Parinirvana Sutra

Manjusri said to Cunda, "So it is, so it is. It is as you have said. In this case I am doing no evil. Instead, my desire is only to test you [against] the bodhisattva work."

At that time, the World Honored One emitted a variety of lights from his facial orifices. Those lights brilliantly lit Manjusri’s body. Encountering these lights, Manjusri then knew that the time was at hand and addressed Cunda, saying, "The Tathagata now has manifested this auspicious sign. It will not be long before he must [614c] enter into parinirvana. Now is the time to present the very last offerings you have prepared to the Buddha and the great congregation. Cunda, you should know, the Tathagata’s emission of this variety of lights is not without causes and conditions."

Cunda heard this and sadly moved away quietly.

The Buddha addressed Cunda, "Now is the time for you to present your gifts to the Buddha and the great congregation. It is true that the Tathagata shall enter parinirvana, and the second and third [statements by Manjusri?] are also so."

At that time, having heard this said, Cunda raised his voice in a cry of grief, saying, "The suffering, the suffering! The world is vacant!" And to the great congregation he said, "We all now must throw our five members [11] to the ground and with the same voice exhort the Buddha not to enter parinirvana."

At that time, the World Honored One addressed Cunda, "Do not cry out and confuse your own mind! You should regard this body just like the banana plant when it is burned, frothing water, a conjured illusion, a gandharva city, a clay vessel, and like a lightning flash. It is also like a drawing made in water, a prisoner facing execution, burnt fruit, and like a lump of flesh. It is like the end of a woven thread and like a mallet going up and down. You should regard its actions to be like various poisonous foods. Conditioned things (dharmas) are its numerous errors and anxieties."

From this, Cunda addressed the Buddha, "The Tathagata does not wish to remain long in the world. How can I not cry aloud, ‘The suffering, the suffering!

The world is vacant!’? My only wish of the World Honored One is for him to have mercy on us and the sentient beings. Remain long in the world and do not enter parinirvana!"

The Buddha addressed Cunda, "You should not say, ‘Have mercy on me and remain long in the world.’ I do have mercy for you and all the rest. This is why today I wish to enter Nirvana. And why? The Buddha’s Dharma is that and the

conditions is also so. This is why the Buddhas proclaim this gatha, ‘Conditioned things (dharmas) Are by nature impermanent.

Once born, they do not remain.
The peaceful extinction is happiness.’

"Cunda, you should regard all types of actions to be things (dharmas) devoid of self, devoid of permanence, and not remaining. These bodies are numerous and have infinite errs and anxieties. They are just like water bubbles. This is why you should not cry aloud."

At that time, Cunda said to the Buddha, "So it is, so it is. Sincere is the honored teaching. Although I know that the Tathagata expediently manifests the entry into Nirvana, still I am incapable of not being greatly grieved about it. It upsets my concentration [needed] to again give rise to consolation and happiness."

The Buddha praised Cunda, "It is excellent! It is excellent that you are able to understand that the Tathagata manifests the expedient of Nirvana for sentient beings. Now, Cunda, you should listen closely. Like the Sarasa [615a] birds in the months of Spring, when they flock together at Lake Anavatapta, the Buddhas are also so. Their appearance is like a conjured image. The Tathagata while remaining [in the world] uses the power of expedients to remove the taints of attachment. And why? The Buddha’s Dharma is so.

"Cunda, I will now accept you presentation of offerings in order to lead you to the liberation from the flows of birth and death. If men and gods make the very last offerings to me, they all will attain the unmoving reward of always experiencing a peaceful happiness. And why? It is because I am the sentient beings’ excellent field of blessings. If you wish for the sentient beings to create a blessed field, then you should quickly prepare your gifts. It would not be proper to wait any longer."

At that time, in order for sentient beings to attain liberation, Cunda bowed his head, choked on his tears, and said to the Buddha, "Excellent, World Honored One! If I were to deeply serve [the beings] for their blessed fields, then I would be able to comprehend and know the Tathagata’s Nirvana and non-Nirvana. As it is now, our wisdom along with that of the voice hearers and pratyeka-buddhas is like that of mosquitos. We are, indeed, unable to fathom the Tathagata’s Nirvana and non-Nirvana."

