chapter 2

Chapter 2: The Longevity of the Tathagata

In the Rajagriha City there is a bodhisattva called Gentle garlands, who have offered and sown good roots of virtues in front of countless Buddha, serving the Tathagats. Then, the Bodhisattva Gentle Garland is alone in a quiet, reclusive spot. Bodhisattva thinks, for what reason does the Sakyamuni Tathagata have such a short life span, only 80 years, also thinking- like what Buddha has said, there are 2 reasons for having a long life, which are the two? First is not killing lives, and second is offering food. Yet the Buddha has in countless great eons refrains from killing, practicing the ten virtuous acts, also offering food to destitute beings, even offering blood, flesh, bones and marrow to sentient beings, no need to speak of food

When the Bodhisattva has such thought about the Tathagata, thanks to His power, the Bodhisattva’s room suddenly becomes wide and large, beautiful and clean, with various jades with base made of lapis, intermingling with many colors as ornaments, just like the Buddha field. There is also magnificent good scent, even more so than the deva’s scent and perfume, it reaches to all space. In the four directions of that room there are 4 lion altars, supreme and refined, made of the 4 kinds of jades. On the altar there spreads heavenly silk. There appear on the four altars marvelous lotus blossom, decorated by precious stones, with the qualities matching that of the Tathagatas: Unmoving Tathagata in the East, Heavenly signs Tathagata in the South, Countless Longevity in the West, Heavenly Ancient Sound Tathagata in the North. The four Tathagatas all sit cross-legged on the 4 altars, projecting great light illuminating the entire Rajagriha city, the great heavenly world, and the Buddha fields in the ten directions. Heavenly flowers rain down and heavenly music resound. Now in the South Jambudvipa world and the great Heavenly world, countless sentient beings enjoy magnificent happiness, even to the minutest extent, not missing anything, all thanks to the Tathagata’s might. Anyone who does not have a whole body becomes perfect. The blind can see, the deaf can hear, the dumb can speak, the thick of mind become wise, the mad become alert, the ragged acquire cloth, the despised are respected, the blemished acquire purity. In this world, many rare occasions arise.

Now the Bohdisattva Gentle Garland, seeing the four Tathagatas together with many rare occasions, becomes jubilant, holding the palms together, one-mindedly regarding the excellent marks of the Buddha. Bodhisattva also brings to mind the infinite merit of the Sakyamuni Buddha, only uncertain about Buddha’s longevity, why Buddha has infinite merit, yet has a short lifespan, only 8 decades? Then, the 4 Tathagatas say to the Bodhisattva Gentle Garlands: child of the lineage, you should not think of the Tathagata has long or short lifespan. Why? Because, son of the lineage, the Tathagatas do not see any devas, human, Brahma kings, Mara, monks, all mankind and nonhuman, who can calculate and know the limit of the Tathagata’s lifespan, except for the Supreme Enlightened. The 4 Tathagatas want to speak of the lifespan of the Sakyamuni Buddha. Thanks to Their might, the devas in the Desire and Form realm, the 8 classes of Naga kings, and countless Bodhisattvas assemble in the marvelous chamber of the Bodhisattva Gentle Garland. Towards such assembly, the 4 Tathagatas want to establish and demonstrate the lifespan of the Sakyamuni Buddha, thus speaking in these verses:

