Chapter 2: The Teaching of the Lifespan of the Tathāgata
EN
At that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu. He had planted good roots by serving and attending upon countless hundreds of thousands of quintillions of buddhas.
The bodhisattva Ruciraketu was staying alone in solitude then, and he was thinking, “Through what causes and through what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”
He also thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. What are those two? Not killing beings and giving food and drink to others.’ The Bhagavat Śākyamuni has forsaken killing beings and has practiced the path of the ten good actions for many countless hundreds of thousands of quintillions of eons. He has always given food and drink to all hungry beings, even satisfying them with his own flesh, blood, bones, legs, and so on, not to mention any other kind of food and drink.”
When that bodhisattva was thinking that about the Bhagavat, through the power of the blessing of the Bhagavat his house became instantly vast and immense, decorated and clean, adorned by blue beryls and various jewels, so that it was like a buddha realm that was permeated by the wafting, sublime scents of supreme perfumes that transcended the perfumes of the devas.
In the four directions there spontaneously appeared perfect lion thrones made of the four sublime jewels, covered by divine precious cloth. On those thrones were sublime lotuses adorned by various jewels, and their sizes were in proportion to those of the tathāgatas.
Upon those lotuses there were four tathāgatas: Akṣobhya of the east, Ratnaketu of the south, Amitāyus of the west, and Dundubhisvara of the north. Those tathāgatas each sat cross-legged on their individual thrones and radiated light rays that spread through and illuminated the great city of Rājagṛha, the trichiliocosm world realm, and throughout as many buddha realms in the ten directions as there are grains of sand in the Ganges River. A rain of divine flowers fell, and the sound of divine music played. At that time, through the power of the Bhagavat’s blessing, all beings in this trichiliocosm world realm experienced perfect bliss and were free of all distress. Those who did not have all their limbs became complete. The blind saw; the deaf heard; the mute spoke; the stupid became wise; those who were disturbed regained their minds; the unclothed became clothed; those who were inferior and derided became respected by others; those with dirty bodies became clean; and extremely wonderful, beneficial things such as had never been seen before appeared in this world realm.
On seeing the four tathāgatas and those wonderful, amazing things, the bodhisattva Ruciraketu was delighted and overjoyed. He placed his palms together in homage and with a one-pointed mind gazed upon the superior features of the tathāgatas.
He also wondered why the Tathāgata Śākyamuni, who possesses limitless qualities, has only the lifespan he has, thinking, “Why does the Tathāgata Śākyamuni, even though he possesses limitless qualities, have such a short life of only eighty years?”
The four bhagavats then said to the bodhisattva Ruciraketu, “Noble one, except for we who have unsurpassable omniscience, we do not see any brahmās, māras, mendicants, brahmins, humans, or nonhumans in this world with its devas who can know or calculate the end of the lifespan of the Tathāgata.”
When those bhagavats taught the lifespan of the Bhagavat Śākyamuni, through the power of the blessing of the Bhagavat, the devas in the desire and form realms, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, the mahoragas, and the many hundreds of thousands of quintillions of assembled bodhisattvas gathered and came to the bodhisattva Ruciraketu’s house.
“If all Sumerus were broken down into particles Like mustard seeds, their number could be known, But still no one could calculate The lifespan of Śākyamuni.
“If one could know the number of particles That make up the entirety of the great earth, Still no one would be able to calculate The lifespan of Śākyamuni.
“This is because of two causes And because of two conditions: He has not taken the life of beings And has made the gift of food and drink. It is through those two causes That he has attained a long life.
“Ruciraketu, you should know this. Do not have doubt or uncertainty. The lifespan of the Jina is measureless; The number of its years cannot be known.”
Then the bodhisattva Ruciraketu, having heard from those four tathāgatas the teaching on the lifespan of the Bhagavat Śākyamuni, asked those bhagavats, “Why is it that the Bhagavat Śākyamuni, the Tathāgata, manifests such a short lifespan?”
The four bhagavats replied to the bodhisattva Ruciraketu, “Noble one, the Bhagavat Śākyamuni has come into the world at the time of the five degenerations. Humans have a hundred-year lifespan, an inferior nature, few and feeble good roots, and no aspiration. Therefore, most of those beings have the view that there is a self, the view that there is an individual, the view that there is a being and a soul, and the view that there is a spirit; they hold erroneous views, the view that there is ‘me’ and ‘mine,’ the views of eternalism and nihilism, and so on. Therefore, the Tathāgata Śākyamuni manifests such a short lifespan so as to benefit many beings and many tīrthikas, so that they will develop true knowledge and quickly attain the highest, most complete enlightenment.
“Moreover, noble one, if those beings see the Tathāgata passing into nirvāṇa, that will cause them to perceive him as being extremely difficult to see. They will perceive misery, suffering, and so on, and they will quickly obtain, possess, carry, read, chant, comprehend, and teach others the teachings of the sūtras spoken by the Buddha Bhagavat and they will not criticize them. That is why the Tathāgata manifests such a short lifespan.
“Why is that? If beings saw that the Tathāgata did not pass into nirvāṇa, they would not reverently attend upon him. They would not perceive him as extremely difficult to meet, and they would not obtain, possess, read, chant, comprehend, and teach others the profound sūtras spoken by the Tathāgata. Why is that? They would have no reverence because they would always see the Buddha.
“As an analogy, noble one, if a man saw that his father had many jewels and increasing wealth, he would not perceive that wealth as wonderful or a rare sight. Why is that? It is because he would perceive his father’s wealth to be permanent.
“Noble one, in the same way, if these many beings saw that the Bhagavat never passed into nirvāṇa, they would not perceive him as wonderful and difficult to see. Why would that be? Because they would see him as permanent.
