The
Extensive Sūtra of Golden Light: The 29 Chapter Version
Chapter
2: The Teaching on the Lifespan of the Tathāgata
Then,
at that time, at that moment, in the great city of Rajagriha, the
bodhisattva mahāsattva known as Ruchiraketu, one who had performed
altruistic deeds under previous Victors and had generated roots of
virtue and rendered service to hundreds of thousands of millions of
billions of Buddhas, was resting. He thought:
“By what
cause and what condition does the Bhagavan Shakyamuni thus live for
eighty years? That is a short lifespan.”
Thinking
thus, again he thought:
“The
Bhagavan himself has said, ‘Through two causes and conditions does
one attain long life. What are those two? There are, namely, giving
up killing and giving food intensively.’ He has taught thus. As for
the Bhagavan Shakyamuni, for many incalculable hundreds of thousands
of millions of billions of eons, he, giving up taking life, perfectly
undertook and stayed along the path of the ten virtuous karmas. Food
as well as outer and inner material things he completely gave up to
sentient beings. Since, in particular, he satisfied hungry sentient
beings with the flesh of his own body, blood, bones, and legs as
well, there is no need to speak of him doing so with other food.”
He thought
thus. Then, as that sublime individual was entertaining those kinds
of thoughts in regards to the Buddha in that way, turning them over
in his mind, his house became broad and vast, made out of blue
vaidurya, and adorned with many divine jewels; the Tathāgata had
changed its color, and filled it with incense surpassing that made by
the gods. In the four directions of that house, four thrones of
divine jewels arose, and from those thrones as well, mats of divine
cloths and fabric encrusted with tiny jewels arose. They were adorned
by many divine lotus flowers and jewels which also arose from those
thrones. There arose colors transformed by the Tathāgata.
From those
lotuses as well, there arose four Buddhas, Transcendent and
Accomplished Conquerors. In the eastern direction arose the
Tathāgata, the One Gone to Suchness Akshobhya. In the southern
direction arose the Tathāgata, the One Gone to Suchness
Ratnashikhin. In the western direction arose the Tathāgata, the One
Gone to Suchness Amitayus. In the northern direction arose the
Tathāgata, the One Gone to Suchness Dundhubisvara. As soon as those
Buddha Bhagavans arose on those lion-thrones, then, at that time, the
great city of Rajagriha was pervaded by great illumination. The
entire universe of three-thousand million world-systems, and, in all
the ten directions, world-systems of the universe as many as there
are grains of sand in the river Ganges were filled with great
radiance. A rain of divine flowers also fell. The sound of divine
cymbals also issued forth.
Through the
power of the Buddha, in this universe of three-thousand million
world-systems, all sentient beings without exception were imbued with
divine bliss. Sentient beings whose senses were incomplete were
endowed with all their senses. Sentient beings that were blind saw
forms with their eyes. Sentient beings that were deaf came to hear
sounds with their ears. Sentient beings that were crazy found their
own mindfulness. Sentient beings that were intensely distracted
became intensely undistracted. Sentient beings that were naked were
clothed with garments. Sentient beings that were hungry had their
bellies filled. Sentient beings that were thirsty came upon drinks.
Sentient beings that were afflicted with illness were freed from
sickness. Sentient beings whose senses were defective had their
senses made intact. In this universe, incredible, miraculous
phenomena occurred on a massive scale.
Then, the
bodhisattva Ruchiraketu, seeing those Buddhas, Transcendent and
Accomplished Conquerors, gave rise to amazement and wonder, and was
satisfied, elated with delight, and intensely joyous. Giving rise to
rapture and mental happiness, he bowed with folded palms in the
direction of those Buddhas, Transcendent and Accomplished Conquerors.
While being
vividly mindful of those Buddhas, Transcendent and Accomplished
Conquerors, he recollected intensely the qualities of the
Transcendent and Accomplished Conqueror Shakyamuni, and then
experienced doubts about the lifespan of the Transcendent and
Accomplished Conqueror Shakyamuni, thinking:
“The
Bhagavan Shakyamuni will live to eighty years. What sort of thing is
a short lifespan like this?”
