根本說一切有部毘奈耶雜事

Fascicle Thirty-Seven

Next, the tenth summary verse in the eighth separate section

(Explaining the four dark principles, the four bright principles, the four kinds of śramaṇas, and the departure from the city of Vaiśālī toward the place of nirvana)

The Blessed One said to Ānanda:

– Thus you should understand that teachings may be genuine or false. From this day onward, rely upon the sutras and the Dharma, not upon persons. What does it mean to rely upon the sutras and the Dharma rather than upon persons? Suppose a bhikshu comes and says:

– Venerable sir! I personally heard, remembered, and received this teaching from the Tathagata: this is scripture, this is the teaching of the Vinaya, and this is the Buddha’s word. Upon hearing that bhikshu speak, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said contradicts the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said does not accord with the Buddha’s word. What you have accepted is mistaken and does not accord with the Sutras and the Vinaya; it must be abandoned.

Furthermore, Ānanda, suppose a bhikshu comes and says:

– At such-and-such a dwelling place, I saw a great assembly composed entirely of senior elders well versed in the Vinaya Piṭaka. There I personally heard and remembered such a statement, which accords in every respect with the Sutras and the Vinaya and is indeed the Buddha’s teaching.

Upon hearing that person speak thus, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said contradicts the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said does not accord with the Buddha’s word. What you have accepted is mistaken and does not accord with the Sutras and the Vinaya; it must be abandoned.

Furthermore, Ānanda! Suppose a bhikshu comes and says:

– Venerable sir! At that dwelling place, I saw a large community of bhikshus who were all preservers of the Sutras, preservers of the Vinaya, and preservers of the Abhidharma. There I personally heard and remembered such a statement, which accords in every respect with the Sutras and the Vinaya and conforms to the Buddha’s teaching.

Upon hearing that person speak, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said contradicts the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said does not accord with the Buddha’s word. What you have accepted is mistaken and does not accord with the Sutras and the Vinaya; it must be abandoned.

Furthermore, Ānanda! Suppose a bhikshu comes and says:

– Venerable sir! At that dwelling place, I saw a single bhikshu who was a wise and venerable elder. There I personally heard and remembered such a statement, which accords in every respect with the Sutras and the Vinaya and conforms to the Buddha’s teaching.

Upon hearing that person speak, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said contradicts the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said does not accord with the Buddha’s word. What you have accepted is mistaken and does not accord with the Sutras and the Vinaya; it must be abandoned.

Furthermore, Ānanda! Suppose a bhikshu comes and says:

– Venerable sir! At that dwelling place, I saw a large community of bhikshus who were all preservers of the Sutras, preservers of the Vinaya, and preservers of the Abhidharma. There I personally heard and remembered such a statement, which accords in every respect with the Sutras and the Vinaya and conforms to the Buddha’s teaching.

Upon hearing that person speak, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said contradicts the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said does not accord with the Buddha’s word. What you have accepted is mistaken and does not accord with the Sutras and the Vinaya; it must be abandoned.

Suppose a bhikshu comes and says:

– Venerable sir! I personally heard, remembered, and received this teaching from the Tathagata: this is scripture, this is the teaching of the Vinaya, and this is the Buddha’s word. Upon hearing that bhikshu speak, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said accords with the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said accords with the Buddha’s word. What you have accepted accords perfectly with the Sutras and the Vinaya; it should be received and preserved.

Furthermore, Ānanda! Suppose a bhikshu comes and says:

– At such-and-such a dwelling place, I saw a great assembly composed entirely of senior elders well versed in the Vinaya Piṭaka. There I personally heard and remembered such a statement, which accords in every respect with the Sutras and the Vinaya and is indeed the Buddha’s teaching.

Upon hearing that person speak thus, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said accords with the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said accords with the Buddha’s word. What you have accepted accords perfectly with the Sutras and the Vinaya; it should be received and preserved.

Furthermore, Ānanda! Suppose a bhikshu comes and says:

– Venerable sir! At that dwelling place, I saw a large community of bhikshus who were all preservers of the Sutras, preservers of the Vinaya, and preservers of the Abhidharma. There I personally heard and remembered such a statement, which accords in every respect with the Sutras and the Vinaya and conforms to the Buddha’s teaching.

Upon hearing that person speak, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said accords with the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said accords with the Buddha’s word. What you have accepted accords entirely with the Sutras and the Vinaya; it should be received and preserved.

Furthermore, Ānanda! Suppose a bhikshu comes and says:

– Venerable sir! At that dwelling place, I saw a single bhikshu who was a wise and venerable elder. There I personally heard and remembered such a statement, which accords in every respect with the Sutras and the Vinaya and conforms to the Buddha’s teaching. Upon hearing that person speak, one should neither praise nor disparage him, but should listen attentively to his words and clearly remember every sentence. Then one should return to one’s dwelling and verify them against the scriptural texts and the teachings of the Vinaya. If what he has said accords with the Sutras and the Vinaya, one should tell him:

– Venerable sir! What you have said accords with the Buddha’s word. What you have accepted accords perfectly with the Sutras and the Vinaya; it should be received and preserved.

Ānanda! The first four cases are called utterly dark statements. The bhikshus should carefully reflect upon and closely examine them, clearly recognizing that they are unwholesome, that they are not the Sutras, not the Vinaya, and not the Buddha’s teaching; they must be abandoned. The latter four cases are called utterly clear statements. The bhikshus should carefully reflect upon and closely examine them, clearly recognizing that they are wholesome, that they are indeed the Sutras, indeed the Vinaya, and indeed the Buddha’s teaching; they should be carefully received and preserved. Ānanda! This is how a bhikshu relies upon the scriptural teaching rather than upon persons; thus should you train. Anything contrary to this is not my teaching.

The Blessed One said to Ānanda:

– I wish to go to the village of Pāpā, whose name means “evil.”

He replied:

– Yes, indeed.

Wishing to proceed to the city of Kusinagara in the land of the Mallas, the Blessed One journeyed gradually to the village of Pava and stayed in the Chedalaka Grove. Hearing this, the people told one another and together left the village to meet the Buddha. Upon arriving, they bowed with their heads at his feet and sat to one side. The Buddha taught them the Dharma, instructing, benefiting, and gladdening them. Among that assembly was a smith named Cunda, who was also seated listening to the Dharma. When the teaching had ended, everyone took leave of the Buddha and returned home.