At that time, Cunda and his retinue sorrowfully wept and encircled the Tathagata, burning incense, scattering flowers, and with their last thought respectfully presenting [gifts]. And soon those with Manjusri also rose from their seats and went to offer their alms and supplies.

Endnotes to Chapter 2

1.The Chinese literally reads "...seek yet a future meal." In other words, to not enter Nirvana now, but to stay alive another day and accept alms.

2.These are the four major social castes of ancient Indian society. The ksatriya is warrior and ruling caste, brahmana is the priestly caste, vaisya is the farming and mercantile caste, and the sudra is the worker caste.

3.The Chinese reads "difficult". The term "difficult" (nan) occurs sometimes where it more reasonable to read it as "rare", and I have translated accordingly. For example, the Chinese reads that it is "difficult" to be born human and encounter the Buddha, but also that the appearance of the Buddha in the world is also "difficult" like the blooming of the udumbara tree. In the latter case, I have translated nan as "rare".

4.This is a reference to the sixth (and last) heaven of the desire realm, the Paranirmita-vasa-vartin Heaven. Beyond this heaven are the dhyana heavens of the form realm and the abodes of the formless realm.

5.That is to say, being reborn as an animal in the next life.

6.The Chinese literally reads "Mustard seeds tossed onto needle points".

7.This is a passing reference. The full metaphor is that the chances of meeting the Buddha are like that of a mostly blind sea turtle managing to poke its head through a hole in driftwood floating on the ocean surface and then catching a glimpse of the moon. I have slightly rearranged these two lines to make the verse flow better in English.

8.That is to say, the deva (godly) bodies, not celestial bodies (Saturn, Jupiter, Pluto).

9.The Chinese term is literally "whipping envoy", which I take to mean something akin to "foreman" (as in the foreman who drives slaves, serfs, etc.).

10.The subject of these two verb phrases is unclear to me. They may refer to disciples who know the Tathagata (spiritually) and transmit his teachings and disciples who do not know him and transmit what they have heard.

11.The "five members" are the arms, legs, and head.

Chapter 3: Lamentations

[615a] For a moment not long after Cunda had gone, the ground then shook and quaked in six ways. And on up to the Brahma realms [1] it was also again so. There were two earthquakes. One was an earthquake, and the other was a great earthquake. The smaller quake was called an earthquake. The greater quake was called a great earthquake. There was a smaller sound called an earthquake and there was a greater sound called a great earthquake. Where only the ground shook, that was called the earthquake. Where the mountains, trees, and the waters of the sea all shook, that was called the great earthquake. Where it shook to one side, that was called an earthquake. Where it shook everywhere and all around, that was called a great earthquake. When it shook and could lead the minds of sentient beings to shake, that was called a great earthquake. When the bodhisattvas from the Tusita heavens down to Jampudvipa first took notice, it was called a great earthquake. And when the first born left the households life to achieve the supremely unexcelled bodhi, to turn the dharma-wheel, and to enter parinirvana, it was called a great earthquake.

On that day, the Tathagata was about to enter Nirvana. It was for this reason that the Earth thus shook greatly. At that moment, the Gods, nagas, gandharvas, asuras, garudas, kinnaras, and mahoragas [615b], as well as non-humans, heard this proclaimed, and the hairs of their bodies stood on end, and with the same voice they wept aloud. Then they proclaimed gathas, saying, "Prostrating ourselves before the tamer and teacher, We now beseech him. Far removed from men and recluses And eternally devoid of aid or protection,

We now shall see the Buddha’s Nirvana.
We who have destroyed the ocean of miseries

Are now saddened and grieved

As though losing our own mothers.

Poverity-stricken and without aid or protection are we,

Just like a weary and ill person who,

Without a healer, follows his own mind

And eats what he should not eat.

The sentient beings are afflicted with diseases, Constantly are they looking after injuries.

Far removed are they from the Dharma and medicine king,

They imbibe and consume incorrect and harmful medicines.

This is why the Buddha, the World Honored One,
Should not leave us behind.

Like a country without a lord,

The people of which are stricken with famine,

We are also so.

Losing your aid and the flavor of the Dharma.

Now we hear of the Buddha’s Nirvana.

Our minds are perplexed and disordered.

Like that great earthquake,

Confused and mistaken are we in the our ways.

When the great Sage enters Nirvana

The Buddha-sun shall set upon the land.

The Dharma waters will all dry up

And we shall surely die.