Thinking
those thoughts, he sat.
Then, as
those Buddhas, Transcendent and Accomplished Conquerors understood
and knew of this, they gave a teaching in the following words to the
bodhisattva Ruchiraketu:
“Son of
the lineage, do not think these thoughts of ‘the lifespan of the
Bhagavan Shakyamuni is short’. Why? Son of the lineage, because
there is no one, aside from the Tathāgatas, the Arhats, the
Perfectly Complete Buddhas, including gods, including demons,
including Brahma, including sages, including brahmin people, in this
universe with its gods, humans, along with ashuras, who has seen the
ultimate limit or final end-point of the lifespan of the Bhagavan
Tathāgata Shakyamuni.”
As soon as
those Buddhas, Transcendent and Accomplished Conquerors had uttered
that explanation of the lifespan of the Tathāgata, the One Gone to
Suchness, then, at that very instant, through the power of the
Buddha, there assembled the divine sons Engaging in Desire and
Engaging in Form, crowds of gods, nagas, yakshas, gandharvas,
demi-gods, garudas, kinnaras, mahoragas, and hundreds of thousands of
millions of billions of bodhisattvas, who arrived at the house of the
bodhisattva Ruchiraketu.
Then, those
Tathāgatas, Ones Gone to Suchness spoke a summarizing teaching in
the following verses of explanation on the lifespan of the
Transcendent and Accomplished Conqueror Shakyamuni to that abounding
retinue:
“Although
it is possible to count all drops
Of
all the water in the ocean,
No
one can count
The
lifespan of Shakyamuni.
Although
it is possible to count all the subtle particles
Of
all great mountains without exception,
No
one can count
The
lifespan of Shakyamuni.
Although
it is possible to count
All
the extremely fine atoms found existent
In
all earth,
No
one can measure the lifespan of the Conqueror.
Some
may measure through some device
All
of space,
But
no one can count
The
lifespan of Shakyamuni.
‘The
perfect Buddha lives for this long…’
‘He
lives for this many eons…’
‘Hundreds
of billion eons…’:
Counting
like this is not feasible.
Why?
There are taught to be two productive causal forces
And
also two causes:
Giving
up harming others,
And
giving much food.
Therefore
the finite count of the lifespan
Of the Great
Lord that explains
'He
will live this many eons' cannot be found.
The
eons are indeed uncountable.
Do
not have the slightest doubt.
Any
kind of number whatsoever
For
the lifespan of the Conqueror
Is
not apprehended.”
Then, the
bodhisattva Ruchiraketu, having heard that explanation on the
lifespan of the Transcendent and Accomplished Conqueror Shakyamuni,
spoke the following words to those Buddhas, Transcendent and
Accomplished Conquerors:
“Then how
is it so that the Bhagavan Shakyamuni, the Tathāgata, displays such
a short life?”
He spoke
those words, and those Buddhas, Transcendent and Accomplished
Conquerors gave teaching in the following words to the bodhisattva
Ruchiraketu:
“The
Bhagavan Shayamuni, the Tathāgata, took birth in the world of the
five kinds of degeneration, at a time when peoples’ lifespans reach
one hundred. In order to benefit the sentient beings of lesser
devotion, those sentient beings with small roots of virtue and faith,
ordinary childish individuals with the view of self, the view of
sentient beings, the view of life, the view of living, and the view
of a person, with views of backwardness, those grasping at ‘me’
and ‘mine’, with views of eternalism and nihilism and so on, and,
furthermore, to generate the authentic view in non-Buddhists, thus
helping them to attain unparalleled enlightenment, the Tathāgata
Shakyamuni displays a short lifespan.”
“Furthermore,
son of the lineage, since the Tathāgata displays the passing away
into Nirvana, those sentient beings generate awareness of the
preciousness and difficulty of encountering [a buddha], and awareness
of agony and suffering and so on, and thus they come to swiftly
uphold, treasure, read, understand, and teach to others extensively
and authentically the sūtras taught by the Buddha Bhagavan, becoming
free from lack of appreciation. Thus, that is why the Tathāgata
displays a short life span.”