Rising from his seat, Cunda adjusted his robes, joined his palms, and addressed the Buddha:

“Blessed One, may the Tathagata and the noble Sangha come to my home tomorrow and accept my humble offering of a meal.”

The Buddha consented in silence.

Knowing that the Buddha had consented in silence, Cunda was greatly delighted. He took his leave and returned home. After preparing fragrant and excellent foods, arranging seats, clean water, cleansing powder, and tooth-sticks, Cunda sent a messenger to inform the Buddha:

“The meal is ready. May the Buddha know that the time has come.”

Early the next morning, the Blessed One dressed, took his alms bowl, and went with the great assembly to the place of the meal, where they took their seats. Seeing that everyone was seated, Cunda personally offered the various foods to the Buddha and the noble Sangha.

At that time, an evil bhiksu secretly took a bronze bowl and concealed it beneath his arm. Through his spiritual power, the Buddha caused everyone except himself and Cunda to remain unaware of that unlawful deed. Knowing that the Buddha and the Sangha had finished their meal, Cunda provided clean water, cleansing powder, and toothpicks. After the Buddha and the Sangha had put away their bowls and rinsed their mouths, Cunda placed a low seat before the Buddha and spoke these verses to invite the Buddha to teach:

I have heard that the omniscient Tathagata,

Having crossed to the other shore, has ended ignorance;

O supreme Teacher, foremost Guide and Tamer,

Please teach: how many kinds of sramanas are there?

The Blessed One replied in verse:

There are four kinds of sramanas, not five;

In due order, I shall teach them to you.

They are the Victor on the Path and the Revealer of the Path,

One who lives by the Pure Path, and the Defiler of the Path.

Cunda asked again:

Venerable One, what is the Victor on the Path?

In what sense is one called the Revealer of the Path?

What does one who lives by the Pure Path mean?

And please explain clearly the Defiler of the Path.

The Blessed One spoke in verse:

Having broken the arrow of doubt and ended the afflictions,

Seeking only perfect cessation and desiring nothing,

One is a teacher of devas and humans;

Such a one the Buddhas call the Victor on the Path.

One who clearly understands the meaning of the supreme Dharma

And skillfully expounds the subtle and wondrous teaching

Of the Muni who has torn apart the net of doubt—

This is the second: the Teacher who Reveals the Path.

Whoever can skillfully explain the verses of Dharma,

Lives with few desires in accordance with the teaching,

And fully cultivates the Dharma and Vinaya—

Such is the third, one who lives by the Pure Path.

One wears the sramana’s robe of liberation,

Yet brings disgrace upon householders and feels no shame;

Deceitful and speaking no truthful words—

Such is the fourth: the Defiler of the Path.

Regarding the true Dharma’s assembly of sravakas,

Householders should examine carefully;

My disciples are not all alike,

And therefore one must possess right faith.

Why do the innocent dwell together with the guilty,

The pure and impure abiding in one place?

Because those fools commit evil deeds,

They cause virtuous people to be viewed with suspicion.

When meeting someone, do not trust outward appearances;

Only after living together for a time can one discern another.

Those filled with treachery may feign respectability

And continually live by deceit in the world.

They are like earrings plated with a little gold,

Made of bronze within and devoid of worth;

False inside, though outwardly appearing genuine,

They gather many disciples and disturb the virtuous.

Seeing that the smith had completed his offering of food, the Blessed One spoke these verses of blessing:

For one who gives, merit increases;

All enmity comes to an end.

Having eradicated evil

And exhausted delusion, one realizes nirvana.

After teaching the Dharma, benefiting and gladdening the householder, the Blessed One rose and took his leave.

Internal summary verse:

The Buddha departed westward from Vaisali,

Turned back and gazed upon the city walls,

Journeyed through ten villages,

And finally reached Pava.

At that time, the Blessed One said to Ananda:

“I wish to go to the city of Kusinagara.”

Hearing the Buddha’s words, Ananda followed behind him as they proceeded from the village of Pava. Before reaching the Kakuttha River, midway along the road, the Blessed One stopped to rest and said to Ananda:

“My back is aching. Fold my uttarasanga robe in four so that I may lie down and rest.”

Obeying the Buddha’s instruction, the Venerable Ananda quickly folded the robe and informed the Buddha that all was ready. The Blessed One then folded his sanghati as a pillow, lay on his right side with one foot resting upon the other, turned his attention to light, and abided mindful and fully aware, bearing in mind the time at which he would rise. Having directed his attention in this way, the Blessed One said to Ananda:

“Go to the Kakuttha River and bring me a bowlful of water. I wish to drink and wipe my body.”

When Ananda brought the bowl to the riverbank, five hundred carts had just crossed the river, making the water turbid. He filled the bowl with water, brought it back to the Buddha, and said:

“Venerable Sir, five hundred carts have just crossed this river, and so the water has become turbid. May the Blessed One use it to wash his hands and feet, but he should not drink it. The Hiranyavati River is nearby and has clear, pure water.”

The Buddha used this water to wash his feet and wipe his face. As soon as his body was at ease, he sat up in the lotus posture, holding himself erect, mindful and fully aware.

A great minister of the Mallas named Pukkusa was passing by. He saw the Buddha, the Blessed One, seated beneath a tree, dignified and exceedingly pleasing to behold, his body and mind tranquil and exceedingly gentle, like a beautiful golden banner-leaf, brilliant and radiant. Pukkusa approached, bowed with his head at the Buddha’s feet, and sat to one side. The Buddha asked:

“Do you esteem the pure teaching of the sramanas or that of the brahmins?”

The great minister replied:

“Venerable Sir, I esteem the pure teaching of Alara Kalama.”

The Buddha asked:

“Why do you esteem that pure teaching?”

He replied:

“Venerable Sir, one day, while traveling, Alara Kalama stopped to rest beneath a tree beside the road. Five hundred carts passed by that place.

“A short while later, a man came there and asked him:

“‘Venerable Sir, did you see the five hundred carts that just passed this way?’

“He replied:

“‘I did not see them.’

“The man asked:

“‘Did you hear them?’

“He replied:

“‘I did not hear them.’

“The man asked:

“‘Were you perhaps asleep?’

