Abstract of Nirvana Sutra - Chapter 46

"Oh you! If one gained the Path through penance [the practice of austerities], all animals would have to attain it. That is why one first subdues the mind and not the body. Hence, I say in my sutra that one must cut down the forest, but not the tree. Why? From forest, one gains fear, but not from the tree. If a person wishes adjust your body, it must first adjust the mind. The mind is the forest, and the body is the tree. So we may compare things.”

This was the 46th and final Chapter of the All-Wonderful Mahayana Mahaparinirvana Sutra.

The Parable of the Mandarin Duck and Kacalindikaka

“Also, next, oh good man! The Buddhist teaching is like the mandarin duck [and kacalindikaka] who always go together (although they are different birds). The mandarin duck and the kacalindikaka seek the highlands at the summer solstice, when the water level is high, and deposit their young there. This is to induce their growth. Later, they will act as they originally ought to. The same happens with the appearance of the Tathagata. He teaches innumerable beings and enables them to abide in the Wonderful Dharma. This is like the mandarin duck and the kacalindikaka seeking highlands and putting their young safely there. The same goes with the Tathagata. He enables beings to act as they ought to act and (later) enables them to enter Mahaparinirvana. Oh good man! This means that suffering is a teaching [dharma] and bliss is a different [dharma]. All created things are grief, Nirvana is Bliss. It is (Nirvana) the most wonderful and destroys created things [i.e., lifts us beyond the created sphere]."

Read More on the Nirvana Sutra, Chapter 14 - On the Parable of the Birds.

The Conscience of Owning the Buddha Nature

The Buddha said to Kasyapa: "It is so, it is so, oh good man! A person may be faithful and true with respect to what the sutras say, or may have practiced all the Samadhis, but until it has learned the Mahaparinirvana, it will say that everything is non-eternal. Once a person has learned this sutra, it may have illusions, but it will be, so to speak, without illusions. It benefits humans and heavenly. Why? Because one sees clearly that one’s own body has the Buddha-Nature within him.

Also, next, oh good man! It is like the case of the mango tree. When its flowers first appear, what there is [at that time] is the transformation phase. When it bears fruit and when it bestows much benefit, we speak of the eternal. Oh good man! Thus, a person may be true and faithful to all the sutras, or may have practiced Samadhis, but while it has not yet given ear to this Great Nirvana Sutra, everything is based on non-eternal. When a person gives ear to this sutra, although [still] having illusions, it is as though it had not illusion. This is why I say that it benefits both humans and heavenly. How? Because that person knows clearly that it has the Buddha-Nature within him. This is the Eternal.”

Read More on the Nirvana Sutra, Chapter 14 - On the Parable of the Birds.

The Dharma and the Person

The Buddha said: "Being based on Dharma means nothing more than basing oneself on the Mahaparinirvana of the Tathagata. All Buddhist teachings are nothing more than 'Dharmata' [essence of Dharma, essence of Reality]. This 'Dharmata' is the Tathagata. Hence, the Tathagata is Eternal and Unchanging. Any person who says that the Tathagata is non-Eternal does not know the 'Dharmata'. Such a person is not someone to base oneself upon. All the four (kinds) of persons mentioned above appear in the world, protect, act and become a refuge [for all beings]. Why? Because they thoroughly understand the deepest points of what the Tathagata says and know that the Tathagata is Eternal and Unchanging. It is not good to say that the Tathagata is non-Eternal and that He changes.

The four (kinds) of people, when they (appear) as such, are the Tathagata. Why? Because such kinds (of people) well understand and speak about the undisclosed words of the Tathagata. Someone who well understands what is deeply hidden and knows that the Tathagata is Eternal and Unchanging, will never, for profit, says that the Tathagata is non-Eternal. Such a person is someone to base oneself upon - why not on those four (kinds) of people?”

Read More on the Nirvana Sutra, Chapter 8 - On the Four Dependables.