“Moreover,
if the Tathāgata were to abide always, and not pass into Nirvana,
sentient beings would become lacking in devotion, and also would not
generate awareness of the difficulty of encountering [a buddha], and
thus they would not uphold, read, understand, and extensively and
authentically teach to others the profound sūtras taught by the
Tathāgata. Why is that so? It is because they would grasp at the
Bhagavan as always abiding in the world.”
“Son of
the lineage, for example, if one sees one’s parents having many
vast precious jewels, the perception of that wealth as being rare and
wonderful would not arise. Why is that so? Because one would generate
the perception of one’s parents as always having those valuables.
Likewise, if the Bhagavan never passed into Nirvana, in that
regard, the perceptions of the difficulty of encountering and the rarity
[of a buddha] would not arise. So that is why.”
“Son of
the lineage, furthermore, for example, if one with parents who are
poor and without wealth goes to the places of those such as kings and
officials, and sees their many vast treasuries, wealth, jewels and so
on, that one will generate the feeling of rarity and the difficulty
of gaining [those things]. That poor person will exert themselves in methods for
finding wealth.”
“Son of
the lineage, in a similar fashion, if one sees the Tathāgata pass
into nirvana, for that one, the feelings of rarity, the difficulty of
encountering [a buddha], agony, and suffering will arise. Although
the Bhagavan Tathāgata arises in the world, in innumerable eons he
arises a few times. In just the way that the udumvara flower arises a
few times out of a hundred, those sentient beings will generate
feelings of the preciousness and difficulty of encountering [a
buddha], and will generate devotion to the Bhagavan. They will also
generate the perception of the sūtras taught from his mouth as being
true, will generate the feeling for thoroughly retaining them, and
will not lack appreciation.”
“Son of
the lineage, therefore, due to those causes and conditions, the
Tathāgata does not abide for a long time in the world. Because they
quickly enact the passing away into Nirvana, the Tathāgatas in this
way have an excellent abundance of expertise in skillful means, and
fully ripen sentient beings.”
Then, all
four of those Tathāgatas, Ones Gone to Suchness, became invisible.
Then, the
bodhisattva mahāsattva Ruchiraketu and immeasurably many hundreds of
thousands of bodhisattvas, as well as immeasurably many hundreds of
thousands of billions of living beings, went in one company to
Vulture’s Peak Mountain, bowed the crowns of their heads at the
feet of the Transcendent and Accomplished Conqueror Shakyamuni, the
One Gone to Suchness, and sat down to one side.
Then, the
bodhisattva Ruchiraketu prayed to they who had transformed in that
way [the four Tathāgatas]. Then,
those four Tathāgatas, Ones Gones to Suchness, also arrived at
Vulture’s Peak where the Transcendent and Accomplished Conqueror
Shakyamuni was staying, sat down in each of their directions on top
of their seats, and gave teaching to the bodhisattva of the retinue thus:
“Son of
the lineage, as you have come, ask the Bhagavan Shakyamuni whether there is any small pain, discomfort, or agitation, or whether he stays in
contact with bliss. Moreover, also ask the Bhagavan Tathāgata
Shakyamuni to joyfully enact the extremely profound Sovereign King
of Sūtras, the
Sublime Golden Light, which, because it benefits all sentient
beings, thoroughly eradicates the terror of famine, and is imbued
with all that is blissful, is an excellent teaching.”
Then, those
bodhisattvas who had come from their own retinues went up to where
the Transcendent and Accomplished Conqueror was, and having gone
there, bowed the crowns of their heads at the feet of the
Transcendent and Accomplished Conqueror, and inquired exactly with
the very words that those four Tathāgatas, Ones Gone to Suchness had
spoken.