“He replied:

“‘I was not asleep.’

“The man asked:

“‘If you were not asleep, how could you have neither seen nor heard five hundred carts passing this way?’

“He replied:

“‘I was not deeply asleep; my mind was continuously awake. Yet because of the power of concentration, I neither saw nor heard them.’

“Hearing this, the man thought:

“‘It is rare indeed for a superior person to possess such serene concentration of mind.’

“Moreover, when the carts passed, their clamor caused great commotion, and clouds of dust arose and covered his entire body and clothing, yet he remained unaware of it. Therefore, I have pure faith in and deep esteem for that teaching.”

The Buddha said to the great minister:

“What do you think? Which is louder: the sound made by five hundred moving carts or thunder resounding in the sky?”

He replied:

“Venerable Sir, not only could the clamor of five hundred carts not compare with thunder; even the sound of hundreds of thousands or millions of carts could not compare with it.”

The Buddha said:

“Great minister, formerly, while I was staying in the Gabled Hall in this village, early in the morning I dressed, took my bowl, and entered the village to seek alms. After taking my meal, putting away my robe and bowl, and washing my feet, I entered the hall and sat in meditation. Suddenly thunder arose in the sky, and a tremendous thunderclap resounded. At that time, four oxen, two farmers, and two brothers who were sons of a wealthy householder heard the thunderclap and were so terrified that they all died. The people in the city cried out in an uproar. Then, after emerging from meditation, I left the hall and began walking in meditation. A man came out of the city to where I was, bowed with his head at my feet, and walked in meditation alongside me. I asked:

“‘Why is there such a loud uproar of people crying out in the city?’

“He replied:

– Just now, thunder suddenly pealed in the sky, and a great bolt of lightning struck within the city, causing four oxen, two farmers, and two brothers who were sons of an elder to die from extreme fright. Therefore, the city resounded with a great commotion.

That man asked me:

– Venerable Sir, did you not hear the great thunderclap?

– I did not hear it.

He asked:

– Was the Blessed One asleep?

– I was not asleep. Inwardly I was fully aware, but I did not hear what occurred outside.

The great minister thought:

– How extraordinary! The Tathagata, the Worthy One, the Perfectly Enlightened One, dwells in such profound serenity that he did not hear so great a thunderclap. This caused a mind of pure faith to arise in me.

Having heard this, Purna said to the Buddha:

– Venerable Sir, how could one fail to have reverence and faith in such a Buddha! I now have profound and pure faith in you.

Purna told the messenger:

– Bring my finest soft, brand-new, golden-colored cloth so that I may offer it to the Blessed One as a robe.

When the messenger brought it, Purna said to the Buddha:

– Blessed One! This is a brand-new cloth of the finest quality, golden in color. Out of compassion for me, please accept it.

For his benefit, the Blessed One accepted it. Purna then said:

– Venerable Blessed One! I also wish to make offerings to the Buddha and the Sangha. Please accept my invitation.

The Buddha said:

– That is a wholesome deed.

Seeing that the Buddha had accepted, Purna rejoiced, bowed with his head at the Buddha’s feet, and took his leave.

The Buddha told the Venerable Ananda:

– Cut and sew this golden cloth; I wish to wear it.

Obeying the Buddha’s instruction, Ananda used a knife to cut and sew the cloth, then presented it to the Buddha. When the Buddha put it on, the radiance of his body shone so brilliantly that it eclipsed even the color of the cloth. Ananda said to the Buddha:

– I have attended upon the Buddha for more than twenty years, yet I have never seen your countenance shine with such brilliance. Why has this extraordinary radiance appeared?

The Buddha told Ananda:

– On two occasions such radiance appears, unlike on ordinary days. They are:

First: On the night when the bodhisattva attains unsurpassed perfect enlightenment.

Second: On the night when the Tathagata enters the great nirvana without remainder.

This sublime manifestation appears on those two occasions.

– Ananda! I wish to go to the Golden River.

Upon hearing the Buddha’s instruction, Ananda accompanied him to that river. When they arrived, the Buddha removed his outer robe and placed it on the bank, entered the river wearing his bathing garment, bathed, then came ashore and dried his body. He told Ananda:

– Cunda will surely feel remorse. You should console him with these words: “Cunda, you have gained great and excellent benefit by offering the final meal to the Great Teacher. After accepting this offering, the Buddha will enter nirvana without remainder. Such an opportunity is truly difficult to encounter.” Because Cunda may feel remorse for two reasons, you should explain to him:

– Cunda, I personally heard the Buddha teach that there are two offerings of food whose acceptance brings immeasurable merit to the giver. The first is the meal accepted by the bodhisattva before attaining unsurpassed perfect enlightenment. The second is the final meal accepted by the Tathagata before entering nirvana without remainder.

– Ananda! These two offerings bring immeasurable fruits of recompense.

– Ananda! Through these wholesome deeds, Cunda will gain longevity, great strength and health, handsome appearance, rebirth in the heavens, wealth, food, prosperity, and flourishing kin.

The Venerable Ananda said to the Buddha:

– Blessed One! The bhiksu Chanda is harsh-tempered, wrathful, and unruly. He habitually refuses to comply with the other bhiksus and even speaks abusively. After the Buddha’s parinirvana, how should we live in communion with him?

The Buddha said:

– Ananda! After my parinirvana, the bhiksus should discipline Chanda’s evil nature through the penalty of brahma-danda, the silent treatment. Having been disciplined in this way, if the assembly sees that he is remorseful, gives rise to reverence, and seeks to amend his conduct, they should joyfully reconcile with him and speak with him again as before.

The Blessed One then told Ananda:

– I wish to go to the city of Kusinagara.

Obeying him, Ananda accompanied the Buddha toward the land of the Mallas. After crossing the Golden River, not far from that city, they rested beside the road. The Blessed One told Ananda:

– My back aches. Fold the uttarasanga robe into four layers; I wish to lie down and rest.

Upon hearing the Buddha’s instruction, Ananda quickly folded the robe and said:

– I have finished. May the Buddha do as he sees fit.

The Blessed One folded his sanghati robe beneath his head as a pillow and lay on his right side ... as before. He told Ananda:

– Teach the factors of enlightenment.

