大般涅槃經後分

At that time, Subhadra heard the Buddha expound the profound and wondrous Dharma. He attained the pure Dharma-eye, abandoned erroneous views, and requested permission to renounce the household life.

The Buddha said: “Excellent! Excellent! Welcome, bhikkhu!”

Subhadra was filled with joy and delight. His hair and beard fell away of themselves, and he assumed the appearance of a śramaṇa. He extinguished all afflictions and attained the fruit of arhatship.

Having attained the fruit, Subhadra gazed reverently upon the Honored One’s countenance, bowed with his head and face at the Buddha’s feet, knelt with palms joined, reproached himself for his former transgressions, and addressed the Buddha: “World-Honored One! I deeply resent this poisonous body, which for many kalpas has constantly deceived me, causing me to remain submerged in ignorance and erroneous views and to drift along with the teachings of non-Buddhist paths. How grievous! This body has caused exceedingly great harm. How fortunate that today, through the Tathagata’s grace, I have entered the true Dharma.

“The World-Honored One’s wisdom is like the great ocean, and the World-Honored One’s compassion is immeasurable. Reflecting upon this, I realize that even if my body were crushed throughout many kalpas, I still could not repay this benevolence.”

Subhadra wept sorrowfully, shedding tears he could not restrain. He again addressed the Buddha: “World-Honored One! I am already old and frail and cannot live much longer. I am oppressed by the suffering of conditioned existence. I beseech the World-Honored One to remain and continue instructing us; do not enter nirvana.”

The World-Honored One remained silent and did not consent.

Unable to persuade the Buddha, Subhadra cried out in anguish: “How painful! How painful! The world is empty! The world is empty! Why has this great terror suddenly arrived, bringing suffering and distress everywhere?

“Alas! The merit of sentient beings is exhausted; the eye of wisdom is extinguished.”

After lamenting, he sobbed still more bitterly until his whole body became suffused with blood, and he collapsed unconscious before the Buddha.

After a while he regained consciousness. Choking with tears, he addressed the Buddha: “World-Honored One! I cannot bear to witness the Tathagata enter nirvana. I beseech the World-Honored One to permit me first to extinguish this body, and afterward may the World-Honored One enter nirvana.”

Having spoken, Subhadra immediately entered nirvana before the Buddha.

At that time, bodhisattvas, bhikkhus, bhikkhunīs, devas, humans, asuras, and others, as numerous as the sands of countless Ganges Rivers, all cried aloud: “How painful! How painful! Why does the Perfectly Awakened One abandon us so soon, leaving us without a master, without a refuge, without a support, and without a destination?”

The great assembly lamented sorrowfully, weeping, beating their breasts, and fainting. The sound of their cries and weeping filled the entire great trichiliocosm. The World-Honored One then addressed the whole assembly: “Do not weep excessively like children. You must strive to restrain yourselves and not allow your minds to become confused and disordered!

“Within the great ocean of birth and death, you must diligently cultivate so that your minds become pure. Do not lose right mindfulness or right wisdom. Urgently seek true knowledge and swiftly escape the various realms. If you assume bodies within the three realms, you will undergo the boundless suffering of samsara. Ignorance will be your master and craving your Māra king, commanding body and mind like servants. Pursuing sensory objects, you will create the karma of birth and death, while greed, anger, and delusion harm you thought after thought. Since beginningless kalpas, you have continually undergone suffering and distress. How could any wise person not turn back against this stream of birth and death?

“You should know that many kalpas ago I entered Great Nirvana. I no longer possess the skandhas, dhatus, or ayatanas, and I have forever ended existence within the various realms. I constantly abide within the adamantine treasury of permanence, bliss, self, and purity. Today, in this place, I manifest inconceivable skillful means and enter Great Nirvana in conformity with the ways of the world. I do this so that sentient beings may clearly understand that the body is like a flash of lightning, that the stream of birth and death flows exceedingly swiftly, and that conditioned dharmas revolve in impermanence, as is necessarily so.

“The Tathagata’s entry into Great Nirvana is exceedingly profound, exceedingly profound, and inconceivable. It is the domain of buddhas and bodhisattvas and cannot be known by śrāvakas or pratyekabuddhas.”

The Buddha further told the great assembly: “This Subhadra formerly made offerings to buddhas as numerous as the sands of the Ganges and deeply planted roots of virtue. Through the power of his great vow, he repeatedly renounced the household life among the non-Buddhist Nirgranthas, using the wisdom of skillful means to guide sentient beings holding erroneous views so that they might enter true knowledge. Relying upon the power of his original vow, Subhadra encountered me today as I was about to enter nirvana, heard the true Dharma, and attained the fruit of arhatship. Having attained that fruit, he then entered nirvana.