It is possible

To know the number of droplets

Of the ocean

But it is impossible

To know the lifespan of Sakyamuni

Grinding mount Sumeru

Into the size of mustard seeds

The number of mustard seeds

Can be known, but there is

No telling of the lifespan

Of the Tathagata

It is possible

To know the number of

Dust particle on Earth

But there is no knowing

The lifespan of Sakyamuni

Setting boundary of space

One can tell the size

But it is impossible

To know the lifespan

Of Sakyamuni

If someone lives

For hundreds of thousands of eons

Diligently using mathematics

It is impossible

To know the lifespan

Of Sakyamuni

 Not killing lives

Offering nourishment

Thanks to these two kinds of roots

Buddha acquires a long lifespan

Thus the lifespan

Of the Enlightened One

Cannot be known

To anyone

Just like time

Infinite and limitless

The lifespan of Sakyamuni Buddha

Is just the same

Gentle Garland, you should know

And not doubt

The lifespan of

The Supreme and unsurpassable

No one can know

The measure and number

Then, the Bodhisattva Gentle Garland, having heard of the infinite longevity of the Sakyamuni Buddha, says like this, Blessed Ones, why do the Sakyamuni Tathagata appear to have a short lifespan? The four Tathagatas teach the Bodhisattva, child of the lineage, when the Sakyamuni arises in the world with the 5 defilements, the lifespan of the human world is approximately 100 year, vile and lowly, with weak root of virtue, not believing or understanding anything. The majority of them abides in self, in life, in the concept of soul, the concept of permanence, self-nourishment, wrong views-the thoughts of self and possession of self body, concept of permanence and the void space. To benefit those who are born and taught with such wrong views, to enable them to have the correct perception, quickly achieving the supreme wisdom, thus the Tathagata Sakyamuni appears to have short lifespan. Child of the lineage, The Buddha wants to let the sentient beings see that Buddha enters Nirvana, thereby they experience the thought of rarity, of concern and worry; towards the Dharma that Buddha has spoken, they quickly accept, keep in mind, analyze, recite to memory, speak to others and not taking it lightly. It is due to this reason that the Buddha Sakyamuni demonstrate a short lifespan. The reason is that when the above mentioned sentient beings see that Buddha does not enter Nirvana, they do not have the thought of respect, of preciousness and rarity; towards the profound Dharma that he has taught, they do not accept, keep in mind, recite to memory or speak to other people. Why is that, because of frequently seeing the Buddha, they no longer respect. Child of the lineage, for example a person sees that his parents have a lot of gold and jewel, towards these properties, the son does not generate the thought of rarity, the thought of distinctiveness, why, because the son has the thought that these properties last forever. Child of the lineage, those sentient beings are the same, if they see that the Sakyamuni Buddha does not enter Nirvana, they do not think that seeing Buddha is rare, because they see the Buddha frequently. Child of the lineage, for example there is a person, his parents are poor, lacking in many aspects, when the child goes to an emperor palace or ministers’, seeing the abundance of wealth, he generates the thought of rarity. The child, wanting to possess these properties, starts to work in all means, diligent and without indulgence, the reason is to be free from poverty and enjoy a wealthy and pleasant life. Child of the lineage, those sentient beings are the same, if they see that the Buddha enter Nirvana, they have the thought of rarity and concern. They think, Buddha only appears once in countless eons, just like the Udambara flower only blooming after a very long time. Thinking thus, they generate the thought of rarity. Thus, when they see Buddha, they revere and believe, and listen to Buddha propounding the Dharma, and know these to be true, they accept and keep in mind all Dharma without taking lightly these Dharma. Child of the lineage, for this reason, the Buddha Sakyamuni does not abide for long on this planet Earth, but entering Nirvana quickly. Child of the lineage, just like that, the Tathagata uses skillful means to teach the sentient beings. Having said so, the four Tathagatas disappear.

At this time, the Bodhisattva Gentle Garland together with countless bodhisattvas and sentient beings, proceed to the Vulture’s Peak, where the Tathagata Sakyamuni is, bow to Buddha’s feet and stand on one side. Bodhisattva Gentle Garland recounts the above occasion to the Buddha. At that time, the four Tathagatas also go to the Vulture’s Peak, where the Buddha Sakyamuni is. They rest on the Altars in accordance with the direction that they come from, then they said to the Hearers and Bodhisattvas, go to the place where the Sakyamuni Tathagata is and enquire for his health, whether he is strong in body, moving about freely, and rest easy. The Tathagatas also says, how benign, the Blessed One, now that you can speak of the Golden Light Sutra, a profound, fundamental Dharma, to benefit the sentient beings, help them eradicate hunger and thirst, and rest comfortably. Dear the Blessed One please rejoice in this. The Hearers together go to where the Blessed One is, they bow to His feet, and stand to one side, they all say to the Blessed One: The Master of human and Devas enquire for Your health whether You are strong in body, moving about freely, and rest easy. The Hearers also say like this: how benign, Blessed One, please speak of the Golden Light Sutra, a profound, fundamental Dharma, to benefit the sentient beings, help them eradicate hunger and thirst, letting them rest comfortably. Dear our Blessed One please rejoice in this. At this time, the Supreme, Unsurpassed Perfect Enlightened One says to the Bodhisattvas, how benign, the Four Tathagatas want to benefit the sentient beings, giving them joy, as such the Tathagatas wish Buddha to extol the fundamental Dharma! Buddha speaks the following verses:

