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The Buddha again spoke to Kasyapa: "O good man! There are four aspects about which a Bodhisattva-mahasattva discriminates and expounds Mahaparinirvana. What are these four? They are: 1) rightness in one’s own self, 2) correcting others, 3) complying well [with the teachings] and discussing, and 4) understanding well causal relations.

"O Kasyapa! What is rightness in one’s own self? This is as when the Buddha Tathagata expounds Dharma, seeing well the causal relations. This is like a bhiksu seeing a great fire. He says: "I would sooner throw myself into this ball of burning fire than ever say that all the twelve types of sutras and the undisclosed teachings are from Mara [the devil]. If one says that the Tathagata, Dharma and Sangha are non-eternal, this is cheating one’s own self and also others. I would sooner cut out my tongue with a sharp sword than ever say that the Tathagata, Dharma and Sangha are non-eternal. I might indeed hear others saying this, but I will never believe it. I shall even pity a person who says such as this. The Tathagata, Dharma and Sangha are inconceivable." One should uphold one’s own self well like this. One looks to one’s own self as if seeing a fire ball. This is how one sees rightness in one’s own self.

" O Kasyapa! How does one correct others? When I was once talking about Dharma, there was a woman nursing a child with milk. She came up to where the Buddha was. She touched my feet with her head and paid homage to me. As she was worried, she was absorbed in herself and took her seat on one side. Fathoming her mind, I especially said to her: "Out of love for your child, you have given the child too much cream. You did not weigh up the [matters of] digestion and indigestion." At that, the woman said to me: "How wonderful that the World-Honoured One thus reads my mind. Please, O World-Honoured One! Teach me how to give. O World-Honoured One! I gave [my child] too much cream this morning. Possibly it cannot digest it well. Will this not take the child’s life? O Tathagata! Please explain things to me." I said: "What you gave will be digested by and by and then will enhance life." The woman, on hearing this, was very glad. She spoke again, saying: "What the Tathagata speaks is [always] true. So I am glad. The World-Honoured One, in order to teach all beings, makes distinctions and expounds digestion and indigestion, the non-Self and non-eternal of all existences. If the World-Honoured One were to talk first about the Eternal, a person hearing this might say that what he says is the same as what the tirthikas [heterodox believers] say, and discount what he says and go away." I then said to the woman: "When the child grows up and becomes big, and when it can come and go by itself, whatever is eaten will be digested, even when indigestible [previously]. The cream that was taken before will not be enough to support [that person]. The same is the case with all my sravaka disciples. It is as in the case of your child. They cannot digest this eternal Dharma. That is why I speak about suffering and impermanence. When all of my sravakas are already perfect in virtue and can stand learning the Mahayana sutras, I then, in this sutra, speak about the six tastes.

"What are the six tastes? Suffering is the taste of vinegar; the non-Eternal that of salt; non-Self that of bitterness; Bliss has the taste of sweetness; Self is of pungent taste; and the Eternal is light in taste. In secular life, too, there are three tastes, which are: 1) non-Eternal, 2) non-Self, and 3) non-Bliss. Illusion is the fuel, and Wisdom is the fire. By this means, we gain the meal of Nirvana. This is the Eternal, Bliss, and Self. All of my disciples taste these as sweet." I also said to the woman: "If you happen to go to other places, drive away bad boys from the house and give treasure to good boys." The woman said to me: "Indeed, as you instruct me, the rare treasures that I have will be shown to good sons, and not to bad ones." "O sister! The case is the same with me. At the time of entering Parinirvana, the Tathagata’s undisclosed and unsurpassed storehouse of Dharma will not be given to sravaka disciples. Just as you do not reveal your treasures to bad sons, it [my storehouse of Dharma] will by all means be entrusted to the Bodhisattvas. This is just like your revealing your treasures to good sons. Why is that? Because the sravaka disciples abide in the thought of change and say that the

Tathagata truly dies. But actually I do not. This is like your going to far-away places and not yet coming back home, at which your bad sons say that you have died, whereas you have not died. All Bodhisattvas say that the Tathagata never changes. This is similar to your good sons, who do not say that you are dead. Hence, I entrust the unsurpassed, undisclosed treasure to all Bodhisattvas." O good man! If any person says that the Buddha is Eternal and does not change, know that the Buddha is present in that house. This is corrcting others.

"O Kasyapa! What is "complying well and discussing"? For example, a person comes and puts a question to the Buddha-World-Honoured One: "How can I be a great danapati [giver], not throwing my money away?" The Buddha says: "Should there be any sramana, Brahmin, or any person who seeks to posess [but] little and is fully contented and will not accept or store any impure things, give such a person a maid or servant. To one who practises pure actions, give him the lust of a female, and to one who does not drink [alcohol] or eat meat, give drink and meat; to one who does not take meals after noon, give him a meal after noon; to one who does not use flowers and incense, give flowers and incense. Such donations give rise to rumour and the fame will fill the world. Not a penny is spent. This is "complying well and discussing."

