大般涅槃經後分

THE CHAPTER ON AUSPICIOUS RESPONSES AT THE CREMATION

Chapter Three

At that time, all the men and women in the city of Kusinagara shed tears and wept in grief. Not knowing the proper rite for cremating the Tathagata’s body, they asked Venerable Ananda, “The Tathagata has entered nirvana. According to what rite should the Buddha’s body be cremated?”

At that time, Sakra fully recounted what the Buddha had previously taught and told everyone, “According to the Buddha’s teaching, the cremation rite should be performed as it is for a wheel-turning sage-king.”

Then the people of Kusinagara wailed bitterly, streams of tears pouring forth. Together they entered the city and immediately fashioned a magnificent golden coffin adorned with the seven treasures. They also prepared one thousand pieces of the finest precious white silk and innumerable blossoms of the softest and finest tula cotton. In addition, there were incalculable quantities of the finest sandalwood and sinking-in-water aloeswood, hundreds of thousands of myriad blended fragrances, various powdered incenses and scented waters, and all kinds of silk canopies, banners, streamers, flowers, incense, and other offerings. These articles were as abundant as clouds filling the sky and were heaped as high as Mount Sumeru.

Having completed these preparations, everyone, grieving and in tears, went together to the Buddha’s presence. They arranged the offerings before the Tathagata’s body and, unable to restrain their choking sorrow, reverently presented them as offerings.

At that time, all the people and the great assembly in Kusinagara became still more grief-stricken. Choking with sorrow and shedding tears, they again brought incalculable incense, flowers, streamers, canopies, and every kind of offering, abundant as clouds filling the sky. Holding one another’s hands, beating their breasts, lamenting, choking, and weeping, their grief shook the entire great trichiliocosm. Together they brought the offerings before the Tathagata’s body and, in anguish and sorrow, presented them in homage.

Then the great assembly choked with grief and could not speak. All gave rise to the utmost profound reverence. Each wrapped their hands in fine white silk and placed the Tathagata’s sacred body within the golden coffin, filling it with fragrant oil. The coffin lid immediately closed tightly of itself.

At that time, the men and women of Kusinagara, eager to gain merit, wished to claim for themselves all the merit of making offerings to the Tathagata. Therefore, they would not allow the devas, the great assembly, or anyone else to help bear the Buddha’s golden coffin. After deliberating, they appointed four strong warriors of peerless might. Removing their necklaces, outer garments, and other ornaments, the four resolved to bear the Tathagata’s sacred coffin into the city themselves so that offerings might be made.

Yet even after exerting all the strength they possessed, they could not lift the sacred coffin!

The people of the city then appointed eight great warriors. Together they approached the sacred coffin, removed their outer garments, and exerted all their strength to carry the Buddha’s coffin. Yet even after exerting all the strength they possessed, they could not lift it!

The people of Kusinagara next appointed sixteen great warriors. Together they approached the sacred coffin, removed their outer garments, and exerted all their strength to carry the Buddha’s coffin, but they still could not lift it!

Venerable Anuruddha then said to the warriors, “Even if every man and woman in the city, old and young alike, were to join together to bear the Tathagata’s sacred coffin into the city, they still could not lift it. How, then, could you lift it? You should call upon the strength of the great assembly and the devas to assist you in raising the sacred coffin. Only then can it be brought into the city.”

Before Venerable Anuruddha had finished speaking, Sakra, carrying a magnificent great canopy made of the seven treasures, together with incalculable incense, flowers, streamers, canopies, and music, joined the devas in grieving and shedding tears as they made offerings from the sky to the sacred coffin.

In succession, the devas of the six heavens of the desire realm—up to those of the Heaven of Freely Enjoying Manifestations by Others—as well as the devas of the form realm, made offerings to the sacred coffin just as Sakra had done.

At that time, the Blessed One’s great compassion encompassed all beings. Wishing everyone in the world to possess a mind of equality and to receive blessings no different from one another’s, he caused the sacred coffin to rise by itself from amid the sala grove and float into the sky to the height of a tala tree. Thus, none among the people of Kusinagara, the devas, the great assembly, or anyone else in the world was able to bear the Buddha’s sacred coffin.

Then Sakra and the great assembly of devas carried a great canopy made of the seven treasures, with a jeweled pavilion supported by four pillars and adorned on all four sides with necklaces of the seven treasures. Following through the sky, they held it above the Buddha’s sacred coffin. They also made offerings from the sky with incalculable incense, flowers, banners, streamers, necklaces, and music, all intermingled in brilliant colors.

In succession, the devas of the six heavens of the desire realm—up to those of the Heaven of Freely Enjoying Manifestations by Others—as well as the devas of the heavens of the form realm, made offerings to the sacred coffin in even greater abundance than Sakra. All followed through the sky, holding canopies above the Buddha’s sacred coffin and scattering offerings down upon it.

When all the people of Kusinagara saw the Buddha’s sacred coffin floating through the sky, they beat their breasts, cried aloud, and choked with sorrow and anguish.

Then all the devas and humans together scattered great quantities of precious pearls, the seven treasures, incense, flowers, and beautiful necklaces of many intermingled colors. They were as abundant as clouds filling the earth and sky. All wailed bitterly, their tears falling like rain, and together made offerings to the Tathagata’s sacred coffin of the seven treasures. With one voice they lamented, “How painful! How painful! We are without merit. Though we wished to bear the Buddha’s sacred coffin, in the end we were unable to do so. Now we are orphaned, bereft of the Buddha. What roots of goodness could we possibly possess?”

At that time, the golden coffin of the Great Sage, the Blessed One, remained suspended in the sky. From amid the sala grove, it slowly flew into Kusinagara through the western gate.

Within Kusinagara, all the men and women, together with incalculable bodhisattvas, sravakas, devas, humans, and a vast assembly filling the entire earth and sky, followed the sacred coffin of the Great Sage, the Tathagata. Holding one another’s hands, crying and wailing, beating their breasts and lamenting, they choked with sorrow and shed tears. All carried incalculable incense, flowers, jeweled banners, streamers, and canopies that filled the entire earth and sky. Weeping bitterly and lamenting mournfully, they reverently presented offerings to the Tathagata’s sacred coffin.

The city of Kusinagara measured forty-eight yojanas across in every direction. At that time, the Tathagata’s sacred coffin of the seven treasures slowly flew through the sky. After entering by the western gate, it went out through the eastern gate. Still flying through the sky, it circled to the right and entered through the southern gate, then continued through the sky and went out through the northern gate. Still flying through the sky, it then circled to the left and entered through the western gate.

Proceeding in this manner, the Tathagata’s sacred coffin flew all around the city for three complete circuits.

Thereafter, the golden coffin slowly rose into the air, entered again through the western gate of the city, flew onward, and departed through the eastern gate. It then circled to the left, entered through the northern gate, and gradually flew to the southern gate, through which it departed. It then circled to the right and entered through the western gate.

Proceeding in this manner, the sacred coffin of the Tathagata flew all around the city for four complete circuits.

Thus, after circling the city of Kusinagara in both directions, to the left and to the right, the sacred coffin of the Tathagata flew all around the city for seven complete circuits.

At that time, as the Tathagata’s sacred seven-jeweled coffin flew into the city, the entire assembly grieved, wept, and sobbed. They brought countless pieces of the finest precious aromatic wood, together with sandalwood, agarwood, and all kinds of exquisite, pure fragrances whose perfume pervaded the world. They also brought countless precious banners, streamers, canopies, incense, flowers, and jeweled garlands to the cremation ground, sorrowfully and painfully presenting them as offerings.

Then the Four Heavenly Kings and the hosts of devas wept bitterly, their eyes brimming with tears. They brought the finest sandalwood and agarwood from the heavenly realms, fragrant and pure both within and without, spreading their perfume everywhere; each brought five hundred great pieces, each as large as a wheel. They carried all these precious fragrances, jeweled banners, precious canopies, and beautiful garlands of jewels and flowers to the cremation ground, sorrowfully and painfully presenting them as offerings.

The devas of the Heaven of the Thirty-Three each brought one thousand pieces of sandalwood; the devas of the Yama Heaven each brought two thousand pieces; the devas of the Tusita Heaven each brought three thousand pieces; the devas of the Heaven of Delight in Creation each brought four thousand pieces; and the devas of the Heaven of Freely Enjoying the Creations of Others each brought five thousand pieces. All these were accompanied by streamers, flowers, and the like, and were brought to the cremation ground and sorrowfully and painfully presented as offerings.