The Tathagata often rests

On the Vulture’s Peak

Proclaiming the Dharma Treasure

The Golden Light Sutra

Buddha wants to help

The sentient beings

Thus Buddha appears and manifests

To enter Nirvana

The laypersons

Having wrong views and are confused

They cannot believe

In what the Tathagata says

To help such beings

Buddha appears

To enter Nirvana

At this time in the assembly there is a Brahmin named Kieu Tran Nhu, called Predicted by the Dharma master, together with countless Brahmins, having offered to the Tathagata, and heard that Buddha is going to enter Nirvana, their tears flow and they quickly walk to Buddha and bow to the Blessed One’s feet, saying, Blessed One, if the Blessed One has the heart of Great compassion towards all sentient beings, and sympathize, wishing to benefit them, making them rest comfortably, just like father and mother, peerless; Buddha is the resting pillar of the whole world, just like the full bright moon; Buddha shines forth light rays with great wisdom, just like the Sun at dawn; Buddha regards everyone as equal, as just like the Elder Rahura-then please grant me a wish. Having heard so, the Buddha only remains silent. However, thanks to his might, in the assembly there is a person called Appealing to look at, he says to the Brahmin Kieu tran nhu, dear Brahmin, what do you wish to ask of the Buddha, I can satisfy your want. The Brahmin Kieu tran nhu says, person, I wish to make offering to the supreme Buddha, thus I only ask Buddha to endow me with a relic as small as a mustard seed, for me to revere and make offering. Why do I ask of such endowment? Since I have heard that, if any son or daughter of the lineage possess a relic of the Buddha the size of a mustard seed, to revere and make offering to, that person will be born to the Heaven of the 33, and become Indra. Having heard just so, the Le xa ti person says to Brahmin, if you want to be reborn in the Heaven of the 33 and enjoy marvelous fortune, surpassing that of the human realm, you should strive to listen to the Golden Light sutra. This Sutra is more than any other Sutras, hard to analyze, explain or enter into. Hearers or Solitary Enlightened ones cannot understand this Sutra. This Sutra generate numerous benefits and merits, even unto the Supreme Enlightenment. I will only speak of a few benefits. The Brahmin says, how benign, person, but the Sutra of Golden light is so profound, supreme, hard to explain, hard to enter, Hearers and Solitary Enlightened beings cannot understand, no need to speak of us, we are born in the boundary, weak in wisdom, how are we to understand. Thus, today I only ask of the relic of Buddha the size of a mustard seed, to bring back to the home country, put in a box made of jade, and reverentially make offering to. After we die, we will become Indra, often enjoying good fortune and peace. Why can you not, from the Light-Bound One, ask to fulfill my wish? The Brahmin having said so, the person Le xa ti speaks to him in poem:

Amidst he gushing flow

Of the Ganges river

Can sprout up

A white lotus

The yellow bird

Can turn to white

Or black bird

Can become red

Or the thiem bo tree

Can bear the da la fruit

The Khat thu la tree

Can bear the yem la fruit

Many strange and rare occurring

Can happen

The relic of Buddha

Can never be

Suppose the hair of a turtle

Can be used to weave a beautiful robe

And that robe can be

Worn in winter

Until that time

One can find the relic

Of the Tathagata

Suppose the leg of a mosquito

Can support

A strong fort

Infinitely steady and immobile

Until that time

One can find the relic

Suppose in the mouth of a leach

Grow a white set of teeth

Large and long

Sharp like a needle

Until that time

One can find the relic

Suppose the horn of a rabbit

Can be crafted into a ladder

And climbing that ladder

One can reach Heaven

Until that time

One can find the relic

A mouse climbs on that ladder

And fights with the Asura

Blocking the moon

In space

Until that time

One can find the relic

A drunken fly

Buzzing around the village and town

At the same time

Building up many masons

Until that time

One can find the relic

Suppose the mouth of a donkey

Becomes scarlet just like

The tan ba fruit

It is also gifted in dancing and singing

Until that time

One can find the relic

Crow and owl

Can stand on one side

And the two

Can accord with each other

Until that time

One can find the relic

If the ba la leaf

Can be made into an umbrella

Which can give shelter

During a heavy rain

Until that time

One can find the relic

Suppose the great boat

Carrying full of jade and gold

And it can surf on land

As if in water

Until that time

One can find the relic

And if the ri bird

Holding Huong son in its beak

Upon its own wish

Free to travel anywhere

Until that time

One can find the relic

The Brahmin Predicted Dharma master, hearing those verses, also use verses to reply to the person Appealing to the eye

How benign, person

The great auspicious one

Skillful in using

The means of wisdom

This makes you worthy of

 Being predicted by the Buddha

The power of the Tathagata

Is supremely large

Sufficient in capability

To save the world

You should listen to me

In order

The field of the Tathagata

Is hard to penetrate

Among the whole world

Is peerless

His Dharma body

The basic character always abiding

The method of cultivating virtues

Does not cause it to waver in exactitude

The assembly of Tathagatas

Are of the same basic character

The Dharma that They speak

Is also the same

Such is the reason why

The Tathagatas do not create or influence

Also unborn

The Vajra body

Of the Tathagata

Miraculously transforming into

Various conditional forms

Such is the reason why

The relic of Buddha cannot be found

Even to the size of the mustard seed

The body of Tathagata

Is not made of flesh and blood

How then can one find

Relic or bones

But because of skillful means

He leaves behind relic

To benefit

Numerous kinds of beings

The Dharma body is Buddha

The Dharma field is also Buddha

Only the Dharma body is real

And is the Body of Buddha

The Dharma that Buddha speaks

Is just that Dharma field

In the assembly there are 32000 Deva’s sons, having listened to the indestructible lifespan of Buddha, they all generate the mind of the Unsurpassed Perfect and Complete Enlightenment, they all rejoice, become jubilant when they are taught with what they have never heard before. Thus, they speak the following verses, all the same

Buddha does not reach an end

The Dharma is also imperishable

But because of the benefits

For many sentient beings

Buddha appears to manifest

An ending

In truth, the Buddha is

Inconceivable

The Miraculous body of Buddha

Does not shift, or change

But because of wanting to benefit

For many sentient beings

Buddha demonstrate

Many solemn happenings

At this time the Bodhisattva Gentle Garland, in front of the Tathagata and the four Buddha, the 2 great people and many deva’s sons, having heard of the lifespan of the Tathagata, from his seat stands up, holds his palms together and say to Him, Blessed One, if the Tathagata deos not enter into Nirvana, does not have relic, then why in the previous sutras Buddha says that there is Nirvana, and there is relic for mankind and devas to worship? The Tathagata has passed beyond, and leave behind relic to be disseminated to everyone, human and devas make offering to the relic and generate great benefits. But now Buddha says that there is no relic, causing doubt and uncertainties. Pray Buddha please explain to me in various allusions and examples.

At this time, the Tathagata says to the Bodhisattva Gentle Garland and the whole assembly, you should know that saying that there is Nirvana and relic is with the secret meaning. That meaning you should now listen with one-pointed mind. Child of the lineage, the great bodhisattva should know that there are 10 manifestations that can explain the true meaning of what Buddha speaks, of the great Nirvana and salvation. Which are the 10? 1, the Tathagata destroys all defilement and basis of knowledge, such is called Nirvana. 2 The Tathagata knows and understands clearly the cause of the non-character and the method of non-character, such is called Nirvana. 3 The Tathagata can transform the body form and Dharma form, such is called Nirvana. 4 The Tathagata, towards all sentient beings, naturally ceases from existent (when the cause and opportunities to help sentient beings have ceased), such is called Nirvana. 5 Buddha knows and acquires the invariable Dharma body, such is called Nirvana. 6 Buddha completely consummate the oneness of birth-death and Nirvana, such is called Nirvana. 7 The Tathagata consummate the basis of all methods, reaching all purities, such is called Nirvana. 8 the Tathagatas skillfully cultivate in the unproduced and undestroyed nature of all methods, such is called Nirvana. 9 The Tathagatas acquire the mindfulness of Suchness, such is called Nirvana. 10 the Tathagatas acquires the oneness, sameness of Dharma nature and Nirvana’s nature, such is called Nirvana. These are the 10 manifestations that speak of the presence of Nirvana.