“As another analogy, noble one, if a man who had poor parents devoid of wealth went to a king’s palace or a great minister’s mansion and saw it filled with various precious treasuries and wealth, he would perceive this as marvelous and difficult to encounter. Then that poor man would commence on various methods in order to acquire wealth and would do so with diligence and without idleness. Why would he do that? He would do so in order to leave behind poverty and destitution and to experience the enjoyment of happiness.
“In the same way, noble one, if those many beings see that the Tathāgata passes into nirvāṇa, they will perceive him as difficult to see, they will develop the perception of him as difficult to see, and so on, up to the perception of misery, suffering, and so on. Moreover, they will think, ‘The tathāgatas appear in the world only after countless, measureless eons have passed. Like fig tree flowers, they hardly ever appear, and then just one time.’ Thus those many beings will think of him as wonderful and perceive him as difficult to see. Then if they see the Tathāgata, they will have veneration and delight, and if they hear the true Dharma teaching, they will perceive it as being the true teaching and they will correctly hold all the sūtras and not criticize them.
The bodhisattva Ruciraketu then went to Vulture Peak Mountain together with countless hundreds of thousands of bodhisattvas and the countless hundreds of thousands of quintillions of other beings. They arrived before the omniscient Tathāgata Śākyamuni and bowed their heads to the feet of the Bhagavat and sat to one side.
At that time, the four tathāgatas came to where the Bhagavat Śākyamuni was on Vulture Peak Mountain, sat upon the thrones in their individual directions, and said to their bodhisattva attendants, “Noble ones, go to the Bhagavat Śākyamuni and repeat to him these words of ours, asking after his health: ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ Also say this to him: ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness, were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, that would be excellent, excellent! And we also would rejoice in it.’ ”
Those attendants then approached the Bhagavat Śākyamuni from their different directions, bowed their heads to his feet, arranged themselves in a particular place, and in unison made this request to the Bhagavat: “Those teachers of devas and humans, with their limitless voices, inquired after your health, asking, ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ They also said, ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness, were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, that would be excellent, excellent!’ ”
Then the tathāgata arhat samyaksaṃbuddha Śākyamuni said to those bodhisattva attendants, “It is excellent, excellent that those four tathāgatas have requested the true Dharma in order to bring benefit and happiness to all beings!”
“I am always present on Vulture Peak Mountain, Where I am teaching this precious sūtra, But in order to completely ripen beings, I will manifest passing into nirvāṇa.
At that time, in that great assembly, there was a brahmin of the Kauṇḍinya family, the Dharma master Vyākaraṇa. Together with a retinue of countless hundreds of thousands of brahmins, he had made offerings to the Bhagavat. On hearing the Tathāgata speak the words “passing into nirvāṇa,” he shed tears. Weeping, he bowed down to the Bhagavat’s feet and said to the Bhagavat, “If the Tathāgata truly has love for and great compassion for beings, through your kindness benefit them and bring them happiness. You are like our mother and father, and therefore there is no one else who is like that. You are a protector and refuge for the whole world, and therefore you are as bright and pure as the full moon. You bring illumination with your great wisdom, and therefore you are like the rising sun. You look upon all beings equally, with an affection that is no different from that for Rāhula. I pray that the Bhagavat will give me permission to make a prayer.”
Then the Bhagavat remained silent. Through the power of the blessing of the Bhagavat, a Licchavī youth who was present there, by the name of Seen as Delightful by All Beings, said to the Kauṇḍinya brahmin, “O great brahmin, what kind of prayer are you intent on receiving today from the Bhagavat? I will give it to you.”
“O young man,” replied the brahmin, “I wish to make offerings to the unsurpassable Bhagavat, and therefore today I am requesting from the Tathāgata a relic the size of a mustard seed. Why is that? I have heard that in the past, when a noble man or noble woman had obtained a relic the size of a mustard seed and with veneration honored it and made offerings to it, that individual was reborn in the Trāyastriṃśa paradise and became Śakra, the lord of the devas.”
The youth then said to the brahmin, “If you wish to be reborn in the Trāyastriṃśa paradise and enjoy the perfect ripening of karma, then you should listen, with single-pointed mind, to The Supremely Victorious King of Sūtras, the Sublime Golden Light. This sūtra is supreme among all sūtras, and therefore it is difficult to know and to penetrate. Therefore, the śrāvakas and pratyekabuddhas are unable to comprehend it. This sūtra gives rise to the limitless ripening of the results of merit and accomplishes that until the attainment of the highest enlightenment. Today I have taught you just a little portion of that subject.”
“Well done, young man,” replied the brahmin. “This Supremely Victorious King of Sūtras, the Sublime Golden Light is very profound and supreme. It is difficult to know, difficult to penetrate, and therefore even the śrāvakas and pratyekabuddhas will not comprehend it. Therefore, it goes without saying that we, low-class people from the borderlands, with little, limited knowledge, will not understand it. That is why today I seek a relic of the Tathāgata that is the size of a mustard seed. I will take it to my land, place it in a precious casket, and make offerings to it and honor it with veneration. Then, when I have passed away, I will be Śakra, the lord of the devas, and will continually experience happiness. For my sake, why don’t you make a prayer today to the one with wisdom and virtuous conduct?”
“If there is a time when a hare’s horns Are taken and made into a pure ladder On which you can climb to the upper realms, Then seek for a relic of the Bhagavat.
“When a parasol and a canopy are made From the leaves of the palash tree, And they give shelter from the falling rain, Then seek for a relic of the Bhagavat.
“Well done, you great young man! You are the good fortune of this assembly. Son of the jinas, with great words And a mind that is skilled in methods, Your unsurpassable buddhahood has been prophesied.