Then, the
Transcendent and Accomplished Conqueror Shakyamuni, the Tathāgata,
One Gone to Suchness, the Foe Destroyer, the Perfectly Complete
Buddha congratulated those bodhisattvas, saying:
“Well
done, well done! Even the Four Tathāgatas, for the sake of the
benefit and happiness of all sentient beings, have requested me to
explain this sublime Dharma.”
And at that
time, the Transcendent and Accomplished Conqueror spoke these verses:
At
Vulture’s Peak Mount do I sit,
About
to explain this precious Sūtra;
For
the freedom of these many beings
Complete
Nirvana also do I teach.
Backwards
ones with views of children
Do
not show interest in my teachings;
For
the sake of freeing them all,
Complete
Nirvana also do I display.
Then, at
that time, the acharya prophet brahmin in that retinue known as
Kaundinya, and many thousands of brahmins, made offerings to the
Transcendent and Accomplished Conqueror. Having heard the sound of
the Great Complete Nirvana of the Tathagata, the One Gone to Suchness, he
suddenly wept, touched the two feet of the Transcendent and
Accomplished Conqueror, and said to the Transcendent and Accomplished
Conqueror:
“If the
Bhagavan has a loving heart towards all sentient beings, is imbued
with great compassion, endeavors in benefiting them, has an equal
feeling towards all sentient beings like a parent, illuminates them
like the moon, and shines upon them with his sun of transcendent
insight and exalted wisdom, then bestow upon me something sublime.”
The
Transcendent and Accomplished Conqueror did not speak.
Then,
through the power of the Buddha, in that retinue a licchavi youth
known as Sarvalokapriyadarshana, Joyful for All Worlds to Behold,
gave rise to confidence, and spoke the following words to the acharya
prophet brahmin Kaundinya:
“Why do
you ask the Bhagavan for something sublime? I will give you something
sublime!”
The brahmin
said:
“Licchavi
youth, as for me, because I need an offering a relic for worshiping
the Bhagavan, I want a relic of the Bhagavan merely the size of a
mustard seed as a support. If a relic the size of a mustard seed is
worshiped intensely, it is said that one attains lordship over the
gods of the thirty-third level of heaven. O licchavi youth, this
Sūtra of Sublime Golden Light
is endowed with features and qualities such as being difficult for
all shravakas and pratyekabuddhas to understand and difficult to
comprehend. O licchavi youth, listen with your hearing faculty to that
renowned as the exposition of the Sūtra
of Sublime Golden Light!”
“O
licchavi youth, since it is the case that this Sūtra
of Sublime Golden Light
is difficult to understand and difficult to grasp, we brahmins from a
remote border region want to get hold of a relic only the size of a
mustard seed, which causes sentient beings to quickly attain lordship
over the thirty-third level of heaven, which could then also be
placed inside a box. O licchavi youth, do you not want to request a
relic only the size of a mustard seed from the Tathāgata, which
could be placed in a box, which, when touched, would cause sentient
beings to attain lordship over the thirty-third level of heaven? O
licchavi youth, as for us, we request that kind of sublime thing.”
Then,
the licchavi youth Sarvasattvapriyadarshana, Joyful for All Beings to
See, answered the acharya prophet brahmin Kaundinya with the
following verses:
When
flowers grow
In
the Ganges' currents,
When
crows become red
And
cuckoos turn the color of conch,
When
palm-fruit grows on the rose-apple tree
And
mangos form on date trees:
At
that time, a relic about the size of a mustard seed
Will
be visible.
When
from tortoise hair
Cloth
shielding winter's bite
Can
be woven well:
Then
there will be a relic.
When
from the legs of flies,
Many
storied towers can be built well,
Stable
and firmly unshakable:
Then
there will be a relic.
When
all leeches
Grow
white teeth,
Sharp
and big:
Then
there will be a relic.
When,
in order to climb high,
Ladders
can be built well
From
the horns of rabbits:
Then
there will be a relic.
Climbing
this ladder,
Should
a mouse eat the moon
And
harm [the constellation] Rahu as well:
Then
there will be a relic.