“From the time I attained buddhahood and liberated Ājñāta Kauṇḍinya until now, when, on the verge of entering nirvana, I liberated Subhadra, my work has been completed. Even if I were to remain forever, it would be no different from today.”

Having spoken, the World-Honored One again proclaimed: “Excellent! Excellent! Subhadra entered nirvana to repay the Buddha’s benevolence. The great assembly should make offerings to his remains and construct a stupa and shrine.”

At that time, the great assembly was overcome with profound sorrow. Wiping away their tears and restraining their grief, they followed the Buddha’s instruction and cremated Subhadra’s remains with fragrant wood.

During the cremation, Subhadra’s remains emitted a great radiance from within the flames and fully manifested the eighteen transformations: water issued from the upper part of his body and fire from the lower part; fire issued from his right side and water from his left; he manifested a vast body filling all of space and then manifested a small body, and so forth.

At that time, immeasurable non-Buddhists holding erroneous views within the assembly gained right view and brought forth the aspiration for bodhi.

After manifesting these supernatural powers, Subhadra’s remains returned into the fire.

When the cremation was complete, the great assembly gathered his relics, erected a stupa, and made offerings.

26. CHAPTER ON THE FINAL TEACHING

CHAPTER TWENTY-SIX

At that time, the Buddha told Ānanda and the great assembly: “After my passing, the fourfold assembly must diligently preserve and uphold my Great Parinirvana Sutra. Throughout immeasurable, countless kalpas, I cultivated this difficult-to-attain Dharma of Great Nirvana, and now I have clearly explained it to the great assembly.

“You should know that this Dharma of Great Nirvana is the fully perfect adamantine treasury of permanence, bliss, self, and purity belonging to all buddhas. All buddhas enter nirvana through this Dharma of Great Nirvana. This is the ultimate Dharma, the final and most perfect truth, complete and lacking nothing. All buddhas relinquish body and life herein; therefore, it is called Great Nirvana.

“If those in the great assembly wish truly to repay the Buddha’s benevolence, swiftly realize bodhi, receive the touch of the buddhas’ hands upon their heads, be born life after life without losing right mindfulness, have the buddhas of the ten directions constantly appear before them and protect them day and night, and enable all people to attain the supramundane Dharma, they must diligently cultivate this Great Parinirvana Sutra.”

The Buddha told Ānanda: “Before I attained buddhahood, I manifested entry into the non-Buddhist teaching of Udraka Rāmaputra and trained in the four dhyānas and eight samādhis.

“From the time I attained buddhahood until now, I have refuted those teachings and gradually guided the various non-Buddhist schools, ending with Subhadra, causing them all to enter the Buddha Way.

“The Tathagata uses the torch of great wisdom to burn the banners of erroneous views, just as dry grass and leaves cast into a great fire are consumed.

“Ānanda! I am now deeply concerned about the people of my Śākya clan. After I enter nirvana, you must diligently admonish my relatives with wholesome teachings and wholeheartedly instruct them so that they may attain the Dharma. Do not allow them to become heedless, distracted, and given to amusement, or to follow erroneous teachings.

“Those who have not escaped the suffering of the three realms must quickly seek liberation. They must fear this place of the five turbidities and sensual craving. Once the human body is lost, it is exceedingly difficult to obtain again. Throughout their lives, they must constantly examine themselves. It is difficult to escape the demon of impermanence merely through ordinary sentiments.

“You must have compassion for sentient beings and not kill or harm even the tiniest insect.

“Through purity of bodily karma, one is always born in favorable realms. Through purity of verbal karma, one remains far removed from evil transgressions. Do not eat meat; do not drink alcohol.

“Subdue the serpent of the mind and lead it into the fruit of the Way.”

You must carefully contemplate wholesome and unwholesome karmic causes and their favorable and unfavorable results. Cause and effect throughout the three lives revolve without ever being lost, like a shadow following its form. If this life passes in vain, later regret will come too late.

The time of nirvana has now arrived. Thus have I instructed you in brief.

When Ānanda heard the Buddha’s words, his body trembled and his heart was shaken. Choked with sorrow and tears, he lost consciousness and fell before the Buddha like a dead man.

At that time, Venerable Anuruddha consoled Ānanda, saying: “Why should you grieve so excessively? The time has come for the Tathagata to enter nirvana. Though the Buddha is here today, by tomorrow he will be no more. Follow my counsel and ask the Tathagata four questions.

_ After the Buddha enters nirvana, when the Six Groups of bhikkhus engage in misconduct and the ill-tempered Channa behaves badly, how should the other bhikkhus dwell together with them and instruct them?

