Chapter Fifteen: On the Parable of the Moon
The Buddha said to Kasyapa: "As an example: there is a man here who, as he sees that the
moon is not yet out, says that the moon has departed, and entertains the thought that the
moon has sunk down. But this moon, by its nature, does not sink down. When it appears
on the other side of the world, the people of the other side say that the moon is out. Why?
Since Mount Sumeru obstructs [vision], the moon cannot reveal itself. The moon is always out.
It has, by nature, no coming out or sinking down. The same is the case with the Tathagata,
the Alms-deserving, the All-Enlightened One. He manifests himself in the 3,000 great-thousand
worlds; or he gives the semblance of having parents in Jambudvipa or of entering Nirvana in
Jambudvipa. The Tathagata, by nature, does not enter Nirvana. But all beings say that he
truly enters Parinirvana. The case is analogous to the sinking of the moon. O good man! The
Tathagata, by nature, does not possess the nature of birth and death. To succour beings, he
manifests [his] birth and death.
"O good man! On the other side of this full moon, we have the half-moon; on this side,
we have the half-moon and on the other side, the full moon is seen. The people of Jambudvipa,
when they see the first moon, say that it is the first day, and have in mind the idea of a new
month. Seeing the full moon, they say that it is the 15th day of the month and entertain the
notion of the full moon. But this moon has, truth to tell, no waxing or waning [with it]. Only
due to Mount Sumeru does it show a semblance of waxing and waning. O good man! The same
is the case with the Tathagata. In Jambudvipa, he manifests birth and enters Nirvana. His first
coming out [appearance in the world] is the first of the month. Everybody says that this boy
is first born. He strides seven paces. This is like the moon on the second day. Or he shows
himself studying. This is like the moon on the third day. He displays renunciation. This is
like the moon of the eighth day. He emits the all-wonderful light of Wisdom and subdues an
innumerable number of beings and the army of Mara. This may be likened to the full moon of
the 15th day. Or he manifests the 32 signs of perfection and the 80 minor marks of excellence.
He thus adorns himself and manifests Nirvana. He is like the eclipse of the moon. Thus, what
beings see is not the same. Some see a half-moon, others a full moon, and still others an eclipse.
But this moon, by its nature, knows of no waxing or eclipsing. It is always the full moon. The
body of the Tathagata is like this. For this reason, we say eternal and unchanging.
"Also, next, O good man! For example, by the full moon, everything comes out [appears].
In all places as in towns, hamlets, mountains, swamps, under-water, wells or ponds, and in water
utensils, the moon manifests itself. Beings may be travelling 100 or 100 thousand yojanas, and
the moon always accompanies them. Common mortals and the ignorant think loosely and say:
"I see all such in the castle town, in the house, and here in the swampy ground. Is it the true
moon, or not the true one?" Each person thinks about the size of the moon and says: "It is like
the mouth of a kettle." Or a person says: "It is like a wheel." Or some may say: "It is like 45
yojanas [in size]." All see the light of the moon. Some see it as round as a golden basin. The
nature of this moon is one in itself, but different beings see it in different forms. O good man!
The same is the case regarding the Tathagata. He appears in the world. Man and god might
think: "The Tathagata is now before us and lives." The deaf and dumb see the Tathagata as one
deaf or dumb. Diverse are the languages which beings speak. Eack thinks that the Tathagata
speaks as he or she speaks, or thinks: "At my house, the Tathagata received offerings." Or a
person might see the size of the Tathagata as being very large and immeasurable; or someone
might see him as very small; or a person might mistake him for a sravaka, or a pratyekabuddha;
or various tithikas might think and say: "The Tathagata is now in my line of thought [following
my line of thought] and is practising the Way"; or a person might think: "The Tathagata has
appeared for me alone." The true nature of the Tathagata is like that of the moon. That is to
say that it is the Dharma-Body, the Body of birthlessness, or that of expediency. He responds
to the call of the world, being innumerable in [his] manifestations. The original karma manifests
122 The Mahayana Mapaharinirvana Sutra
itself in accordance with the differing localities. This is as in the case of the moon. For this
reason, the Tathagata is eternal and unchanging.