Ananda said:

– The Venerable Blessed One personally realized and awakened to these factors of enlightenment and taught them to me:

– Depending upon seclusion, depending upon dispassion, and depending upon cessation, leading to relinquishment, one diligently cultivates the factors of enlightenment of mindfulness, investigation of Dharma, energy, joy, tranquility, concentration, and equanimity. These factors of enlightenment were personally realized and awakened to by the Venerable Blessed One and then taught by him.

The Buddha said:

– If the seven factors of enlightenment that you have expounded are cultivated abundantly in dependence upon seclusion ... with diligence and energetic effort, one will attain unsurpassed perfect enlightenment.

After giving this teaching, the Buddha sat up, established right mindfulness, and sat upright in contemplation.

A bhiksu then spoke these verses:

The Blessed One himself encouraged him,

Commanding him to teach the sublime Dharma,

And, for the sake of those who are ill,

To proclaim the seven factors of enlightenment.

The Great Teacher’s body was afflicted,

And for the sake of afflicted bhiksus,

He expounded the Dharma of the seven factors

To awaken and enlighten them.

Excellent indeed, Ananda,

Who has perfected the pure Dharma,

Intelligent and endowed with great wisdom,

Skilled in teaching the Buddha’s Dharma.

Mindfulness and investigation of Dharma,

Energy and the factor of joy,

Tranquility, concentration, and equanimity—

He explained them all with perfect clarity.

The Unsurpassed Tamer of Beings

Delighted in hearing the factors of enlightenment;

Though his body was afflicted by illness,

He still listened to every word.

The Buddha is the King of Dharma,

Fully able to guide all beings,

Yet even he revered the Dharma—

How much more should others do so!

There are also noble sages

Within the teaching of the One of Ten Powers;

Even when their bodies are afflicted,

They still listen with diligent effort.

Such persons skillfully retain the Sutras

And thoroughly understand the Vinaya and Abhidharma;

Yet they still delight in hearing the true Dharma—

Why, then, should others not listen?

The Buddha’s Dharma of freedom from defilement,

When heard and practiced in accordance with Dharma,

Diligently and single-mindedly recollected,

Will bring attainment of the factor of joy.

When joy has arisen in the mind,

It makes this body tranquil.

From tranquility, bliss arises;

From bliss, concentration is born.

Through sublime concentration and equanimity,

One clearly sees all formations as impermanent,

Cuts off the basis of birth in the three realms of existence,

And no longer gives rise to a mind of defiled attachment.

Thus all suffering in the realms of existence ends;

One no longer delights in heavenly or human realms,

But realizes unsurpassed nirvana,

As a fire goes out when its fuel is exhausted.

Such great benefits as these

All arise from hearing the Dharma;

Therefore, those approaching death should be urged

To listen to this sublime Dharma.

The Blessed One told Ananda:

– Let us set out for the city of Kusinagara.

Ananda obeyed and followed behind the Buddha into the land of the Mallas, where they came to the sala grove in which the Buddha was to enter nirvana. The Blessed One told Ananda:

– Prepare a resting place for me between the twin sala trees. There I shall lie with my head toward the north. At midnight tonight, I shall enter nirvana.

After carrying out the Buddha’s instruction exactly, Ananda approached the Blessed One, bowed with his head at the Buddha’s feet, stood to one side, and said:

– I have arranged everything according to the Buddha’s instruction.

Having gone to that resting place, the Tathagata lay upon his right side, placed one foot upon the other, attended to the perception of light, and, fully aware and rightly mindful, contemplated and abided in the perception of nirvana.

At that time, standing behind the Buddha’s couch and leaning against it, Ananda sobbed, shed tears, and wept aloud, saying:

– Alas, how painful, how sorrowful! Why has the Tathagata entered nirvana so soon? Why has the Well-Gone One entered nirvana so soon? Why has the Eye of the World vanished so soon? Formerly, whenever bhiksus from various places came to see the Buddha, he taught them the Dharma that was excellent in the beginning, excellent in the middle, and excellent in the end, sublime in expression and meaning, wholly complete, and revealing the pure and immaculate form of the holy life. Through this, I was able to hear that profound and wondrous Dharma. Now, upon hearing that the Buddha has entered nirvana, they will no longer come, and such sublime, wondrous Dharma will disappear from the world.

The Buddha asked the bhiksus:

– Where is Ananda?

They replied:

– Blessed One! The Venerable One is behind the Blessed One's couch, weeping and saying ... as above ... “The sublime, wondrous Dharma will disappear from the world.”

The Buddha said to Ananda:

– Do not grieve, lament, and weep. Why? You have attended upon the Tathagata and performed deeds of loving-kindness with your body, thereby gaining great benefit. Through your bodily deeds alone, you have already acquired boundless merit; through deeds of loving-kindness in speech and mind, you have likewise acquired boundless merit.

Ananda, all the Tathagatas of the past had attendants just as you have devotedly attended upon me. All the Tathagatas of the future will also have attendants just like you.

Ananda, all conditioned things in the world are impermanent and must ceaselessly disintegrate. Because this is true, you should not grieve, weep, and suffer excessively. I see no phenomenon in the world arising through causes and conditions that abides forever without decay and destruction. I have previously taught you this essential Dharma: all things that are dear and pleasing are impermanent and must be parted from.

The Blessed One extended his great compassion and caused Ananda to rejoice. He then told the bhiksus:

– A wheel-turning holy king possesses four rare qualities. They are these: when the assemblies of ksatriyas come to see the king, they are all greatly delighted, and upon hearing the wondrous Dharma, they become even more delighted. Likewise, when assemblies of brahmins, householders, and sramanas come to see the king ... as stated above ... they become delighted. You should know that, just as a wheel-turning holy king has these four rare qualities, Ananda likewise has four such rare qualities. They are these:

– When bhiksus from the four quarters come to see him, they are all delighted, and upon hearing the wondrous Dharma, they become even more delighted. In the same way, bhiksunis, male lay followers, and female lay followers who come to see Ananda are also greatly delighted.

– Bhiksus, Ananda also possesses four wondrous and rare qualities. They are these: when Ananda teaches the Dharma to an assembly of bhiksus, he enables them to understand it clearly and to be free from doubt. The assembly of bhiksus all think, “Excellent, excellent! May Ananda continue to proclaim the wondrous Dharma. Please do not fall silent or stop because of weariness, for those who listen never tire of hearing it.” After teaching the Dharma, Ananda falls silent. When Ananda teaches the Dharma to bhiksunis, male lay followers, and female lay followers, it is likewise so.