When
bees that buzz in towns
Drink
a pitcher of wine,
And
make dwelling in a house:
Then
there will be a relic.
When
donkeys become happy,
Well-versed
in singing and dancing,
Their
lips ruddy like the bimba fruit:
Then
there will be a relic.
When
owls and crows,
Flock
to solitude, frolic together,
And
become friendly:
Then
there will be a relic.
When
the leaves of the palasha tree
Become
an umbrella made of three jewels,
That
keeps off the rain:
Then
there will be a relic.
When
large ocean vessels,
Fitted
with turning devices and sails
Float
and set sail on land:
Then
there will be a relic.
When
owls move freely,
Lifting
the Gandhamadana mountain
In
their beaks:
Then
there will be a relic.
Having
listened to those verses, the acharya prophet brahmin Kaundinya
replied in the following verses to the licchavi youth
Sarvalokapriyadharshana, Joyful for All Worlds to Behold:
Well
done, well done, supreme youth.
Son
of the Victor, great orator,
Endowed
with bravery and skill in means:
You
have received the sublime prophecy.
Protector
of the world, guardian,
The
very greatness of the Tathāgata,
Like
an inconceivable creation:
Youth,
listen to me.
The
dimension of the Buddha is unimaginable.
The
Tathāgatas are incomparable.
All
Buddhas are ever serene.
All
Buddhas are perfectly emerged.
All
Buddhas are of the same hue:
That
is the suchness of the Buddhas.
The
Bhagavan is uncontrived.
The
Tathāgata is unborn;
His
body, hard as diamond,
Displays
emanated forms.
As
for a relic of the Great Sage,
There
is no so-called “only the size of mustard-seed”.
If
his body is without bone and blood,
Then
where could there be a relic?
In
order to benefit sentient beings,
He
places relics through skillful means.
The
perfect Buddha: Dharmakaya,
The
Tathāgata: Dharmadhatu.
Whatever
deeds there are of teaching the Dharma,
The
body of the Bhagavan is like that.
Having
heard and understood this,
I
requested this sublime thing.
In
order to specify only this very truth
Did
I thus initiate this discourse.
Then,
having heard such profound teachings on the lifespan of the One Gone
to Suchness, all of the thirty-two thousand sons of gods without
exception generated the mind set on perfectly complete enlightenment.
Their thoughts became intensely joyful, and they spoke these verses
in a single voice:
The
Buddha does not enter complete Nirvana,
Nor
does the Dharma cease to be. Yet,
For
the complete maturation of sentient beings,
Tathāgatas
manifest completely passing beyond suffering.
The
Buddha Bhagavan is inconceivable.
The
Tathāgata is a permanent body.
In
order to benefit sentient beings,
He
displays a variety of features and aspects.
Then,
the bodhisattva mahāsattva
Ruchiraketu, having heard this teaching on the lifespan of the
Transcendent and Accomplished Conqueror Shakyamuni Buddha from those
Tathāgatas, Ones Gone to Suchness
and those two sublime beings, rose from his seat, bowed with joined
palms, and spoke the following words:
“Bhagavan,
if it is the case that the Buddha Bhagavans do not pass into Nirvana,
and also that there is no placing of relics in the world, then for
what purpose was it taught in sūtras that 'the Buddha passes into Nirvana, that relics are placed in the world, and that if gods and
humans with respect and with veneration worship the relics of the
past Buddha Bhagavans placed in the world, the whole world of gods
and humans, doing so, will attain immeasurable merit', while now
here, it is being taught that 'those do not exist'? How can that be?
As the Bhagavan is compassionate and loving, please fully elaborate
and explain.”
Then,
the Transcendent and Accomplished Conqueror gave the following
teaching to that assembled retinue consisting of the bodhisattva
mahāsattva Ruchiraketu and so on:
“You
should understand that the teaching that the Bhagavan passes into
Nirvana and places relics in the world is also taught for the sake of
contemplation. Son of the lineage, the bodhisattva mahāsattva should
understand through ten Dharmas that the Arhat, the perfectly complete
Buddha teaches that Great Nirvana exists in accordance with
authenticity and truth. What are these ten? They are as follows:
[1]
Since the Tathāgatas have completely eliminated all emotional
obscurations and cognitive obscurations, it is called 'Nirvana'.