Child of the lineage, the great bodhisattvas should also know this: there are 10 other manifestations that explain the true meaning of Buddha when speaking of the great Nirvana and salvation. Which are the 10? 1 All defilements have the root cause, which is desire, want, from want, being born is born, the Tathagata terminate and uproot all want, such is called Nirvana. 2 the Tathagatas terminate all want, and do not set in motion or carry out any method: because there is no act, there is no approaching, no process of becoming, such is called Nirvana. 3 Since there is no becoming, no act, that is called the indestructible Dharma body: Unproduced and indestructible, such is called Nirvana. 4 The character of unborn and indestructibility cannot be explained using language: because language is not used to describe, such is called Nirvana. 5 There is no self and being, thinking of the nature of birth and destruction of Dharma, Buddha transforms, such is called Nirvana. 6 Defilement is the guest, the nature of Dharma is the host, there is no coming forth or going away: The Tathagatas consummate as such, such is called Nirvana. 7 Suchness is real, the rest is not: Suchness is the Tathagatas, such is called Nirvana. 8 Reality has no need to debate, only the Tathagatas acquire the true Dharma, perpetually ending debate, discussion, such is called Nirvana. 9 Unproduced is real, birth is unreal, the unwise sink in the ocean of birth and death, while the true character of Tathagatas is real, such is called Nirvana. 10 Unreal Dharma has the mark of birth, while the true Dharma is not produced, and since the Dharma body of Tathagatas is real, such is called Nirvana. These are the 10 marks of saying that there is Nirvana

Child of the lineage, the great bodhisattva should know this: there are 10 other marks that can explain the true meaning when the Tathagata says that there is the great Nirvana and salvation. Which are the 10? 1 Buddha knows that giving offering with skills in means, and the repercussion/result of giving offering is the lack of self being and the possession of self; towards giving offering and the consequence of giving offering, Buddha has completely eliminated all inexact discrimination, such is called Nirvana. 2 The Tathagatas skillfully know the keeping of the ordination/rules and the result of keeping the ordination is the destruction/lack of self being and the possession of self; towards the keeping of the ordination/rules and the result of keeping the ordination Buddha has completely eliminated all inexact discrimination, such is called Nirvana. 3. The Tathagatas skillfully know that patience and the result of patience is the destruction/lack of self being and the possession of self; towards patience and the result of patience Buddha has completely eliminated all inexact discrimination, such is called Nirvana. 4. The Tathagatas skillfully know that exerting effort and the result of exerting effort is the destruction/lack of self being and the possession of self; towards exerting effort and the result of exerting effort Buddha has completely eliminated all inexact discrimination, such is called Nirvana. 5. The Tathagatas skillfully know that meditation and the result of meditation is the destruction/lack of self being and the possession of self; towards meditation and the result of meditation Buddha has completely eliminated all inexact discrimination, such is called Nirvana. 6. The Tathagatas skillfully know that wisdom and the result of wisdom is the destruction/lack of self being and the possession of self; towards wisdom and the result of wisdom Buddha has completely eliminated all inexact discrimination, such is called Nirvana. 7 The Tathagatas know beings and non-beings, methods and non-methods, Buddha has completely eliminated all inexact discrimination, such is called Nirvana. 8. Self-love leads to attachment/seeking, but seeking leads to suffering; the Tathagatas terminates all self-love, terminates the process of seeking: because of not seeking, it is called Nirvana. 9. All methods that has boundaries are finite, the Dharma/method that has the character of non-boundary is infinite; the Tathagatas leave finite, and acquire the infinite, because there is no quantity, such is called Nirvana. 10. The Tathagatas consummate that all sentient beings and Dharma are empty: Emptiness is the true Dharma body, such is called Nirvana. These are the 10 manifestations of Nirvana.