After hearing this, Ananda joyfully addressed the Buddha:

– Blessed One! In this land there are six great cities: Sravasti, Saketa, Campa, Varanasi, Vaisali, and Rajagrha. Why does the Blessed One pass over those greatly blessed lands with their vast and beautiful terrain and come to this barren wilderness, this lowly border region, to enter parinirvana?

The Buddha said to Ananda:

– Do not say that the city of Kusinagara is a lowly, undesirable border region. Why? Ananda, in ancient times, on the site of this city of Kusinagara stood the royal city of Kusavati, belonging to a holy king. It was peaceful and prosperous, and its people flourished. It was twelve yojanas long and seven yojanas wide. The city was encircled by seven tiers of walls built from the four precious substances: gold, silver, vaidurya, and crystal. The city gates were likewise made from those four precious substances. At every gate stood great pillars engraved with ornamental designs and made of precious substances, each as high as seven men standing one upon another. The moat outside the city was three and a half men deep, and its banks were built of precious bricks. Along each of the seven tiers of walls grew tala trees made from the four precious substances. The branches, leaves, flowers, and fruit of the golden tala trees were adorned with silver. The silver trees were adorned with gold. The vaidurya trees were adorned with crystal, and the crystal trees were adorned with vaidurya. When the wind stirred these trees, they produced exceedingly beautiful sounds that delighted everyone. Between the rows of trees were bathing ponds whose descending steps were all made from the four precious substances. The railings on their four sides were also made from the four precious substances. Within the ponds grew many kinds of lovely flowers, including golden lotuses, blue lotuses, red lotuses, and white lotuses. The flowers were exceedingly soft, exceedingly fragrant, and always fresh. No one controlled these flowers, and everyone could use them as they pleased. Along the banks of the ponds also grew campaka flowers, mallika flowers, and lovely manojna flowers. All these kinds of flowers bloomed in their proper seasons.

– Ananda! In the groves were many beautiful maidens adorned with numerous jeweled necklaces, freely wandering for pleasure and provided with every kind of food and drink according to their needs. In this city, those who delighted in the five sensual pleasures wandered through these groves and had all their wishes fulfilled.

There were also always various kinds of music: drums, pipes, flutes, singing, and dancing, producing exceedingly beautiful sounds that encouraged people to cultivate meritorious deeds and observe the fasting precepts.

Furthermore, Ananda, in that city there was a king named Mahasudarsana, who possessed the seven treasures and four rare qualities. The seven treasures were the Wheel Treasure, Elephant Treasure, Horse Treasure, Jewel Treasure, Woman Treasure, Treasurer Treasure, and General Treasure. The king's four rare qualities were these:

First: The king lived an exceedingly long life. He was first a prince, then became the crown prince, afterward ascended the throne as king, and finally cultivated the holy life. Each of these stages lasted eighty-four thousand years.

Second: The king's appearance was extraordinarily handsome and majestic.

Third: The king suffered little illness, was always peaceful and happy, and took suitable food and drink at the proper times.

Fourth: The people were loyal and devoted to the king, regarding him as their own father and mother. The king likewise loved the people as his infant children. Whenever he rode out in his carriage, the king instructed his attendant:

– Drive the carriage slowly so that the people may see me.

The king always treated the common people with loving-kindness. Ananda! At that time, the people of the kingdom brought various precious objects, such as gold, silver, and mani jewels, and addressed the king:

– Great King, your servants possess these precious objects and wish to offer them to you. We beseech you, out of compassion, to accept them.

The king said:

– Worthy ones, I already possess a great many precious objects such as these and therefore have no need of them.

They implored him three times, but the king still would not accept them. Everyone then thought, “We brought these objects here solely because we wished to present them to the king, but he will not accept them. What should we do? Let us place them before the king and then return home.”

Having thought thus, they placed the treasures before the king and returned home. The king thought, “These precious objects have been acquired in accordance with the Dharma and were not sought through unlawful means. I should therefore use them to construct a Dharma hall.”

At that time, upon hearing that the king intended to build a Dharma hall, eighty-four thousand subordinate kings came and addressed him:

– We beseech the Holy King not to weary his mind with this matter. We wish to build it for the king.

The king said:

– I possess sufficient precious materials to build it and need not trouble you.

They petitioned him three times, but the king still did not consent. The subordinate kings then came together and either supported the king's feet or held the hem of his robe. With palms joined, they addressed him:

– Please rest and allow us to build it.

Seeing their earnest devotion, the king silently consented. Knowing that the king had agreed, the subordinate kings returned to their respective domains. Some brought gold, silver, and various precious objects; others brought precious pillars one by one before the king and said:

“Sacred King, the necessary materials are now complete, but we do not know where the structure should be built or what its dimensions should be.”

The king replied:

“Choose a fine tract of land east of the city, measuring one yojana in both length and breadth, and build it there.”

Upon hearing this, the minor kings went to that place and constructed the Dharma hall according to the prescribed dimensions.

“Ananda, the beams, rafters, pillars, eaves, stairways, balustrades, and surrounding galleries of the building were all made of gold, silver, vaidurya, crystal, and other precious substances. The beds, seats, mattresses, pillows, tables, chairs, cabinets, chests, and garments within the building were all adorned with precious materials.

“Ananda, between every two pillars beneath the veranda, trees were planted whose branches, leaves, flowers, and fruits were all fashioned from the seven precious substances, with the various jewels intermingled as described before. When a gentle breeze blew, they produced harmonious sounds like celestial music. The interior was strewn with golden sand and regularly sprinkled with fragrant sandalwood water. Golden cords marked the boundaries of the walkways. Jeweled nets were spread on all four sides, from which jeweled bells hung down as exceedingly beautiful adornments.

“After they had together completed the magnificent Dharma hall, the eighty-four thousand minor kings built beside it a bathing pond forty leagues square. The banks of the pond were constructed from four kinds of precious substances. Within the pond grew four kinds of flowers. Outside the pond were also terraces planted with fresh flowers, as described before. In front of the hall stood rows of trees whose branches, leaves, flowers, and fruits were adorned with four kinds of precious substances intermingled with one another. When the wind blew, they produced sounds as described before. The ground there was strewn with golden sand and sprinkled with fragrant water. Jeweled bells hung everywhere, sounding harmoniously together.