[2]
Since the Tathāgatas have directly understood the selflessness of
persons and the selflessness of phenomena, it is called 'Nirvana'.
[3]
Since they have moved beyond the abode of the body and the abode of
phenomena, it is called 'Nirvana'.
[4]
Since their deeds of training sentient beings are spontaneously
present, it is called 'Nirvana'.
[5]
Since they have actualized the true state of things, for them
characteristics are not inherently different, and thus equal in the
Dharmakaya, it is called 'Nirvana'.
[6]
Since they directly perceive that the nature of samsara and nirvana
is non-dual, it is called 'Nirvana'.
[7]
Since they realize the real essence of all phenomena, and thus
actualize utter purity, it is called 'Nirvana'.
[8]
Since they are expert in the realization of phenomena's non-arising
and non-destruction, it is called 'Nirvana'.
[9]
Since they have attained the primal wisdom of the equality of
suchness, the basic space of phenomena, and the furthest limit of
reality, it is called 'Nirvana'.
[10]
Since they understand that the suchness of all phenomena and the
suchness of nirvana are not different, it is called 'Nirvana'.
Furthermore,
son of the lineage, O bodhisattva mahāsattva, the Tathāgata, the
Arhat, the perfectly complete Buddha teaches by way of these ten
Dharmas, in the manner of authenticity and truth, that Great Nirvana
exists. What are these ten? They are namely:
[1]
The basis of all disturbing mental states is longing and desire.
Towards whatever is longed for, desire is generated. Because the
Buddha Bhagavans are free from longing and desire, it is known as
'Nirvana'.
[2]
Since the Tathāgatas are free from all longing and desire and thus
do not grasp at any phenomena whatsoever, and are thus without
clinging, without going, coming, and grasping, it is known as
'Nirvana'.
[3]
The absence of going, coming, and acquisition is the Dharmakaya; and
it is without arising and cessation. This very freedom from arising
and cessation is known as 'Nirvana'.
[4]
Since the freedom from arising and cessation is inexpressible by
words and inaccessible by words, it is known as 'Nirvana'.
[5]
Since it is free from self and individual, and is the attainment of
moving to the abode beyond just the phenomena of arising and
cessation, it is known as 'Nirvana'.
[6]
Since the Buddha Bhagavans perceive disturbing mental states and
all-consuming afflictive mental states to be adventitious in nature,
they abide in the true nature of phenomena and thus actualize the
freedom from going and coming, it is known as 'Nirvana'.
[7]
Since the authentic is true, what is other than that is false, and
whatever is true, that itself is authentic, and what is of the nature
of authenticity, that is the Tathāgata itself, it is known as
'Nirvana'.
[8]
Since the furthest limit of reality is free from elaborations, the
Tathāgata actualizes the furthest limit of reality in totality, and
that complete pacification of elaborations itself is known as
'Nirvana'.
[9]
The unborn is true, and the born is false; childish ordinary beings
are thus sunken in the mud of samsara. Since the body of the
Tathāgata is not other than truth and authenticity, it is known as
'Nirvana'.
[10]
Since phenomena which are not authentic arise from conditions, and
authentic and true phenomena do not arise from conditions, and the
Dharmakaya of the Tathāgata is thus also authentic and of the nature
of truth, it is known as 'Nirvana'.
Furthermore,
son of the lineage, O bodhisattva mahāsattva, through these ten
Dharma aspects, the Tathāgatas, the Arhats, the perfect and complete
Buddhas realize the way of authenticity and truth, and thus come to
understand the Great Nirvana. What are these ten? They are as
follows:
[1]
Because the Tathāgata deeply understands generosity and the fruition
of generosity to be without self and ownership, and thus completely
eliminates mistaken concepts towards generosity and the fruition of
generosity, it is called 'Nirvana'.
