimes takes a stroll in the rear garden. Even though the king is not among the palace maidens at that moment, no one would say the holy king has died. Good man, the Tathagata is the same. Even though he does not appear in the Jambudvipa realm and has entered nirvana, he is not subject to impermanence. The Tathagata has emerged from countless afflictions, entered the peaceful and blissful state of nirvana, wandered among the flowers of awakening, and delights in joyful enjoyment."

Kashyapa further asked: "The Buddha has said, 'I have long since crossed the great ocean of afflictions.' If the Buddha has indeed crossed the ocean of afflictions, why then did he accept Yashodhara as his wife and father Rahula? For this reason, it seems the Tathagata has not yet crossed the great ocean of afflictions and mental fetters. I only ask the Tathagata to explain the cause and conditions of this."

The Buddha said to Kāśyapa, "You should not think: 'The Tathāgata has long since crossed the ocean of afflictions; why then did he accept Yaśodharā and father Rāhula? For this reason, you should not conclude that the Tathāgata has not yet crossed the ocean of afflictions and bonds.'

Good man! The Great Nirvāṇa is capable of establishing great meaning. Now, you must listen attentively with sincere hearts, and preach it extensively to others—do not give rise to fear or doubt.

If a Bodhisattva-Mahāsattva dwells in the Great Nirvāṇa, he can take Mount Sumeru, vast and lofty as it is, and place it inside a mustard seed. Yet the beings dwelling on Mount Sumeru will not feel cramped, nor will they have any sense of moving about—everything will remain as it was before. Only those who are ready to be taught will see this Bodhisattva place Mount Sumeru into the mustard seed and then restore it to its original place."

"Good man! Furthermore, there are great Bodhisattvas dwelling in Great Nirvana who can put the entire universe of a billion worlds into a mustard seed. The beings within those worlds do not feel crowded or think they have moved, remaining exactly as before. Only those who are meant to be saved will see this Bodhisattva place that vast universe into a mustard seed, and then return it again to its original place."

"Good man! There are also great bodhisattvas who abide in great nirvana, able to place the entire universe of a thousand million worlds into a single pore, and then return it unchanged to its original place.

"Good man! Furthermore, there is a great Bodhisattva who abides in Great Nirvana. He can take the worlds of countless Buddhas throughout the ten directions and place them on the tip of a needle, like threading dates onto a branch, then cast them to other Buddha realms in distant places. Yet all the beings in those worlds are unaware of being moved or where they are—only those who are meant to be saved can see what has happened. The same principle applies to their original locations."

"Good man! Furthermore, there are great bodhisattvas who abide in the Great Nirvana. They can take the multitudes of buddha-worlds—the great trichiliocosms of the ten directions—sever them, place them in the right palm like a potter's wheel, and fling them to other worlds as countless as dust-motes. Yet not a single living being has any thought of coming or going; only those ready to be saved perceive it. Even their original location is the same.

"Good man! There are also great Bodhisattvas who abide in Great Nirvana. They can take all the countless Buddha lands in the ten directions and contain them within their own bodies. Yet the beings in those lands are not crowded at all, nor do they sense any movement or change in their surroundings. Only those who are ready to be saved can perceive this phenomenon. The same is true for their original locations."

"Good son! Furthermore, there is a great Bodhisattva who abides in Great Nirvana. He can contain the worlds of the ten directions within a single atom. The beings within those worlds do not feel any sense of crowding or movement. Only those who are ready to be saved can see this wonder, yet everything remains as it had always been."

“Good man! A bodhisattva-mahasattva who abides in Great Nirvana can manifest countless kinds of miraculous powers and transformations. That is why it is called Great Nirvana. The wondrous powers and transformations that such a bodhisattva-mahasattva displays are beyond the comprehension of all beings. How then could you possibly understand the Tathagata’s apparent closeness to desire, or his fathering of Rahula?”

"Noble man! I have long since dwelled in this Great Nirvana, manifesting various spiritual powers and transformations. Throughout this vast universe of a thousand worlds—with its hundred billion suns and moons, its hundred billion Jambudvipa continents—I display countless wonders, as extensively taught in the *Shurangama Sutra*. In the great trichiliocosm, I may appear to enter Nirvana in Jambudvipa, yet I do not ultimately take hold of Nirvana itself. Or I might appear to enter a mother's womb in Jambudvipa, leading my parents to think of me as their son—but this body of mine was never born from desire and union. For countless eons, I have already departed from all craving and desire. This present body is truly the Dharma body, which merely conforms to worldly ways by appearing to enter a womb.