Then Bodhisattva Kasyapa said to the Buddha: "O World-Honoured One! To one who eats flesh, we should not give flesh. Why not? I see a great virtue arising out of abstention from eating flesh." The Buddha praised Kasyapa and said: "Well said, well said! You now come to know my mind well. A Bodhisattva who protects Dharma should be thus. O good man! From now on, I do not permit my sravaka disciples to eat meat. When receiving from a danapati a pristine dana [gift] of faith, think that one is eating the flesh of one’s own son." Bodhisattva Kasyapa said further to the Buddha: "O World-Honoured One! Why is it that the Tathagata does not allow us to eat meat?" "O good man! “One who eats meat kills the seed of great compassion."

Kasyapa said again: " Why did you first allow the bhiksus to eat three kinds of pure meat?" " O Kasyapa! These three kinds of pure meat were so instituted following the need of the occasion." Bodhisattva Kasyapa said again to the Buddha: "O World-Honoured One! In what circumstances do you not allow the ten impurities or the nine kinds of what is pure?" The Buddha said to Kasyapa: " This also is permitted by gradual steps following the need of the occasion. This is what applies in the actual segregation from eating meat." Bodhisattva Kasyapa said further to the Buddha: " Why is it that the flesh of fish is praised and called beautiful?" "O good man! I do not say that the flesh of fish is a beautiful food. I say that sugar can, non-glutinous rice, rock candy, black rock candy, all kinds of wheat, honey, milk, cream, and oil are beautiful foods. Various kinds of clothing material can be stocked, but what can be stocked is those whose colour has faded. How could one greedily stick to [crave after] the flesh of fish?" Kasyapa said again to the Buddha: "If the Tathagata means to prohibit the eating of meat, such things as the five kinds of flavours as milk, cream, fresh butter, clarified butter, and sarpirmanda, all kinds of clothing, silk cloth, horse-shoe shell, hide and leather, bowls of gold and silver should not be received." "O good man! Do not muddle things up with what the Nirgranthas [Jains] say. Each of the prohibitions which the Tathagata lays down has a different meaning. By this, three pure meats are permitted standing on different grounds and the ten kinds of meat are prohibited by different standpoints. By different standpoints, all are prohibited, until the time of one’s death. O Kasyapa! “I, from now on, tell my disciples to refrain from eating any kind of meat”. O Kasyapa! When one eats meat, this gives out the smell of meat while one is walking, standing, sitting or reclining. People smell this and become fearful. This is as when one comes near a lion. One sees and smells the lion, and fear arises. O good man! When one eats garlic, the dirty smell is unbearable. Other people notice it. They smell the bad smell. They leave that person and go away. Even from far off, people hate to see such a person. They will not come near him. It is the same with one who eats meat. It is a similar situation with all people who, on smelling the meat, become afraid and entertain the thought of death. All living things in the water, on land and in the sky desert such a person and run away. They say that this person is their enemy. Hence the Bodhisattva does not eat meat. In order to save beings, he shows [pretends] that he eats meat. Though he [seems to] eat meat, in actual fact he does not. O good man! Such a Bodhisattva does not even take pure food. How could he eat meat? One hundred years after my death, all the holy sages of the four fruitions [the four stages leading to "arhatship"] will enter Nirvana. The age of Wonderful Dharma will be over, and there will appear the age of Counterfeit Dharma, when the bhiksu will keep the precepts [only] as a matter of form, will recite [only] a little of the sutras, will greedily take food and drink and [excessively] nourish his body. What he wears on his body will be ugly and coarse. He will look wearied and show no dignity. He will feed [farm] cows and sheep and carry fuel and grass. His beard, nails and hair will be long. He will don the kasaya [priestly robe] but look like a hunter. He will narrow his eyes, walk slowly and look like a cat who is after a rat. He will always mutter: "I have attained arhatship". He will suffer from all kinds of diseases, lie and sleep on dung. Outwardly he will look wise, but inside he will be greedy and jealous. He practises mute like a Brahmin. Truth to tell, he is no shramana [monk], but only tries to appear as such. He is burning with perverted views, ever slandering Wonderful Dharma. One such as this transgresses against the precepts, right action and deportment instituted by the Tathagata. He talks about the fruit of emancipation, but his actions depart from what is pure and he violates Dharma, which is profound and hidden. Each such person, following his own interpretation, will speak contrary to what the sutras and vinaya rules state, saying: " The Tathagata allows all of us meat" . They will talk thus and say that the Buddha has so spoken. They will dispute and say that they are shramanas and successors to the Buddha's teaching.