"Also, next, O good man! Rahula-asura-raja covers the moon with his hands. The people
of the world all then say that this is an eclipse of the moon. But Rahula-asura-raja cannot cause
any eclipse to the moon. He merely obstructs the light of the moon. The moon is round. There
is no part that drops away. Only as a result of the obstruction is the full play of light checked.
Once the hands are withdrawn, the people of the world say that the moon has regained its
power. All say that this moon suffers a lot. But even 100 thousand asura kings cannot cause it
suffering. The case is like this. The same is the case with the Tathagata. Beings give rise to evil
thoughts about the Tathagata, cause blood to flow, commit the five deadly sins, and act [as]
icchantikas. Things are shown in such a way. For the sake of the beings to come, such things are
displayed as acting against the Sangha, transgressing Dharma, and causing hindrances. Maras
as innumerable as 100 thousand billion cannot hope to cause blood to flow from the body of
the Buddha. Why not? Because the body of the Tathagata is not possessed of flesh, blood,
sinews, marrow or bones. The Tathagata truly has no worry of disintegration. Beings say:
"Dharma and Sangha have broken [disintegrated, dissolved] and the Tathagata is dead." But
the Tathagata, by nature, is all true and there is no change or dissolution [with him]. Following
the way of the world, he manifests himself thus.
"Also, next, O good man! Two people have a fight with a sword and staff, cause bodily
injury and draw blood, and death results. But if they had no thought [intention] of killing, the
karmic consequence will be light, not heavy. The same is the case [here]. Even in relation to
the Tathagata, if a person has no intention of killing [him], the same applies to this action. It
is light and is not heavy. The same is the case with the Tathagata. To guide beings in the days
to come, he displays karmic consequences.
"Also, next O good man! This is like the doctor who makes effort and imparts basic
medical knowledge to his son, saying that this is the root medicine, this is for taste, that is
for colour [etc.], so as to enable his son to become familiarised with the various properties
[of medicines]. The son pays heed to what his father says, makes effort, learns and comes to
understand all the [different] types of medicine. The time comes when his father dies. The son
yearns, cries, and says: "Father taught me, saying that this is root medicine, this is of the stem,
this the flower, and this for colour." It is the same with the Tathagata. In order to guide us,
he gives beings restrictions. So one should try to act in accordance [with those restrictions] and
not contrary [to them]. For those people of the five deadly sins, for those slandering Wonderful
Dharma, for the icchantika, and for those who may do such [deeds] in days to come, he manifests
such. All this is for the days after the Buddha’s death, for the bhiksus to know that these are
important points in the sutras, these are the heavy and light aspects of the precepts, these the
passages of the Abhidharma which are weighty and not weighty. This is to enable them [ i.e.
beings] to be like the doctor’s son.
"Also, next, O good man! Humans see, once every six months, a lunar eclipse. And in the
heavens above, just for a time, we see the lunar eclipse. Why? Because the days are longer there
in the heavens and shorter in the human world. O good man! It is the same with the Tathagata.
Both gods and humans say: "The Tathagata’s life is short." This is as with the beings of the
heavens who see the eclipse of the moon often for a short time. The Tathagata, likewise, for a
short time manifests 100 thousand million billion Nirvanas, crushing out the Maras of illusion,
of the skandhas, and of death. Hence, 100 thousand million billion heavenly Maras all know
that the Tathagata enters Nirvana. Also, he displays 100 thousand innumerable karmas. All
this comes from the fact that he follows the various natures of the world. Thus does it go with
his manifestations. They are innumerable, boundless and inconceivable. For this reason, the
Tathagata is eternal and unchanging.
"Also, next, O good man! Beings take delight, for example, in seeing the bright moon.