At that time, the devas of the heavens belonging to the Form Realm and the Formless Realm brought only flowers and fragrances to the cremation ground, sorrowfully and painfully presenting them as offerings.

Then the great assembly throughout the entire world brought sandalwood, agarwood, various fragrances, flowers, banners, and beautiful canopies to the cremation ground, sorrowfully and painfully presenting them as offerings.

At that time, Anuruddha, his face streaming with tears and overwhelmed by grief, went among the devas and the people [who had come to attend the ceremony], requesting fragrances, sandalwood, agarwood, and the like. Having obtained a full six thousand pieces, pure and fragrant and exuding a rich perfume, he immediately brought them to the cremation ground, sorrowfully and painfully presenting them as offerings.

[At that time there was] the [vast] Lake Anavatapta, measuring two hundred yojanas both lengthwise and crosswise on each of its four sides, from which four great rivers arose, [one of them being the Ganges.] When the Buddha first attained enlightenment, a sandalwood tree also came into being on that occasion along the northern bank of the Ganges. Its trunk was as thick as a wheel, and it stood as tall as seven tala trees.

Its fragrance constantly spread everywhere as an offering to the Tathagata. The spirit of that aromatic tree was also born at the same time as the tree and regularly brought its fragrance as an offering to the Buddha. As soon as the Buddha entered nirvana, that sandalwood tree also perished together with him; its branches and leaves withered and fell, and the tree spirit died as well.

The other spirits then brought that aromatic tree to the cremation ground, sorrowfully and painfully presenting it as an offering to the Tathagata.

This very land is the place where the Buddhas of the three times are cremated. Through the power of his original vow, the Greatly Awakened World-Honored One was also cremated here. In this place stand countless precious stupas of the Buddhas of the past. It is a land as firm as vajra and cannot be destroyed.

At that time, the golden coffin of the Great Sage, the Tathagata, slowly flew through the air toward the cremation ground, then gradually descended from the sky onto the seven-jeweled couch. That couch was adorned with every kind of exquisite garland, exceedingly precious and radiant in many colors.

By this time, seven days had passed [since the Buddha entered nirvana]. All the men and women of Kusinagara, countless bodhisattvas and sravakas, the devas of the Heaven of the Thirty-Three, and the entire great assembly grieved and sobbed. Carrying streamers, canopies, jeweled banners, incense, flowers, and the like, they had followed the Buddha’s sacred coffin throughout those seven days. Through the awesome power of the Buddha, none among all the devas and people felt hunger or thirst, nor did anyone think of food or drink. They were wholly absorbed in grief and longing, looking up with reverence to the Tathagata alone.

When the seven days had elapsed, [in accordance with the prescribed rites, the remains of] the Great Sage, the Tathagata, were to be removed from the sacred coffin.

At that time, all the men and women of Kusinagara, together with the countless members of the great assembly, again wailed aloud, shaking the entire world. Together they brought countless fragrances, flowers, banners and streamers, and [played] wondrous heavenly music before the Buddha’s sacred coffin, presenting them as offerings amid anguished sobs.

Then the great assembly, grieving and suffering, sobbed and shed tears. [Each person] wrapped both hands completely in fine white silk. Then, with the deepest reverence, they reached into the golden coffin and gently raised the Tathagata’s remains, [which still] shone with the purple-tinged hue of pure gold, possessed the thirty-two excellent marks and eighty beautiful characteristics, and were as firm as vajra and indestructible. They lifted the Tathagata’s sacred body out of the golden coffin and placed it securely upon the seven-jeweled couch.

At that time, the great assembly became still more stricken with grief, and the sound of their lamentation shook all the Buddha-worlds throughout the ten directions. All brought incense, flowers, silk canopies, and the like, and [played] music, making offerings with all their hearts. Sobbing in anguish, many collapsed unconscious before the Tathagata’s body.

The great assembly now suffered still more bitterly. Everyone’s face streamed with tears as they brought countless kinds of scented water and fragrant paste. With wholehearted and profound reverence, they together bathed the Tathagata’s body from head to foot. Even at that time, the Tathagata’s form still displayed in full the thirty-two excellent marks and eighty beautiful characteristics, shining with the purple-tinged hue of pure gold, firm as vajra and indestructible, and adorned with immeasurable merit and wisdom.

Afterward, they again used scented water to wash the golden coffin thoroughly clean. When everything had been completed, the great assembly once more wailed aloud, grieving and sobbing. Together they burned the finest and most precious aromatic incense. They then scattered seven-jeweled flowers, together with countless banners, streamers, and precious canopies, until they filled the earth and the sky, sorrowfully and painfully presenting them as offerings to the Tathagata.

At that time, while the great assembly was still grieving and sobbing, they restrained their sorrow and placed countless soft, fine dola flowers all around the Buddha’s vajra body, from head to foot. Afterward, they used one thousand pieces of the finest white silk, exceedingly precious, to wrap many layers around the Tathagata’s body outside the layer of dola flowers. When the Buddha’s body had thus been completely enshrouded, the great assembly grieved and wailed still more, and many fainted. Then all together they again brought incense, flowers, streamers, canopies, jeweled banners, and the like, and [played various kinds of] music, presenting them as offerings to the Tathagata amid anguished sobs.

The great assembly grieved without end, their eyes dimmed with tears. Again, with the deepest reverence, they wrapped their hands in white silk and, in anguish, gently lifted the Tathagata’s body and placed it back into the golden coffin. Thereafter, they filled the golden coffin with fragrant oil. The lid of the coffin then [naturally] closed tightly of itself.

At that time, the great assembly became even more sorrowful, and the sound of their lamentation shook the entire world. Once again, they brought incense, flowers, banners, parasols... [and played] music, weeping in anguish and choking with grief as they made offerings before the Tathagata’s golden coffin.

Then the great assembly gathered every kind of fine fragrant wood [brought by devas and humans] and piled it as high as Mount Sumeru; its fragrance spread throughout the world. Those fragrant timbers were closely arranged and stacked one upon another, forming an immense, lofty pavilion made entirely of fragrant wood. Its four sides were adorned with the seven precious substances, as well as multicolored flags, parasols, banners, and jeweled garlands intermingled throughout, filling the sky like billowing clouds and making the pavilion even more resplendent. Music from the human and heavenly realms sounded forth together as an offering to the Tathagata amid grief and anguish.

At that time, when the great assembly of devas and humans was about to lift the golden coffin and place it upon the fragrant pavilion, profound grief again arose in their hearts. They beat their breasts and wept, shaking the entire great trichiliocosm. Then all once more brought flags, parasols, incense, and flowers, [played] heavenly music... and made offerings to the Tathagata in grief and anguish.

The great assembly then [restrained] their grief and anguish and, with the deepest reverence, wrapped their hands in white silk. Together they lifted the golden coffin of the Great Sage, the Tathagata, and placed it upon the magnificent pavilion of fragrant wood. Again they wailed aloud, fainting repeatedly, and together lamented: “Alas, alas! Why must we [now] be left alone, with nowhere to take refuge?” Grieving bitterly, with tears streaming down, they again scattered every kind of incense and flower together; then, holding precious flags and brilliantly colored banners and parasols, [they played various kinds of] music... and made offerings to the Tathagata in grief and anguish.

At that time, the golden coffin of the Tathagata, the Great Sage, had been placed upon the lofty pavilion of fragrant wood, and the great assembly was about to light the fire to cremate the Tathagata’s remains. Then the assembly’s lamentation grew even louder, startling the entire great trichiliocosm. With ever deeper reverence and profound grief, the people made offerings [before] the Great Sage’s golden coffin and the lofty pavilion of fragrant wood.

Then the entire great assembly grieved bitterly, tears pouring from their eyes. Each person held a fragrant torch made of the seven precious substances, as large as a wheel, whose brilliant light illuminated the entire world. All at once they cried out loudly and applied the torches to the pavilion of fragrant wood; their sorrowful lamentation shook the entire great trichiliocosm. Again they brought incense, flowers... and offered them everywhere in abundance.

At that moment, as soon as the precious torches touched the pavilion of fragrant wood, they suddenly all went out. The entire great assembly then brought the largest torches made of the seven precious substances, whose light shone everywhere. Weeping sorrowfully, they applied those torches to the fragrant pavilion together. Yet all the torches were extinguished as well!

