Parinirvana Sutra

"Then the visiting doctor again said to the king, ‘The king should not say such things. Just as an insect eats wood until it is completely nourished and does not know that it is nourished or not nourished. The wise one sees it stop and does not claim that the insect understands that it is nourished, nor is he surprised by it. The great king should know that that former doctor was also so. He did not distinguish betweeen illnesses and treated them all with [the same] medicinal elixir, just as that insect’s path is by chance until it is completely nourished. The former doctor did not understand the medicinal elixirs that were excellent, detestable, good, or bad.’

"The king then asked, ‘What did he not understand?’

"The visiting doctor replied, ‘The medicinal elixirs as well as the harmful poisons. And also the sweet nectar. How is the elixir also called a sweet nectar? If a mother cow does not eat wine dregs, loose grass, or barley, its calf will not tame well. In the place that it is set to pasture it will not stay above the fields and also not go down to the marsh to drink clear water. It will not be herded along and will not accompany the lead animal together with a single herd. Being domesticated in its eating and drinking, it goes on to travel and abide in the place it is given. Thus is this elixir able to remove illnesses. Therefore, it is called the wondrous medicine of sweet nectar. Excepting this elixir, the rest are all called harmful poisons.’

"At that time, the great king, having heard this, gave praise, saying, ‘Excellent, great doctor, excellent! From this day, I have begun to know the medicinal elixirs that are good and bad, excellent and detestable.’ Thereupon he drank it willingly and removed his illness.

"Immediately, he promulgating the edict that all in the country from that day on were to go back over to drinking the medicinal elixir. All of the country’s people who heard this became embittered, all saying to one another, ‘Has our great king now been possessed by a spirit and gone crazy, decieving us again by ordering the drinking of elixirs?’ All the people felt embittered and gathered together at the king’s palace.

"The King told them, ‘You should not feel bitterness towards me. Just as with [the order] not to drink medicinal exlixirs is [the order] to drink them. All this is the doctor’s instructions and not my fault.’

"At that time, the great king and the people danced joyfully and redoubled their respects paid to the doctor, for all those who were ill had drank the medicinal elixir and their illnesses had been removed.

"You, bhiksus! You should know that the Tathagata, the Arhat, the completely enlightened, perfect in wisdom and conduct, the Well Gone, the knower of the worldly, unsurpassed, the tamer of men, teacher of men and gods, and the World Honored One is also, again, so. He is a great doctor who has appeared in the world, defeating all of the heretical doctors, who proclaims to those in the four assemblies, saying, ‘I am the king of doctors!’ Because he wishes to supress the heretics he proclaims, ‘There is no self, no person, sentient beings, soul, cultivation, knowledge, perception, doer, or reciever.’

"Bhiksus, you should know that the heretics have said that the self is like the insect who eats wood, mates, and makes offspring merely. This is why the Tathagata proclaims that in the Buddha-dharma there is no self. It is for the sake of taming sentient beings, knowing the time, and that such selflessness has been the cause and condition that he also says that there is a self. He is like that physician who well knew the elixirs that were medicinal and not medicinal. It is not like that self the ordinary man reckons to be his own or the ordinary man who meets someone and reckons that they have a self. Some have said that it is as large as the thumb and finger, some that it is like the mustard seed, some that it is like a grain a dust. The Tathagata says that the self is not like any of these. This is why he says that things (dharmas) are selfless. Really it is not that there is no self. What is the self? If something is the true, the real, the constant, the master, the foundation with a nature that is unchanging, this is called the self. Just as that great doctor well understand the medicinal elixir, the Tathagata is also so. For the sake of sentient beings, in the Dharmas that he speaks there really is a self. You and the four assembles must thus cultivate the Dharma."

Here ends fascicle three of the Great Parinirvana Sutra

Endnotes to Chapter 3

1.That is, the Brahma heavens of the form realm.

2.This is a reference to a Sanskrit character that is composed of three equal parts. It is used as a metaphor for something that is neither unified or differentiated, with neither a fixed start or end. The Nirvana Sutra, as here, uses the character as an example of how the essential body (dharmakaya), wisdom (prajna), and liberation (vimoksha) are three equal components of, but all necessary to complete, the whole of the Tathagata’s Nirvana.