That is why we call the moon "that which is pleasing to see". If beings possess greed, malevolence
Chapter Fifteen: On the Parable of the Moon 123
and ignorance, there can be no pleasure in [such] seeing. The same with the Tathagata. The
Tathagata’s nature is pure, good, clean and undefiled. This is what is most pleasing to behold.
Beings who are in harmony with Dharma will not shun [such] seeing; those with evil minds are
not pleased by [such] seeing. Hence we say that the Tathagata is like the bright moon.
"Also, next, O good man! Regarding sunrise, there are three differences of time, which
are: spring, summer, and winter. In winter, the days are short; spring is in-between, and
summer is the longest. The same with the Tathagata. In the 3,000 great-thousand worlds,
to all those short-lived [beings] and sravakas, he manifests a short life. Those seeing it all
say: "The Tathagata’s life is short." This is comparable to a winter’s day. To Bodhisattvas
he manifests a medium-length life. It may last for a kalpa or less. This is similar to a spring
day. Only the Buddha can know the life of the Buddha. This, for example, is like a summer’s
day. O good man! The Tathagata’s delicate and undisclosed teaching of Mahayana vaipulya
is given to the world like a great downpour of Dharma. If any person in the days to come
upholds, reveals, understands [such teachings] and benefits beings, know that such a person is
a true Bodhisattva. This is the sweet rain of heaven that falls in the summer. If sravakas and
pratyekabuddhas hear the hidden teaching of the Buddha-Tathagata, this is like encountering
great cold on a winter’s day. If a Bodhisattva hears the hidden teaching, i.e. that the Tathagata
is eternal and unchanging, this is like the burgeoning that comes about in spring. And the
Tathagata’s nature is neither long nor short; he only manifests himself for the sake of the world.
This is the true nature of all Buddhas.
"Also, next, O good man! For example, stars are not seen in the daytime. But everybody
says: "The stars die out in the daytime." But actually they do not die. The reason that they
are not seen arises from the fact that the sun is shining brightly. The same with the Tathagata.
The sravakas and pratyekabuddhas cannot see. This is as in the case of the stars that cannot
be seen in the daytime.
"Also, next, O good man! For example, in the gloom of the night, sun and moon are not
seen. The ignorant say: "The sun and the moon have died." But, in truth, the sun and moon
are not lost. The case is like this. At the time when the Tathagata’s Wonderful Dharma dies
out, the Three Treasures are also not seen. This is the analogous situation. It is not that they
have eternally gone. Hence, one should know indeed that the Tathagata is eternal and that he
does not change. Why not? Because the true nature of the Three Treasures does not get tainted
by any illusions.
"Also, next, O good man! For example, in the dark half of the month, a comet may
appear at night, shining brightly like a flame. And soon it will die away. Beings see this and
[say that it] foreshadows ill-fortune. The case is analogous to all pratyekabuddhas, too. Coming
out in the Buddha-less days, beings see and say: "The Tathagata has truly died." And they
entertain thoughts of apprehension and sorrow. But, truth to tell, the Tathagata has not died.
It is as with the sun and moon, which know of no extinction.
"Also, next, O good man! For example, when the sun rises, all the mist disperses. The
situation is the same regarding this Great Nirvana Sutra. If one should once give ear to it, all
ill and the karma of Avichi Hell will die out. Nobody can fathom what obtains in this Great
Nirvana, which expounds the hidden store of the nature of the Tathagata. For this reason, good
men and women entertain the thought that the Tathagata is Eternal, that he does not change,
that Dharma does not cease to be, and that the Sangha Treasure does not die out. Hence, we
should employ means, make effort, and learn this sutra. Such a person, in the course of time,
will attain unsurpassed Enlightenment. That is why this sutra is said to contain innumerable
virtues, and is also called one that knows no end of Enlightenment. Because of this endlessness,
we can say Mahaparinirvana. The light of Good shines as in the sun’s days. As it is boundless,
we say Great Nirvana.