[2]
Because the Tathāgata deeply understands morality and the fruition
of morality to be without self and ownership, and thus completely
eliminates mistaken concepts towards morality and the fruition of
morality, it is called 'Nirvana'.
[3]
Because the Tathāgata deeply understands patience and the fruition
of patience to be without self and ownership, and thus completely
eliminates mistaken concepts towards patience and the fruition of
patience, it is called 'Nirvana'.
[4]
Because the Tathāgata deeply understands diligence and the fruition
of diligence to be without self and ownership, and thus completely
eliminates mistaken concepts towards diligence and the fruition of
diligence, it is called 'Nirvana'.
[5]
Because the Tathāgata deeply understands meditation and the fruition
of meditation to be without self and ownership, and thus completely
eliminates mistaken concepts towards meditation and the fruition of
meditation, it is called 'Nirvana'.
[6]
Because the Tathāgata deeply understands wisdom and the fruition of
wisdom to be without self and ownership, and thus completely
eliminates mistaken concepts towards wisdom and the fruition of
wisdom, it is called 'Nirvana'.
[7]
Because the Tathāgatas deeply comprehend that there are no sentient
beings and non-sentient beings, and thus completely eliminate
mistaken concepts about the lack of inherent existence in all
phenomena, it is called 'Nirvana'.
[8]
Whatever is grasped at as having the nature of self is persistently
felt. Through the power of being persistently felt, a variety of
different kinds of suffering are experienced. Because the Tathāgatas
completely cut off the clinging to self and ownership, and thus do
not pursue, it is called 'Nirvana'.
[9]
All conditioned phenomena are countable and have a measure, and
unconditioned phenomena are free from count and measure. The Buddha
abandons conditioned phenomena, and actualizes unconditioned
phenomena. Because it does not have count and measure, it is called
'Nirvana'.
[10]
Because the Tathāgata has the nature of being empty of all sentient
beings and phenomena, and there is nothing that is not other than
that emptiness, and that nature of emptiness itself too is the
authentic Dharmakaya, it is called 'Nirvana'.
Son
of the lineage, by way of those ten Dharmas, it is called 'Nirvana'.
Furthermore,
son of the lineage, while the Tathāgata simply not passing into
Nirvana is not very amazing, there are moreoever ten Dharma aspects
which are cause for amazement, and they are the conduct of the
Tathāgatas. What are these ten? They are as follows:
[1]
Because they understand that, although samsara is faulty and nirvana
is peace and detachment, the duo of samsara and nirvana are equal,
and thus they do not stay in samsara, nor do they abide in nirvana,
and do not become discouraged about the benefit of sentient beings.
This is the conduct of the Tathāgatas.
[2]
The Tathāgata sees the procession of childish ordinary beings'
backward conduct and all kinds of disturbing mental states, and
although it indeed true that he does not have the intention thinking,
“I will totally liberate them all!”, through the power of
previous compassion and roots of virtue, without having thoughts
about the faculties, natures, and wishes of those sentient beings, in
the manner of spontaneous presence, he benefits and teaches without
finite end. This is the conduct of the Tathāgatas.
[3]
The Tathāgata extensively teaches sentient beings with the twelve
branches of the Teaching, and although it is indeed true that he does
not think, “May it benefit!”, through the power of previous
compassion and roots of virtue, he teaches the Dharma extensively
without finite end to those sentient beings. This is the conduct of
the Tathāgatas.
[4]
The Tathāgata goes to towns, cities, and villages, and although it
is indeed true that he does not think, “I will go and beg for alms
in the households of those such as kings, officials, brahmins,
royalty, merchants!”, through the power of cultivating the conduct
of body, speech, and mind, he spontaneously goes to beg for alms, and thus brings benefit. This is the conduct of the Tathāgatas.
[5]
The body of the Tathāgata does not have hunger nor thirst. Since it
does not have excrement or physical weakness either, although it
appears that he begs for alms, there is no eating. Although it is
indeed true that he has no concepts about it, in order to benefit
sentient beings, he also appears to eat alms. This is the spontaneous
conduct of the Tathāgata.