“The range of the buddhas is inconceivable; They have no equal in these worlds. They constantly remain in the Dharma body’s nature, So there is no difference in their meditation practice.
“All the bodies of the buddhas are the same, And so is their teaching of the Dharma. The buddhas do not have any deeds. They are primordially without birth.
“The Bhagavat has a vajra body; Through method he manifests an emanation body. Therefore, the Bhagavat does not produce A relic even the size of a mustard seed.
“The Bhagavat does not have a flesh-and-blood body, So how could there be relics from it? But in order to bring benefit to beings, Through method he leaves a body.
“The Dharma body is the true buddha. The Dharma realm is the Tathāgata. This is what the true body is, and so That is the kind of Dharma that is taught.”
Then thirty-two thousand devas within that assembly, having heard that teaching on the length of the extremely long lifespan of the Tathāgata, developed the aspiration for the highest, most complete enlightenment. They had attained marvelous, wonderful happiness, delight, and joy, and they all spoke these verses in one voice:
“The Bhagavat is inconceivable; His supreme body does not have separate features. But in order to bring benefit to beings, He demonstrates a variety of displays.”
After the bodhisattva Ruciraketu heard in the presence of the Bhagavat the teaching on the Tathāgata Śākyamuni’s lifespan directly from the four tathāgatas, those two great beings, and the devas, he rose from his seat, placed his palms together, and reverently said, “Bhagavat, if truly in this way the tathāgatas do not pass into nirvāṇa and do not leave relics, why is it taught in the sūtras that the Buddha passes into nirvāṇa and leaves relics, and that past buddhas also have manifested a deceased body and left it in the world so that devas and humans can show veneration and respect and make offerings, so that devas and humans, through making offerings and showing veneration, will attain immeasurable merit? Today it has been said that there are none, and so I have doubt and uncertainty. Bhagavat, I pray that you regard us with compassion and elucidate this in detail.”
The Bhagavat then said to the bodhisattva mahāsattva Ruciraketu and the great assembly, “This is what you should know: the teaching that there is a passing into nirvāṇa and that there are relics is taught with an implied meaning. Therefore, listen one-pointedly to what that meaning is.
“Noble one, the bodhisattva mahāsattvas know to understand in this way, through these ten qualities, that the Tathāgata, the complete Buddha, teaches the ultimate great passing into nirvāṇa according to the meaning of its true nature.
“First, nirvāṇa means that the tathāgatas have completely eliminated every obscuration by the kleśas and every obscuration of knowledge; they have all ceased.
“Fifth, nirvāṇa means that there is the direct attainment of the Dharma body because of the sameness and absence of differentiation in the characteristics of the true nature.
“Ninth, nirvāṇa means that there has been the attainment of wisdom through the sameness of the true nature, the realm of phenomena, and the ultimate conclusion.
“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.
“Second, the tathāgatas have completely eliminated the kleśa of desire, and therefore they do not gain acquisition of any phenomenon. Because they do not gain such acquisition, they have no going, no coming, and no acquisition. Therefore, this is called nirvāṇa.
“Third, in that way the tathāgatas have no going, have no coming, and have no grasping; this is the Dharma body, which has no birth and no cessation. This absence of birth and cessation is called nirvāṇa.
“Fifth, there is the attainment of the transformation of birth and cessation being solely that of phenomena having no self and no individual. Therefore, this is called nirvāṇa.
“Sixth, the buddhas have realized that the kleśas and the proximate kleśas are incidental stains and that the true nature is primary and has no going or coming. Therefore, this is called nirvāṇa.
“Seventh, that which is the true nature is valid; everything else is invalid. Therefore, that which is the valid true nature is a tathāgata, and therefore this is called nirvāṇa.
“Eighth, that which is the ultimate conclusion is free of mental elaboration, and only a tathāgata directly perceives that ultimate conclusion. That elimination of mental elaboration is called nirvāṇa.
“Ninth, that which is birthlessness is valid; that which is birth is untrue. So, childlike fools sink into the swamp of saṃsāra and are swept away by desire, while the body of the Tathāgata is truly without any invalidity—this is called nirvāṇa.
“Tenth, invalid phenomena arise from conditions, while that which is a valid phenomenon does not arise from conditions; the nature of that which is the Dharma body of a tathāgata is valid. Therefore, this is called nirvāṇa.
“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.
“First, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in generosity or the results of generosity; therefore, they have completely dispelled incorrect views of generosity and its results, and thus this is called nirvāṇa.
“Second, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in correct conduct or the results of correct conduct; therefore, they have completely dispelled incorrect views of correct conduct and its results, and thus this is called nirvāṇa.
“Third, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in patience or the results of patience; therefore, they have completely dispelled incorrect views of patience and its results, and thus this is called nirvāṇa.
“Fourth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in diligence or the results of diligence; therefore, they have completely dispelled incorrect views of diligence and its results, and thus this is called nirvāṇa.
“Fifth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in meditation or the results of meditation; therefore, they have completely dispelled incorrect views of meditation and its results, and thus this is called nirvāṇa.
“Sixth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in wisdom or the results of wisdom; therefore, they have completely dispelled incorrect views of wisdom and its results, and thus this is called nirvāṇa.
“Seventh, the tathāgatas have perfectly realized that there is no essence within all beings and all that are not beings—in all phenomena—and so they have completely dispelled incorrect views of those. Thus, this is called nirvāṇa.
“Eighth, those who have craving and attachment within themselves will be engaged in seeking. Because of being engaged in seeking, they will experience many different kinds of suffering. The tathāgatas have perfectly realized that eliminating craving within oneself will bring seeking to an end, and therefore they have no seeking. Thus, this is called nirvāṇa.