At that time, all the deities of the seas brought forth the fire from their seas and [kindled] great torches made of the seven precious substances, which emitted innumerable rays of light. They came and applied them to the pavilion of fragrant wood, but these too were all extinguished!

Then the great assembly [could do nothing but] lament for a long while before turning their attention to making offerings, for no one understood what unresolved cause and condition prevented the fire from burning when they attempted to ignite the pavilion of fragrant wood and cremate the Tathagata!

[In truth, it was because] the Blessed One’s great compassion extended universally, and therefore he waited until the Sangha accompanying Mahakasyapa[1] arrived before allowing the fire to burn.

At that time, Mahakasyapa and five hundred [bhiksu] disciples were on Mount Grdhrakuta, fifty yojanas from the city of Kusinagara. With body and mind tranquil and at ease, he entered right samadhi. While in samadhi, he suddenly felt his mind greatly disturbed and his entire body tremble.

He immediately emerged from samadhi and saw that the mountains and the earth were all shaking. He knew that the Tathagata had entered nirvana. He then told his disciples: “Seven days have passed since our Great Teacher, the Blessed One, entered nirvana, and now [his sacred body] has been placed in the golden coffin.

Alas, alas! We must hasten to the Tathagata’s side. I fear that if the cremation ceremony has already been completed, we shall no longer behold the Buddha’s true, pure physical body, with its thirty-two excellent marks and eighty beautiful characteristics, shining with radiance.”

Out of reverence for the Buddha, Kasyapa did not dare [to use his supernormal powers to] fly through the sky to the Tathagata’s side. He immediately led his disciples swiftly along the road on foot, his heart filled with profound grief. Only after traveling for seven days did they reach the city of Kusinagara.

At the eastern approach to the city, he encountered a brahmin coming toward him, holding a branch of heavenly flowers. Kasyapa asked him: “Where have you come from?”

The man replied: “The Buddha has entered nirvana. I am coming from the cremation ground.”

Kasyapa asked again: “What kind of flower is that?”

He replied: “This is a flower from the heavenly realm. I picked it up at the cremation ground.”

Kasyapa asked him for [the flower branch], but the man refused: “No. I intend to take this flower home to show my relatives and then enshrine it as an offering in my house.”

Kasyapa then asked to borrow temporarily that branch of flowers [from the cremation ground] and placed it upon his head, [remembering the Tathagata]. At that very moment, he fainted and fell unconscious to the ground. Only after a long while did he regain consciousness, choking with grief and unable to utter a word. Then he thought to himself: “There is no benefit in my remaining here, grieving and weeping. I shall not be able to behold the Tathagata’s physical body, radiant like pure gold tinged with purple, possessing [the thirty-two excellent marks and] eighty beautiful characteristics.”

He immediately set out swiftly with his disciples and entered the city of Kusinagara directly through its northern gate. After entering the city, he stopped at a Sangha monastery,[2] where he saw a number of bhiksus gathered together. They said to Kasyapa: “You have come from afar and must be very weary. Please sit and rest for a while as you wait for food and drink.”

Kasyapa replied: “My Great Teacher has entered nirvana. How could I have the heart to sit here waiting for food and drink?”

The bhiksus then asked: “Who is your teacher?”

Kasyapa replied: “Do you know nothing? How grievous and painful! The Greatly Awakened One, the Blessed One, has now entered nirvana!”

When those bhiksus heard this, they all appeared delighted and said: “How joyful! While the Tathagata was still in the world, he constantly forbade us [from doing all manner of things]. The precepts were so strict that we truly could not endure them or follow them. Now that he has entered nirvana, those strict precepts will surely be discarded. Take your ease and wait for food and drink. Why be in such haste?”

Because of the Buddha’s majestic power, the devas and Kasyapa’s disciples did not hear the [shameful] words of those wicked bhiksus; only Kasyapa heard them clearly.[3] Kasyapa shed tears of bitter grief and [immediately] led his disciples in haste to the place where [the Buddha’s body was to be cremated].

At that time, Mahakasyapa and his disciples thought together: “How might we obtain offerings to bring to the place where the Buddha’s body is to be cremated, so that we may make offerings to the Tathagata?”

Mahakasyapa further thought: “I was born and raised in this city. If I go to seek offerings, surely I shall be able to obtain them.” He then entered the city with his disciples and went from house to house in succession, obtaining a full thousand pieces of fine white silk, innumerable soft and delicate dola flowers, innumerable varieties of precious flowers, paste incense, scented water, fragrant oil, precious banners, streamers, canopies, and brilliantly colored jeweled necklaces—all things were provided in abundance.

Thereafter, Mahakasyapa and his disciples, filled with sorrow and anguish, carried all these offerings and hurried out of the city through the western gate.

At that time, Mahakasyapa heard the mournful lamentations of the entire assembly coming from the cremation ground. He also heard them asking Sakra together: “The offerings have been completed. How can we kindle this tower of fragrant wood to cremate the Tathagata?”

Sakra replied: “Let the assembly wait a little while. Venerable Mahakasyapa is about to arrive.”

Before Sakra had finished speaking, the entire grieving assembly saw Mahakasyapa and his disciples approaching along the road, their bearing filled with sorrow. The assembly restrained its grief and parted to make way for Mahakasyapa and his disciples to enter.

As soon as he came forward and saw the Buddha’s sacred coffin from afar, Mahakasyapa and his disciples bowed down together, sobbing and lamenting. They fell senseless to the ground, their minds darkened and confused. Only after a long while did they regain consciousness, their tears flowing without cease.

Mahakasyapa then slowly advanced toward the Buddha’s sacred coffin and asked the assembly: “How may the lid of the Great Sage’s golden coffin be opened?”

The assembly replied: “The Buddha entered nirvana two weeks ago. We fear that his sacred body has already decayed. How could it be opened?”

Mahakasyapa said: “The body of the Tathagata is as indestructible as vajra. It is permanence, bliss, self, and purity, and cannot decay. The fragrance of his virtue in moral discipline pervades everywhere like a mountain of fragrant sandalwood—how could it decay?”

After saying this, Mahakasyapa, his face streaming with tears, advanced to the Buddha’s sacred coffin.

At that time, the Tathagata’s great compassion was impartial toward all sentient beings. For Mahakasyapa’s sake, the lid of the sacred coffin opened by itself. The thousand pieces of white silk and the dola flowers surrounding the Buddha’s body also immediately loosened and opened, revealing his true and indestructible physical body, radiant like gold tinged with purple and complete with the thirty-two excellent marks and eighty minor characteristics.

When Mahakasyapa and his disciples saw this, they were overwhelmed with sorrow and anguish and fell unconscious to the ground. Only after a long while did they revive. Choked with grief and unable to speak, their tears streamed down their faces. Then Mahakasyapa and his disciples slowly ascended the tower of fragrant wood and approached the Buddha’s sacred coffin. Again they sobbed and wept bitterly. They brought forth all the offerings they had obtained—incense, flowers, streamers, canopies, precious banners, jeweled necklaces, and the rest—and, lamenting in anguish, respectfully presented them as offerings.

Thereafter, Mahakasyapa and his disciples bathed the Tathagata’s radiant, golden body with paste incense, scented water, and other fragrant substances. They then burned incense, scattered flowers, and, lamenting sorrowfully, made offerings.

After bathing the Tathagata’s body, Mahakasyapa and his disciples brought forth the softest and most delicate dola flowers they had obtained and arranged them around the Tathagata’s golden body tinged with purple. They then placed the former dola flowers around the new ones. After that, they took the thousand pieces of white silk they had obtained and successively wrapped many layers around the Tathagata’s entire body. Having wrapped him thus, they successively added many more layers of the former silk outside the new layers. As soon as the wrapping was completed, the lid of the sacred coffin closed tightly by itself. The people then adorned its exterior with necklaces made of the seven treasures.

At that time, Mahakasyapa’s sorrow and anguish deepened. Together with his disciples, he circumambulated the Buddha’s sacred coffin seven times to the right. Then, his eyes brimming with tears, he knelt and prostrated himself, joined his palms, and recited these verses of lamentation:

How grievous! Great Sage, Most Honored One!

I now suffer, my heart filled with bitterness!

Why did the World-Honored One so swiftly enter cessation,

Without compassionately remaining to wait for me?

I entered meditative concentration on Vulture Peak,[4]

And contemplated everywhere, but the Tathagata was nowhere to be found!