3.Elephant. The actual term here is hsiang-hsiang, which literally means ‘fragrant elephant’. Needless to say, this is a little odd sounding, and I am not sure what figurative meaning hsiang-hsiang might have (‘royal elephant’, perhaps?). I have translated it as simply ‘elephant’, which works fine for the parable.

4.Mental perception. The Chinese here is hsiang, which ordinarily means ‘idea, concept’. Here, though, it is referring to ‘spinning and turning’, which is more of a perception or sensation. I take it that hsiang is being used to denote that the spinning is only an internal perception, hence the translation in this instance emphasizing that this is a mental event.

5.I.e., the four words "permanence, pleasure, self, purity".

6.Outside paths. This is how the Chinese rendered of heretical, or incompatible, teachings. It refers, technically, to the six heretical teachers who the Buddha directly declared to teach mistaken ideas during his lifetime. Generally, the term applies to other religions and philosophies apart from the Buddha’s teachings.

7.I.e., permanence, happiness, self, and purity. This statement, that in early Buddhism these were seen incorrectly, is one of the recurrent themes of this Sutra.

Chapter 6: The Merit of the Title

[624c] At that time, the Tathagata again addressed Kasyapa, "Good son, you now should well uphold this Sutra’s contents, as they possess merit. If there are good sons and good daughters who hear this Sutra’s title, none of them will be born in any of the the four [lower] destinies [1]. And why? It is thus that this scripture leads them to the cultivation of the infinite and limitless Buddhas. I shall now discuss this attainment of merit."

Bodhisattva Kasyapa said to the Buddha, "World Honored One, what shall be the title of this Sutra? How should the bodhisattva-mahasattva recieve and uphold it?"

The Buddha told Kasyapa, "This Sutra’s title is the Great Parinirvana, which in the beginning is good, in the middle is good, and in the end is also good. Its meaning’s flavor is very profound and its text is also good. It is pure, the complete consummation of the pure ascetic practice, and the adamantine treasure chest filled up without lacking anything. If you skillfully listen closely, I now shall discuss it.

"Good son, the word ‘great’ of the title is for eternity. [625a] As the eight great rivers [2] all return to the ocean, this Sutra thus pacifies all the bonds of affliction and dispositions of Mara. Afterwards, [those who hear it] long to enter parinirvana and exit from the bodily life. This is why it is called the Great Parinirvana.

"Furthermore, good son, it is like the physician who has a secret way of gathering together everything that has a medical use. Good son, the Tathagata is also so. He has proclaimed a variety of wondrous Dharmas, the secret of which are the very core of the scriptural gateways. They all lead into this parinirvana. This is why it is called the Great Parinirvana.

"Good son, it is just as when the farmer in the Spring sowing months has constant hopes and once he has harvested his crop then truely his myriad hopes are all put to rest. Good son, all of the sentient beings are also so. They cultivate and study the other Sutras, [expecting] always a expecting a rich flavor. If they hear this Great Parinirvana, their expectations of the other Sutras to have a rich flavor will be forever ended. This Great Parinirvana is capable of leading sentient beings to be liberated from having outflows [3]. Good son, just as among footprints the elephant’s footprints are supreme, this Sutra is thus among Sutras a samadhi that is the very best.

"Good son, it is just as when tilling the fields the Autumn tilling is best, this Sutra is thus among Sutras the best. Good son, just as among medicines ghee is the most skillful in healing fever, worry, and confusion in the minds of sentient beings, the Great Parinirvana is the very best. Good son, just as the sweet cheeses of the eight flavors are perfected, the Great Parinirvana also is again so, thus, the perfection of the eight flavors. And what are the eight? First, constancy; second, eternity; third, peace; fourth, pure refreshment; fifth, not aging; sixth, undying; seventh, undefiled; and eighth, contentment. Those are the eight flavors. Because of the consummation of these eight flavors, it is called the Great Parinirvana. If bodhisattva-mahasattvas rest in this, they again will be able to manifest Nirvana everywhere. This is why it is called the Great Parinirvana.

"Kasyapa, if good sons and good daughters wish to be in this Great Parinirvana and then Nirvana, they should thus study. The Tathagata eternally abides, as do the Dharma and sangha as well."