“Ninth, all composite phenomena have a number and measure, and noncomposite phenomena are free of number and measure. The tathāgatas have discarded composite phenomena and manifested noncomposite phenomena, and therefore have no number or measure. Thus, this is called nirvāṇa.
“Tenth, the tathāgatas have perfectly realized that the nature of all beings and phenomena is empty and there is no existing essence of emptiness other than that emptiness—that itself is the true Dharma body, and thus this is called nirvāṇa.
“Also, noble one, why would the tathāgatas not passing into nirvāṇa not be a wondrous marvel? There are also ten wondrous qualities of the Dharma, which are the activities of the tathāgatas.
“First, saṃsāra has defects while nirvāṇa is peace. But because they know the sameness of saṃsāra and nirvāṇa, they do not have the activity of either remaining in saṃsāra or remaining in nirvāṇa, but never weary of benefiting beings. That is an activity of the tathāgatas.
“Second, concerning beings, the tathāgatas do not think, ‘These childlike, ordinary beings engage in incorrect views and so are bound by the kleśas. Therefore, today I will make them discern and understand, and then liberate them.’ Instead, through the power of their previous love and good roots, without any thought they spontaneously liberate those beings in accordance with their faculties, natures, wishes, and aspirations, and they give them valid teachings until the future’s end. That is an activity of the tathāgatas.
“Third, even though the tathāgatas do not think, ‘I shall benefit beings today by teaching them the twelve forms of the teaching,’ nevertheless through the power of the virtue of their past kindness they teach beings extensively until the future’s end, which has no end. That is an activity of the tathāgatas.
“Fourth, the tathāgatas do not think, ‘Today I shall go to the villages, towns, and suburbs and obtain alms from the palaces and homes of the kings, ministers, brahmins, kṣatriyas, vaiśyas, śūdras, and so on.’ Nevertheless, through the power of their previous habituation to certain conduct of body, speech, and mind, they spontaneously go there to bring benefit and receive alms. That is an activity of the tathāgatas.
“Fifth, in the bodies of the tathāgatas there is no hunger or thirst, no feces or urine, and no signs of weakness. Though they receive alms, they do not consume them and have no such thought to do so, but nevertheless, in order to benefit beings, they manifest the characteristics of consuming alms. That is an activity of the tathāgatas.
“Sixth, the tathāgatas do not think, ‘I shall teach the Dharma according to the higher, medium, and lesser capabilities of these many beings.’ Nevertheless, without thought, they teach the Dharma in exact accordance with the factors of their capabilities and capacities. That is an activity of the tathāgatas.
“Seventh, the tathāgatas do not think, ‘Those beings have no reverence and respect for me, always criticize and abuse me, and therefore I shall not speak to them, but these beings are always reverential and respectful to me and praise me, and so I shall speak with them.’ Instead, a tathāgata regards them all equally with love and compassion, without any duality. That is an activity of the tathāgatas.
“Eighth, the tathāgatas do not have love or hate, pride, desire, avarice, or kleśas. Instead, they always praise delighting in solitude, having little desire, and avoiding crowds. That is an activity of the tathāgatas.
“Ninth, there is not a single phenomenon that tathāgatas do not know or perfectly understand; they are directly perceived by wisdom that is like a mirror. Though they have no thoughts, the tathāgatas see the karma that beings create and, in accord with their minds, guiding them through methods, they cause them to come forth from saṃsāra. That is an activity of the tathāgatas.
“Tenth, the tathāgatas do not delight in seeing beings become wealthy and prospering, and they do not become distressed on seeing them decline and become poor. Nevertheless, the tathāgatas spontaneously, with great unimpeded compassion, protect and gather those beings they see accomplishing correct conduct, and if they see beings accomplishing incorrect conduct, they also spontaneously, with great unimpeded compassion, protect and gather them. That is an activity of the tathāgatas.
“Noble one, know in that way that the tathāgata arhat samyaksaṃbuddhas manifest the possession of infinite valid activities. You should know that those are the true qualities of nirvāṇa.
“The passing into nirvāṇa that is sometimes seen is a manifestation made through wisdom in methods. When the tathāgatas leave relics, beings will respect them, venerate them, and make offerings to them. This occurs because of the power of the good roots of the kindness of the tathāgatas. Whoever makes those offerings will in the future be free of the eight unfavorable states, will honor tathāgatas, will meet kalyāṇamitras, will not discard a virtuous mind, will possess immeasurable ripening merit, will quickly set forth from saṃsāra, and will not be destroyed or bound by saṃsāra. You should dedicate yourself without inattentiveness to accomplishing such sublime conduct as that.”
Then the bodhisattva Ruciraketu, having heard directly from the Bhagavat the teaching on not passing into nirvāṇa and on extremely profound activities, placed his palms together in veneration and said, “From today onward, I will understand that the Tathāgata, the great teacher, does not pass into nirvāṇa and that his leaving relics is done to benefit beings. Therefore, I am happy, pleased, joyful, and amazed and astonished.”
When this chapter that teaches the lifespan of the Tathāgata was taught, all those innumerable, countless beings developed the aspiration for the highest, most complete enlightenment, which has no equal.
Chapter 2: The Teaching of the Lifespan of the Tathāgata
EN
At that time, there dwelled in the great city of Rājagṛha a bodhisattva mahāsattva by the name of Ruciraketu. He had planted good roots by serving and attending upon countless hundreds of thousands of quintillions of buddhas.
The bodhisattva Ruciraketu was staying alone in solitude then, and he was thinking, “Through what causes and through what conditions does the Bhagavat Śākyamuni have such a short lifespan of eighty years?”