Then I saw that the Buddha had entered nirvana,

And suddenly my mind and spirit trembled.

All at once I saw dark clouds cover the world,

And the earth and mountains shook together;

I knew that the Tathagata had entered nirvana,

I hastened here, yet still could not arrive in time to see the Buddha!

How could the greatly compassionate World-Honored One forget me,

Causing me not to behold the Buddha’s nirvana;

Not allowing me to hear his golden words of instruction—

Bereft and alone, upon whom can I now rely?

O World-Honored One! How grievous is my pain!

My mind is disordered, as though lost in delusion!

I now reverently bow to the head of the World-Honored One,

And reverently bow to the Tathagata’s breast.

I further reverently bow to both hands of the Great Sage,

And, grief-stricken, bow to the Tathagata’s back;

I also reverently bow to the Tathagata’s navel,

And with utmost sincerity bow to the Buddha’s feet.

How painful that I did not behold the Buddha’s nirvana!

May the Buddha reveal himself where I bow!

While the Tathagata remained in the world, all were joyful;

Now that he has entered nirvana, everyone suffers!

How grievous! How great the anguish!

May the Great Compassionate One appear where I bow!

After Mahakasyapa had recited these verses, sobbing in grief, the World-Honored One, out of great compassion, revealed both feet. Each sole bore the mark of a wheel with a thousand spokes.[5] They emerged naturally from the sacred coffin and extended toward Mahakasyapa. From those thousand-spoked wheel marks shone forth a thousand rays of light, illuminating all worlds throughout the ten directions.

At that time, when Mahakasyapa and his disciples saw the Buddha’s feet, they bowed together before the thousand-spoked wheel marks. At once they fell senseless to the ground and regained consciousness only after a long while. Then Mahakasyapa and his disciples sobbed and lamented together, and in sorrow and anguish circumambulated the sacred coffin seven times to the right. After seven circumambulations, they again bowed before the Buddha’s feet and wailed in grief, shaking the entire world. Still unable to restrain his sorrow, Mahakasyapa sobbed and recited these verses in praise of the Buddha’s feet:

The Tathagata’s mind of great compassion is ultimate;

The light of loving-kindness shines everywhere without distinction.

Whenever sentient beings are utterly sincere, he manifests in response,

Allowing me to behold the marks upon his two feet.

Now with all my heart I reverently bow

To the Buddha’s two feet with their wheel marks.

From those wheels rays of light shine forth,

Illuminating the Buddha lands throughout the ten directions.

I now take refuge and bow my head

Before the precious wheel marks that radiate light;

Sentient beings who behold this light are freed from suffering,

And leave far behind the Three Evil Destinies and Eight Difficulties!

Again I take refuge and bow my head

Before the light that delivers beings from the evil destinies.

Throughout innumerable kalpas in ancient times,

The World-Honored One practiced every austerity for our sake;

Now he has perfected the vajra body,

And from the soles of his feet emits a thousand rays of light.

In sorrow and reverence, I bow down

Before the precious wheel marks through which the world finds peace.

The Buddha cultivated merit for the sake of sentient beings;

Beneath the Bodhi tree, he subdued the Four Maras.

Having subdued the Four Maras, he gathered in those of other paths,

And thereby enabled sentient beings to attain Right View.

Reverently taking refuge, I bow my head

Before the light from the Buddha’s feet that illuminates Right View;

The Buddha is the loving father of all,

His feet emit radiance, delivering sentient beings.

Again I take refuge and bow my head in homage,

Equally freed from suffering by the radiance from his feet;

The radiance from the Buddha’s feet shines upon me,

Mingling sorrow and joy—how heartrending!

Again in grief I bow my head in homage:

How moving, the noble marks of the radiant wheels!

I bow my head and take refuge in the radiance from his feet,

The ultimate teaching that frees beings from the Three Realms.

Homage to the Buddha’s feet, refuge of gods and humans,

Whose radiance universally illumines the suffering Three Realms;

Sentient beings who have not yet passed through the gate beyond suffering

All take refuge in the radiance from his feet.

We have not yet escaped from samsara;

How can the Buddha’s feet bear to abandon us?

How painful! All sentient beings

Throughout the long night will not behold the radiance from his feet.

We repent before the compassionate Blessed One.

He revealed his precious feet, shedding radiance;

Alas! Now that we have encountered this radiance,

When shall we ever behold it again?

At that time, after Venerable Kasyapa and his disciples had recited these verses, they again fell senseless to the ground. Only after a long while did they gradually revive, but they were choked with anguish and unable to restrain themselves. Then the two vajra feet of the Greatly Awakened Blessed One, bearing the marks of wheels with a thousand spokes, naturally withdrew into the sacred coffin, [and everything] closed tightly once more as before.

At that time, the men and women of the city, the devas, all the people, and the great assembly saw Mahakasyapa repeatedly lamenting, beating his breast, and crying aloud, his grief causing innumerable great trichiliocosms to tremble. They all brought various offerings and, choked with sorrow, presented them in homage.

At that time, in the city of Kusinagara, four strongmen, their bodies adorned with jeweled necklaces and their hands holding seven-jeweled torches as large as cartwheels, which cast light everywhere, intended to set fire to the fragrant-wood pavilion and cremate the Tathagata’s body. But as soon as the torches touched the fragrant-wood pavilion, they suddenly went out. Venerable Kasyapa then said, “Even [all] the fires of the Three Realms cannot burn the precious coffin of the Great Sage. How, then, could your strength possibly set it ablaze?”

There were also eight great strongmen in the city who carried brightly burning seven-jeweled torches. Together they came to set fire to the sacred coffin, but all their torches likewise went out.

Then sixteen of the strongest men in the city each took a great seven-jeweled torch and brought it to ignite the fragrant-wood pavilion, but all their torches also went out.

Again, thirty-six of the strongest men in the city all took great seven-jeweled torches and came to set fire to the fragrant-wood pavilion, but every one of their torches likewise went out.

At that time, Venerable Kasyapa told the strongmen and the entire great assembly, “You should know that even if all the torches and fires of devas and humans were employed, they still could not cremate the Tathagata’s precious coffin. You need not labor in vain, striving to accomplish this!”

Then all the men and women of the city, together with the devas, the people, and the great assembly, became still more grief-stricken. Together they brought further offerings and, lamenting bitterly, presented them in homage. They all bowed to [the sacred coffin], circumambulated it clockwise seven times, and cried aloud in grief, causing the entire trichiliocosm to tremble.

At that time, through the power of his great compassion, the Tathagata [caused] a fiercely blazing fire to arise from the heart within his breast and issue beyond the sacred coffin, gradually cremating [the Tathagata’s physical body]. The flames consumed the fragrant-wood pavilion and did not die out until a full seven days had passed.

Then all the men and women of the city, together with the devas, the people, and the great assembly, spent seven days lamenting bitterly, their cries of anguish never subsiding. Together they continued without cease to bring further offerings.

At that time, each of the Four Heavenly Kings had the same thought: “I shall extinguish the fire with fragrant water, quickly gather the relics, and bring them back to the heavenly realm as objects of veneration.”

Having thought this, each took a seven-jeweled golden vessel filled with fragrant water. They also brought four great trees from the four mountains of Sumeru, trees that were exceptionally fragrant and pure and exuded a liquid like sweet milk. Each tree measured a thousand arm-spans in girth and a hundred yojanas in height. They flew after the Four Heavenly Kings and then simultaneously descended from the sky to the cremation ground. At that time, a liquid like sweet milk streamed from these trees, while the Heavenly Kings tilted their golden vessels of fragrant water, pouring everything upon the fire at once. [Unexpectedly,] when they had finished pouring, the fire blazed even more fiercely and did not diminish in the least.

Then the ocean deities, the naga king Sagara,[6] and the river deities saw that the fire was not extinguished, and each had the same thought: “I shall pour fragrant water upon the fire to extinguish it, quickly gather the relics, and bring them back to my abode as objects of veneration.”

Having thought this, each brought a jeweled vessel containing immeasurable fragrant water to the cremation ground, and they poured it upon the fire simultaneously. After they had finished pouring, the fire remained as before and did not diminish in the least.

At that time, Venerable Anuruddha said to the Four Heavenly Kings and the ocean deities, “You wish to pour fragrant water upon the fire to extinguish it. Is this not because you wish to gather the relics and take them back as objects of veneration?”