While the Tathagata remains, we take the Buddha as our Teacher. After the Tathagata has passed into cessation, whom shall we take as our Teacher?

_ While the Buddha remains, we abide relying upon the Buddha. After the Tathagata has passed into cessation, upon what shall we rely in order to abide?

_ After the Buddha has passed into cessation, when the Dharma treasury is compiled, what words should be placed at the beginning of the sutras?”

As though in a dream, Ānanda heard Venerable Anuruddha advise him to ask the Buddha these four questions. Gradually regaining awareness, though still overwhelmed by grief, Ānanda asked the Buddha the four questions above.

The Tathagata said to Ānanda: “Why do you grieve so excessively? The Buddhas have completed the work of teaching the Dharma and guiding beings, and according to the natural course of things must return to this place.

“Excellent! Excellent! The four matters you have just asked about constitute your final questions and will greatly benefit the entire world. Listen attentively, reflect well, and remember them.

“After the Buddha enters nirvana, the disposition of the bhikkhu Channa will gradually become disciplined and gentle, and he will abandon his former ill temper.

“Ānanda! Nanda was formerly deeply burdened by sensual desire and had a most unwholesome disposition. Employing skillful means, the Tathagata instructed him, enabling him to gain benefit and joy.

The Buddha clearly knew his faculties and disposition and, by means of prajna wisdom, expounded the twelve links of dependent origination: ignorance conditions formations; formations condition consciousness; and so forth, up to aging and death, sorrow, lamentation, suffering, and distress. All are the tangled forest of ignorance, attachment, and aversion. The suffering of all conditioned existence fills the three realms, while beings range throughout the six destinies.

The root of suffering arises from ignorance. By means of prajna wisdom, the pure nature is revealed; when the root is carefully contemplated, the faults of the three realms can be ended. Because the root of ignorance is cut off, ignorance ceases.

When ignorance ceases, formations cease, and so forth, until aging and death, sorrow, lamentation, suffering, and distress all cease.

“When, through this contemplation and mindfulness, the mind is gathered and brought to stillness, one enters samadhi. Through the power of samadhi, one enters the first dhyana and then successively enters the fourth dhyana. Without departing from right mindfulness, one continually cultivates in this way and will afterward personally attain the higher fruit and escape the suffering of the three realms. The bhikkhu Nanda placed profound faith in the Buddha’s teaching and practiced diligently; after a short time, he attained the fruit of arhatship.

“Ānanda! After I enter nirvana, you should follow my teaching of right contemplation in instructing the Six Groups and Channa. If they wholeheartedly rely upon this pure true Dharma, they will personally attain the higher fruit.

“Ānanda! You should know that it is entirely because of ignorance that the tree of birth and death in the three realms grows. Thus beings perpetually drift and sink in the river of craving, continually suffer in the dark abyss, and circle endlessly around the pillar of birth and death. The six consciousnesses are its branches, and deluded thoughts are its root. The surging waves of ignorance and contact cause the mind-consciousness to roam among the six sense objects, producing the sprouts of every suffering and affliction. Ignorance rules sovereign like a king, and no one can subdue it. Therefore, I say that the master, ignorance, causes harm thought after thought. Unaware of this, sentient beings continue revolving in birth and death.

“Ānanda! Because of this ignorance, all sentient beings give rise to craving and attachment. Concealed by the view of self, they are driven by eighty-four thousand afflictions, which cause their bodies and minds to break apart and deprive them of freedom.

“Ānanda! If ignorance ceases, the three realms are brought to an end; one is therefore called a person who has transcended the world.

“Ānanda! If one can carefully contemplate the twelve links of dependent origination and see that ultimately there is no self, penetrating deeply into the fundamentally pure nature, one can leave far behind the great conflagration of the three realms.

“Ānanda! The Tathagata is one who speaks truthfully and utters words of truth. These are my final instructions entrusted to you; you must practice accordingly.

“Ānanda! You asked what you should take as your Teacher after the Buddha has passed into cessation. You should know that the Pratimoksha precepts are your Great Teacher. By practicing in reliance upon them, you can attain world-transcending concentration and wisdom.

“Ānanda! You asked upon what you should rely in order to abide after the Buddha enters nirvana. You must abide relying upon the Dharma of the four foundations of mindfulness: contemplating the nature and characteristics of the body as being like empty space is called the foundation of mindfulness of the body; contemplating that sensations abide neither within, nor without, nor in between is called the foundation of mindfulness of sensations; contemplating that the mind is merely a designation and that the nature of this designation is insubstantial is called the foundation of mindfulness of mind; contemplating that wholesome dharmas cannot be apprehended and that unwholesome dharmas likewise cannot be apprehended is called the foundation of mindfulness of dharmas.