He also thought, “The Bhagavat has said, ‘There are two causes and two conditions for a long life. What are those two? Not killing beings and giving food and drink to others.’ The Bhagavat Śākyamuni has forsaken killing beings and has practiced the path of the ten good actions for many countless hundreds of thousands of quintillions of eons. He has always given food and drink to all hungry beings, even satisfying them with his own flesh, blood, bones, legs, and so on, not to mention any other kind of food and drink.”
When that bodhisattva was thinking that about the Bhagavat, through the power of the blessing of the Bhagavat his house became instantly vast and immense, decorated and clean, adorned by blue beryls and various jewels, so that it was like a buddha realm that was permeated by the wafting, sublime scents of supreme perfumes that transcended the perfumes of the devas.
In the four directions there spontaneously appeared perfect lion thrones made of the four sublime jewels, covered by divine precious cloth. On those thrones were sublime lotuses adorned by various jewels, and their sizes were in proportion to those of the tathāgatas.
Upon those lotuses there were four tathāgatas: Akṣobhya of the east, Ratnaketu of the south, Amitāyus of the west, and Dundubhisvara of the north. Those tathāgatas each sat cross-legged on their individual thrones and radiated light rays that spread through and illuminated the great city of Rājagṛha, the trichiliocosm world realm, and throughout as many buddha realms in the ten directions as there are grains of sand in the Ganges River. A rain of divine flowers fell, and the sound of divine music played. At that time, through the power of the Bhagavat’s blessing, all beings in this trichiliocosm world realm experienced perfect bliss and were free of all distress. Those who did not have all their limbs became complete. The blind saw; the deaf heard; the mute spoke; the stupid became wise; those who were disturbed regained their minds; the unclothed became clothed; those who were inferior and derided became respected by others; those with dirty bodies became clean; and extremely wonderful, beneficial things such as had never been seen before appeared in this world realm.
On seeing the four tathāgatas and those wonderful, amazing things, the bodhisattva Ruciraketu was delighted and overjoyed. He placed his palms together in homage and with a one-pointed mind gazed upon the superior features of the tathāgatas.
He also wondered why the Tathāgata Śākyamuni, who possesses limitless qualities, has only the lifespan he has, thinking, “Why does the Tathāgata Śākyamuni, even though he possesses limitless qualities, have such a short life of only eighty years?”
The four bhagavats then said to the bodhisattva Ruciraketu, “Noble one, except for we who have unsurpassable omniscience, we do not see any brahmās, māras, mendicants, brahmins, humans, or nonhumans in this world with its devas who can know or calculate the end of the lifespan of the Tathāgata.”
When those bhagavats taught the lifespan of the Bhagavat Śākyamuni, through the power of the blessing of the Bhagavat, the devas in the desire and form realms, the nāgas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kinnaras, the mahoragas, and the many hundreds of thousands of quintillions of assembled bodhisattvas gathered and came to the bodhisattva Ruciraketu’s house.
“If all Sumerus were broken down into particles Like mustard seeds, their number could be known, But still no one could calculate The lifespan of Śākyamuni.
“If one could know the number of particles That make up the entirety of the great earth, Still no one would be able to calculate The lifespan of Śākyamuni.
“This is because of two causes And because of two conditions: He has not taken the life of beings And has made the gift of food and drink. It is through those two causes That he has attained a long life.
“Ruciraketu, you should know this. Do not have doubt or uncertainty. The lifespan of the Jina is measureless; The number of its years cannot be known.”
Then the bodhisattva Ruciraketu, having heard from those four tathāgatas the teaching on the lifespan of the Bhagavat Śākyamuni, asked those bhagavats, “Why is it that the Bhagavat Śākyamuni, the Tathāgata, manifests such a short lifespan?”
The four bhagavats replied to the bodhisattva Ruciraketu, “Noble one, the Bhagavat Śākyamuni has come into the world at the time of the five degenerations. Humans have a hundred-year lifespan, an inferior nature, few and feeble good roots, and no aspiration. Therefore, most of those beings have the view that there is a self, the view that there is an individual, the view that there is a being and a soul, and the view that there is a spirit; they hold erroneous views, the view that there is ‘me’ and ‘mine,’ the views of eternalism and nihilism, and so on. Therefore, the Tathāgata Śākyamuni manifests such a short lifespan so as to benefit many beings and many tīrthikas, so that they will develop true knowledge and quickly attain the highest, most complete enlightenment.
“Moreover, noble one, if those beings see the Tathāgata passing into nirvāṇa, that will cause them to perceive him as being extremely difficult to see. They will perceive misery, suffering, and so on, and they will quickly obtain, possess, carry, read, chant, comprehend, and teach others the teachings of the sūtras spoken by the Buddha Bhagavat and they will not criticize them. That is why the Tathāgata manifests such a short lifespan.
“Why is that? If beings saw that the Tathāgata did not pass into nirvāṇa, they would not reverently attend upon him. They would not perceive him as extremely difficult to meet, and they would not obtain, possess, read, chant, comprehend, and teach others the profound sūtras spoken by the Tathāgata. Why is that? They would have no reverence because they would always see the Buddha.
“As an analogy, noble one, if a man saw that his father had many jewels and increasing wealth, he would not perceive that wealth as wonderful or a rare sight. Why is that? It is because he would perceive his father’s wealth to be permanent.
“Noble one, in the same way, if these many beings saw that the Bhagavat never passed into nirvāṇa, they would not perceive him as wonderful and difficult to see. Why would that be? Because they would see him as permanent.