They all replied, “Indeed, it is so.”

Venerable Anuruddha then said to the Four Heavenly Kings, “You are truly far too covetous! You dwell in the heavenly realms. If the relics accompany you to heaven, how could people in the human world ascend there to pay homage to them?”

Venerable Anuruddha then said to the ocean deities, “You all dwell in the great oceans and deep rivers. If you gather the Tathagata’s relics, how could people in the human world reach your palaces to pay homage to them?”

At that time, the Four Heavenly Kings expressed repentance, and each returned to his heavenly palace. The ocean and river deities also asked forgiveness and said, “It is indeed just as the holy monk has taught.” Having repented, they all returned to their respective abodes.

CHAPTER ON THE DIVISION OF THE RELICS

Chapter Four

At that time, Sakra appeared at the cremation ground carrying a seven-jeweled vessel and offerings. At that very moment, the fire there naturally went out completely. Sakra intended to open the lid of the Tathagata’s sacred coffin and request [the relic of] one of the Buddha’s teeth. Seeing this, Venerable Anuruddha asked, “What do you intend to do?”

Sakra replied, “I wish to request [the relic of] one of the Buddha’s teeth and bring it back to the heavenly realm as an object of veneration.”

Venerable Anuruddha said, “Please do not hastily take it on your own authority. Wait until the great assembly divides the relics together.”

Sakra then said, “Previously, the Buddha promised to grant me [the relic of] one tooth. That is why the fire naturally went out as soon as I arrived.”

After saying this, Sakra opened the lid of the sacred coffin and took the relic of one tooth from the right side of the Buddha’s upper jaw. He then returned to his heavenly palace, where he erected a stupa and paid homage to it.

At that time, two yakshas and rakshasas,[7] concealing themselves as they followed behind Sakra so that no one could see them, secretly stole the relics of two of the Buddha’s teeth.

Then all the men and women of the city and the great assembly came forward at once, intending to contend with one another for the Buddha’s relics. Venerable Anuruddha told them, “The great assembly should calm their minds and wait a little so that all may proceed auspiciously. The Buddha taught that the relics should be divided according to the proper procedure so that everyone may pay homage to them.”

Yet at that time, all the men and women of the city and the great assembly did not heed Venerable Anuruddha’s words. Each carried spears, bows and arrows, sabers, swords, and every kind of weapon. All equipped themselves fully, intending to contend for and seize the relics.

The people of the city then opened the Buddha’s sacred coffin and saw that all the tūla flowers and white silk [placed around the Buddha’s body] remained intact and unburned. Upon seeing this, the great assembly again raised their voices in lamentation, tears streaming down their faces. They brought further offerings and, filled with sorrow and anguish, reverently presented them in worship. With the deepest sincerity, they bowed before [the sacred coffin], then prostrated themselves, shedding tears together as they recited these verses of praise:

The Tathagata, through the power of great mastery,

Is ever sovereign throughout the three times;

Through his great compassionate vow, he came into this realm,

Appearing throughout the sea of suffering to deliver sentient beings.

His spiritual powers and wisdom cannot be reckoned;

Entering and leaving birth and death, he meets no obstruction.

He constantly transforms one body into many bodies,

And many bodies or one body into countless forms.

His spiritual transformations appear everywhere for all to see;

Because there were no conditions, he manifested nirvana.

Our merit is exhausted, and we lack the conditions for a response;

Therefore the Tathagata had no choice but to relinquish us.

The Buddha’s sacred coffin in the sala grove,

Could not be lifted even by men of great strength;

Through the power of great compassion, it rose by itself,

As high as the crown of a tala tree.

It flew slowly around the city of Kusinagara,

Circling it seven times over seven days;

Afterward, it went by itself to the cremation ground—

Only the Buddha’s power could accomplish this.

No god or human anywhere could fathom

The Tathagata’s manifestation of Great Nirvana.

His vajra body was indestructible, his power sovereign;

At the cremation, worldly fire could not burn it.

Only the fire of compassion from the Buddha’s heart

Could burn his physical body for seven days.

Neither gods nor humans could extinguish that fire;

But through the responsive manifestation of the Tathagata’s great compassion,

As soon as Sakra arrived, the fire went out.

The delicate tūla flowers surrounding the Buddha’s body,

Though engulfed in flames, were not burned.

The silk wrapped around the Buddha’s body in the jeweled coffin,

Though subjected to the flames, was not burned.

Thus we know the sovereign power of the Tathagata,

Sovereign over all dharmas, he is called the Dharma King.

Homage to the Greatly Compassionate Teacher of the Three Realms;

Homage to the sacred one who knows no fear;

Homage to the Greatly Loving One who shelters all;

Homage to the one sovereign in spiritual transformations.

From this day forth, parted from the World-Honored One,

We sink into the sea of suffering with no one to save us.

Alas! How grievous, O Great Sacred Honored One!

Parted forever from this day, when shall we meet again?

After the great assembly had recited these verses, they again lamented and wept in sorrow. Each brought further offerings and, filled with anguish, presented them in worship.

At that time, for the sake of all the gods, humans, the entire great assembly, and the people of the city gathered together around the Buddha’s sacred coffin, Venerable Anuruddha slowly removed, layer by layer, the white silk and tūla flowers. The one thousand lengths of white silk offered by Venerable Kasyapa and his disciples remained intact and unburned. Of the one thousand lengths of white silk offered by the people of the city, only the outermost wrapping remained; all the rest had burned to ashes. The tūla flowers alone remained intact and unburned.

Venerable Anuruddha then cut the [unburned] white silk and tūla flowers into small pieces and distributed them equally among the assembly, instructing them to build jeweled stupas in which to make offerings to them.

Venerable Anuruddha also divided the ashes of the burned silk into small portions and distributed them among the assembly, instructing them to build jeweled stupas in which to make offerings to them.

As for the other kinds of ashes [at the cremation ground], there was no need to divide them; each person could take as much as desired to build stupas and make offerings.

Previously, the people of the city had hired skilled artisans to make eight golden urns and eight lion thrones, all adorned with the seven precious substances. Each precious urn could hold one hu and was placed upon a lion throne made of the seven precious substances. For each precious lion throne, there were thirty-two men of great strength, adorned with necklaces made of the seven precious substances, their brilliant colors mingling upon their bodies, who together raised the lion throne aloft.

Upon each lion throne were also eight palace maidens adorned with necklaces of the seven precious substances in a brilliant array of intermingled colors, who together supported the precious urn; eight palace maidens adorned with jeweled necklaces, holding parasols made of the seven precious substances above the precious urn; eight palace maidens adorned with jeweled necklaces, holding swords made of the seven precious substances as they stood guard over the precious urn; and eight palace maidens adorned with jeweled necklaces, holding pheasant-feather banners planted at the four sides of the precious urn.

Each precious lion throne was surrounded by countless people bearing exquisite musical instruments, banners, precious parasols, flowers, incense, and jeweled necklaces as offerings. It was also surrounded by countless people bearing bows and arrows, spears, ropes, long hooks, and every kind of weapon of war.

From within the city of Kusinagara, they surrounded the lion thrones bearing the precious urns and proceeded together toward the place where [the Tathagata’s body] had been cremated.

After the eight lion thrones made of the seven precious substances had left the city, the people of the city brought countless quantities of paste incense and scented water. Following behind the men of great strength, they cleared and leveled the ground, making the road soft and moist, cool, fragrant, broad, and magnificent, extending all the way to the cremation ground. Along both sides of the road were countless precious banners, pennants, parasols, incense, flowers, and precious pearl necklaces in a brilliant array of intermingled colors.

Melodious instrumental music and songs resounded, adorning the roadway as they awaited the procession bearing the relics of the Great Sacred World-Honored One. The people also surrounded the men of great strength carrying the eight lion thrones made of the seven precious substances as they proceeded to the cremation ground.

Upon arriving there, they wept most bitterly and cried out until their voices grew hoarse, causing the entire great trichiliocosm to tremble. They again brought offerings and, with utmost sincerity, presented them in worship [before the Tathagata’s relics].

At that time, through the power of the World-Honored One’s great compassion, the Buddha’s vajra body naturally broke apart into [countless] exceedingly fine relics. Only the [relics of his] four teeth remained whole and indestructible.

When the great assembly saw [the Tathagata’s] relics, their grief and anguish deepened. They immediately brought further offerings and, shedding bitter tears, presented them in worship.