“When the work had been completed, the minor kings reported to the king:

“‘Sacred King, the Dharma hall, garden, and pond have been completed in magnificent splendor. We respectfully invite Your Majesty to come.’

“Upon hearing their report, the king thought, ‘I should not be the first to enjoy this lofty and beautiful Dharma hall. I should invite all virtuous sramanas and brahmins here and make offerings to them in this building, fully providing all requisites in accordance with the Dharma.’

“In accordance with this thought, the king convened a great assembly of giving. After making abundant offerings, he thought, ‘Within this Dharma hall, I should not dwell heedlessly in sensual pleasure.’

“Taking only a single attendant, the king personally entered the Dharma hall to cultivate the pure conduct of brahmacarya. Sitting cross-legged upon a silver seat in the golden pavilion, the king established right mindfulness and contemplated. Secluded from the evil and unwholesome dharmas of the realm of desire, and having brought initial and sustained thought to cessation, he attained the first dhyana. Emerging from the golden pavilion, he ascended the silver pavilion and sat upon a golden seat adorned with crystal. In due sequence, the king entered ever more deeply into meditative concentration and dispelled the karmic obstructions.

“At that time, the eighty-four thousand palace women and female attendants went together to see the Jewel Woman and said:

“‘Lady, we have all received the king’s benevolence, but for a long time we have not been able to attend upon him. Our hearts deeply yearn for him, and we wish to behold him. We ask that you grant us permission.’

“The chief queen said to the Minister of the Armed Forces:

“‘You should know that we in the inner palace have not seen the Great King for a long time. Our hearts are filled with longing, and we wish to go and pay court to him. Please arrange carriages for us.’

“The minister said:

“‘If that is so, please command your attendants to adorn all the conveyances and furnishings in gold. We shall now order the eighty-four thousand minor kings to assemble their troops.’

“In obedience to the command, the minor kings first arrayed eighty thousand elephant carriages, led by the elephant king Pure Growth. Next they arrayed the horse-drawn carriages, headed by the horse king Cloud-Soarer. They then arrayed the carts, headed by the great cart Joyful Radiance. Each of these latter two kinds numbered eighty thousand, and all were adorned with incomparable and exceptional beauty.

“The chief queen and all the female attendants rode in Radiant Road carriages. All those accompanying them rode elephants or horses. Their dignified bearing was solemn, their banners and drums resplendent, and the din shook heaven and earth as they proceeded together toward the Dharma hall.

“Hearing the sound, the king asked:

“‘Why is there such a clamor and tumult of horses and carriages?’

“The attendant replied:

“‘The chief queen, an innumerable multitude of female attendants, and the minor kings, all adorned with golden garments, garlands, banners, and parasols, are coming here to pay homage to the Great King.’

“The king said:

“‘Arrange a seat outside this Dharma hall. I shall go and see them.’

“After arranging a golden seat, the attendant reported to the king:

“‘Your servant has finished.’

“Stepping gently down from the pavilion and reaching midway down the stairs, the king saw the horses and carriages arrayed in majestic golden splendor. He thought, ‘Their stately bearing is truly pleasing, and their adornments are wondrously beautiful. How resplendent they are!’

“After the king had taken his seat, the chief queen came forward, bowed, stood to one side, and said:

“‘Great King, I offer these eighty-four thousand beautiful and precious maidens to Your Majesty. Please accept them and do not refuse.’

“Each of the eighty-four thousand minor kings brought forth the foremost of his precious military forces and said to the king:

“‘Great King, these elephant carriages, horse-drawn carriages, and carts, together with eighty-four thousand cities and towns headed by the city of Kusavati, contain eighty-four thousand pavilions adorned with exceptional beauty. Out of compassion, please accept and protect them.’

“The king said:

“‘Sisters, in the past I was very intimate with you. Why have you now become my enemies by trying to entice me into unlawful ways?’

“Hearing the king address them as sisters, the chief queen and the female attendants wept and shed tears, saying:

“‘It appears that Your Majesty has abandoned us.’

“Wiping away their tears with the hems of their garments, they continued:

“‘Why was the Great King formerly so intimate with us, yet now regards us as enemies?’

“The king said:

“‘You should understand that human life is brief. Whoever is born must die, and both I and all of you must perish. Even if there were countless hundreds of thousands of beautiful maidens, they would be like enemies feigning intimacy and would inevitably bring me harm. However dearly people love one another, they must ultimately part. Close ministers, carriages, horses, and beautiful pavilions may be countless and boundless, numbering as many as eighty-four thousand of each kind, yet they too will decay and cannot endure forever. Therefore, the wise should quickly cast them far away, diligently cultivate brahmacarya, and give rise to no attachment.’

“Hearing the king speak in this way, the chief queen understood that he would not accept them because they did not accord with his aspiration.

“After instructing them in accordance with the Dharma, the king returned to the golden pavilion, sat cross-legged upon the silver seat, and pervaded all sentient beings with a mind of great loving-kindness, extending throughout the ten directions without limit. Having cultivated it universally in this way, he rested one-pointedly therein. Transcending the mind of loving-kindness, he then generated compassion, great sympathetic joy, and great equanimity toward sentient beings in the same manner.

Throughout the ten directions were pavilions and seats adorned with many kinds of precious substances. As the king cultivated each immeasurable state of the four Brahma-abodes, all sensual desires ceased. When his lifespan was about to end and he was oppressed by death, the king’s mind became sorrowful.

After his death, he was reborn in the Brahma heaven.”

The Buddha told Ananda:

“From the city of Kusinagara to the bank of the Golden River, the Sala Grove, and the Crown-Fastening Stupa, the land belonging to the Mallas extends twelve yojanas in circumference. In former times, when the Tathagata was a wheel-turning king, he passed away here on six occasions. Today, I shall enter nirvana in this place for the seventh time.

“Furthermore, nowhere throughout the worlds of the ten directions will the Tathagata, the Worthy One, the Perfectly Enlightened One, relinquish a body for an eighth time. Why is this? I have ended birth and death, utterly severed all afflictions and karma, and shall never again assume another body.”