“As another analogy, noble one, if a man who had poor parents devoid of wealth went to a king’s palace or a great minister’s mansion and saw it filled with various precious treasuries and wealth, he would perceive this as marvelous and difficult to encounter. Then that poor man would commence on various methods in order to acquire wealth and would do so with diligence and without idleness. Why would he do that? He would do so in order to leave behind poverty and destitution and to experience the enjoyment of happiness.
“In the same way, noble one, if those many beings see that the Tathāgata passes into nirvāṇa, they will perceive him as difficult to see, they will develop the perception of him as difficult to see, and so on, up to the perception of misery, suffering, and so on. Moreover, they will think, ‘The tathāgatas appear in the world only after countless, measureless eons have passed. Like fig tree flowers, they hardly ever appear, and then just one time.’ Thus those many beings will think of him as wonderful and perceive him as difficult to see. Then if they see the Tathāgata, they will have veneration and delight, and if they hear the true Dharma teaching, they will perceive it as being the true teaching and they will correctly hold all the sūtras and not criticize them.
The bodhisattva Ruciraketu then went to Vulture Peak Mountain together with countless hundreds of thousands of bodhisattvas and the countless hundreds of thousands of quintillions of other beings. They arrived before the omniscient Tathāgata Śākyamuni and bowed their heads to the feet of the Bhagavat and sat to one side.
At that time, the four tathāgatas came to where the Bhagavat Śākyamuni was on Vulture Peak Mountain, sat upon the thrones in their individual directions, and said to their bodhisattva attendants, “Noble ones, go to the Bhagavat Śākyamuni and repeat to him these words of ours, asking after his health: ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ Also say this to him: ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness, were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, that would be excellent, excellent! And we also would rejoice in it.’ ”
Those attendants then approached the Bhagavat Śākyamuni from their different directions, bowed their heads to his feet, arranged themselves in a particular place, and in unison made this request to the Bhagavat: “Those teachers of devas and humans, with their limitless voices, inquired after your health, asking, ‘Are you not a little unwell? Are you not in some pain? Whether you are standing or sitting, in all your activity, are you in good health?’ They also said, ‘If the Tathāgata Śākyamuni, in order to benefit beings, to dispel the obstacle of famine, and to bring happiness, were to teach today The Sūtra of the Sublime Golden Light, the meaning of the extremely profound Dharma, that would be excellent, excellent!’ ”
Then the tathāgata arhat samyaksaṃbuddha Śākyamuni said to those bodhisattva attendants, “It is excellent, excellent that those four tathāgatas have requested the true Dharma in order to bring benefit and happiness to all beings!”
“I am always present on Vulture Peak Mountain, Where I am teaching this precious sūtra, But in order to completely ripen beings, I will manifest passing into nirvāṇa.
At that time, in that great assembly, there was a brahmin of the Kauṇḍinya family, the Dharma master Vyākaraṇa. Together with a retinue of countless hundreds of thousands of brahmins, he had made offerings to the Bhagavat. On hearing the Tathāgata speak the words “passing into nirvāṇa,” he shed tears. Weeping, he bowed down to the Bhagavat’s feet and said to the Bhagavat, “If the Tathāgata truly has love for and great compassion for beings, through your kindness benefit them and bring them happiness. You are like our mother and father, and therefore there is no one else who is like that. You are a protector and refuge for the whole world, and therefore you are as bright and pure as the full moon. You bring illumination with your great wisdom, and therefore you are like the rising sun. You look upon all beings equally, with an affection that is no different from that for Rāhula. I pray that the Bhagavat will give me permission to make a prayer.”
Then the Bhagavat remained silent. Through the power of the blessing of the Bhagavat, a Licchavī youth who was present there, by the name of Seen as Delightful by All Beings, said to the Kauṇḍinya brahmin, “O great brahmin, what kind of prayer are you intent on receiving today from the Bhagavat? I will give it to you.”
“O young man,” replied the brahmin, “I wish to make offerings to the unsurpassable Bhagavat, and therefore today I am requesting from the Tathāgata a relic the size of a mustard seed. Why is that? I have heard that in the past, when a noble man or noble woman had obtained a relic the size of a mustard seed and with veneration honored it and made offerings to it, that individual was reborn in the Trāyastriṃśa paradise and became Śakra, the lord of the devas.”
The youth then said to the brahmin, “If you wish to be reborn in the Trāyastriṃśa paradise and enjoy the perfect ripening of karma, then you should listen, with single-pointed mind, to The Supremely Victorious King of Sūtras, the Sublime Golden Light. This sūtra is supreme among all sūtras, and therefore it is difficult to know and to penetrate. Therefore, the śrāvakas and pratyekabuddhas are unable to comprehend it. This sūtra gives rise to the limitless ripening of the results of merit and accomplishes that until the attainment of the highest enlightenment. Today I have taught you just a little portion of that subject.”
“Well done, young man,” replied the brahmin. “This Supremely Victorious King of Sūtras, the Sublime Golden Light is very profound and supreme. It is difficult to know, difficult to penetrate, and therefore even the śrāvakas and pratyekabuddhas will not comprehend it. Therefore, it goes without saying that we, low-class people from the borderlands, with little, limited knowledge, will not understand it. That is why today I seek a relic of the Tathāgata that is the size of a mustard seed. I will take it to my land, place it in a precious casket, and make offerings to it and honor it with veneration. Then, when I have passed away, I will be Śakra, the lord of the devas, and will continually experience happiness. For my sake, why don’t you make a prayer today to the one with wisdom and virtuous conduct?”
“If there is a time when a hare’s horns Are taken and made into a pure ladder On which you can climb to the upper realms, Then seek for a relic of the Bhagavat.
“When a parasol and a canopy are made From the leaves of the palash tree, And they give shelter from the falling rain, Then seek for a relic of the Bhagavat.