0 good man! At that time, again, there will be shramanas who store cereals, receive fish and meat, prepare meals themselves, and keep oil pots. They will be around bejewelled parasols, leather footgear, kings, ministers and rich people. They will indulge in astrological practices and medical treatments; they will keep servants, gold, silver, beryl, musaragalva, agate, crystal, coral, amber, jade, horse-shoe shell, and many kinds of melons [seeds]. They will learn all arts, painting, plastering, book-making, and all kinds of science, all kinds of seed- sowing and planting of roots, placing of curses, charming, preparation of medicines, theatrical art, music, adorning of their body with fragrances and flowers, gambling, "go" game, and various kinds of handiwork. If any bhiksu rejects such evils, one can say that he is truly my disciple." Then Kasyapa said further to the Buddha: "O World-Honoured One! The bhiksus, bhiksunis, upasakas and upasikas may have to live depending on people. At the time of the alms-round, one may be given food containing meat. How can one take it and yet be pure?" The Buddha said: "Use water, wash away the meat, and then eat it [the rest of the food]. The utensil may be defiled by meat. But if no taste of meat remains, this may be used. There will be no harm done. If one sees that there is a lot of meat, one should not accept such a meal. One must never eat the meat itself. One who eats it infringes the rule. I now set this rule of segregating one’s self from eating meat. If we go into detail, there will be no end of explanations. It is now time that I enter Nirvana. So

I must dispense with explanations. This is "answering well what is enquired about."

" O Kasyapa! What does " well understanding causal relations" mean? The four classes of the Sangha may come to me and say: "This is the first time, O Tathagata, that you have told us such a thing. Why is this? You did not tell King Prasenajit about the deeper part of the teaching, and said, at times, that it was "deep", and, at other times, "shallow"; at times, you said that one infringes, and, at other times, that one did not. Why do we say "parajayika" [parajika, means grave, extremely serious], precepts and "pratimoksha" [the rules of monastic life, which "set one free"]?

The Buddha said: "Pratimoksha means feeling content. There is then perfection of deportment; there is no receiving and storing. This is also called " pure life" .

"Parajayika" means "the four unfortunate realms". It also means falling into hell, down to Avichi Hell [the most terrible of the eight hot hells]; as to slowness or swiftness, it is swifter than rushing rain. One who hears [of this], fears, strictly upholds the precepts, and never acts contrary to [correct moral] deportment. Trained in contentment, he will never receive what is not pure. Also, the parajayika augments [the realms of] hell, animals and hungry pretas. For these reasons, we say "parajayika".

"Pratimoksha" does away with the evil and perverted actions of body, mouth and mind.

"Precepts" refers to moral deportment, the deep meaning of the sutras, and the signification of good, and segregating oneself from accepting impure things and from all causal relations with impure things. Also, the precepts segregate one from such as the four grave offences, the thirteen samghavasesas, two aniyatans, thirty naihsargika-prayascittikas, ninety-one payatikas, four desaniyas, siksakaraniya, seven ways of adhikaranasamatha, etc. Or there may be a person who transgresses against all the precepts. What are all of them? This refers to the four grave offences right down to the seven ways of adhikaranasamatha. Or there may be a person who slanders the deep signification of the Buddhist sutras of Wonderful Dharma or who is allaccomplished as an icchantika, who has no possibility of ever encountering the Buddhist teaching by any means. Such people say of themselves that they are clear-headed and wise. They are equal to all sins. They conceal all the evils done that may be light or grave in nature, just as a tortoise hides its six limbs under its shell. They never once repent any such sins. Because of this non-repentance, their sins increase day and night. All such bhiksus do not confess all their sins. As they hide these within, they gradually grow. The Tathagata, aware of all this, prohibits by gradual steps and not at a time."

Then, good men and women said to the Buddha: " O World-Honoured One! The Tatha- gata knew all such things. Why did you not previously suppress [them]? Or, O World-Honoured One, does this not mean all beings’ falling into Avichi Hell? For example, many people, desiring to go to other places, miss the right way and take the wrong. These people, not knowing what is wrong, say that they are taking the right way. This is as in the case of one who does not ask about right or wrong. In the same way, people take the wrong path regarding the Buddhist teaching. The Tathagata ought first to show the right path and let all bhiksus know how this violates the injunctions and what is right. You should thus show the prohibitions. Why? Because we say that the Tathagata, the Right-Enlightened One, is one who is true [truthful]. He sees the right path. And the Tathagata is the god of gods, and he indeed talks about the superb virtues of the ten good deeds and the meanings thereof. Thus we respectfully beseech you first to institute the precepts." The Buddha said: "O good man! If you say that the Tathagata, for the sake of beings, talks about the superb virtues of the ten good deeds, this indicates that he sees beings like his son, Rahula. How can you reproach him and ask if he lets beings not fall into hell? Should I see but one person falling into Avichi Hell, I would, for the sake of that person, stay in the world for a kalpa or less than a kalpa. I have great compassion for all beings. How could I cheat one whom I regard as my son and let him fall into hell? O good man! It is like a person in the land of a king who dons the kasaya. There is a hole in it, and he sees and later repairs it. The same with the Tathagata. Seeing a person falling into hell, he causes repairs [to be made] and bestows the precepts for good deeds. O good man! This is like a chakravartin who, for the sake of beings, first speaks about the ten good deeds. Later, the time comes when he occasionally sees people doing evil. Then the king passes a law and roots it out. Having rooted out all evil, the king effects the administration of a chakravartin. O good man! The same with me. I have things to say, but I do not set laws first. Always, first, the bhiksu does wrong; then, accordingly, admonition is given. And the people who love the Way are pleased to practise [accordingly]. Such people can well see the Dharma-Body of the Tathagata. This is like the chakraratna [wheel treasure], the all-wonderful quality of a chakravartin, which is hard to conceive. The same in the case with the Tathagata. He is beyond knowing. The two treasures of Dharma and Sangha are also beyond conceiving. The one who talks and those who listen are also beyond knowing. This is how to understand causal relations well. Thus the Bodhisattva discriminates and explains the meaning of the four aspects. This is the causal relations referring to the Great Nirvana of Mahayana.