Then Venerable Anuruddha and the people of the city, their eyes brimming with tears, gathered [the Buddha’s] relics together and placed them in the eight precious urns made of the seven precious substances upon the lion thrones. When all the relics had been collected, they exactly filled the eight precious urns.

When the entire great assembly, the gods, and all the people saw that all the Buddha’s relics had been placed inside the precious urns, their grief and anguish deepened still further. Shedding tears, they again presented with utmost sincerity the offerings they had brought in worship [before the Tathagata’s relics].

At that time, the men of great strength and the men and women of Kusinagara prepared to carry the precious urns containing the Buddha’s relics into the city. The great assembly’s sorrow deepened still further, and everyone presented the offerings they had brought in worship.

Then the men of great strength, surrounded by the people of the city, were all filled with grief and anguish. Choking with emotion and shedding tears, they together carried the eight lion thrones made of the seven precious substances along the carefully prepared and cleansed road sprinkled with scented water toward the city of Kusinagara.

At that time, the grief and anguish of the entire great assembly, the gods, and all the people deepened still further, and [their lamentations] shook the world. Carrying their offerings, they followed behind [the Buddha’s] relics, weeping bitterly as they made offerings. When the Tathagata’s relics had been brought into the city, the people placed them securely at a crossroads.

At that time, the people in the city of Kusinagara immediately arrayed all four divisions of the army,[8] with countless soldiers clad in armor and bearing weapons, patrolling around the city of Kusinagara. On all four sides of the city and throughout its surroundings, countless troops were stationed in many concentric ranks under stringent guard, for fear that people from other places might come and seize [the Buddha’s relics]. Although they made such comprehensive defensive preparations, they truly had no desire to engage in warfare.

There were also five hundred highly accomplished masters of incantations stationed at the four city gates to ward off calamities. They further adorned the city with countless jeweled banners, streamers, and wondrously exquisite canopies, as well as great banners made of pheasant feathers, which they erected at the four corners of the city, solemnly making offerings in accordance with the prescribed rites.

At that time, all the men and women of the city, together with the great assembly, devas, and all the others, became even more deeply grieved and sorrowful. Together they brought still more offerings and, with utmost sincerity, presented them in reverent offering to [the Buddha’s relics].

The precious vessels containing [the Buddha’s] relics remained upon the lion thrones for seven days. Throughout those seven days, the entire great assembly lamented and wept day and night, their cries of grief never ceasing. Everyone used the articles they had brought to make offerings to [the Buddha’s relics] with wholehearted reverence.

Each of those eight lion thrones made of the seven precious substances was guarded [continually] by five hundred highly accomplished masters of incantations, lest devas, nagas, yakshas, spirits, or ghosts secretly come to take [the Buddha’s relics].

After those seven days had passed, the kinsmen of the lineage into which the Buddha had been born, [namely,] the king of Kapilavastu and the members of the Shakya clan, at last learned that the Buddha had entered nirvana. Because of the Buddha’s awe-inspiring power, although three weeks had passed since the Buddha entered nirvana, they had previously remained wholly unaware of it.

Thereupon, the king of Kapilavastu and the members of the Shakya clan all lamented bitterly and hastened together to the city of Kusinagara. Upon arriving, they saw countless soldiers surrounding and guarding the outside of the city. They also saw [everywhere] jeweled banners, streamers, and canopies arrayed throughout the four corners of the city, so numerous that they obscured the entire land; and they saw accomplished masters of incantations guarding the four city gates.

The king [of Kapilavastu] and the members of the Shakya clan immediately asked the masters of incantations, “Has the Buddha already entered nirvana?”

The masters replied, “It has now been four weeks since the Buddha entered nirvana.[9] The cremation rites have been completed, and the relics are now about to be divided.”

The king [of Kapilavastu] said, “We are all kinsmen of the lineage into which the Buddha was born. The Buddha’s awe-inspiring power caused us [throughout those three weeks] to remain unaware that the Tathagata had entered nirvana. We now wish to behold the Tathagata’s relics, so you should open the way and allow us to enter.”

Hearing this, the masters of incantations and the soldiers [standing guard] allowed the king [of Kapilavastu] and the members of the Shakya clan to enter the city. Once inside, when the king and the Shakyas saw the Buddha’s relics upon the lion thrones, they were choked with anguish, tears streaming down their faces. Together they circumambulated [the lion thrones] seven times to the right. After circumambulating seven times, they swallowed their tears and said together, “We wish to request a portion of the Tathagata’s relics to take home and venerate.”

The great assembly replied, “Although we know that you are kinsmen of the Shakya clan, the Buddha, the Blessed One, previously gave instructions concerning the division of his relics, but never instructed that a portion be given to you. All the relics here have already been claimed. How could you obtain any? Please return home!”

At that time, when the king [of Kapilavastu] and the members of the Shakya clan failed in their request, they all became grief-stricken and wept bitterly, then fell unconscious to the ground. Only after a long while did they regain consciousness. Unable to restrain their sorrow, they said to the people of the city, “The Tathagata, the Blessed One, belonged to our Shakya clan. It was out of compassion for you that he entered nirvana here. Why do you treat us with contempt and refuse to allot us a portion of his relics?”

Having spoken thus, they all bowed in homage to the relics and circumambulated them seven times to the right, weeping bitterly with tears streaming down their faces. Filled with anger and anguish, they departed for home.

At that time, [to recount an earlier event,] Ajatashatru, king of Magadha,[10] after killing his father, [King Bimbisara,] was overwhelmed with remorse, and virulent sores [of excruciating pain] erupted upon his body. Through the virtue of the Blessed One, [who compassionately entered] the Moon-Loving samadhi and emitted a radiance that shone upon his body, the virulent sores on his body were completely healed.[11] The king then went to the Buddha and, in profound grief and earnestness, begged to repent.

In his great compassion, the Blessed One used the wondrous ambrosial medicine of the true Dharma to cleanse the virulent sores [of wrongdoing within the king’s mind].[12] The king’s extremely grave offenses were thereby eradicated, and he returned to his palace, entirely unaware that the Tathagata was [about to] enter nirvana.

On the very night when the Buddha entered nirvana, King Ajatashatru dreamed that the moon fell from the sky; that the sun rose from beneath the earth; and that stars, clouds, and rain fell and scattered in disarray. He also saw smoke rising from beneath the earth, and then saw seven comets appear in the sky. The king further dreamed that a great fire appeared in the heavens, glowing red throughout the whole of space, and then suddenly fell to the earth all at once. The moment he awoke from the dream, the king felt utterly terrified and trembled. He immediately summoned his ministers, recounted the dream, and asked, “What omen is this?”

The officials reported, “This is an inauspicious omen. The Buddha has entered nirvana. After the Buddha’s passing, the afflictions will arise with great intensity among sentient beings in the Three Realms and Six Destinies. Therefore, Your Majesty saw a great fire appear and fall from the sky to the earth.

“After the Buddha’s passing, the compassionate radiance of the Moon-Loving [samadhi] and the auspicious clouds of wisdom that universally shelter [sentient beings] will all disappear. Thus, the king dreamed that the moon fell and the stars descended. [This is an omen that,] after the Buddha enters nirvana, the eighty thousand rules of discipline and all the standards of moral conduct will be violated by sentient beings. Because they will not follow the Buddha’s teachings but will practice only false teachings, they will fall into hell.

“The sun rising from beneath the earth is an omen that, after the Buddha enters nirvana, the sufferings accumulated in the three evil destinies [will become extremely abundant, like] the sunlight appearing in the world.

“[Because of these events,] the king experienced such a dream in response.”

After hearing this report, the king immediately set out with his officials in the middle of that very night, heading toward the city of Kusinagara. Upon arriving, the king saw countless soldiers guarding the surroundings of Kusinagara. He also saw accomplished masters of incantations stationed at the city gates to ward off calamities coming from outside. Seeing this, the king immediately asked the masters of incantations, “Has the Buddha already entered nirvana?”

The masters of incantations replied, “It has now been four weeks since the Buddha entered nirvana. At present, the great assembly is about to divide the Buddha’s relics.”

The king said, “I knew nothing of the Buddha’s entry into nirvana. Only when I had an inauspicious dream and asked my ministers about it did I learn that the Tathagata had entered parinirvana. I now wish to enter the city to bow before the Tathagata’s adamantine relics. Please open the way and allow us to enter.”