Kasyapa again said to the Buddha, "Most extraordinary, World Honored One, is the Tathagata’s merit so inconceivable! The Dharma and sangha are also so inconceivable. This Great Parinirvana is also inconceivable. If someone cultivates the study of this scripture, they will discover the true Dharma-eye and be able to act as a physician. If someone has yet to study it, it should be known that this person will lack the wisdom eye, it being veiled by ignorance (avidya)."

Here ends fascicle six of the Great Parinirvana Sutra

Endnotes to Chapter 6

1.I.e. hell, hungry ghost, asura, and animal realms of samsara. The human and heavenly births are considered good destinies.

2.The names of the rivers alluded to here are not known to me, but presumably they are major rivers in or around the Indian sub-continent.

3.I.e., mental defilements.

Chapter 10: The Four Truths

[647a]The Buddha again addressed Kasyapa, "That which is called suffering is not called the noble truth of suffering. And why? If it is said that suffering is the noble truth of suffering, all the animal and hell dwelling [647b] sentient beings would consequently possess that noble truth.

"Good son, if again there is someone who is unaware of the Tathagata’s most profound perspective of the eternally abiding, unchanging, fine and mysterious essential body (dharma-kaya), that it is said that the body that eats is not the essential body, and who is unaware of the Tathagata’s path to the power of virtue and majesty; then, this is called suffering. And why? Because of this unawareness, the Dharma is seen to be not the Dharma and the what is not the Dharma is seen to be the Dharma. You should know that this person necessarily shall fall into the evil destinies and circulate through birth and death (samsara). Increasing greatly, the bonds will become numerous, and he will undergo discomfort and anxiety.

"If there is someone who is able to know that the Tathagata is eternally abiding without any change, or hears that he is eternally abiding, or if this Sutra meets his ear, then he shall be born into the Heavens above. And after his liberation, he will be able to realize and know that the Tathagata eternally abides without any change. Once he has realized this, he would then say, ‘Formerly, I had heard this truth, but now I have attained liberation through realizing and knowing it. Because I have been entirely unaware of this since the beginning, I have cycled through birth and death, going round and round endlessly. Now on this day I have for the first time arrived at the true knowledge.’ If one knows thusly the true, the cultivation of suffering [becomes] a manifold blessing. If one is unaware, although again they may be moved to cultivate it, there will be no blessing. This is called knowing the suffering known as the noble truth of suffering. If a person is unable to thusly practice, this is called the suffering that is not of the noble truth of suffering.

"[Now, regarding] the truth of suffering’s origin [1]. Regarding the true Dharma, the unborn is the true knowledge. Undergoing impure things, then, is said to be a punishment. It is possible by way of what is not the Dharma to say that the true Dharma ends in cessation (nirvana), that the true Dharma does not lead one to remain long [in the world]. Because of these causes and conditions, one is unaware of the Dharma’s nature. Because one is unaware of it, one circulates through birth and death, undergoing numerous discomforts and worries, not attaining birth in the Heavens or any true liberation.

"If there is someone who deeply knows and does not destroy the true Dharma, then because of these causes and conditions they would be born in the heavens and attain true liberation. If someone is unaware of this place of the truth of suffering’s origin, who says that the true Dharma is that there is nothing eternally abiding, all [things] being extinct dharmas, then because of these causes and conditions that person will for measureless kalpas circulate through birth and death (samsara), undergoing discomfort and worry. If one is able to know that the Dharma eternally abides unchanging, this then is called knowing the origin that is known as the noble truth of [suffering’s] origin. If a person is unable to thusly practice, this is called the accumulation that is not the noble truth of accumulation.

"[Now regarding] the truth of suffering’s cessation. If there are many who cultivate the study of the Dharma of emptiness, this is not good. And why? Because the cessation of all Dharmas and the harming of Tathagata’s genuine Dharma treasury is done by cultivating the training that is called the cultivation of emptiness. To cultivate the cessation of suffering is contrary to all of the other paths. If it is said that the cultivation of emptiness is the truth of cessation, then all the other paths which also cultivate the emptiness of dharmas should also possess the truth of cessation.