"And next: "correcting oneself" is to gain this Mahaparinirvana. "Correcting others" is what I say to bhiksus, telling them that the Tathagata is Eternal and Unchanging. "Answering questions", O Kasyapa, by your question, I now explain this all-wonderful doctrine for the sake of Bodhisattvas, bhiksus, bhiksunis, upasakas and upasikas. By "causal relations" I open the eyes of sravakas and pratyekabuddhas, as they do not comprehend the deep meaning of such as the above, and as they do not have occasion to hear about the fact that the three dots of the "i" accomplish emancipation, Nirvana, and Mahaprajna, and also the hidden store. I now make the sense clear and discriminate and, for the sake of all sravakas, open the eye of Wisdom.

"People may say: "How could all such four things be merged into one? Isn’t that nonsense?" Then one may say back: "Could there be any difference in the following four of space, non-possession, immovability, and unhinderedness?" Can we say that it is nonsense?" "No, O World-Honoured One! All the four expressions amount to one and the same. They mean but the Void. The same is the case with what is made by "correctness in oneself", "correcting others", " answering questions put to one" , and " well understanding causal relations" . That is to say that what there is here is the oneness of Great Nirvana and that nothing is different [i.e. there is no dualism or differentiation]."

The Buddha said to Kasyapa: "Or there may be good men and women who may say: " The Tathagata is non-eternal. How can we know that he is non-eternal? The Buddha says that when the fire of illusion is extinguished, there is Nirvana. This is as when there is nothing [left over] to be seen when the fire is extinguished. The same is the case when all illusions are annihilated. This, he says, is Nirvana. How can the Tathagata claim that he is the Dharma eternal and unchanging? The Buddha says that when we part from existence, there is Nirvana. In this Nirvana, there cannot be anything that exists. How, then, can the Tathagata be eternal and unchanging? When a piece of clothing is torn, we do not call it anything. The same with Nirvana. When all illusions are done away with, there can be no thing. How can the Tathagata be eternal and unchanging? The Buddha says that separation from desire and arrival at quietude is Nirvana. If a person’s head is cut off, there is no head any more. The same with separation from desire and arrival at quietude. What there is is Voidness. There is nothing there. Hence, Nirvana. How can the Tathagata be eternal and unchanging? The Buddha says:

[This is as in the case of heated iron.
When beaten by a hammer, sparks shoot out.
These flash and die out; nothing remains.
The same applies to attaining emancipation.
Once the muddle of carnal desire has been crossed,
One gains the immovable state.
One no longer has a place to move to].

"How can the Tathagata be one eternal and unchanging?" O Kasyapa! One who reproaches me thus commits slander, which is wrong. O Kasyapa! You must not entertain such a notion and say that the nature of the Tathagata perishes. O Kasyapa! We do not place the annihilation of illusion in the category of matter [rupa]. Why not? Because of the fact of the ultimacy of Eternity. Hence, we say Eternal. [Nirvanic] quietude has nothing to supercede it. All phenomenal existences are done away with, with nothing remaining. This indicates what is fresh, clear, eternal, and unretrogressive. That is why we say that Nirvana is eternal. It is the same with the Tathagata. He is eternal, with no change. "Stars sweep". This refers to illusion. Once swept, all is gone and no trace remains of any existence. This indicates that all Tathagatas are those who have done away with illusion and are no longer in the five realms. This means that the Tathagata is one eternal and that there is no change [with him]. Also next, O Kasyapa! It is the Dharma which is the teacher of all Buddhas. Hence, the Tathagata respectfully makes offerings. As the Dharma is eternal, so too are all Buddhas eternal."