“Well done, you great young man! You are the good fortune of this assembly. Son of the jinas, with great words And a mind that is skilled in methods, Your unsurpassable buddhahood has been prophesied.
“The range of the buddhas is inconceivable; They have no equal in these worlds. They constantly remain in the Dharma body’s nature, So there is no difference in their meditation practice.
“All the bodies of the buddhas are the same, And so is their teaching of the Dharma. The buddhas do not have any deeds. They are primordially without birth.
“The Bhagavat has a vajra body; Through method he manifests an emanation body. Therefore, the Bhagavat does not produce A relic even the size of a mustard seed.
“The Bhagavat does not have a flesh-and-blood body, So how could there be relics from it? But in order to bring benefit to beings, Through method he leaves a body.
“The Dharma body is the true buddha. The Dharma realm is the Tathāgata. This is what the true body is, and so That is the kind of Dharma that is taught.”
Then thirty-two thousand devas within that assembly, having heard that teaching on the length of the extremely long lifespan of the Tathāgata, developed the aspiration for the highest, most complete enlightenment. They had attained marvelous, wonderful happiness, delight, and joy, and they all spoke these verses in one voice:
“The Bhagavat is inconceivable; His supreme body does not have separate features. But in order to bring benefit to beings, He demonstrates a variety of displays.”
After the bodhisattva Ruciraketu heard in the presence of the Bhagavat the teaching on the Tathāgata Śākyamuni’s lifespan directly from the four tathāgatas, those two great beings, and the devas, he rose from his seat, placed his palms together, and reverently said, “Bhagavat, if truly in this way the tathāgatas do not pass into nirvāṇa and do not leave relics, why is it taught in the sūtras that the Buddha passes into nirvāṇa and leaves relics, and that past buddhas also have manifested a deceased body and left it in the world so that devas and humans can show veneration and respect and make offerings, so that devas and humans, through making offerings and showing veneration, will attain immeasurable merit? Today it has been said that there are none, and so I have doubt and uncertainty. Bhagavat, I pray that you regard us with compassion and elucidate this in detail.”
The Bhagavat then said to the bodhisattva mahāsattva Ruciraketu and the great assembly, “This is what you should know: the teaching that there is a passing into nirvāṇa and that there are relics is taught with an implied meaning. Therefore, listen one-pointedly to what that meaning is.
“Noble one, the bodhisattva mahāsattvas know to understand in this way, through these ten qualities, that the Tathāgata, the complete Buddha, teaches the ultimate great passing into nirvāṇa according to the meaning of its true nature.
“First, nirvāṇa means that the tathāgatas have completely eliminated every obscuration by the kleśas and every obscuration of knowledge; they have all ceased.
“Fifth, nirvāṇa means that there is the direct attainment of the Dharma body because of the sameness and absence of differentiation in the characteristics of the true nature.
“Ninth, nirvāṇa means that there has been the attainment of wisdom through the sameness of the true nature, the realm of phenomena, and the ultimate conclusion.
“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.
“Second, the tathāgatas have completely eliminated the kleśa of desire, and therefore they do not gain acquisition of any phenomenon. Because they do not gain such acquisition, they have no going, no coming, and no acquisition. Therefore, this is called nirvāṇa.
“Third, in that way the tathāgatas have no going, have no coming, and have no grasping; this is the Dharma body, which has no birth and no cessation. This absence of birth and cessation is called nirvāṇa.
“Fifth, there is the attainment of the transformation of birth and cessation being solely that of phenomena having no self and no individual. Therefore, this is called nirvāṇa.
“Sixth, the buddhas have realized that the kleśas and the proximate kleśas are incidental stains and that the true nature is primary and has no going or coming. Therefore, this is called nirvāṇa.
“Seventh, that which is the true nature is valid; everything else is invalid. Therefore, that which is the valid true nature is a tathāgata, and therefore this is called nirvāṇa.
“Eighth, that which is the ultimate conclusion is free of mental elaboration, and only a tathāgata directly perceives that ultimate conclusion. That elimination of mental elaboration is called nirvāṇa.
“Ninth, that which is birthlessness is valid; that which is birth is untrue. So, childlike fools sink into the swamp of saṃsāra and are swept away by desire, while the body of the Tathāgata is truly without any invalidity—this is called nirvāṇa.
“Tenth, invalid phenomena arise from conditions, while that which is a valid phenomenon does not arise from conditions; the nature of that which is the Dharma body of a tathāgata is valid. Therefore, this is called nirvāṇa.
“Also, noble one, the bodhisattva mahāsattvas know and understand in this way, through these ten qualities, that the Tathāgata Arhat Samyaksaṃbuddha teaches the ultimate, great passing into nirvāṇa according to the meaning of its true nature.
“First, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in generosity or the results of generosity; therefore, they have completely dispelled incorrect views of generosity and its results, and thus this is called nirvāṇa.
“Second, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in correct conduct or the results of correct conduct; therefore, they have completely dispelled incorrect views of correct conduct and its results, and thus this is called nirvāṇa.
“Third, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in patience or the results of patience; therefore, they have completely dispelled incorrect views of patience and its results, and thus this is called nirvāṇa.
“Fourth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in diligence or the results of diligence; therefore, they have completely dispelled incorrect views of diligence and its results, and thus this is called nirvāṇa.
“Fifth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in meditation or the results of meditation; therefore, they have completely dispelled incorrect views of meditation and its results, and thus this is called nirvāṇa.
“Sixth, the tathāgatas have perfectly realized that there is no ‘me’ or ‘mine’ in wisdom or the results of wisdom; therefore, they have completely dispelled incorrect views of wisdom and its results, and thus this is called nirvāṇa.