The Four Dependables

The Buddha, further, said to Kasyapa: "Oh good man! In this All-Wonderful ‘Mahaparinirvana Sutra’, there appear four kinds of people. They protect it well, establish (make known, recognized and accepted) and think well about the Wonderful Dharma. They benefit others very much and feel pity of the world. They become the refuges of the world and give peace and bliss to human and celestial beings. Who are the four? A person who appears in the world involved in illusions. This is the first category. Those persons at the grades (stages) of Srotapanna and Sakridagamin are the second (category). Those at the grade of Anagamin are the third. Those at the grade of Arhat are the fourth. These four kinds of people appear, benefit and feel pity of the world. They become the refuges of the world and give peace and bliss to human and celestial beings.”

Read More on the Nirvana Sutra, Chapter 8 - On the Four Dependables.

True Emancipation and the Great Nirvana

Then the Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! Please condescend to explain to me what concerns the Mahaparinirvana and meaning of emancipation."

The Buddha praised Kasyapa, saying: "Well said, well said, Oh good man! True emancipation means segregation of one's own self from all bonds of illusion. If one truly attains emancipation and segregation of one's own self from the bonds of illusion, there is no more self, or nothing to conjoin as in the case of parents, whose union results in the birth of a child. True emancipation is not like this case (the parents). That is why emancipation is unborn, uncreated. Oh Kasyapa! It's like sarpirmanda [the most delicious and effective medicine], which is pure in its nature. The same is the case with the Tathagata. He is not one that arises through the union of parents, which results in the birth of a child. His nature is pure. The presentation of parents [of the Tathagata] is [an expedient means] to cross beings to the other shore. True emancipation is the Tathagata. The Tathagata and emancipation are not two things, are no different. It is as when we sow the seeds in spring and autumn, for example, when it is warm and wet, and as a result, the seeds shoot out buds. True emancipation is not so.

Also, emancipation is nothingness. Nothingness is emancipation. Emancipation is the Tathagata and the Tathagata is nothingness. It is not something that came about from doing [action]. The 'do' is like building a castle. True emancipation does not come about in this way [i.e., it is not a compounded, a thing built]. For this reason, emancipation is at once the Tathagata.

Also, emancipation is the non-created. A potter makes a pot, which breaks to pieces again. Things (created) are not like that in emancipation. True emancipation is birthlessness and deathlessness. That is why emancipation is the Tathagata. He is birthlessness, non-extinction, non-aging, and is undying, unbreakable and indestructible. It is not anything created. For this reason, we say that the Tathagata enters Great Nirvana (Mahaparinirna).”

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

The Harvest of the Great Nirvana (Mahaparinirvana)

“Oh, good man! For example, there is here a rich man who has only a single son. He always thinks about and loves this child. He takes the boy to a teacher to be taught. Apprehensive that things might not progress quickly, he takes the boy back home. Because he loves him, teaches him the alphabet day and night, very patiently. But it does not yet teach him the vyakarana. Why not? Because the child is small and is not able to learn such lessons. Oh, good man! However, the rich man had finished teaching the alphabet. Is the child ready to be taught the vyakarana?"

"No, Oh World Honored One!"

"Is the rich man concealing something from the child?"

"No, Oh World Honored One! Why not? Because the child is too young. Thus, it does not teach him [the more advanced matters]. It is not that the boy is not taught because the man haggles him [these lessons]. Why not? Because if there was any jealousy or envy, we could say that he conceals things. With the Tathagata is not thus. How could we say that he hides and conceals?"