Bodhisattva Kasyapa said again to the Buddha: "If the flame of illusion dies out, the Tathagata must also die out. This indicates that there can be no ground where the Tathagata is eternal. This is similar to the situation in which hot iron slag can no longer be seen when the red colour disappears. The same with the Tathagata and illusion. Gone, there is no other pace to go to. And it is like the case of iron. The heat and the red colour gone, there remains nothing to be seen. The same with the Tathagata. Once extinguished, what remains is noneternal. The fire of illusion done away with, he enters Nirvana. This tells us that the Tathagata is non-eternal." "O good man! The iron you speak of refers to common mortals. Illusion done away with, the common mortal comes about again. That is why we say non-eternal. This is not the case with the Tathagata. Gone, there is no coming about. Hence, eternal." Kasyapa further said to the Buddha: " If we place the colour-robbed iron back into the fire, the red colour will return. It it is thus with the Tathgata, illusion will again form. If illusion again forms, this is nothing but the non-eternal." The Buddha said: "O Kasyapa! Do not say that the Tathagata is non-eternal. Why not? Because the Tathagata is one Eternal. O good man! When wood is burnt, extinction comes about, and there remain behind the ashes. When illusion is done away with, there remains Nirvana. All such parables as of the torn garment, beheading and broken earthenware enunciate the same truth. All such things have such names as torn garment, beheading, and broken earthenware. O Kasyapa! The iron that has become cold can be made hot again. But this is not the case with the Tathagata. Illusion once done away with, what there is is utmost purity and coolness. The blazing flame never comes back again. O Kasyapa! Know that the situation of innumerable beings is like that of the iron. With the blazing fire of Wisdom free from the “asravas” [defilements], I now burn off the bonds of illusion of all beings." Kasyapa said further: "It is good, it is good that I now clearly see what the Tathagata means when he says that all Buddhas are eternal." The Buddha said: "O Kasyapa! Imagine, for example, a chakravartin [world-ruler] in the back of his palace. At one time he is in the back garden. Though this king is not among the attendant females, we cannot say that his life is at an end. O good man! The same is true of the Tathagata. Though not in Jambudvipa [this world], but in Nirvana, we cannot say that he is non-eternal. He is now out of the world of innumerable illusions and is now in the all-wonderful world of peace and happiness. He sits amidst the flowers of Enlightenment; he sees and amuses himself."

