Chapter Two: On Cunda
At that time there was present among the congregation an upasaka who was the son of an
artisan of this fortress town of Kusinagara. Cunda was his name. He was there with his
comrades, fifteen in number. In order that the world should generate good fruit, he abandoned
all bodily adornments [to indicate his respect and modesty], stood up, bared his right shoulder,
placed his right knee on the ground and, folding his hands, looked up at the Buddha. Sorrowfully
and tearfully, he touched the Buddha’s feet with his head [i.e. in sign of respect] and said: "O
World-Honoured One and bhiksus! Please have pity and accept our last offerings and succour
innumerable beings. O World-Honoured One! From now on, we have no master, no parents,
no salvation, no protection, no place wherein to take refuge, and no place to go. we shall be
poor and hunger-ridden. Following the Tathagata, we desire to gain food for the days to come.
Please have pity and accept our petty offerings, and, then, enter Nirvana. O World-Honoured
One! This is as in the case of a Kshatriya, Brahmin, Vaishya or Sudra, who, being poor, goes
to a far-off country. He works at farming and indeed gains a trained cow. The land is good, flat
and square. There is no poor, sandy soil, no harmful weeds, no barrenness and no defilements
[there]. What is needful is awaiting the rain from heaven. We say "trained cow". This may
be likened to the seven actions of the body and mouth, and the good field flat and square to
Wisdom. Doing away with the poor soil, harmful weeds, barrenness and defilements refers to
Illusion, which we must do away with. O World-Honoured One! I now have with me the trained
cow and good soil, and I have tilled the land and done away with all the weeds. I am now
only awaiting the Tathagata’s sweet rain of Dharma to visit me. The four castes of poverty are
none but the carnal body that I possess. I am poor, as I do not possess the superb treasure of
Dharma. Pray have pity and cut away our poverty and hardships and rid us innumerable beings
of our sorrow and worries. What offerings I make are paltry. But what I may think is that they
will satisfy the Tathagata and Sangha. I now have no master, no parents, and no refuge. Please
have pity on us, as you have on Rahula [the Buddha’s son]."
Then the World-Honoured One, the All-Knowledge [“sarvajnana”], the Unsurpassed
Trainer, said to Cunda: "This is good, good indeed! I shall now cut off the roots of your
poverty and let fall on your field of carnal life the unsurpassed rain of Dharma and call forth
the bud of Dharma. You now desire to have from me life, body, power, peace, and unhindered
speech. And I shall give to you undying life, body, power, peace, and unhindered speech. Why?
O Cunda! In offerings of meals there are two fruits that know of no distinction. What are the
two? Firstly, one attains “anuttarasamyaksambodhi” [unsurpassed, complete Enlightenment]
when one receives it [a meal-offering]; secondly, one enters Nirvana after receiving it. I will now
receive your last offering and let you accomplish danaparamita [perfected giving]."
At that, Cunda said to the Buddha: "You say that there is no difference between the
results of these two offerings. But this is not so. Why not? Because in the former case of
receiving dana [a charitable gift], illusion is not yet done away with [in the recipient] and he is
not yet perfect in all-knowledge. And he cannot yet cause beings to enjoy danaparamita. As to
the latter category of receiving dana, illusion has gone and he is accomplished in all-knowledge
and can let all beings be blessed equally with danaparamita. The former man who receives
offerings is still a common being, but the latter the heaven of heavens. One that receives dana
in the former category is one with 1) a body supported by various kinds of food, 2) a body of
illusion, 3) a body where there yet remains the result of illusion, and 4) a non-eternal body. A
person who receives dana in the second category has 1) the body of no illusion, 2) the adamantine
body, 3) the Dharma body 4) the eternal body, and 5) the boundless body. How can one say
that the results of the dana performed in the two categories are one and do not differ? The
person who receives dana in the former category is one not yet accomplished in danaparamita
[and other paramitas] up to prajnaparamita [perfected Wisdom]. He only has the fleshly eye,
but not the Buddha-eye, nor the eye of Wisdom. The case of the person receiving dana in the
16 The Mahayana Mapaharinirvana Sutra
latter category is that of one perfect in danaparamita up to prajnaparamita, and also in the
fleshly eye up to the eye of Wisdom. How can we say that the results of the two danas are the
same and that there is no difference? O World-honoured One! In the case of the former, one
who receives dana takes meals which get into his abdomen and get digested, and he gains life,
carnal body, power, ease, and unhindered speech. In the case of the latter, the person does not
eat, digest, and there are no results of the five things. How can we say that the results of the
two danas are one and the same and not different?"
