Mahāyāna Mahāparinirvāṇa Sūtra facts for kids
The Mahāyāna Mahāparinirvāṇa Sūtra (also called the Nirvana Sutra) is an important Buddhist text. It belongs to a group of teachings about "Buddha-nature". This idea suggests that all living things have the potential to become a Buddha.
We don't know the exact date this sutra was first written. But its earliest parts might be from around the 2nd century CE. The original Sanskrit version is mostly lost. However, we have full copies translated into Chinese and Tibetan.
The Nirvana Sutra was translated into Chinese two times. The versions were quite different. The translation by Dharmakṣema in 421 CE was much longer than the one by Faxian in 416 CE. They also taught different things about Buddha-nature. Dharmakṣema's version said everyone could become a Buddha. Faxian's version suggested some people might not. Dharmakṣema's longer version became very popular in East Asia. It had a big impact on East Asian Buddhism.
It's important not to confuse this sutra with an earlier Buddhist text called the Mahaparinibbana Sutta.
Contents
History of the Nirvana Sutra
Different Versions of the Text
The original Sanskrit text of the Mahāparinirvāṇa Sūtra is mostly gone. Only a few small pieces have been found in places like Central Asia and Japan. But we have complete versions in Chinese and Tibetan.
There are four main versions of the sutra that we know of:
- The "six fascicle text": This was translated into Chinese by Faxian and Buddhabhadra between 416 and 418 CE. It is the shortest and oldest version.
- The "northern text": This longer version has 40 parts. It was translated by Dharmakṣema between 421 and 430 CE. This version was also translated from Chinese into Classical Tibetan. It is about four times longer than the Faxian version.
- The "southern text": This version has 36 parts. It was put together around 453 CE by Huiguan and Huiyan. They combined and improved the translations by Faxian and Dharmakṣema.
- The Tibetan version: This was translated in the early 9th century by Jinamitra, Jñānagarbha, and Devacandra.
How the Sutra Developed
Scholars believe the main part of the Nirvana Sutra was put together quite early. This was likely around or before the 2nd century CE. This idea comes from looking at clues within the text and old Chinese records.
Stephen Hodge, a scholar, thinks the sutra was written between 100 CE and 220 CE. He believes it was created in the Deccan region of India. This area was home to a Buddhist group called the Mahāsāṃghika. It might have been written in places like Karla, known for its cave temples.
Where the Sutra Came From
Most experts agree that the main part of this sutra was written in India. It might have started in Andhra, South India. The language used in the sutra points to a region in southern India during the Śātavāhana dynasty. These rulers supported Buddhism a lot. They helped build famous cave temples like Karla and Ajaṇṭā.
The sutra then spread from South India to the northwest. Kashmir became another important center for these teachings.
Main Teachings of the Nirvana Sutra
The Nirvana Sutra is a very important text in Mahayana Buddhism. It talks a lot about the idea of Buddha-nature. This is the idea that everyone has the potential to become a Buddha.
Buddha-nature: Your Inner Buddha
A main teaching of the Nirvana Sutra is the concept of Buddha-nature. This is what makes someone a Buddha. The sutra describes Buddha-nature in many ways. It's like an inner "true self" because it is eternal and never changes. It's what remains when all negative things are removed.
According to the longer version of the sutra, this "true self" is:
- Eternal (lasts forever)
- Unchanging
- Full of bliss (great happiness)
- Pure
- Safe from harm
- Deathless
Paul Williams, a scholar, explains that the sutra teaches there is a real, lasting part in all living beings. This part helps them become Buddhas. It's not about being selfish. In fact, it's the opposite of being selfish. The sutra even uses the word "Self" (ātman) for this part. This shows the sutra is changing or adding to older Buddhist ideas about "not-Self."
Mark Blum, another scholar, says that the sutra talks about a fake, everyday self and a real Self, which is the Buddha-nature. He explains that the idea of "not-Self" is a tool to help people who are too attached to their idea of themselves. It shows that this everyday self is like a fantasy. But the sutra also says that even though the everyday self is not real, there is a true self, which is the Buddha-nature.
The Eternal Buddha
The Nirvana Sutra presents the Buddha as an eternal being. He is not subject to birth and death like ordinary humans. The sutra says that the Buddha will disappear from sight, but he will not truly die. This is because he was never truly born in the first place. This means Buddhas are not created and have no beginning or end.
The Buddha is shown as a being who is beyond normal human limits. He is eternal and unchanging. This idea of the Buddha's body (buddhakaya) being eternal and full of wisdom is a key difference from earlier Buddhist teachings.
Tathagatagarbha: The Buddha Seed
Buddha-nature is also called Tathagatagarbha. This word can mean "embryonic Buddha" or "Buddha seed." It refers to the innate potential in every living being to reach enlightenment. The Chinese translation of Tathagatagarbha means "Buddha's hidden treasury."
This "hidden treasury" is present in everyone. It means that all living beings have the qualities of a Buddha inside them. However, these qualities are often hidden by negative thoughts and feelings, called mental afflictions. Once these negative states are removed, the Buddha-nature can shine brightly. Then, a person can reach Nirvana, which is a state of lasting peace.
Icchantikas: Everyone Can Be Saved
The sutra teaches that Buddha-nature is inside all living beings. In the longer versions of the Nirvana Sutra, it even says that everyone, even those called Icchantikas (who are seen as very difficult to teach), will eventually find freedom and become Buddhas.
The Nirvana Sutra in Buddhist Schools
The Nirvana Sutra has been extremely important in East Asian Buddhism. It led to many writings and is often mentioned by Buddhist teachers. The idea of Buddha-nature, which is central to the sutra, is also very important in Chan Buddhism (which is known as Zen in Japan).
One famous story in the Nirvana Sutra is about blind men feeling an elephant. The elephant in this story represents the "Buddha-nature." Each blind man touches a different part of the elephant. One thinks it's a carrot, another thinks it's a pot. The king explains that their limited view (like being blind) only lets them see small parts of the truth. This story teaches that we often only see a small part of the bigger picture.
Nichiren Buddhism
In Nichiren Buddhism, the Nirvana Sutra is seen as an important teaching. However, it is considered less important than the Lotus Sutra. This is because the Lotus Sutra already predicted that many people would become Buddhas. The Nirvana Sutra is seen as coming after this main teaching, like gathering the last few crops after the main harvest.
Shin Buddhism
The Nirvana Sutra is also a key text for Shinran, who founded the Jōdo Shinshū Pure Land School in Japan. Shinran used parts of the Nirvana Sutra to explain the meaning of shinjin (faith). The Nirvana Sutra is quoted a lot in Shinran's main work, Kyogyoshinsho.
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See also
In Spanish: Nirvana Sutra para niños