"Good man! In the Lumbini garden of this Jambudvipa, he manifested himself as being born from his mother Maya. Immediately after birth, he took seven steps to the east and proclaimed: 'Among humans, devas, and asuras, I am the most honored and supreme.' His parents, along with humans and devas, were astonished and delighted, considering it an extraordinary event. Those people believed him to be an infant, but this body of mine has long transcended such states since countless eons ago. This body is actually the Dharma-body, not composed of flesh, blood, sinews, veins, bones, or marrow. Merely conforming to worldly conventions and beings' ways, he manifested himself as an infant.

Seven steps to the south, showing that I will be a supreme field of blessings for countless beings.

Seven steps to the west, showing that birth is exhausted, that old age and death are forever cut off, and that this is my final body.

Seven steps to the north, showing that I have crossed beyond all births and deaths.

Seven steps to the east, showing that I will serve as a guide for all beings.

Seven steps to the four intermediate directions, showing that I have cut off and extinguished all kinds of afflictions and the lineages of the four kinds of demons, and have become a Thus-Come One, a Worthy One, a Fully Enlightened One.

Seven steps upward, showing that I am not defiled by any impure thing, just like empty space.

Seven steps downward, showing that the rain of Dharma extinguishes the fires of hell, bringing peace and happiness to those beings. For those who have broken the precepts, it appears as frost and hail.

Seven days after appearing in the Jambudvipa world, I manifested the act of shaving my head. People all thought I was still a child—that this was my first time having my head shaved. But among humans, celestial beings, Mara the Evil One, ascetics, and Brahmins, there was no one who could even see the top of my head, let alone stand over me with a razor. If anyone claimed to have shaved my head, that would be impossible. In truth, I had already shaved off my hair and beard countless eons ago. However, to align with worldly customs, I manifested the appearance of shaving my head.

"When I was born, my parents took me to a celestial temple and presented me to Maheshvara. Upon seeing me, Maheshvara immediately joined his palms in reverence and stood to one side. Now, I had long since abandoned such temple worship practices countless eons ago, but I made this display out of compassion, to conform to worldly customs."

"In Jambudvipa, I manifested myself with pierced ears, but in truth, no sentient being has ever been able to pierce my ears. I did this merely to conform to worldly customs. I further adorned my ears with jeweled lion-shaped earrings, yet I have already left behind all ornaments for countless eons. This was done only to follow the ways of the world, as a teaching example."

"Appearing to enter a school and study scriptures, yet I have already achieved perfect fulfillment throughout countless eons. Surveying all beings in the three realms, I see none worthy of being my teacher. It is only in order to follow worldly customs that I appear to enter a school. Thus, I am called the Thus-Come One, Worthy of Offerings, and the Fully Enlightened One. Similarly, I am shown learning to ride elephants, control horses, engage in wrestling, and master various skills."

"In Jambudvipa, I appear as a crown prince. All beings see me as a prince enjoying the pleasures of the five senses. However, I have already abandoned such sensual pleasures for countless eons. I only manifest this appearance in order to conform to worldly ways."

The fortune-teller told my father: 'If he does not renounce the world, he will become a Wheel-Turning King, ruler of all the world.' Everyone believed this saying. But I have already abandoned the position of a worldly emperor for countless lifetimes to become the King of the Dharma Wheel.

"On this earth, he abandoned the company of women and the pleasures of the five senses. After witnessing old age, sickness, death, and a renunciant, he left home to pursue the spiritual path. People all say, 'Prince Siddhartha has just begun his ascetic life.' Yet, in truth, I have already left home and practiced the Way for countless eons. I only manifest this example to conform to worldly conventions."

"I appeared in the Jambudvīpa world to renounce the household life, received the full monastic precepts, and diligently cultivated the path. I attained the fruits of Sotāpanna, Sakadāgāmī, Anāgāmī, and Arahantship. People all said: 'Attaining Arahantship is easy and not difficult.' Yet I had already become an Arahant countless kalpas ago."

To free all beings, I sat beneath the Bodhi tree at the place of enlightenment, using grass as a cushion, and subdued the host of demons. The world thinks I only began to conquer the demon realm there—but in truth, I had already subdued them countless eons ago. Yet, to tame stubborn, unruly beings, I manifested this deed as an example.

I also outwardly display the acts of using the bathroom, breathing out, and breathing in. People all believe that I truly experience these needs and breaths. However, this body of mine, having attained the fruit of practice, is free from such afflictions. I only show these appearances in accordance with the ways of the world.

"I appear to accept offerings of faith from people, yet this body of mine has no hunger or thirst. I manifest in such form in accordance with worldly customs.