The Buddha said: "O good man! The Tathagata, already, since innumerable, boundless
asamkhyas of kalpas [aeons] ago, has had no body supported by food and illusion, and he has no
body where there yet remains the result of illusion. He is the Eternal, the Dharma Body, and
the Adamantine Body. O good man! One who has not yet seen “Buddhata “[Buddha-Nature,
Buddha-Essence, Buddha-ness] is called the illusion-body, the body supported by various kinds of
food, and the body where there yet remains the result of illusion. The Bodhisattva, as he partakes
of the food [offered to him just before Enlightenment] enters the adamantine samadhi [deepest
meditative state]. When that food is digested, he sees “Buddhata” and attains unsurpassed
Bodhi [Enlightenment]. That is why I say that the results of the two danas are equal and that
they are not different. The Bodhisattva, at that time, crushes the four Maras [Illusion, skandhas,
death, and the heavenly Mara]. Now, entering Nirvana, he crushes the four Maras. That is why I
say that the results of the two danas are equal and that they are not different. The Bodhisattva,
at that time, does not widely speak about the twelve types of Buddhist sutras [categorisation
of the Buddhist scriptures into 12 types], but he is versed in these already. Now, upon entering
Nirvana, he speaks expansively of them for beings’ sake. That is why I say that the results
of the two danas are equal and that they are not different. O good man! The body of the
Tathagata has not partaken of food and drink for innumerable asamkhyas of kalpas past. But
for all sravakas’ ["listeners" to the Buddha’s teachings] sake, I say that I took the milk-cooked
porridge offered by Nanda and Nandabala, the two shepherd women, and that, thereafter, I
attained unsurpassed Bodhi. But, in truth, I did not take it. Now, for the sake of the people
congregated here, I shall accept your offerings. But, in truth, I do not partake of it."
Then, hearing that the Buddha-World-Honoured One, for the sake of the people congregated
there, would take Cunda’s last offerings, they were glad and overjoyed, and said in praise:
"How wonderful, how wonderful! It is rare, O Cunda! You now have a name; your name is not
for nothing. Cunda means "understanding wonderful significations"! You have now established
such great signification. You build up what is true, you accord with the signification, and gain
your name. That is why you are Cunda. You, now, in this life, will gain great name, profit,
virtue, and vows. It is rare, O Cunda, to be born as a man and attain the unsurpassed profit
which is the most difficult to achieve. It is good, O Cunda! You are the udumbara [plant], which
is said to put out flowers only on very rare occasions. It is very rare that the Buddha appears
in the world. It is also hard to meet with the Buddha, gain faith, and hear [his] sermons. It
is harder still to be able to make the final offerings to him at the time of his entering Nirvana
and well attain all this. Well done, well done, O Cunda! You are now perfect in danaparamita.
This is as on the 15th of the autumnal month, when the moon is pure and full, when there is
not a speck of cloud in the heavens, and all beings look up and [utter] praise. The same is the
case with you, whom we look up to and praise. The Buddha now takes your last offerings and
makes you perfect in danaparamita. Oh, well done, O Cunda! We say that you are like the full
moon, which all people look up to. Well done, O Cunda! Though a man, your mind is of the
Buddha. O Cunda! You truly are like the Buddha’s son, Rahula. There is no difference."
Then those congregated there said in a gatha [verses]:
"Though born a man, you now stand above the sixth heaven.
I and all others, therefore, praise you and pray.
The holiest of men now enters Nirvana. Pity us and, with speed,
Chapter Two: On Cunda 17
Beseech the Buddha to stay a long time yet in life,
To benefit innumerable beings, to impart to them
The unsurpassed manna of Dharma that Wisdom praises.