"If someone claims, ‘There is a tathagata-garbha, although is cannot be seen.

If one is able to destroy [647c] all of the afflictions, then one can enter it.’ If one generates in the mind this single thought, then these causes and conditions would bring mastery of the Dharma. If one practices the Tathagata’s esoteric garbha as selfless, empty, and peaceful, that person will remain in samsara for a measureless number of lives, circulating and undergoing discomfort. If there is someone who does not perform such cultivation, although he may be afflicted and diseased, he would be able to destroy [that affliction and disease]. And why? It is because he knows the Tathagata’s esoteric garbha. This is called the noble truth of suffering’s cessation. If one is able to thusly cultivate that cessation, this is a disciple of mine. If there is somone who is unable to thusly practice, this is called the cultivation of emptiness that is not the noble truth of cessation.

"[Now regarding] the noble truth of the Path. It refers to the jewels of the Buddha, Dharma, and Sangha, as well as the true liberation. There are sentient beings of deluded minds who say that there is no Buddha, Dharma, Sangha, or any true liberation, that the circulation through birth and death is like a mirage. They cultivate this view. Because of these causes and conditions, they will circulate through the three existances for a long time, undergoing great discomfort. If one is able to generate in the mind the view that the Tathgata is eternally abiding and unchanging, the Dharma, Sangha, and liberation are also again so. Carried by this one thought for a measureless number of lives, self-mastery is the reward of following this idea, and so it will be attained. And why? In the distant past, because of the four inverted views, I mistook what is not the Dharma for the Dharma, and so I underwent the rewards of a measureless number of evil actions (karma). Now, because I have extinguished such views, I have become a Buddha of perfect awakening. This is called the noble truth of the Path. If someone says the three jewels (triratna) are impermanent, who cultivates this view, then vacant and delusive is this cultivation. It is not the noble truth of the Path. If they cultivate the Dharma, that it is eternally abiding, this disciple of mine truely seeing practices the Dharma of the four noble truths. This is called the four noble truths."

Bodhisattva Kasyapa said to the Buddha, "World Honored One, now for the first time I know and practice this most profound Dharma of the four noble truths."

Endnotes to Chapter 10

1.In Chinese sources, the second Noble Truth is the truth of suffering’s "accumulation". I have substituted origin for accumulation here for clarity. It is especially appropriate here since the passage is arguing that the source of suffering is to mistake what is not the Dharma for what is the Dharma.

Chapter 11: The Four Inverted Views

[647c] The Buddha again addressed Kasyapa, "What are the four inverted views?

"Giving rise to afflicting ideas about what is not afflicted, that is called an inverted view. The unafflicted is called the Tathagata. [If he] gives rise to afflicted ideas, that would mean the Tathagatas are impermanent, change, and vary. If it is said that the Tathagata is impermanent, he would be called a great and wicked affliction. Or if it is stated that the Tathagata abandons his afflicted body to enter Nirvana, just as when the fuel is gone the flame ceases, this is called being unafflicted and then giving rise to afflicted ideas. And so that is also called an inverted view.

"Suppose I were to say, ‘If the Tathagata were eternal, then this would be a view of self. Because of that view of self, this is immeasurably wicked. This is why it should be said that the Tathagata is impermanent.’ And having thus spoken, I am made happy. But the Tathagata’s impermanence [648a] would then be an affliction. If it is an affliction, how can there arise happiness from it?

Because this is an idea of happiness arising out of affliction, it is called an inverted view. Happiness arising from afflicted ideas is also called an inverted view. The happy one is the Tathagata. The afflicted one is the Tathagata who is impermanent. If it is said that the Tathagata is impermanent, that is called giving rise to afflicted ideas about of happy. The Tathagata who eternally abides is called happy.

"Suppose I were to say, ‘If the Tathagata is eternal, how then could he enter into Nirvana? If it is said that the Tathagata is not the afflicted one, how could he abandon the body and seize the freedom of cessation (nirvana)?’ Because this is giving rise to afflicted ideas abou the happy, this is called an inverted view. That is the first of the inverted views.