All practitioners must abide in reliance upon this Dharma of the four foundations of mindfulness.

“Ānanda! You asked what words should be placed at the beginning of all sutras when the Dharma treasury is compiled after the Tathagata has passed into cessation.

“Ānanda! After the Tathagata has passed into cessation, when the Dharma treasury is compiled, the beginning of every sutra should read as follows: ‘Thus have I heard. At one time, the Buddha was dwelling in such-and-such a region, at such-and-such a place, together with the fourfold assembly, and taught this sutra.’”

Ānanda again addressed the Buddha: “While the Buddha is in the world, or after the Buddha has entered nirvana, if faithful donors respectfully present gold, silver, the seven precious substances, and all necessities as offerings to the Tathagata, how should these things be handled?”

The Buddha said: “While the Buddha remains, the Sangha should take charge of the articles offered to the Buddha. After the Buddha has passed into cessation, articles offered to the Buddha should be used to make Buddha images and the Buddha’s robes, banners and canopies adorned with the seven precious substances, and to procure various kinds of incense, oil, and flowers as offerings to the Buddha. They may not be used for anything other than offerings to the Buddha. Anyone who misappropriates them commits the offense of stealing the Buddha’s property.”

Ānanda again addressed the Buddha: “While the Buddha remains, suppose a person respectfully offers to the Tathagata gold, silver, the seven precious substances, halls, chambers, houses, clothing, beverages, food, all necessities, or even a wife, children, and servants. After the Buddha enters final cessation, suppose another person respectfully offers such things as described above to a Buddha image. Blessed One, which of these two persons gains the greater merit?”

The Buddha said: “Because both make their offerings with reverence, the merit gained by these two persons is equal. Although the Buddha has passed into cessation, the Dharma body always remains; therefore, the merit gained through reverent offerings is the same as when the Buddha is present.”

Ānanda again addressed the Buddha: “While the Buddha is present, suppose a person respectfully offers the things described above to the Buddha. After the Tathagata enters nirvana, suppose another person respectfully offers such things as described above to the relics of the Buddha’s entire body. Which of these two persons gains the greater merit?”

The Buddha said: “These two persons gain equal merit. Their merit and virtue are vast, immeasurable, and boundless. Even when they have reached the end of suffering, that merit will not be exhausted.”

Ānanda again addressed the Buddha: “While the Buddha is present, suppose a person respectfully makes offerings to the Buddha as described above. After the Buddha enters nirvana, suppose another person respectfully makes offerings to relics comprising half of the Buddha’s body. Who gains the greater merit?”

The Buddha said: “Because both persons make their offerings with reverence, the merit they gain is equal. This merit and virtue are immeasurable and boundless.”

O Ananda! Even if one reverently makes offerings to one-quarter of the relics, one-eighth, one-hundredth, one-thousandth, one-ten-thousandth, one part equal to a grain of sand in the Ganges, or merely an amount the size of a mustard seed, the merit gained by that person is the same as that of one who reverently makes offerings to the Tathagata while he is present.

Ananda, you should know that whether the Buddha is present or has entered nirvana, if anyone reverently makes offerings, pays homage, and praises him, the merit gained is equal and without difference.

The Buddha told Ananda and the great assembly: After I enter nirvana, if any sentient being, whether in the heavens or among humans, obtains my relics and, with joy and loving sorrow, reverently pays homage and makes offerings to them, that being will gain immeasurable and boundless merit.

O Ananda! To see the relics of the Tathagata is to see the Buddha; to see the Buddha is to see the Dharma; to see the Dharma is to see the Sangha; and to see the Sangha is to see nirvana.

Ananda, you should know that, because of the causes and conditions described above, the Three Jewels permanently abide without change and can serve as a refuge for all sentient beings.

Ananda addressed the Buddha: “After the Tathagata enters nirvana, what procedure should the entire assembly follow in cremating the Tathagata’s body, so that they may obtain his relics and reverently make offerings to them?”

The Buddha said: “After I enter nirvana, the great assembly should follow the method used to cremate a Wheel-Turning Sage King.”

Ananda addressed the Buddha: “What is the procedure for cremating a Wheel-Turning Sage King?”

The Buddha said: “After a Wheel-Turning Sage King dies, his body is laid in state for seven days before being placed in a golden coffin. The coffin is then filled with exquisitely fragrant oil and sealed tightly. After another full seven days, the body is taken out, bathed with scented water, and honored with offerings of burning incense.