If you do not beseech the Buddha, our life will not be perfect.
Because of this, fall to the ground,
Pay homage to the Best Trainer."
At this, Cunda was overjoyed! It was as in the case of a man whose parents have of a
sudden passed away and who suddenly come back again. That is how Cunda felt. He stood up
again, bowed before the Buddha, and said in a gatha:
"I am glad that I have gained my Way; it is good I have been born a man.
I have done away with greed and anger; I am parted forever
From the three unfortunate realms. I am glad that I have gained benefit,
And meet with the golden ball of treasure,
That I now meet with the Trainer
And that I do not fear, even if I gain life in the animal realm.
The Buddha is an udumbara, so to speak, one hard to encounter,
And it is hard to gain faith. Having once encountered
And practised the Way, we do away
With the sorrows of the hungry pretas.
Also, he thoroughly crushes the asuras and others.
We could sooner balance a mustard seed on the point of a needle
Than encounter the Buddha’s appearance in the world.
The Buddha is not tainted by worldly ways.
He is like a water lily in water. I am thoroughly cut off
From all the roots of the relative world
And have crossed the waters of birth and death.
It is hard to be born as a man; harder still is it
To encounter the Buddha when he appears in the world.
It is as in the case of a blind turtle
who, in the midst of the ocean, may chance to hit the hole
In a piece of floating wood. I now offer food
And pray that I will attain the unsurpassed reward,
That I will destroy the bond of illusion,
And that it will be strong no more. I do not seek here
To gain a heavenly body. Even having gained that,
One’s mind is not so sweet. The Tathagata accepts
This offering of mine. Nothing could ever please me more.
This is like the case of a bad-smelling weed
Which emits a sandalwood fragrance.
I am that weed. The Tathagata accepts my offerings.
This is like the fragrance that issues from the sandalwood.
That is why I am glad. I now in this life
Am blessed with the highest reward.
18 The Mahayana Mapaharinirvana Sutra
Shakra, Brahma and all the others come
And make offerings to me. All worlds are
Greatly worried as they now know
That the Buddha will enter Nirvana. They loudly say:
"Now there is no Trainer in the world;
Do not discard all beings; view them as one views one’s only son!"
The Tathagata, in the midst of the priests, speaks of the superb Dharma.
This may well be compared to Mt. Sumeru,
That sits unmolested amidst a great ocean.
The Buddha-Wisdom thoroughly dispels the gloom of man.
It is as when the sun rises, all the clouds disperse
And light shines all over.
The Tathagata thoroughly does away with all illusions.
This is like the coolness that reigns
When clouds appear in the sky.
All beings love you and wail.
All are floundering on the bitter waters of birth and death.
Because of this, pray, O World-Honoured One!
Stay long in life and increase the faith of all beings,
Cut off the suffering of birth and death!"
The Buddha said to Cunda: "It is thus, it is thus! All is as you say. It is rare that
the Buddha appears in the world. It is as in the case of the udumbara. It is, again, hard to
meet with the Buddha and gain faith. To be present at the moment of the Buddha’s entering
Nirvana, to offer him food and thus accomplish danaparamita is as difficult. O Cunda! Do not
be sorry now. Be glad that you now give the final offerings to the Tathagata and accomplish
well danaparamita. Do not ask the Buddha to remain long in life. You now should meditate
on the world of all Buddhas. All is non-eternal. It is the same with all created things and their
natures and characteristics." For the sake of Cunda, he said in a gatha:
"In all the world, whatever is born must die.
Life looks long, but by nature an end there must be.
Whatever flourishes always wanes; met, one must part.
The prime of manhood is not long;
Luxuriance meets with illness.
Life is swallowed by death; nothing exists eternally.
Kings are all unmolested; none can compete.
Yet all of them must perish; so is it with life.
Suffering knows no end; unendingly the wheel turns and turns.
None of the three worlds [of Desire, Form, and Formlessness] is eternal; all that exists
Is not happy. What exists has a nature and characteristics.
And all is Void. What is destructible comes and goes;
Apprehensions and illnesses follow upon [one’s] steps.