"Thinking that the impermanent is permanent or thinking that the permanent is impermanent is called having inverted views. The impermanent is called not cultivating emptiness. Because one does not cultivating emptiness, his lifespan is brief. Suppose someone says, ‘Not cultivating emptiness and tranquility, one attains a long lifespan’. This is called an inverted view. This is called the second inverted view.

"Thinking that the self is the selfless or thinking that the selfless is the self, this is called having inverted views. The worldly person surely says that there is a self. And those in the Buddha Dharma also say that there is a self. Although worldly person says there is a self, there is no the Buddha-nature [in that]. This then is called being in the selfless and giving rise to the idea of a self. This is called an inverted view. Those of the Buddha Dharma have a self that is the Buddha-nature. The worldly person says that the Buddha Dharma has no self. This called from within the self giving rise to the idea of the selfless. If it is said that the Buddha Dharma neccesarily is established to be selfless, then this is the reason the Tathagata admonishes the disciples who cultivate the selfless. This is called an inverted view. This is called the third inverted view.

"Thinking that the pure is impure or thinking that the impure is pure, these are called inverted views. The pure then is the Tathagata who eternally abides. It is not the body of various components, not the afflicted body, nor the body of flesh. It is not a body of muscle, bone, tendons, or connective tissues. If there is someone says, ‘The Tathagata is impermanent, the body of various components ... a body of muscle, bone, tendons, and connective tissues. The Dharma and Sangha’s liberation is complete cessation.’ This is called an inverted view.

Thinking that the impure is pure is called an inverted view. If there is someone who says, ‘In this body of mine, there is not a single dharma that is impure. It is by there being no impurities that one will be able to enter the abode of purity. The Tathagata has thus explained the practice of meditation on the impure.’ Such words are empty and delusive talk. This is called an inverted view. This then is called the fouth inverted view."

Kasyapa said to the Buddha, "World Honored One, on this day, I have for the first time attained the right view. World Honored One, prior to this, we all werecalled people of wrong views."
Chapter 15: The Moon Parable

[657a] The Buddha told Kasyapa, "It is just like when people see the moon not appear and say ‘The moon has disappeared!’ and think that it has disappeared. Yet, the moon’s nature really has not disappeared. It cyclically appears in places in other directions, and the sentient beings there say ‘The moon has appeared’. Yet, the moon’s nature really has not appeared. And why? It is because it is blocked from view by Mount Sumeru that it disappears. The moon’s nature of constantly arising has not appeared or disappeared. The Tathaagata, the Arhat, the one of perfect knowledge, is also again so. He appears in the trichiliocosm, or manifests in Jambudvipa having a father and mother. Sentient beings say that he is born in Jambudvipa, or in Jambuvipa he displays Nirvana. But, the nature of the Tathaagata really has no Nirvana. Yet, the senteint beings all say the Tathaagata really enters Parinirvana.

"Take the example of the moon disappearing. Good son, the nature of the Tathaagata is really without any birth or death. It is for the sake of transforming sentient beings that he makes a show of being born or dying. Good son, it is just as the full moon is seen in another direction as half, and the half moon in other directions is seen as full by people in Jambudvipa, or other people see the moon as new. They all say that on the first day the moon rises anew. And when they see the moon completely full they say on the fifteenth day it rises completely full. Yet, the moon’s nature is without waning or waxing. The cause is Mount Sumeru, then, [657b] that it increases or decreases. Good son, the Tathagata is also so in Jambudvipa, whether appearing to be newly born or displaying Nirvana. When he appears as a newborn, he is just like the new moon. Everyone says that the infant child at birth walked seven paces. As on the second day of the moon, again he appears to enter the academy. Like the third day of the moon, he appears to renounce the household life. Like the eighth day of the moon, he emits the great wisdom’s fine and wonderous light which is capable of destroying the infinite maras of sentient beings. Like the fifteenth day of the completely full moon, he displays the thirty-two signs and eighty kinds of excellencies that adorn him. And his show of Parinirvana is just like the lunar eclipse. Thus, sentient beings see him unequally, as they see the half moon, or the full moon, or the lunar eclipse. Yet, the moon’s nature really is without increase or decrease, there is no loss or eclipse of it. Always it is a full moon. The body of the Tathaagata is also so. This is why it is said to be constantly abiding and unchanging.