The Buddha said: "Well said, well said, Oh good man! It's as you say. If there was any anger, jealousy or envy (grudgingly), we could say that he is concealing things. The Tathagata has no anger or jealousy. How could we say that he hides things? Oh, good man! The great rich man is the Tathagata himself. His only child are [all] beings. The Tathagata sees all beings as he sees his only son. (The rich man) Teaching his only child relates to the Sravaka disciples, the alphabet relates to the nine types of sutras; the vyakarana relates to the Mahayana Vaipulya [extensive] sutras. Since all the Sravaka disciples do not possess the power of Wisdom, the Tathagata teaches them the alphabet, i.e., the nine types of sutras. But it does not yet speak of the vyakarana, i.e., the Mahayana Vaipulya. Oh, good man! When the rich man's son grow and become able to cope with the lessons, if the vyakarana is not taught, then we can say that there was 'concealment'. If all Sravakas are grown up and can indeed deal with the lessons of Mahayana Vaipulya, but the Tathagata begrudges [this] and does not teach them [the vyakarana], then we could say that the Tathagata begrudges, hides and conceals the teachings. But this is not so with the Tathagata. The Tathagata does not hide [anything]. This is as with the rich man who, having taught the alphabet, next teaches the vyakarana. I also do the same. To all my disciples I have preached about the alphabet and the nine types of sutras. Having done this, I now speak about the vyakarana. This is nothing more that the eternal and unchanging nature of the Tathagata. Also, next, Oh good man! This is as in the summer months, when large clouds call forth thunderstorms, heavy rains and, as a result, all farmers can sow their seeds and harvest things. Those who do not sow cannot expect to harvest. It is not through the workings of the naga kings that one cannot harvest. And these naga kings also do not store things. The same goes with me. I let fall the great rain of the Great Nirvana Sutra. Those beings who have sown good seeds harvest the buds (shoots) and fruits of Wisdom. Those who have not sown, nothing can expect. The Tathagata is not guilty if they gain nothing. The Tathagata does not hide anything."

Read More on the Nirvana Sutra, Chapter 7 - On the Four Aspects.

The Virtue of the Name

The Bodhisattva Kasyapa said to the Buddha: "Oh World Honored One! How must this sutra be called? How should the Bodhisattvas-Mahasattvas protect and uphold this sutra?"

The Buddha said to Kasyapa: "The name of this sutra should be 'Mahaparinirvana'. The preceding word (maha) betokens 'good', the middle word (pari) also 'good', and the final word (Nirvana) 'good' too. The meaning [of this sutra] is extremely deep, and what is written [in it] is good. The pureness of its organization is perfect, its action is pure, and it is all-satisfactory as Adamantine Treasury-House. Listen well, listen well! I shall now speak. Oh good man! The word 'maha' betokens 'eternal'. This is like all the great rivers draining into the great ocean. The same happens with this sutra. It crushes out all the bonds of illusions, all the powers of Mara, and then body and life drain into 'Mahaparinirvana'. Hence we say 'Mahaparinirvana'. Oh good man! This is like the case of a doctor who has a secret treatment embracing all the medical treatments for illnesses. Oh good man! It is the same with the Tathagata. All the various wonderful doctrines taught and all its deep meanings hidden find their way into this 'Mahaparinirvana'. That is why we say Mahaparinirvana. Oh good man! It's like a farmer who sows seeds in spring. He entertains a rare wish. When he has finished the harvesting, all his anxiety will end. Oh good man! The same is the case with all beings. If we study other sutras, we always wait for beautiful tastes. When one hears this Mahaparinirvana, [however], ceases the desire to enjoy the beautiful tastes mentioned in other sutras. This Great Nirvana well enables all beings to cross the sea of all existences. Oh good man! Of all footprints, that of the elephant is the best. The same happens with this sutra. Of all the samadhis of the sutras, the (samadhi) of this sutra is the best. Oh good man! Of all the preparations of the field, that done in autumn is the best. The same happens with this sutra. It is the best of all sutras. It is like sarpirmanda, which is the best of all medicines. It heals thoroughly the feverish worries and the frantic thoughts of beings. This Great Nirvana is the foremost of all. Oh good man! It is like the sweet butter which contains the eight tastes. The same also applies to this sutra. It contains the eight tastes. What are the eight? They are: 1) it is eternal, 2) it always is, 3) it is peaceful, 4) it is pure and cool, 5) it does not become old, 6) it does not die, 7) it is taintless, and 8) it is pleasing and happy. These are the eight tastes. It possesses these eight tastes. This is why we say 'Mahaparinirvana'. Now, all Bodhisattvas-Mahasattvas peacefully abide in this and manifest Nirvana in all places. This is why we say 'Mahaparinirvana'. Oh Kasyapa! All good men and women who wish to enter Nirvana through this 'Mahaparinirvana' must study well the fact that the Tathagata is eternal and that the Dharma and Sangha are eternal."