At that time, the Buddha said to the Venerable Upavana, who was standing before him:

“You should not stand directly in front of the Tathagata.”

Upon hearing this, the bhiksu withdrew to another place.

Ananda said:

“Blessed One!”

I have attended upon the Buddha for more than twenty years, yet I have never heard the Blessed One utter a rebuke such as the one directed at the bhiksu Upamana.

The Buddha said:

“Ananda! There are innumerable long-lived devas who are displeased and are saying among themselves:

“‘It is difficult in this world to encounter the appearance of the Tathagata, the Great Teacher. Only after a very long time does he appear, like an udumbara flower. At midnight tonight, he will certainly enter the sublime realm of nirvana without remainder. Because the majestic power of the bhiksu standing before the Buddha is obstructing us, we cannot approach the Blessed One to make offerings and pay homage.’”

Ananda asked:

“How many devas have come here?”

The Buddha replied:

“From the Golden River in the south to the Twin Grove at Kusinagara, as far as the Crown-Hanging Stupa, throughout this area of twelve yojanas, devas of great majestic power stand shoulder to shoulder, leaving no space even to plant a staff.”

The bhiksus were perplexed and asked the Blessed One:

“What karma did the venerable Upamana create in the past that he now possesses such great majestic power?”

The Buddha said:

“Bhiksus, Upamana is now experiencing the result of karma he created in the past...” This was explained as elsewhere, up to the recitation of the verses.

“Bhiksus, in a past age, during this Fortunate Kalpa, when the human lifespan was twenty thousand years, a Buddha appeared in the world named Kasyapa, endowed with the ten epithets. He dwelt in the Deer Park, the place where the seers had fallen, near Varanasi. In that Buddha’s teaching, Upamana in a former life went forth into homelessness.

“At that time, the bhiksus donned their robes, took their bowls, and entered the city to seek alms. When his turn came, that bhiksu remained behind to watch over the monastery. A great storm arose, with heavy rain and strong winds, and the weather became bitterly cold. He thought, ‘My fellow practitioners are suffering because of this cold weather, and their robes must be completely soaked. They will soon return, so I should prepare everything needed and await them.’

“Having thought thus, he entered the bathing room, lit a fire, heated water, and arranged seats. He set up wooden poles beneath the eaves as drying racks, then went to the front of the monastery to watch for the bhiksus. When they returned, he quietly led them into the bathing room, washed their wet robes with water, and hung them on the racks to dry. He gave them clean garments to wear. Having rested, their bodies became warm again and they no longer suffered from the cold. The bhiksus were delighted and pleased.

“Kneeling upright with palms joined toward the assembly, the bhiksu who had watched over the monastery made this aspiration:

“‘Today, through the roots of goodness I have cultivated by relieving my fellow practitioners of suffering and bringing them comfort and joy, just as the Buddha Kasyapa, the Tathagata, Worthy One, Perfectly Enlightened One, predicted that the Youth would in a future age, when the human lifespan is one hundred years, attain Buddhahood under the name Sakyamuni, may I go forth in that Buddha’s teaching, eliminate all afflictions, and attain arhatship. Through the merit of having lit the fire, may my body blaze with radiance so that the devas cannot approach me.’

“You should know that through the power of that aspiration, he went forth in my teaching, eliminated all afflictions, attained arhatship, and came to possess great majestic power. Therefore, the devas cannot approach him.”

The venerable Ananda then said to the Buddha:

“After the greatly virtuous Blessed One enters nirvana, how should I reverently make offerings to the Dharma-body of the Tathagata?”

The Buddha said to Ananda:

“Set this matter aside. Faithful brahmins and householders will undertake what you have asked about.”

Ananda again said to the Buddha:

“What will those householders do?”

The Buddha replied:

“Everything will be done according to the funeral rites for a wheel-turning king.”

He asked:

“What are the rites for a wheel-turning king?”

The Buddha said:

“Ananda! After a wheel-turning king dies, his entire body is wrapped in five hundred pieces of fine white cloth and adorned with five hundred fine robes. It is placed in an iron coffin filled with fragrant oil, which is then closed, and the body is cremated with fragrant wood.

After the cremation, fragrant milk is poured on the fire to extinguish it. The bones are collected and placed in a golden urn, and a great stupa is erected at a crossroads to enshrine them. Banners, pennants, parasols, various fragrances, and beautiful flowers are offered with reverence and honor, and a great feast is held.

Ananda! After my final passing, devas and humans shall honor and make offerings to me in the same manner as they reverently honor and make offerings to a wheel-turning king, but many times more abundantly...

“Ananda! Go to Kusinagara and convey my words to the five hundred members of the Malla clan: ‘Good people, at midnight tonight the Tathagata, the Great Teacher, will certainly enter nirvana without remainder. Do whatever should be done, lest you later regretfully say, “Why did the Great Teacher enter nirvana in this place while we did not know to make offerings to him?”’”

Obeying the Buddha’s instruction, the venerable Ananda took his sanghati robe and an attendant and went to the public assembly hall of Kusinagara.

At that time, five hundred Mallas were gathered there discussing public affairs. Ananda conveyed the words of the Blessed One to them, saying, “All of you assembled here, listen. At midnight tonight, the Great Teacher will certainly enter nirvana without remainder. Do whatever should be done, lest you later regretfully say, ‘Why did the Great Teacher enter nirvana in this place while we were unable to make offerings to him?’”

Hearing this, the Mallas brought their wives, children, relatives, friends, and attendants, and together they went to the sala grove. Upon arriving, they bowed their heads at the Buddha’s feet and sat to one side.

After the Blessed One had taught them the Dharma, bringing them benefit and joy, the Mallas rose from their seats, arranged their garments to bare their right shoulders, joined their palms reverently, and said to the Buddha:

“Greatly virtuous Blessed One! We are all members of the noble Malla clan of Kusinagara. For the rest of our lives, we vow to take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, and uphold the precepts.”

The venerable Ananda thought, “If each of these Mallas individually receives the lay precepts from the Blessed One, it will take a long time and obstruct his final nirvana. I should ask him to let them receive the precepts all at once.”

Having thought thus, the venerable one rose, arranged his robes, joined his palms, and said to the Buddha:

“Greatly virtuous Blessed One! These Mallas and their families... are very numerous and have many different names and family names. They wish to take refuge in the Three Jewels and seek to receive the five precepts. If each receives them individually, I fear it will take too long. I beseech you in your great compassion to allow them to receive the precepts all at once.”