Kasyapa again asked the Buddha: " The Buddha says that you have already crossed over the great ocean of illusion. If you are beyond the sea of illusion, why did you take in [marry] Yasodhara and beget Rahula? From this, we can know that the Tathagata has not yet severed himself from the bonds of illusion and crossed the sea. Please, O Tathagata! Enlighten me upon this point." The Buddha said to Kasyapa: "Do not say that if the Tathagata had long crossed the great sea of illusion, there could be no reason for him to take Yasodhara [as his wife] and bring forth Rahula and that, in consequence, the Tathagata could not have yet severed himself from the bonds of illusion and crossed the great sea of illusion. O good man! This Great Nirvana calls forth a thing of great significance. Listen to me with your best attention. I shall speak for all the world. Do not become surprised and entertain doubt. If the Bodhisattva-mahasattva reaches Great Nirvana, such a high and wide thing as Mount Sumeru could indeed be placed inside a mustard seed. If beings are standing on Mount Sumeru [at that time], they will feel neither narrowed down nor oppressed. There will be no sense of having come or gone anywhere. All will be just as before, with nothing different. Only one who has himself crossed the ocean [of illusion] will be able to see that this Bodhisattva has put the 3,000 great-thousand worlds into a mustard seed and is back in his own abode again. O good man! Also, the Bodhisattva-mahasattva may enter into Great Nirvana and place the 3,000 great-thousand worlds into a pore of his skin, and yet the original place may ever be like this [may remain unchanged]. O good man! Also, the Bodhisattva-mahasattva may enter into Nirvana, cut off the 3,000 great-thousand Buddha- lands of all directions, place them on the point of a needle and strike the other Buddha-lands as though passing them through a jujube leaf, and the living beings therein would not entertain any thought of going or coming. Only one who is emancipated could see this and also the original place. Such is the case. O good man! Also, there could be a Bodhisattva-mahasattva who abides in Great Nirvana and who cuts off the 3,000 great-thousand Buddha-lands and puts them on his right-hand palm and as in the case of the potter's wheel throws them onto other mote worlds. And not a single being would entertain any idea of having gone or come. Only one who is emancipated would be able to see this. And so it is too with the original place. O good man! Also, a Bodhisattva-mahasattva who has attained Great Nirvana can snip off innumerable Buddha-lands of all the ten directions and put them all into his own body. And the people living therein do not feel narrow or oppressed or have any feeling of having been moved or of where they are standing. Only one who has been saved can see this. The same with the original abode. O good man! There might also be a Bodhisattva-mahasattva who has entered Nirvana and who has placed the lands of the ten directions into a dust-mote. The beings inside also do not feel constricted or oppressed or have any sense of going or coming. Only one emancipated sees this well. It is the same with what happens in the original abode. O good man! When this Bodhisattva abides in Great Nirvana, he well manifests various innumerable transformations. Hence, Mahaparinirvana. All such divine miracles which this Bodhisattva-mahasattva displays can never be weighed or known by any [ordinary] being. How could you know why the Tathagata committed himself to a life of love and desire and begat Rahula? O good man! It is now a long time since I [first] experienced this Great Nirvana and manifested many divine miracles. It is as alluded to in the “Surangama Sutra”, in which I have already variously manifested such in ten million suns and moons and in ten million Jambudvipas of the 3,000 great-thousand worlds. And I attain Nirvana in the 3,000 great-thousand worlds and in Jambudvipa. I do indeed attain it. And I find my way into the mother’s womb and make the parents think of me as their child. But I am never one who was born through the conjoining of love and desire; I have been far removed from [sensual] love for innumerable kalpas. This body of mine is the Dharma-Body. Following the way of the world, I manifest myself in a motherly womb. O good man! In this Jambudvipa, in the Lumbini gardens, I manifested birth from the womb of Mother Maya. After birth, I took seven steps to the east and proclaimed: "I am the most honoured and best of all men, devas and asuras." My parents and men and devas, on witnessing this, were joyous beyond words and wonderstruck. All these people said that I was a child. But, for innumerable kalpas past, I had been segregated from any such thing. Such a body as this is the Dharma-Body, not one born of flesh and blood, sinews, bones and marrow. Following the way of the world, I appeared as a child. I took seven steps to the south and proclaimed that I would become the best field of weal for the sake of innumerable beings. Taking seven steps to the west, I indicated that life was now ended, that I would part from age and death, and that this was the last of my bodies. Taking seven steps to the north, I manifested that I would cross all the seas of birth and death of all existences. Taking seven steps to the east, I revealed that I would become the guide to all beings. Taking seven steps to the four corners, I revealed that I would cut off the roots of various illusions and the natures of the four Maras, becoming the Tathagata, the Alms-deserving, the All-Enlightened One. Taking seven steps heavenwards, I proclaimed that I would never be tainted by impurities. Taking seven steps netherwards, I proclaimed that the rain of Dharma would extinguish the fire of hell, so that beings born there would be blessed with peace and bliss. To a person who violated the prohibitions, I manifested myself as frost and hail. After 7 days of life in Jambudvipa, I manifested shaving my head. All said I was the first child to have his head shaved. All men and devas, the king of Marapapiyas, shramanas and Brahmins can never see the usnisa [protuberance on top of the Buddha’s head] of my head. How could they possibly take a blade and shave it? There can never be any person who could take a blade and reach my head. I shaved my head innumerable kalpas past. But to follow the ways of the secular world, I showed that I shaved it [as a young Prince]. After my birth, my parents took me to the temple of the gods and showed me to Mahesvara, who, on seeing me, folded his hands and stepped to one side. I had already, since innumerable kalpas past, done away with any such ceremony as entering the devas’ temple. But just to follow the ways of secular life, I manifested this. In the life of Jambudvipa, I let people make a hole in my ear lobe. Nobody in the world can make a hole in my ear lobe. To follow the way of secular life, I manifested this. Also, they made hanging lion earrings out of all the gems and adorned my ear lobes. But since innumerable kalpas past, I had already dispensed with adornments. Just to follow what obtains in secular life, I manifested this. I went to school and showed that I learnt reading and writing. But I had already been accomplished in all such for innumerable kalpas past. As I passed my eyes through all the beings of the three worlds, I saw none who could be my teacher. But to comply with the ways of secular life, I displayed myself going to school. That is why I am called Tathagata, the Alms-deserving, and All-Enlightened One. The same with driving an elephant, riding round on a horse, wrestling, and the learning of various arts, too. In Jambudvipa, I manifested myself as a young prince. All beings saw me as a royal prince enjoying and pleasing himself amidst the life of the five desires. But innumerable kalpas past, I had already discarded such as the five desires. Just to comply with what obtains in secular life, I manifested this. The augur saw me and said that if I did not abandon home and seek the Way, I would become a chakravartin and king of Jambudvipa. All beings believed this. But I had already discarded the throne of a chakravartin and was the Dharma-King. In Jambudvipa I renounced female attendants and the five desires, saw age, illness, death, and the shramana, and abandoned home and sought the Way. All beings said that Prince Siddhartha then for the first time abandoned home and became a shramana. But already innumerable kalpas before, I had abandoned home, become a shramana, practised the Way, merely to comply with what obtained in secular life. And I manifested this. I had already abandoned home in Jambudvipa and received upasampada [full ordination]. I made effort, practised the Way and attained such fruitions of the Way as the shrotapanna ["stream- enterer" - a monk who will only be born between two and seven more times before gaining liberation], sakridagamin [once-returner], anagamin ["never-returner" to this world], and arhat [saint]. I manifested this. Everybody said it was easy and not difficult to attain arhatship. But I had already, innumerable kalpas in the past, attained arhatship. In order to pass beings to the shore of Enlightenment, I sat under the Bodhi Tree on the Bodhimanda [seat of Enlightenment] of grass and defeated all the Maras [demons]. But I had already, innumerably long kalpas back in the past, defeated the Maras. In order to subdue strong beings, I manifested this scene. I also display answering the calls of nature of the two kinds and breathing in and out. All beings say that I answer the calls of nature and breathe in and out. But with this body of mine, I have no fruition of karma and no worries. I merely accord with the way of worldly life. That is why I manifest such. I also show that I receive offerings made to me by the faithful. But I have no hunger or thirst in this body of mine, and I [just] comply with the worldly way of life. I display myself thus. I also follow the worldly way of life of all others and sleep. But I accomplished the depths of Wisdom innumerable kalpas past and did away with such actions as going and coming, all such pains as of the head, eye, stomach, and back, and the whole of my body, and hard-to-cure carbuncles, all of which are the results of past karma, and washing my hands and feet in a basin, washing my face, gargling, using the toothbrush and all such things as apply in the world. People say that I do all these things. But I do not. My hands and feet are as pure as lotuses and my mouth is clean, and smells like an utpala [lotus]. Everyone says that I am a man. But I am now no man. I also manifest receiving pamsukula [discarded clothes], washing, sewing and mending. But I have long since not used such clothing. Everybody says that Rahula is my son, that Suddhodana was my father and Maya my mother, that I carried on a secular career in my life, that I enjoyed peace and happiness [as a young prince], and that I abandoned all such things and sought the Way. People further say: " The prince of this king, of the great clan of Gautama, renounced worldly pleasures and sought the supramundane." But I had long since been away from worldly love and desire. I merely displayed all such things. Everybody says that I am a man. But truth to tell, I am not. O good man! I manifest myself in Jambudvipa and often enter Nirvana. But in truth I do not enter Nirvana at all. Yet all people say that the Tathagata is now dying. But the nature of the Tathagata, truth to tell, eternally does not die out. So you should know that I am one Eternal and Unchanging. O good man!