Moreover, child of the lineage, it is not just that the Tathagata not entering Nirvana is rare, there is also 10 more rare acts of the Tathagata. Which are the 10? 1. Birth and death is sinful, while Nirvana is peaceful, empty, but Buddha acquires and recognize the equality between birth-death and Nirvana, so Buddha does not stay in birth-death, does not abide in Nirvana, does not abandon or retire from the sentient beings. Therese are what the Tathagatas do. 2. Towards all sentient beings, the Tathagatas do not think that they are dim-witted laymen, following vile tendency and oppressed by defilement, Buddha must enlighten them and salvage them; but thanks to the might of compassion in the past, towards all sentient beings, depending on their knowledge, fancy and perception, Buddha naturally help them, point out and train them towards their own benefits and joy, without discriminating, until the limit of time, unending, these are what the Tathagatas do. 3 Buddha does not think that Buddha demonstrate the 12 components of the Dharma, benefiting sentient beings, but thanks to the might of compassion in the past, still demonstrates illustriously to sentient beings, until the limit of time, unending, these are what the Tathagatas do. 4. Buddha does not think of going to towns, villages, residential areas, to kings’ palaces, ministers’, the 4 classes of the society to ask for alms, but thanks to the might of past training in body, speech and mind, Buddha naturally goes there, to benefit sentient beings, this is what Buddha does. 5. Buddha does not have thirst or hunger, does not excrete, thus Buddha ask for alms without consuming them; but for the benefits of sentient beings, Buddha manifests the act of eating and drinking, this is what Buddha does. 6. Buddha does not think of sentient beings as either wise or unwise, depending on their abilities to speak the Dharma; without differentiating them yet Buddha still accords to their individual levels and past causes to skillfully speak of the Dharma for them, these are what Buddha does. 7. Buddha does not think that there are people who do not respect Buddha, often speaking vile words against Buddha, such that Buddha cannot speak to them; or people who revere Buddha, often speaking words of praise to Buddha, and that Buddha can speak to them; but Buddha has the heart of compassion, all equal without two separate entities, this is what Buddha does. 8. Buddha does not have love or hate, conceit, want or any such kinds of defilement; but Buddha often likes peace, praise the lack of want/desire, keep a distant from noisy and crowded place, this is what Buddha does. 9. There is no Dharma that Buddha does not know, or does not understand completely, towards all Dharma, the scenes appear as if in front of the eyes, without discrimination, but Buddha still sees the work of sentient beings, using various means to lead them to salvation, depending on their wants, this is what Buddha does. 10. Buddha, upon seeing a rich person, does not become exalted, seeing them failing, does not worry; but when Buddha sees them do good deeds, the Great Unbounded Compassion supports them, if Buddha sees them follow wrongful views, the Great Unbounded Compassion rescues them; this is what Buddha does. Child of the lineage, you should know that Buddha has infinite such miraculous virtues and might, and this is the true form of Nirvana. While you see that Buddha enters Nirvana, this is only the adapting means; when you see Buddha leave behind relic, it is for sentient beings to revere and worship. These are all compassionate might of Buddha, so that if anyone makes offering to Buddha’s relic, he will not be born in the 8 places where it is not convenient to practice the Dharma, will meet the Tathagata, or virtuous friends and will retain constant unremitting virtuous thought, acquire infinite merit, become quickly liberated, unrestrained and bounded by birth and death. Such miraculous virtues, you should exert great effort to practice, do not set yourself loose.

The Bodhisattva Gentle Garland, having heard Buddha speak of the not-entering Nirvana and many profound miraculous virtues, hold the palms together, respectfully says, Blessed One, now I know that the great Teacher does not enter Nirvana or leave behind relic, but for the general great benefit for the sentient beings (do so). Bodhisattva’s both body and mind rejoice, exuberant, saying that it is a rare event, not happened before.

When this chapter on the lifespan of Buddha is finished, countless sentient beings generate the thought of the Unsurpassed, Perfect and Complete Enlightenment. The 4 Tathagatas also hide their bodies, disappear. The Bodhisattva Gentle Garland bows to Buddha’s feet, stand up and walk back to the original place.