The masters of incantations then allowed the king to enter. The king entered the city and came to the crossroads, where he saw precious urns containing the [Tathagata’s] relics placed upon lion thrones. He also saw the great assembly making offerings in anguish and sorrow. The king and his attendant ministers immediately bowed in homage, weeping bitterly as tears streamed down their faces. Together they circumambulated [the Buddha’s relics] seven times to the right and, in profound grief, [presented gifts as] offerings.

Afterward, the king addressed the great assembly, requesting a share of the Tathagata’s relics to take back to his own kingdom [and build a stupa] for worship.

The great assembly replied, “Why have you come so late? The Buddha previously gave instructions on how the relics were to be divided, and all the shares have already been claimed. There is no share for you. You should therefore return home.”

His request unfulfilled, King Ajatashatru was sorrowful and dejected. He bowed before the relics [once more] and departed in sadness.

At that time, three weeks after the Buddha had entered nirvana, the renowned king of the non-Buddhist kingdom of Tỳ-ly[13] finally learned of it. Accompanied by his ministers, he hastened to the city of Kusinagara. Upon arriving, the king saw innumerable troops of the four divisions guarding Kusinagara and encircling it in many rings.

At that time, three weeks after the Buddha had entered nirvana, the king of A-lặc-già-la finally learned of it. Accompanied by his ministers, he hastened to the city of Kusinagara. Upon arriving, the king saw innumerable troops of the four divisions guarding Kusinagara and encircling it in many rings.

At that time, three weeks after the Buddha had entered nirvana, King Fearless of the kingdom of Tỳ-nậu finally learned of it.

There was also the king of the kingdom of Già-la-ca-la, who learned of the Buddha’s entry into nirvana only after three weeks had passed.

There was also the king of the kingdom of Sư-già-na, who learned of the Buddha’s entry into nirvana only after three weeks had passed.

At that time, three weeks after the Buddha had entered nirvana, the renowned king of the non-Buddhist kingdom of Ba-kiên-la finally learned of it. Accompanied by his ministers, he hastened to the city of Kusinagara. Upon arriving, the king saw innumerable troops of the four divisions guarding Kusinagara and encircling it in many rings. At the city gate, the king also saw highly accomplished masters of incantations stationed there to ward off calamities from outside. The king asked the masters of incantations, “Has the Buddha already entered nirvana?”

The masters of incantations replied, “It has now been four weeks since the Buddha entered nirvana, and the great assembly is presently preparing to divide the relics.”

The king then said to the masters of incantations, “The Buddha entered nirvana, but I knew nothing of it, and so I have arrived late. I now wish to enter the city to bow before and make offerings to the Tathagata’s relics. Please open the way for me.”

Upon hearing this, the masters of incantations allowed the king to enter. When he reached the crossroads, the king saw lion thrones adorned with the seven precious substances, upon which stood precious urns made of the seven precious substances and containing the Buddha’s relics. The king also saw the great assembly making offerings in anguish and sorrow. The king and his attendant ministers immediately bowed in homage together, weeping bitterly in grief. They circumambulated [the Buddha’s relics] seven times to the right, and each presented gifts and made offerings in profound sorrow.

The king then said to the great assembly, “The Buddha entered nirvana, but I knew nothing of it. How painful that I was unable to see the Buddha [one last time]! I beseech the great assembly to grant me a share of the relics to take back to my kingdom for worship.”

The great assembly replied, “Why have you come so late? The Buddha previously gave instructions on how the relics were to be divided, and all the shares have already been claimed. There is no share for you. You should therefore return home.”

Their request denied, the king and his ministers were all saddened. They bowed before the relics [once more] and departed, sorrowful and reluctant to leave.

At that time, the kings and ministers of the seven kingdoms, including Ca-tỳ-la, [Magadha, A-lặc-già-la], and the others, were grieved because their requests had not been granted. They returned home angry and resentful, their minds still unsettled. [Therefore,] upon returning to their kingdoms, each sent an envoy to Kusinagara to request the relics once again. The people of Kusinagara replied, “The Blessed One, our compassionate father, entered nirvana in our country. His entire body of relics must be preserved here for all generations as objects of worship. We will never divide them among people from other lands.”

The [kings] of those kingdoms then said, “If you agree to divide them, all will be well. But if you refuse, we shall seize them by force.”

The people in the city replied, “If [you] seek to obtain them solely through battle, you shall never gain [the Buddha’s relics].”

King Ajatashatru again dispatched his great minister Vũ Hành[14] with troops to request a share [of the relics], saying to the people of Kusinagara, “If you agree to divide [the relics], all will be well. But if you refuse, we shall reinforce our armies and are resolved to seize them by force.”

The people in the city replied, “Do as you please.”

Thereupon, all the stalwart warriors in Kusinagara, [together with] the men and women of the populace, armed themselves with bows and arrows. They all marched [outside the city], the four divisions of the army arrayed in order, prepared to engage the armies of the other kingdoms.

At that time, the Licchavis of the kingdom of Tỳ-ly assembled all four divisions of their army, marched to [the outskirts of] Kusinagara, and took up a position on one side.

The Kshatriyas of the kingdom of A-lặc-già-la likewise assembled all four divisions of their army, marched to [the outskirts of Kusinagara], and took up a position on one side.

The brahmins of the kingdom of Tỳ-nậu likewise assembled all four divisions of their army, marched to [the outskirts of Kusinagara], and took up a position on one side.

The Shakyas of the kingdom of Già-la-ca-la likewise assembled all four divisions of their army, marched to [the outskirts of Kusinagara], and took up a position on one side.

The Câu-lâu-la people of the kingdom of Sư-già-na likewise assembled all four divisions of their army, marched to [the outskirts of Kusinagara], and took up a position on one side.

The wrestlers of the kingdom of Ba-kiên-la likewise assembled all four divisions of their army, marched to [the outskirts of Kusinagara], and took up a position on one side.[15]

At that time, Kusinagara was surrounded by the armies of seven kingdoms, all of which were preparing to [enter the city and] seize the Buddha’s relics.

Then, within the great assembly, there was a brahmin named Tánh Yên[16], who stood amid the armies of the various kingdoms and cried out in a loud voice, “Leaders of the wrestlers within Kusinagara, please listen! Throughout innumerable kalpas, the Buddha accumulated goodness and cultivated the practice of patience. You have also often heard [the Blessed One] praise the Dharma of patience. How could you, immediately after the Buddha’s passing into extinction, raise armies to fight over the Buddha’s relics? You should understand that this is not the way to honor the relics! I now [propose] that the relics simply be divided equally into eight shares, [and that you not contend with one another].”

The wrestlers [within Kusinagara] all said, “We shall respectfully follow your counsel.”

At that time, the brahmin Tranquil Nature divided the relics into eight [equal] portions and then said, “All venerable ones! These empty vessels once held the relics; please allow me to receive them. I shall take them back to the land of Đầu-na-la, build a Stupa of the Vessels, and make offerings of flowers, incense, banners, canopies, and music.”

Everyone replied, “We consent to your request.”

Thereupon, a brahmin householder named Tất-ba-diên-na proclaimed in a loud voice, “Leaders of the strongmen of the city of Câu-thi-na, please listen! Please allow me to receive [all] the ashes from the Buddha’s cremation ground. I shall take them back to my country, build a Stupa of the Ashes, and make offerings of flowers, incense, and music.”

Everyone replied, “We consent to your request.”

At that time, the people of the city of Câu-thi-na received the first portion of the Buddha’s relics. They then built a stupa in their country and made offerings of flowers, incense, music, and various other things.

The people of the country of Ba-kiên-la received the second portion of the Buddha’s relics, took it back to their country, built a stupa, and made offerings of all kinds of [articles].

The Câu-lâu-la people of the country of Sư-già-na received the third portion of the Buddha’s relics. They then returned, built a stupa, and presented all kinds of [articles] as offerings.

The kshatriyas of the country of A-lặc-già-la received the fourth portion of the Buddha’s relics. They then returned to their country, built a stupa, and made offerings.

The brahmins of the country of Tỳ-nậu received the fifth portion of the Buddha’s relics. They then returned to their country, built a stupa, and made offerings of all kinds of [articles].

The Licchavis of the country of Tỳ-ly received the sixth portion of the Buddha’s relics, returned to their country, built a stupa, and made offerings of all kinds of [articles].