I also appear to sleep like all beings, but I have already possessed perfect, unsurpassed, profound, and wonderful wisdom for countless eons, completely free from the three realms of existence in all my movements and conduct.

The crown of my head, my eyes, my belly, my back—my entire body is wracked with pain. With wooden spears as my payment, I bathe my hands and feet, wash my face and rinse my mouth, and purify myself with a willow twig. Everyone says I experience these things, yet in truth, I have none of them. My hands and feet are as pure as lotus flowers, and the breath from my mouth is as clean as the scent of the blue utpala blossom. All living beings call me a human, but in reality, I am not a human.

Again, I outwardly appear to accept cast-off rags, washing and mending them, yet I have long since had no need for such garments.

Everyone says that Rahula is my son, King Shuddhodana is my father, and Queen Maya is my mother—that I live in the world and enjoy various pleasures—and that I gave all this up to become a monk and seek the path. People also say, "This crown prince of the Gautama clan has renounced worldly pleasures to seek the transcendental truth." Yet I have long been free from worldly desires and attachments. These events are nothing but illusions I manifest. All beings think I am merely human, but in truth, I am not.

"Good man! Although I repeatedly appear to enter nirvana here in this Jambudvipa world, in truth I never truly pass away. Beings may think the Tathagata has utterly ceased to exist, but the nature of the Tathagata never perishes. Therefore, know this: it is an everlasting, unchanging truth."

Good man! The Great Nirvana is the Dharma realm of all Tathagatas. I have appeared in the Jambudvipa world, and beings all think that I only just attained Buddhahood. Yet I had already completed what needed to be done countless eons ago. Simply to accord with worldly conventions, I again manifest as first attaining Buddhahood in Jambudvipa.

I also appear in the Jambudvipa world as someone who does not observe the precepts or commits the four grave offenses. Everyone sees me and believes I have truly broken the precepts, yet I have actually upheld the precepts strictly for countless eons, without any flaw or omission.

I also appear in the Jambudvīpa world as an *icchantika* (one of incorrigible disbelief). Everyone sees me as an icchantika, but in truth, I am not. How could an icchantika ever attain supreme enlightenment?

"I also appear in the human world as one who causes schisms within the monastic community, yet all beings perceive me as truly breaking the harmony of the Sangha. But I see that among gods and humans, there is no one who can truly disrupt the unity of the Sangha.

"I also appear in the Jambudvīpa world to uphold the true Dharma, and people all call me a Dharma protector, feeling shocked and amazed. But this is the natural way of the Buddhas, so you should not be surprised."

"I also manifest as Mara, the Tempter, in this world. Everyone thinks I am Mara, but I have long since left behind all demonic deeds through countless ages. I am pure and undefiled, like a lotus flower.

"I also manifest as a woman who attains Buddhahood in the human world. When people see this, they all say, 'How remarkable—a woman can achieve supreme, perfect enlightenment!' Yet the Tathāgata ultimately does not abide in a female body. It is only out of the desire to guide and transform countless beings that I appear in female form. Out of compassion for all living beings, I manifest in various forms and appearances."

"I manifest birth in the four realms of this world, yet I have long since severed all causes for rebirth in these realms. Though I appear to fall into the four states due to karmic causes, I am born here only to save beings."

Furthermore, I appear in the Jambudvīpa world as the Brahma King, guiding those who worship Brahma to settle in the true Dharma. Yet, in truth, I am not that being, even though all beings see me as the genuine Brahma deity. I also manifest in the form of heavenly beings in various celestial temples—this is just the same.

"I also appear in the human world and enter the rooms of courtesans, yet in truth I have no thoughts of desire. I remain pure and untainted, like a lotus flower. For the sake of sentient beings who are attached to lust and sensual pleasures, I proclaim the wondrous teachings at busy crossroads, yet in truth I have no mind of impurity. People may think I am guarding women, but that is not the case."

"I further appear in the human world, entering the homes of humble servants, in order to guide and transform them, causing them to abide in the true Dharma. Yet in truth, I have no such unwholesome karma that would cause me to be reborn as a servant.

Furthermore, I manifest in the Jambudvipa world as a teacher to guide beginners so they may dwell in the true Dharma.

“I also appear in the human world, entering places of drinking parties and gambling, showing various scenes of winning, losing, and disputing—all to rescue and help those beings. But in truth, I have no such negative karma; yet all those beings believe that I am committing these actions.

"I have also manifested dwelling long among the charnel grounds, taking the form of a great vulture to liberate the birds. All beings believe I am truly a vulture, yet I have long since transcended this state; only to rescue those vultures do I appear in this way.

I also appear in the human world as a great elder, seeking to help infinite beings establish themselves in the true teaching.