The fears of all the wrongs and evils done,
Age, illness, death and decline cause worry.
All these things do not exist forever.
Chapter Two: On Cunda 19
And they easily break up. Resentment attacks one;
All are lined with illusion, as in the case of the silkworm and the cocoon.
None who has wisdom finds joy in a place like this.
This carnal body is where suffering forgathers.
All is impure, like unto strains, carbuncles, boils, and other such.
No reason is at bottom. The same applies
Even to the heavenly ones who sit above.
All desires do not last. So I do not cling.
One casts off desires, meditates well,
Attains the wonderful Dharma, and one who definitely
Cuts off "is" [samsaric existence] can today gain Nirvana.
I pass over to the other shore of "is"
And stand above all sorrows.
Thus I harvest this superb Bliss."
Then Cunda said to the Buddha: "O World-Honoured One! It is so, it is so. All is as
you, Holy One, say. What wisdom I possess is paltry and of low grade. I am like a mosquito
or sawfly. How can I contemplate the deepest ground of the Tathagata’s Nirvana? O World-
Honoured One! I am now like any great naga or elephant of a Bodhisattva-mahsattva who has
cut off the bond of illusion. I am like Dharmarajaputra Manjushri. O World-Honoured One! It
is like one who enters the Order at a young age. Though upholding the precepts, that person is
still just of the class of ordinary monks. I, too, am one such. Due to the power of the Buddha
and the Bodhisattvas, I am now one of the number of such great Bodhisattvas. That is why I
beseech the Tathagata to stay long in life and not enter Nirvana. This is similar to a hungerstricken
man who has nothing more to put out. I only pray that the same will be the case with
the World-Honoured One and that he will stay long in life and not enter Nirvana."
Then Dharmarajaputra Manjushri said to Cunda: "O Cunda! Now, do not speak in this
way and beseech the Tathagata to stay long in life and not to enter Parinirvana, as in the case
of one hungry who now has nothing more to put out. This cannot be. You should now see the
nature and characteristics of all things. Seeing things thus, you will gain the All-Void samadhi.
If you desire to attain Wonderful Dharma, act thus!"
Cunda asked: "O Manjushri! The Tathagata is the Holiest One and the highest of all
heavens and earth. Could the Tathagata who is such be one who is made? If he is one made, he
cannot be other than samsaric existence. Foam, for example, quickly rises up and swiftly dies
away; the comings and goings [of all things] are like the turning of a wheel. All that is made is
like this. I hear that the devas have the longest life. The World-Honoured One is the heaven of
heavens. How could he have a life so short as not to reach 100 years? The headman of a village
is unmolested [unlimited, unconstrained] in power, through which he can suppress people. But
when virtue deserts him, he becomes poor and mean. He is looked down upon and whipped
and made to work for others. Why? Because his power is gone. The same is the case with
the World-Honoured One. He is like all things made. If he is the same as all things, he cannot
be the heaven of heavens. Why not? Because all things are existences that must suffer birth
and death. Therefore, O Manjushri! Do not put the Tathagata on the same level as that of all
things made. Also, next, O Manjushri! Do you know this [for a fact] and speak thus? Or is it
that you do not know, and say that the Tathagata is on the same level as all things made? If
the Tathagata is on the same level as all things made, we cannot call him the heaven of heavens
or the unmolested [unlimited] Dharma-King of the three worlds. For example, a king may be
a man of great strength. His power is equal to that of a thousand persons and none can beat
him. So this person is called one possessing the power of a thousand persons. The king loves
20 The Mahayana Mapaharinirvana Sutra
such a one. So, courtly rank is given him, along with a fief. Fiefs and rewards flow towards him
bountifully. This person is called one whose power is equal to that of a thousand persons. He is
not quite equal to a thousand persons. But what he does is worth much. So we say that he is
equal to a thousand persons. The same is the case with the Tathagata. He subdues the Mara of
illusion, the Mara of the five skandhas, the Mara of heaven, and the Mara of death. That is why
we call him the most honoured one of the three worlds. This is as in the case of a man whose
power equals that of a thousand persons. Thus he is accomplished in various, innumerable true
virtues. That is why we call him the Tathagata, the Alms-deserving and the All-Enlightened
One. O Manjushri! You should not presume upon, imagine, speak about what pertains to the
world of the Tathagata as being equal to that which is created. For example, a very rich man
begets a son; and the augur predicts that this child will not live. The parents hear this and
know that the child will not be able to inherit the family estate, and they look on this child as
though it were grass. Now, a short-lived person is not made much of [respected] by sramanas
[ascetics], Brahmins, males, females, or people big or small. If the Tathagata is placed on the
same level as that which is created, he cannot be respected by all the world, man or heaven.