Great Nirvana is none but the Dharma world of the All-Buddha-Tathagatas. I also manifest myself in this Jambudvipa. People say that I first [as Siddhartha] attained Buddhahood. But since innumerable kalpas past, I had done what needed to be done and I only accorded with the way of the world. That is why I, in this Jambudvipa, displayed renunciation and attainment of Buddhahood. I also [seemingly] did not accord with the prohibitions and committed the four grave offences. People saw me and said I transgressed. But for innumerable kalpas past I have been according with the prohibitions, and nothing was amiss. Also, in Jambudvipa I was an icchantika. People all saw me as an icchantika. But truth to tell, I was no icchantica. If I had been an icchantika, how could I have attained unsurpassed Enlightenment? I also showed myself in Jambudvipa as disturbing the peace of the Buddhist Sangha. People said that I was a Buddhist priest who was breaking the peace of the Sangha. I also manifested myself in Jambudvipa as protecting Wonderful Dharma. People see this and say that this is protection of Dharma. They are all surprised. All Buddhas do this and there is nothing [here] to be surprised about. I also in this Jambudvipa manifested myself as Marapapiyas. People said that this was Marapapiyas. People said that this was "papiyas" ["very wicked"]. But I had been away from evil for innumerable kalpas past; I am pure, I am not defiled and am like the lotus. I also manifest myself in Jambudvipa as a female Buddha. People see this and say that it is strange that a female should attain unsurpassed Enlightenment. The Tathagata, after all, has never once been a female. In order to subdue people, I manifested as a female. As I pity beings, I also manifest in various coloured images. I also manifest myself amidst the four unfortunate realms of Jambudvipa. How could I be born in the unfortunate realms through evil actions? In order to pass beings to the other shore, I get born as such. I also get born as Brahma in Jambudvipa and make those who serve Brahma abide in Wonderful Dharma. But, truth to tell, I am not Brahma. But all people say that I am truly Brahma. I also manifest myself as devas and fill all the temples of the devas. But the same is the case [here too]. I also manifest myself as visiting brothels in this Jambudvipa. But my mind knows no lust; I am as pure and untained as the lotus. To teach those steeped in desire and lust, I stand on the crossroads and speak about the wonderful Doctrine. But in truth I have no lust or defiled mind. People say that I guard females. I also in Jambudvipa manifest myself in the house of menials and maids. All this is to lead them onto the path of Wonderful Dharma. But truth to tell, I never once debased myself and performed evil deeds and became [intimate with] menials and maids. And in Jambudvipa I manifest myself as a teacher and lead children into Wonderful Dharma. In Jambudvipa I also enter various drinking houses and gambling dens. This is to participate in the games and quarrels and all to succour beings. And yet I have no experience of such evil relations. And yet all people say that I do such things. I also lived long amidst the tombstones as a great eagle, so as to succour flying birds. And yet people said I was a true eagle. But I have long since been separate from such a life. All this was to succour such birds and eagles. I also manifested myself in Jambudvipa as a great rich man. This was to make innumerable people be blessed with peace and abide in Wonderful Dharma. Furthermore, I become a king, minister, prince or prime minister. Amongst such people, I rank first in all cases. In order to practise Wonderful Dharma, I become a king. Also, there was a time in Jambudvipa when numerous epidemics arose and many people suffered. First, I gave medicine and later spoke about Wonderful Dharma, and made them attain unsurpassed Enlightenment. Everybody said that there was then, at that time, a time of illness. Also, there was a time in Jambudvipa when a famine broke out. I gave people the food they needed, I spoke about All-Wonderful Dharma and led them into unsurpassed Enlightenment. Also, to an " is" -minded person, I speak about the non-eternal; to one " pleasure-minded" , I speak about suffering. To one who clings to self, selflessness is expounded. To one who clings to purity, impurity is expounded. To one who clings to the three worlds, Dharma is expounded, to make him renounce the world. To pass beings to the other shore, the wonderful medicine of Dharma is prescribed. In order to fell the trees of illusion, those of the unsurpassed medicine of Dharma are planted. To save all tirthikas, Wonderful Dharma is expounded. Although I act as a teacher to beings, no thought of a teacher to all beings resides in me. Since I intend to succour all those of lower social status, I gain life amongst them and talk about Dharma. And no evil acts will react within me. The Tathagata-Right-Enlightened One is ever in Parinirvana. Hence, I say "Eternal and Unchanging". As in Jambudvipa, so do things also obtain in Purvavideha, Aparagodana and Uttarakuru. As in the four lands, so also in the 3,000 great-thousand worlds. As to the 25 existences, things are as stated expansively in the “Surangama Sutra”. Hence, "Parinirvana". The Bodhisattva-mahasattva who abides in Parinirvana can well display such miracles and transformations and has no fear. O Kasyapa! Say not, therefore, that Rahula is the son of the Buddha. Why not? Because innumerable kalpas ago I had already done away with all existences of desire. That is why we say that the Tathagata is Eternal and Unchanging."