The people of the Shakya clan[17] from the country of Già-la-ca-la received the seventh portion of the Buddha’s relics, returned to their country, built a stupa, and presented flowers and incense as offerings.

King Ajatashatru of the country of Magadha received the eighth portion of the Buddha’s relics, returned to the city of Rajagriha, built a stupa, and presented all kinds of flowers, incense, and music as offerings.

The brahmin Tranquil Nature received the vessels that had been used to hold the Buddha’s relics, returned to the land of Đầu-na-la, built a stupa, and presented flowers and incense as offerings.

The brahmin householder Tất-ba-diên-na received [all] the ashes [remaining at the Tathagata’s cremation ground]. He then took those ashes back to his own country, built a stupa, and made offerings.

[Thus, at] that time, throughout Jambudvipa there were eight stupas enshrining the Buddha’s relics, a ninth stupa enshrining the vessels [that had held the relics], and a tenth stupa enshrining the ashes [from the Tathagata’s cremation ground].[18] Thus, the division of the relics was completed.

At that time, the bodhisattvas and the assembly of shravakas, devas, human beings, dragons, spirits, kings, elders, great ministers, common people, [and indeed] the entire great assembly were overcome with sorrow and anguish. Beating their breasts and wailing loudly, they fell prostrate upon the ground. Afterward, they all paid homage [to the Buddha’s relics] and then departed.

THE GREAT PARINIRVANA SUTRA

END OF FASCICLE FORTY-TWO

ANNOTATIONS

1. Mahakashyapa (Mahā-kāśyapa): one of the Buddha’s Ten Great Disciples. He is distinct from Bodhisattva Kashyapa, who questioned the Buddha in the Chapter on Bodhisattva Kashyapa and elsewhere in this sutra.

2. Sangha quarters: a dwelling place or residence for monks and nuns.

3. Out of compassion, the Buddha did not allow the devas to hear these words, knowing that, in order to protect the True Dharma, they would punish these bhikshus. Nor did he allow Venerable Kashyapa’s disciples to hear them, fearing that because their faith and wisdom were not yet sufficiently steadfast, they might be adversely affected.

4. Vulture Peak: that is, Mount Gṛdhrakūṭa, whose Sanskrit name is Gṛdhrakūṭa.

5. The mark of a wheel with a thousand spokes: one of the Buddha’s auspicious marks. At the center of the sole of each foot are whorled lines shaped like a wheel with a full thousand spokes; it is therefore called the Mark of the Thousand-Spoked Wheel.

6. Dragon King Sa-già-la, transliterated from the Sanskrit Sāgara.

7. Yakshas and rakshasas, transliterated from the Sanskrit yakṣa and rakṣasa. The original Chinese text uses “swift-moving rakshasas” (捷疾羅剎); “swift-moving” is the old translation (the Earlier Translation) of the meaning of yakṣa, while rakṣasa is translated by meaning as “fierce and evil spirit” (暴惡鬼).

8. The four divisions of an army: elephant troops, cavalry, chariot troops, and infantry. Armies of that time commonly comprised all four of these divisions.

9. This passage does not state the matter clearly, but it may be understood that the people of the Shakya clan had to travel for an entire week before reaching the city of Câu-thi-na. They learned the news after three weeks, and by the time they arrived, four weeks had passed.

10. The country of Magadha (摩竭陀), transliterated from the Sanskrit Magadha, was the name of the kingdom ruled by King Bimbisara, who was later killed by his son Ajatashatru when the latter usurped the throne. The original Chinese text uses Ma-già-đà, another transliteration that is less familiar to many readers. The name of this country was also transliterated as Ma-ha-đà (摩訶陀), Ma-kiệt-đề (摩竭提), and so forth.

11. See the detailed account of this story in Fascicle Nineteen.

12. The original Chinese text reads, “wash the body’s wounds with the Dharma medicine of ambrosia,” which is probably an error, as it does not accord with the details clearly recounted in Fascicle Nineteen. We suspect that the character for “body” (身) here should instead be the character for “mind” (心), which would make the meaning coherent.

13. The country of Tỳ-ly, transliterated from the Sanskrit Vṛji and also commonly read as Tỳ-ly-tử, was one of the sixteen great states during the Buddha’s time. It also has many other transliterations, such as Bạt-kỳ, Bạt-xà, Tỳ-lê-kỳ, Việt-kỳ, and Phất-lật-thị.

During the Buddha’s lifetime, King Ajatashatru once wished to send an army to attack this country and dispatched his great minister Vũ Xá (Varṣakāra) to seek the Buddha’s counsel. The Buddha set forth seven principles to advise the king against launching the attack. King Ajatashatru heeded his counsel and withdrew the troops.

According to Fascicle Seven of the Great Tang Records on the Western Regions, this country was more than four thousand li in circumference. It lay at a high elevation, its lands and vegetation were verdant and flourishing, and its climate was very cold. Most of its people followed non-Buddhist teachings, while few believed in the Buddha-Dharma; the Sangha there studied both the Mahayana and the Hinayana.

This sutra calls it a country of non-Buddhist practitioners, showing that even during the Buddha’s time, more of its people followed non-Buddhist teachings than believed in the Buddha.

14. Vũ Hành, translated from the Sanskrit Varṣakāra, is transliterated as Bà-lợi-ca or Bà-lợi-sa-ca-la and is also rendered by meaning as Vũ Xá, Vũ Thế, Hành Vũ, and so forth. He was the very person who had previously joined Devadatta in inciting the king to commit the evil deed of harming his father. After King Ajatashatru ascended the throne, Vũ Hành became a great minister commanding military power and enjoyed the king’s confidence.

15. This passage in the original Chinese text appears to contain many errors. For example, the Śākya clan belonged to the kingdom of Kapilavastu, referred to above as Kapila, and not to the kingdom of Jālākāra.

We have additionally consulted the Sūtra on the Journey in Volume 4 of the Dīrgha Āgama (Taishō Tripiṭaka, Volume 1, Sūtra No. 01), and list here the kingdoms that came to request the Buddha’s relics for the reader’s convenient reference: 1. The kingdom of Amalakapa, of the Bulaya people; 2. The kingdom of Rāmagrāma, of the Kaulya people; 3.

The kingdom of Veṭhadipa, of the Brahmin lineage; 4. The kingdom of Kapilavastu, of the Śākya clan; 5. The kingdom of Vaiśālī, of the Licchavī clan; 6.

The kingdom of Magadha, ruled by King Ajātaśatru; 7. The kingdom of Vṛji, or the Vṛjiputras. All of them disputed with the people of the city of Kuśinagara.

One detail also recorded in the Dīrgha Āgama is that the people of the kingdom of Jālākāra (or Jālāphāra) argued that the Blessed One had formerly belonged to the kṣatriya caste (called the warrior clan in this sūtra), just as they did, and that they therefore had the right to request a share of the Buddha’s relics. Could this detail have given rise to the erroneous assertion that the Śākya clan belonged to the kingdom of Jālākāra?

16. Tánh Yên: this person’s name is translated from the Sanskrit Dhūma; earlier editions all rendered it as “the Brahmin of the Yên clan.” According to Volume 4 of the Dīrgha Āgama (Taishō Tripiṭaka, Volume 1, Sūtra No. 01), in the passage of the Sūtra on the Journey recounting the same events as those described here, this person was the Brahmin Hương Tánh. In obedience to King Ajātaśatru’s decree, he went to the city of Kuśinagara to demand a share of the Buddha’s relics, but the people of the city refused to comply.

It was afterward this same person who stepped forward to mediate the conflict. Tánh Yên and Hương Tánh are both translations of the Sanskrit Dhūma, for this word means fragrance, smoke, and so forth; therefore, they refer to one and the same person. Thus, it is clear that the two characters “Tánh Yên” were used to translate this person’s name, and do not indicate that his surname was Yên.

The Mahāparinirvāṇa Sūtra of the Dīrgha Āgama, translated by the Venerable Faxian (Taishō Tripiṭaka, Volume 1, Sūtra No. 07), also mentions this Brahmin under the transliterated name Đồ-lô-na (徒盧那) and recounts a similar act of mediation, but states that he was a resident of the city of Kuśinagara.

17. According to the Sūtra on the Journey in the Dīrgha Āgama, these should be the Bulaya people, not the Śākya clan.

18. The Dīrgha Āgama additionally records an eleventh stūpa that enshrined the Buddha’s hair while he was still alive.