The Tathagata’s parinirvana

Is to the sentient beings who are most distressed

Just like an elder’s son

Who recently attended his mother and father’s funeral.

How can we on this day

Not be apprehensive?

The Tathagata going and leaving us

Is just like casting away tears.

The Tathagata entering Nirvana

Is like one who will not return.

We and the sentient beings

All will be without any aid or protection.

With the Tathagata entering Nirvana,

Even the animals

Are all anxious and fearful.

Distressed and pained are their thoughts.

Just like when the sun when it first rises

It’s light is a brilliant ray blazing

And when it is about to return its radiance

Again dies and all is darkened,

The Tathagata’s spiritual power is a light

That can remove our distress.

In this place residing among the great congregation He is just like Mount Sumeru.

[615c] "World Honored One, it is just as a King who sired and raised his children with his countenance upright, his mind proper, and always loving and caring for them. His past instructions to them were talented in technique, which caused them to be commonly blessed. And afterwards he left them, handing over [his rule] to a murderer (candala). World Honored One, on this day we are the Dharma king’s children. Having enjoyed the Buddha’s teachings and instruction, we are now endowed with the right view. We wish that he would not leave us behind, as his departure is, therefore, the same as the King leaving his children. We only wish that he remain for a long time and not enter Nirvana.

"World Honored One, it is just as someone who well studies and debates, and who again in these debates is apprehensive. The Tathagata is also so. Penetrating through the Dharmas, [a person] who then is among these Dharmas is apprehensive. If he can cause the Tathagata to remain a long time in the world and speak the sweet dew, its flavor fully complete in everyone, then sentient beings will not again be fearful of descending into the Hells.

"World Honored One, it is just as when there is someone who is just beginning to study and make effort. And an official arrests him, putting him into a prison.

Another person [in the prison] asks him, ‘How do you feel?’ and he replies, ‘Now, I feel most sorrowful.’ If he is later released, then he would be made peaceful and happy. The World Honored one is also so. It is for our sake that he has cultivated the ascetic practices. We now are like that person who had yet to be freed from the distress of birth and death (samsara). How can the Tathagata feel peaceful and happy?

"World Honored One, it is just as when a healer king who skillfully understood the methods of medicine and imparted it to his children, transforming them by means of esoteric means of teaching, and who did not teach them any other outside fields of study. The Tathagata is also so. He alone with a treasury of the most profound esoterica transforms and teaches Manjusri. To leave us behind and not look back or care, the Tathagata should not have any secret to give to us. Just like that medicine king who transformed and taught his children, who were not taught by any outside teachers who might come along, that healer could not teach everyone. Because he was overcome by emotional beliefs, he was reluctant to impart his secret to them. But the mind of the Tathagata is never overcome. Why does he thus not look to impart his teachings? We only wish that he would remain a long time and not enter parinirvana.

"World Honored One, it is just as when a person who was old, small, and suffering illnesses set off on a common dirt road, travelling a dangerous path. This dangerous path had many difficulties and he experienced a myriad hardships. Moreover, there was another person who saw him and sympathized. Thereupon that person showed him a flat, even, and excellent way. World Honored One, we are also so. The word ‘small’ is a metaphor for the person who has yet to advance far enough to be a person of the essential body (dharmakaya). The word ‘old’ is a metaphor for grave afflictions. The words ‘suffering illness’ is a metaphor for having not yet been freed from birth and death (samsara). The words ‘dangerous path’ is a metaphor for the twenty-five existences. Our only wish is for the Tathagata to show us the true path of sweet dew, to remain in the world a long time, and not to entire Nirvana."

At that time, the World Honored One addressed the bhiksus, "You bhiksus, do not be like the ordinary gods and humans, lamenting and crying aloud. You should endevour to make progress in restraining your minds with [616a] right mindfulness."

Then the gods, men, asuras, et al, hearing what the Buddha said, stood fast and did not cry aloud. They were like a person at the funeral of his loved child after it was encoffined and taken away, standing firm and not crying aloud.

At that time, the World Honored One proclaimed gathas for the great assemblies, saying,

"You must open your thoughts
And should not be greatly disturbed.

The Dharma of the Buddhas are all so.

This is why you must be silent.

Be happy, do not let loose such wild behavior.

Guard your minds with the right mindfulness

And leave behind non-Dharmas.

Thus one is consoled and elated.