Kasyapa said further: " O Tathagata! Why do we say eternal? You, the Buddha, say that when the light of a lamp has gone out, there is no direction or place to be named [as to where it has gone]. The same is the case with the Tathagata. Once dead, there can be no direction or place that can be named." The Buddha said: "O Kasyapa! You should not say: "When the light of a lamp has gone out, there is not direction or place to be named. The same is the case with the Tathagata. When there is extinction, there can be no direction or place to be named." O good man! When a lamp is lit by a man or woman, any lamp, big or small, [has to be] filled with oil. When there is oil [there], the lamp keeps alight. When the oil is spent, the light also disappears, along with it. That light going out can be compared to the extinction of illusion. Although the light has gone out, the utensil [vessel, lamp-holder] remains behind. The same is the case with the Tathagata. Although illusion has gone, the Dharma-Body remains forever. O good man! What does this mean? Does it mean that both the light and and the lamp disappear? Is it so?" Kasyapa answered: "No, O World-Honoured One! Both do not disappear at the same time. And yet, it is [still] non-eternal. If the Dharma-Body is compared to the lamp, the lamp is [actually] non-eternal, so the Dharma-Body must also be non-eternal." "O good man! You should not [try to] refute in this manner. We speak in the world of a "utensil". The Tathagata-World-Honoured One is the unsurpassed utensil of Dharma. A utensil of the world can be non-eternal, but not that of the Tathagata. Of all things, Nirvana is eternal. The Tathagata has this. Thus he is eternal. Also, O good man! You say that the light of the lamp goes out. This is [like] the Nirvana attained by an arhat. Because all the illusions of greed and craving are done away with, we can compare this to the lamplight going out. The anagamin yet has greed. As there is still greed left, we cannot say that this is the same as the lamplight’s going out. That is why I said in the past in an undisclosed [cryptic, unexplained, unexplicated] way that it was like a dying lamp. It is not that Nirvana is to be equated with the dying off of the lamplight. The anagamin does not come about [get reborn] time and again. He does not come back to the 25 existences. Again, he does not gain any more the smelly body, the body of vermin, the body that is fed, the poisonous body. Such is an "anagamin" [one "not coming" into bodily existence again]. If a body arises again, this is an "agamin" [one "coming" into bodily existence]. When the body does not arise again, this is an "anagamin". What is possessed of coming and going is "agamin". What has no coming or going [no birth and death] is "anagamin"?

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