What the Tathagata speaks about is that which does not change and is not different. It is the
true Dharma. There is none who receives. Hence, O Manjushri! Do not say that the Tathagata
is the same as any created thing.
"Also, next, O Manjushri! It is as in the case of a poor woman who has no house to live
in and nobody to take care of her. Added to this, she is very ill and hungry. So she roams about,
begs for food, stays in another’s house, and gives birth to a child. The owner of the house drives
her away. She holds this child and decides to go abroad. On the way, she meets with a bad storm
and rain; cold presses down upon her. Mosquitoes, gadflies, bees and poisonous insects noisily
attack her. She carries her child and means to cross the Ganges. The water moves quickly, but
she holds the child and does not let go her grip on him. The mother and child both drown.
This woman, because of her compassionate deed, is born after her death in Brahma’s heaven.
O Manjushri! Any good man who desires to guard Wonderful Dharma should not say: "The
Tathagata is like all things"or "he is not so." One should only reproach one’s own self and think:
"I am but ignorant; I do not have the eye of Wisdom." The Tathagata’s Wonderful Dharma
cannot at all be conceived. Because of this, it is not fitting for us to say that the Tathagata is
truly a thing definitely made, or a thing which is not made. What it is right to say is: "The
Tathagata is definitely an Uncreate [that which was not made]. Because [of this] good arises
for us beings and out of the compassionate heart. This is as in the case of the poor woman
who, out of love for her child, sacrificed her own self. O good man! With the Bodhisattva who
guards Dharma, it is thus. One might well sacrifice one’s own self, but one cannot say that the
Tathagata is equal to the created. One must say that the Tathagata is an Uncreate. By saying
that the Tathagata is an Uncreate, one gains unsurpassed Enlightenment. This is as in the case
of the woman born in Brahma’s heaven. Why? Through protecting Dharma. What do we mean
by protecting Dharma? That is, saying that the Tathagata is an Uncreate. O good man! Such
a one does not seek emancipation, yet it comes of itself. It is as in the case of the poor woman
who does not seek to be born in Brahma’s heaven, and yet Brahma responds. It is like this. O
Manjushri! A person may be going on a long journey. On the way, he becomes very tired and
puts up at another person’s house. While he is asleep, a great fire breaks out. At once he gets
up and thinks: "I shall now surely die." As he repents, he puts on his clothing. He dies and
gets reborn in Trayastrimsa Heaven. Then, after 80 lives, he becomes Great Brahma. After 100
thousand lives, he gets reborn as a man and becomes a chakravartin [world’s greatest monarch].
This person does not gain life in the three unfortunate realms. Life is repeated, and he is born
in places where peace always reigns. This is how things go. Because of this, one possessing
repentance should, O Manjushri, meditate on the Buddha, but not regard him as the same as
that which is created. O Manjushri! The tirthikas and those of bent mind may say that the
Tathagata is the same as the created. The bhiksu who upholds the precepts should not think
Chapter Two: On Cunda 21
that the Tathagata is a created existence. Should one say that the Tathagata is one created, this
is nothing but a false statement. After death, such a person will fall into hell, as surely as one is
in one’s own house. O Manjushri! The Tathagata is truly an Uncreate. One must not say that
he is a created being. You should henceforth in this life of birth and death abandon ignorance
and take to right Wisdom. Know well that the Tathagata is an Uncreate. One who meditates
well on the Tathagata will be perfect in the 32 signs of perfection and will attain unsurpassed
Enlightenment."