Then, in the presence of the Blessed One, Ananda recited all their names together and administered the precepts to them.

Having heard the Buddha teach the Dharma and having received the precepts, the Mallas rejoiced greatly, bowed their heads at the Buddha’s feet, and departed.

When the Blessed One was still a bodhisattva dwelling in the Tusita heaven, he contemplated five matters concerning the world. Three times, the devas of the Six Heavens of Desire purified his mother’s womb. The bodhisattva manifested the form of a white elephant and entered his mother’s womb. Sakra, Lord of the Devas, said to Supriya, king of the gandharvas:

“Supriya, the bodhisattva is in the Tusita palace, contemplating five matters concerning the world. The devas of the Six Heavens of Desire are purifying his mother’s womb. He is manifesting the form of a white elephant and descending to enter his mother’s womb. Let us go and protect him.”

The gandharva king replied:

“Great deva, please go on ahead. We are occupied here with performing music.”

When the bodhisattva emerged from his mother’s womb, Sakra again said to the king of musicians:

“Supriya! The bodhisattva is emerging from his mother’s womb. Let us go and protect him.”

Supriya answered as before.

When the bodhisattva was playing with the other youths, Sakra again said to the king of musicians:

“Supriya, the bodhisattva is going out to play with the other youths. Let us go and protect him.”

Supriya again answered as before.

When the bodhisattva contemplated aging, sickness, and death, sorrow arose in his heart, and so he entered a secluded forest to cultivate ascetic practices. Thereafter, he partook of milk porridge prepared through sixteen boilings by two cowherd maidens. His strength was restored, and he resumed eating and drinking, bathed his body, and anointed it with various oils. Śakra, Lord of the Devas, again ordered the celestial musician to go and attend upon him.

Good Beloved replied as before.

When the Blessed One had vanquished the three billion six hundred million troops of Māra and attained the wisdom of unsurpassed enlightenment, Brahmā King entreated him to go to Vārāṇasī, where he turned the Dharma wheel in its three turnings and twelve aspects. He established the training precepts, and all those with the proper conditions to be liberated had been delivered by him. Finally, he came to lie down to rest at the city of Kuśinagara. Śakra, Lord of the Devas, again informed the celestial musician... as before... to hear the Dharma.

Good Beloved likewise replied:

“I am playing music.”

Śakra, Lord of the Devas, again said to the celestial musician:

“O musician, the Blessed One is now lying down for the last time and is about to enter nirvana. Go and make your final offering.”

The musician again replied as before.

At that time, the Blessed One reflected: “Those whom a śrāvaka can liberate can also be liberated by the Tathagata. But those who must await liberation by a Buddha cannot be liberated by anyone else, for supreme skillful means must be employed. I shall liberate the celestial musician Good Beloved.”

Having reflected thus, the Blessed One entered samādhi. Through the power of samādhi, while remaining where he lay, he manifested another body and conjured a thousand-stringed lapis lazuli harp.

Disappearing from the place where he lay and holding the harp in his hands, he went to the Heaven of the Thirty-Three. The Buddha’s manifested body entered through the gate of the palace of the celestial musician Good Beloved.

At that time, Good Beloved, filled with pride and regarding himself as an unsurpassed master of the harp, was absorbed in pleasure and playing music within his palace.

The Blessed One said to the gatekeeper:

“Outside the gate is a gandharva who wishes to meet him.”

When the gatekeeper entered and reported the entire matter, the proud king of musicians said:

“Can there be another gandharva besides me?”

The gatekeeper replied:

“He is outside the gate.”

Upon hearing this, Good Beloved could not restrain himself. He hurried to the gate and asked:

“Stranger, are you a gandharva?”

He replied:

“I am indeed the king of the gandharvas. If you are capable, play music with me.”

“Great Sage, excellent! Let us play together.”

As he played the harp together with the king of musicians, the Buddha snapped one string. The other did likewise, yet the sound produced by neither was diminished. The Buddha then snapped two strings, and the other did likewise, yet the melodies of both remained equal. The Buddha then snapped three strings, and then four; the other did likewise, until only one string remained, yet the music continued as before. The Buddha then snapped the final string, and the other did likewise. The Buddha raised his hand and played upon empty space, and the melody became many times more beautiful. Unable to do the same, the other was filled with admiration. Realizing that the stranger’s musical ability far surpassed his own, he relinquished his pride.

Knowing this, the Blessed One relinquished the form of a gandharva and resumed the body of a Buddha. The celestial musician beheld the Buddha, the Blessed One, whose golden body bore the thirty-two excellent marks and eighty minor characteristics, radiating a brilliance exceeding that of a thousand suns. He was like the king of jeweled mountains, and one could never tire of gazing upon him. The celestial musician was filled with joy, reverence, and admiration. Bowing his head at the Buddha’s feet, he requested to hear the teaching.

Having discerned his faculties and disposition, the Blessed One taught the Dharma of the Four Noble Truths in accordance with his capacity and brought him to awakening. With the vajra pestle of wisdom, the celestial musician shattered the mountain of the twenty wrong views concerning the self and attained the fruit of stream-entry.

Having seen the truths, he was filled with great joy and addressed the Buddha:

“Venerable Blessed One! My present attainment was not brought to fulfillment for me by my parents, a king, a deva, relatives, friends, śramaṇas, or brahmins. I have attained this supreme benefit only through the compassionate mercy of the Blessed One. Today, you have caused the ocean of blood to dry up for me, enabled me to cross the mountain of bones, closed the paths to the evil destinies, opened the path to nirvana, and secured the paths of devas and humans. Today, I take refuge in the Buddha, Dharma, and Sangha and become a male lay disciple. From now until the end of my life, I shall not take life, and so forth, through to not drinking intoxicants. I undertake the Three Refuges and the five training precepts.”

After once again teaching and instructing him in the Dharma, bringing him benefit, peace, and happiness, the Blessed One entered samādhi, disappeared from the celestial palace, and returned to the place of his final repose in the Twin Śāla Grove.

THE MŪLASARVĀSTIVĀDA.

MISCELLANEOUS MATTERS OF THE VINAYA

End of Fascicle Thirty-Seven.