Read More on the Nirvana Sutra, Chapter 6 - On the Virtue of the Name.

Scene of Buddha's Parinirvana

Also, early in the morning when the sun had just risen, in order to provide the cremation the Tathagata’s body, the people carried in their hands tens of thousands of bundles of fragrant woods such as sandalwood, aloe, goirsa sandalwood, and heavenly wood, which with their core and annual rings, shone out in the wonderful hues of the seven treasures. In firing, the various hues were like painted colors, all these true wonders having arisen of the power of the Buddha, which were blue, yellow, red and white. These were pleasing to the eyes of all beings. All the wood was carefully smeared with various kinds of incense as saffron, aloe, sarjarasa, and others. Flowers such as utpala (Blue Lotus), kumuda (night blooming in the moonlight), padma (lotus red) and pundarika (white lotus) were strewn as adornments. Above all the fragrant woods were hung banners of five colors. They were soft and delicate, like heavenly veils weaved in kauseya, ksuma and silk.

The fragrant woods were laden onto adorned carriages, which glowed in colors such as blue, yellow, red and white. Its poles and spokes were all inlaid with the seven treasures. Each of these carriages was pulled by a joint of four horses, which ran like the wind. In front of each carriage stood 57 banners of ornamental plants, over which were spread thin veils of true gold. Each carriage had 50 wonderful canopies finely decorated with garlands of utpala, kumuda, padma and pundarika. The petals of these flowers were of pure gold, and his calyxes made of diamond. There were many black bees in the flowers, which gathered there, played and amused themselves, sending forth a wonderful music. That song spoke of non-eternal, sorrow, All-Void (absence) non-Self. That song also spoke about what the Bodhisattva originally does (Buddha's transit in the world). Dances, singings, masks dances went on, played by musical instruments such as "cheng", flute, harp, "hsiao" and "shã". From the music, arose a voice, which said: "Oh, woe is the day, woe the day! The world is empty!" In front of each carriage, upasakas stood holding decorated trays with various flowers such as utpala, kumuda, padma, pundarika, and various kinds of incense such as kunkuma and others, and steamy incense, all wonderful. They carried various utensils to prepare meals for the Buddha and the Sangha.

Read More on the Nirvana Sutra - Chapter 1 – Introductory.

Seventh Kind of People

"The seventh person aspires to cross the great river of birth and death. But without good (deeds) amassed thus far, it sinks amid the waters. On meeting a Good Teacher of the Way, it gains faith. This gain of faith is what we call ' getting out '. Due to faith, it upholds, recites, copies and expounds the 12 types of sutras, and for the sake of beings, it speaks of them extensively. It takes pleasure in giving and practices Wisdom. Born sharp-minded, it firmly abides in faith and Wisdom, and does not retrogress in mind. As it does not retrogress, it steps forward. Stepping forward, it reaches the other shore. Having conquered the heights of a great mountain, it is now segregated from the fear and is blessed with pure peace. Oh good man! (Being on top of) the great mountain on the other shore can be likened to the Tathagata, peace to the Eternity of the Buddha, and the great and high mountain is Great Nirvana.

Oh, good man! All these people on the banks of the river Ganges have hands and feet, but they are difficult to save. It's the same with all beings, too. The Three Jewels of Buddha, Dharma and Sangha truly exist, and the Tathagata always expounds the essentials of all law [Dharma]. There are the Noble Eightfold Path and Mahaparinirvana. All beings can achieve all this. This (Nirvana) is not what comes out of me, or of those noble paths, or of beings. Know that all these things go back to defilement. Because of this, all beings cannot reach Nirvana. "

Read more on the Nirvana Sutra, Chapter 39, on Bodhisattva Lion's Roar 7.

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