Then Dharmarajaputra Manjushri praised Cunda and said: "Well spoken, well spoken,
O good man! You have already done what will beget you an endless life. You well know that
the Tathagata is one eternal and unchanging, and is an Uncreate. You now well shield the
Tathagata’s created-form existence. One who encounters fire covers his body with clothing
because of repentance. This good mind gains him birth in Trayastrimsa Heaven. He becomes
Brahma and a chakravartin, and he does not get born into the unfortunate realms and thus
will always enjoy peace. That is how things will go with you. As you well shield the created
form of the Tathagata, you will in the days to come gain the 32 signs of perfection, the 80
minor marks of excellence, and the 18 characteristics peculiar solely to the Buddha. Your life
will become endless, with no more bonds of samsara. There will always be an eternal flow of
peace and happiness, and before long a day will come when you will awaken in the light of the
Alms-deserving and the All-Enlightened One. O Cunda! The Tathagata himself will speak more
expansively later on. And you and I shall shield the created body of the Tathagata. Set aside,
for the present, questions of the created and the non-created.
"You should, as you see proper, quickly offer meals. To offer thus is the best of all
offerings. The bhiksus, bhiksunis, upasakas and upasikas may have undergone a long journey;
they may be extremely tired. Give the purest things as required. Thus speedily giving is the
fundamental thing, to be perfect in danaparamita. O Cunda! Give the final offerings to the
Buddha and Sangha, more or less, full or not full, quick as the occasion requires. The Tathagata
will rightly be entering Parinirvana" Cunda said: "O Manjushri! Why is it that you so greedily
care about the meal and make me give more or less, full or not full, in answer to the requirement
of the occasion? O Manjushri! The Tathagata in the past practised penance for six years and
supported himself. Why could he not now when it is just a matter of a moment? O Manjushri!
Do you say that the Tathagata, the Right-Enlightened One, truly means to accept this meal?
But I definitely know that the Tathagata is the Dharma-Body and that he is no carnal body
that partakes of food."
Then the Buddha said to Manjushri: "It is thus, it is thus. It is as Cunda says. Well
said, O Cunda! You have already attained the delicate point of great Wisdom and you now
master the Mahayana sutras." Manjushri said to Cunda: "You say that the Tathagata is an
Uncreate; the Tathagata’s body is of long life. If this is said, the Tathagata will be pleased."
Cunda answered: "The Tathagata is not pleased with me alone; he is also pleased with all
beings." Manjushri said: "The Tathagata will be pleased with you and with all of us beings."
Cunda answered: "Do not say that the Tathagata is pleased. Now, to get pleased is an inverted
mind. An inverted mind is birth and death. Birth and death are of created existence. So, O
Manjushri! Do not say that the Tathagata is a created existence. If you say that the Tathagata
is a created existence, I and you commit an inversion [of truth]. O Manjushri! The Tathagata
has no thought of love [attachment]. Now, love is like the case of a milking cow which, loving
her own child, feels hunger and thirst, goes and seeks water-grass, and whether satisfied or not,
suddenly turns back. The All-Buddha-World-Honoured One does not have such a mind. He
sees all as equally as he sees Rahula. To think thus is what applies in the world of Wisdom
of the All-Enlightened One. O Manjushri! For example, a carriage drawn by a donkey cannot
stand comparison with one drawn by the four trained horses of a king. The case with me and
you is also like this. It is impossible to fathom the minute and hidden depths of what is with
the Tathagata, even if we try. O Manjushri! The garuda flies innumerable yojanas in the sky.
22 The Mahayana Mapaharinirvana Sutra
He looks down on the great sea and sees such things of the water as fish, soft-shelled turtles,
snapping turtles, crocodiles, tortoises, and nagas, and also his own shadow reflected in the water.
He sees all these just as one sees all visible forms in a mirror. The petty wisdom of the common
mortal cannot well weigh what comes to his eye. The same is the case with me and you too.
We cannot weigh the Tathagata’s Wisdom." Manjushri said to Cunda: "It is thus, it is thus. It
is as you say. It is not that I do not see this. I only meant to test you regarding what belongs
to the world of a Bodhisattva."