He also appears as kings, ministers, princes, and advisors, taking the highest place among them all, ruling wisely according to the true Dharma.

I also manifest myself in Jambudvipa when epidemic disasters arise, and many beings are afflicted by illness. First, I provide them with medicine and treatment, and then I teach them the subtle and correct Dharma, enabling them to abide in unsurpassed enlightenment. People all say that this epidemic disaster has occurred.

Furthermore, they appear in the world during times of famine and hardship, providing food and drink according to people's needs. Then, they teach them the sublime and true Dharma, guiding them to dwell in the supreme enlightenment.

Furthermore, when armies rise up in this world of suffering, they appear and teach the Dharma, helping beings let go of hatred and harm, so they can peacefully abide in supreme enlightenment.

He further reveals himself to the world. To those who cling to the idea of permanence, he teaches the concept of impermanence. To those who cling to the idea of pleasure, he teaches the concept of suffering. To those who cling to the idea of self, he teaches the concept of no-self. To those who cling to the idea of purity, he teaches the concept of impurity. If any beings are attached to the three realms, he teaches the Dharma, leading them to abandon that attachment. In order to liberate beings, he preaches the supreme and wondrous Dharma medicine. To cut down the forest of all afflictions, he plants the supreme medicinal tree of the Dharma. To rescue those of false views, he proclaims the true Dharma. Even though he appears as a teacher to beings, in his heart he never harbors the thought of being their teacher.

To rescue and uplift those in lowly states, they enter such states and teach the Dharma—but this is not because of bad karma that they take on that form.

The Tathagata's perfect enlightenment abides in this Great Parinirvana, and is therefore called eternal and unchanging. Just as in Jambudvipa, the same is true in Pūrvavideha, Aparagodānīya, and Uttarakuru; just as in the four continents, so it is in the great trichiliocosm. The twenty-five kinds of existence are as extensively explained in the Śūraṅgama Sūtra. Therefore, it is called the Great Parinirvana. If a bodhisattva mahāsattva abides in such a Great Parinirvana, they can manifest these spiritual powers and transformations without fear.

"Kashyapa, for this reason, you should not say, 'Rāhula is the Buddha's son.' Why? Because in countless previous eons I have already left behind all worldly desires and existences. Therefore, the Tathāgata is called eternal and unchanging."

Kashyapa then asked, "World-Honored One, how can you be described as eternal? For the Buddha has said: 'Just as when a lamp is extinguished, it has no location.' So too, the Tathagata, having passed into nirvana, has no location."

The Buddha said: "Kashyapa, good man, you should not say, 'Once a lamp is extinguished, it goes nowhere; likewise, once the Tathagata enters nirvana, he goes nowhere.' Good man, consider this: when a man or woman lights a lamp, the lamp's container is filled to the brim with oil. As long as there is oil, the light remains; when the oil is gone, the light goes out as well. The extinguishing of the light is like the extinguishing of afflictions. But even though the light is gone, the lamp's container still remains. In the same way, the Tathagata—though his afflictions are extinguished—his Dharma body (true nature) abides forever. Good man, what do you think? Do the light and the lamp's container cease to exist together?"

Kashyapa replied: "No, World-Honored One. Though they do not extinguish together, both are impermanent. If we compare the Dharma-body to a lamp vessel, the lamp vessel is impermanent; the Dharma-body, by the same token, must also be impermanent."

"Good man! You should not raise such objections now. In worldly terms, the Tathagata, the World-Honored One, is like the supreme vessel of Dharma. That vessel is impermanent, but the Tathagata is not. Among all phenomena, nirvana alone is eternal. The Tathagata embodies this, and is therefore called eternal."

"Furthermore, good man, when I speak of a lamp being extinguished, this refers to the Nirvana attained by an Arhat. Because they have extinguished craving and all afflictions, it is compared to a lamp going out. One who is a Non-returner (Anagamin) is called one who still has craving. Because of this remaining craving, they cannot be said to have achieved the same extinguishing as a lamp. Therefore, in the past I spoke figuratively, saying it is like a lamp going out, but it does not mean that Great Nirvana is the same as a lamp going out. A Non-returner does not come and go repeatedly, nor does they return to the twenty-five realms of existence. They will no longer receive a putrid body, an insect body, a body dependent on food, or a poisonous body. This is what is meant by a Non-returner. If one still receives a body, that is called a 'Returner.' If one does not receive a body, that is called a 'Non-returner.' One who still comes and goes is called a 'Returner'; one who no longer comes or goes is called a 'Non-returner.'"

Mahaparinirvana Sutra, Volume 4