[6]
Although it is indeed true that the Tathāgata does not think, “I
will benefit these beings the Dharma in accordance with their
superior, middling, and lesser faculties as they are!”, without
having thoughts about their respective faculties and capacities as
they are, he fully understands them, and teaches them the Dharma.
This is the conduct of the Tathāgatas.
[7]
Because sentient beings are without respect and are always speaking
badly with harsh words, he does not speak together with them. The
Tathāgata does not think, “Because these sentient beings are
always respecting me, praising and speaking pleasantly to me, I will
speak together with them!”, yet he contemplates love and compassion
equally and is non-dualistic. This is the conduct of the Tathāgatas.
[8]
Although it is indeed true that the Buddha Bhagavans do not have
disturbing mental states such as attachment and aversion, pride,
desire, and greed, the Tathāgata always delights in detachment,
abandons all distraction, and praises little desire. This is the
conduct of the Tathāgata.
[9]
The Tathāgata does not have any non-understanding or
non-comprehension towards even one phenomenon. Since he has
actualized mirror-like pristine wisdom in all arenas, although it is
indeed true that he does not conceptualize, the Tathāgata,
perceiving the karma and conduct of sentient beings, engages them in
harmony with their wishes, and by way of skillful means, guides them
and liberates them from samsara. This is the conduct of the
Tathāgatas.
[10]
Although it is indeed true that even though the Tathāgata sees the
abundance and leisure of sentient beings, he does not give rise to
delight, and that even though he sees their degeneration and
downfall, he does not become sad, the Tathāgata protects sentient
beings out of unobstructed great compassion when he sees their
practice of perfect conduct. Although he sees the wrong conduct of
sentient beings, out of non-attached great compassion, he protects
and cares for them. This is the conduct of the Tathāgatas.
Son of the
lineage, concerning this, you must understand this to be the
limitless teaching of the authentic conduct of the Tathāgatas, the
Arhats, the perfectly complete Buddhas, and the characteristics of the
authentic truth of Nirvana.
In other
contexts, “Nirvana and placing relics in the world” was a
teaching of expert skillful means. Although sentient beings make
offerings and show reverence, you should see it to be the power of
the Tathāgata's compassion and roots of virtue. In this regard,
whoever makes offerings and shows reverence to the Buddhas will in future times
completely eliminate the eight unfavorable conditions, meet the
Tathāgatas, have virtuous friends, not abandon bodhichitta, have an
immeasurable increase in merit, and quickly go beyond samsara. This
is the sublime conduct which leads away from the bondage of samsara.
Since this is so, you must seriously practice it, and do so without
distraction.
Then, the
bodhisattva Ruchiraketu, having listened deeply to the meaning of the
Transcendent and Accomplished Conqueror's non-passing into Nirvana
and the teaching on profound patience from the Transcendent and
Accomplished Conqueror, bowed with palms together, and spoke the
following words:
“Now, at
this moment, having sought out the great teaching of the Tathāgata
on the non-passing into Nirvana, the placing of relics in the world, and the vast benefiting of beings, my body and mind have become
incredibly joyous and ecstatic.”
When the
life-span of the Tathāgata, the One Gone to Suchness, was taught,
all of those incalculable, unfathomable, limitless numbers of
sentient beings generated the mind set on unparalleled, perfectly
complete enlightenment. Those Tathagatas, Ones Gone to Suchness་disappeared as well, and the bodhisattva Ruchiraketu rose from his
seat, prostrated at the feet of the Transcendent and Accomplished
Conqueror, and, once again, sat back down in his own seat.
FROM
THE SOVEREIGN KING OF SŪTRAS, THE
SUBLIME GOLDEN LIGHT, THIS WAS THE SECOND CHAPTER: THE TEACHING ON
THE LIFE-SPAN OF THE TATHĀGATA.
Translated
by the Sugatagarbha Translation Group.