“Seventh, the tathāgatas have perfectly realized that there is no essence within all beings and all that are not beings—in all phenomena—and so they have completely dispelled incorrect views of those. Thus, this is called nirvāṇa.
“Eighth, those who have craving and attachment within themselves will be engaged in seeking. Because of being engaged in seeking, they will experience many different kinds of suffering. The tathāgatas have perfectly realized that eliminating craving within oneself will bring seeking to an end, and therefore they have no seeking. Thus, this is called nirvāṇa.
“Ninth, all composite phenomena have a number and measure, and noncomposite phenomena are free of number and measure. The tathāgatas have discarded composite phenomena and manifested noncomposite phenomena, and therefore have no number or measure. Thus, this is called nirvāṇa.
“Tenth, the tathāgatas have perfectly realized that the nature of all beings and phenomena is empty and there is no existing essence of emptiness other than that emptiness—that itself is the true Dharma body, and thus this is called nirvāṇa.
“Also, noble one, why would the tathāgatas not passing into nirvāṇa not be a wondrous marvel? There are also ten wondrous qualities of the Dharma, which are the activities of the tathāgatas.
“First, saṃsāra has defects while nirvāṇa is peace. But because they know the sameness of saṃsāra and nirvāṇa, they do not have the activity of either remaining in saṃsāra or remaining in nirvāṇa, but never weary of benefiting beings. That is an activity of the tathāgatas.
“Second, concerning beings, the tathāgatas do not think, ‘These childlike, ordinary beings engage in incorrect views and so are bound by the kleśas. Therefore, today I will make them discern and understand, and then liberate them.’ Instead, through the power of their previous love and good roots, without any thought they spontaneously liberate those beings in accordance with their faculties, natures, wishes, and aspirations, and they give them valid teachings until the future’s end. That is an activity of the tathāgatas.
“Third, even though the tathāgatas do not think, ‘I shall benefit beings today by teaching them the twelve forms of the teaching,’ nevertheless through the power of the virtue of their past kindness they teach beings extensively until the future’s end, which has no end. That is an activity of the tathāgatas.
“Fourth, the tathāgatas do not think, ‘Today I shall go to the villages, towns, and suburbs and obtain alms from the palaces and homes of the kings, ministers, brahmins, kṣatriyas, vaiśyas, śūdras, and so on.’ Nevertheless, through the power of their previous habituation to certain conduct of body, speech, and mind, they spontaneously go there to bring benefit and receive alms. That is an activity of the tathāgatas.
“Fifth, in the bodies of the tathāgatas there is no hunger or thirst, no feces or urine, and no signs of weakness. Though they receive alms, they do not consume them and have no such thought to do so, but nevertheless, in order to benefit beings, they manifest the characteristics of consuming alms. That is an activity of the tathāgatas.
“Sixth, the tathāgatas do not think, ‘I shall teach the Dharma according to the higher, medium, and lesser capabilities of these many beings.’ Nevertheless, without thought, they teach the Dharma in exact accordance with the factors of their capabilities and capacities. That is an activity of the tathāgatas.
“Seventh, the tathāgatas do not think, ‘Those beings have no reverence and respect for me, always criticize and abuse me, and therefore I shall not speak to them, but these beings are always reverential and respectful to me and praise me, and so I shall speak with them.’ Instead, a tathāgata regards them all equally with love and compassion, without any duality. That is an activity of the tathāgatas.
“Eighth, the tathāgatas do not have love or hate, pride, desire, avarice, or kleśas. Instead, they always praise delighting in solitude, having little desire, and avoiding crowds. That is an activity of the tathāgatas.
“Ninth, there is not a single phenomenon that tathāgatas do not know or perfectly understand; they are directly perceived by wisdom that is like a mirror. Though they have no thoughts, the tathāgatas see the karma that beings create and, in accord with their minds, guiding them through methods, they cause them to come forth from saṃsāra. That is an activity of the tathāgatas.
“Tenth, the tathāgatas do not delight in seeing beings become wealthy and prospering, and they do not become distressed on seeing them decline and become poor. Nevertheless, the tathāgatas spontaneously, with great unimpeded compassion, protect and gather those beings they see accomplishing correct conduct, and if they see beings accomplishing incorrect conduct, they also spontaneously, with great unimpeded compassion, protect and gather them. That is an activity of the tathāgatas.
“Noble one, know in that way that the tathāgata arhat samyaksaṃbuddhas manifest the possession of infinite valid activities. You should know that those are the true qualities of nirvāṇa.
“The passing into nirvāṇa that is sometimes seen is a manifestation made through wisdom in methods. When the tathāgatas leave relics, beings will respect them, venerate them, and make offerings to them. This occurs because of the power of the good roots of the kindness of the tathāgatas. Whoever makes those offerings will in the future be free of the eight unfavorable states, will honor tathāgatas, will meet kalyāṇamitras, will not discard a virtuous mind, will possess immeasurable ripening merit, will quickly set forth from saṃsāra, and will not be destroyed or bound by saṃsāra. You should dedicate yourself without inattentiveness to accomplishing such sublime conduct as that.”
Then the bodhisattva Ruciraketu, having heard directly from the Bhagavat the teaching on not passing into nirvāṇa and on extremely profound activities, placed his palms together in veneration and said, “From today onward, I will understand that the Tathāgata, the great teacher, does not pass into nirvāṇa and that his leaving relics is done to benefit beings. Therefore, I am happy, pleased, joyful, and amazed and astonished.”
When this chapter that teaches the lifespan of the Tathāgata was taught, all those innumerable, countless beings developed the aspiration for the highest, most complete enlightenment, which has no equal.
Sutraya