Then, the World-Honoured One shot forth from his moth a light of various colours. The
light shone brightly on Manjushri’s body. Shone upon by this light, Manjushri fathomed this
out. Then he said to Cunda: "The Tathagata now shows this wonderful scene. He will enter
Nirvana before long. The last offerings that you carried in some time ago will best be offered to
the Buddha and then given to all those who are congregated here. O Cunda! Know that it is
not without reason that the Tathagata lets shine this light of various colours." On hearing this,
Cunda was silent and sad. The Buddha said to Cunda: "It is now time for you to give offerings
to the Buddha and congregation. The Tathagata will rightly enter Parinirvana." He then said
this a second and a third time. Then, at these words of the Buddha, Cunda cried and wailed,
sorrowfully sobbed and said: "Woe is the day, woe is the day! The world is empty."
Also, he said to the great assembly: "Let us all cast down our whole body to the ground
and beseech the Buddha not to enter Parinirvana." Then the Buddha said to Cunda: "Do
not cry and unsettle your mind. Think that this body is like a plantain, a mirage in the hot
season, watery foam, a phantom, a transformed body, the castle of a gandharva, an unfired
brick, lightning, a picture drawn on water, a prisoner facing death, ripe fruit, a piece of meat,
the warp on a loom which is about to end, and the ups and downs of a mortar. You should
think that all created things are like poisonous food and that anything made is possessed of all
worries."
At this, Cunda said again to the Buddha: "The Tathagata does not wish to stay long in
life. How can we not weep? Woe is the world, woe is the world! The world is empty. I only
pray that you Tathagata will pity all us beings. Please stay long and do not enter Nirvana."
The Buddha said to Cunda: "Do not say such as "Love us and stay long in life. "As I pity you
and all beings, I today enter Nirvana. Why? This is what is true of all Buddhas. This is so
with what is created. That is why all Buddhas say in a gatha:
"The law of what is created
Is by nature non-eternal.
Life ended, we leave the world;
Extinction is bliss."
O Cunda! Now, meditate upon all that is made, that is composite. Think that all things
are not-Self and are non-eternal, and that nothing endures. This carnal body has innumerable
wrongs. All is like watery foam. So, do not weep."
Then Cunda again said to the Buddha: "It is thus, it is thus! All is as you kindly teach
me. The Tathagata enters Nirvana for expediency’s sake. But I cannot help being sad. Be this
as it may, I bethink me and feel glad." The Buddha praised Cunda and said: "Well said, well
said! You well know that the Tathagata, following the way of all beings, enters Nirvana for
expediency’s sake. Hear me well! It is as in the case in which sarasa [eastern bean goose] birds
all gather at Lake Anavatapta [Manasarwar] in the spring months. The same is the case with all
Buddhas. All gather here. O Cunda! Think not long or short regarding the life of all Buddhas.
All things are like phantoms. The Tathagata lives in between. What he has is expediency; he
does not cling. Why not? It is thus with the Dharma of all Buddhas. O Cunda! I now take
what you offer. This is to allow you to cross the river of birth and death. Man or heaven who
make offerings [to Buddha] for the last time, all gain an unshakable recompense and will be
Chapter Two: On Cunda 23
blessed with happiness. Why? Because I am the best field of weal for all beings. If you desire
to become a field of weal for all beings, take whatever is given you. Do not tarry long."
Then Cunda, for the sake of the emancipation of all beings, hung his head and suppressed
his tears, and said to the Buddha: "Very well, O World-Honoured One! When I am worthy of
becoming a field of weal, I shall be able to fathom the Nirvana or non-Nirvana of the Tathagata.
Now we and all sravakas and pratyekabuddhas are like mosquitoes or sawflies, and cannot well
weigh the Nirvana or non-Nirvana of the Tathagata."
Then Cunda and his relatives all wept sorrowfully and walked around the body of the
Tathagata, burnt incense, strew flowers, and most sincerely paid homage to the Buddha, and
then stood up together with Manjushri, and brought forward the utensils of offerings