The entire body is wrapped in cotton from the dola tree. Thereafter, a thousand priceless pieces of fine white cloth are wound around the Wheel-Turning King’s body, one over another in succession. When the wrapping is complete, the golden coffin is filled with fragrant oil, and only then is the Wheel-Turning King’s body placed inside.

After the coffin is sealed, it is conveyed upon a cart adorned with the seven treasures. Strings of jewels are hung on all four sides, the cart is magnificently ornamented with precious gems, and countless fine jeweled banners and canopies are suspended above it. Fragrant incense is burned and grand music is played as offerings.

Thereafter, the body is cremated using only fragrant woods and aromatic oils. When the cremation is complete, the relics are gathered, and a stupa made of the seven treasures is built at a crossroads within the city. Four gates are made on the four sides of the stupa, and the relics are enshrined within so that everyone may behold and venerate them.

“O Ananda! That Wheel-Turning Sage King inherited the royal throne because of only a small measure of merit. He had not escaped the three realms, still possessed the five sensual desires and wives and consorts, and had evil views, greed, hatred, and delusion.

Not even the slightest part of all his afflictions, fetters, and bonds had been severed. Yet after his death, the world still follows such a procedure, erecting a stupa and making offerings so that all may behold and venerate it. How much more should this be done for the Tathagata, who throughout immeasurable, boundless, and innumerable kalpas entirely abandoned the five sensual desires; diligently practiced all the world-transcending austerities of a bodhisattva; and accomplished the most profound, wondrous, and pure path of discipline, concentration, wisdom, liberation, and the knowledge and vision of liberation; the six paramitas;

the cultivation of the ten powers, great compassion, the four fearlessnesses, the three gates of liberation, the eighteen great forms of emptiness, the six superknowledges, the five eyes, the thirty-seven factors of awakening, the eighteen unique qualities, the thirty-two excellent marks, the eighty minor characteristics, the lifespan of all Buddhas, all pure Buddha lands, all Dharmas that bring sentient beings to fulfillment, all difficult austerities, all morality of embracing disciplinary restraints, all morality of embracing wholesome Dharmas, all morality of embracing sentient beings, all merits, all wisdom, all adornments, all great vows, all skillful means, and all such inconceivable wisdom and merit?

He has fully accomplished them all. He has eradicated all evil, all afflictions, and all habitual tendencies of affliction; thoroughly comprehended the Four Noble Truths and the twelve links of dependent origination; subdued the four maras beneath the Bodhi tree; and attained omniscient wisdom in all its aspects. All Buddhas acclaimed him, saying, ‘Excellent!

Excellent!’ Together they poured the water of wisdom of the Dharma-nature upon the crown of his Dharma-body, and only then did he attain unsurpassed bodhi. Because of these causes and conditions, I am now called the Teacher of Gods and Humans, the One Possessing the Ten Powers, the Perfectly Awakened One, the unsurpassed World-Honored One, unequaled among humans and gods. I regard all sentient beings impartially, as I do Rahula.

Therefore, I am called the Tathagata, Worthy One, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One.

“The conditions for teaching and transforming the world have been fulfilled. For the sake of sentient beings, today I manifest entry into nirvana. Because I wish sentient beings everywhere to have the opportunity to make offerings, I shall follow the worldly custom for a Wheel-Turning King in my funeral rites and cremation.

“The fourfold assembly of humans and gods shall place the Tathagata’s relics in a vessel made of the seven treasures and build a stupa of the seven treasures in which to honor them. This can enable sentient beings to gain great merit, leave behind the suffering of the three realms, and attain the bliss of nirvana.

“O Ananda! After the fourfold assembly has built a stupa of the seven treasures and made offerings to the Buddha’s relics, they should also build three kinds of stupas as objects of offering: stupas for pratyekabuddhas, stupas for arhats, and stupas for Wheel-Turning Sage Kings, so that everyone may know where refuge is to be found.”

Ananda addressed the Buddha: “The Tathagata appears in the world out of compassion for sentient beings. He reveals the ten powers, great compassion, the four fearlessnesses, the three gates of liberation, the Four Noble Truths, and the twelve links of dependent origination. His eight kinds of Brahma-sound resound throughout the three realms, and the five-colored light of his loving-kindness illuminates the six paths.

In accordance with the mental karma of sentient beings, he turns the Dharma wheel. Some attain the four fruits cultivated in the two vehicles; some realize the unconditioned, undefiled path of a pratyekabuddha; some enter the bodhisattva’s power of non-extinction and non-arising; some attain immeasurable dharanis; some attain the five eyes; some attain the six superknowledges; some escape the three evil paths; some emerge from the eight difficulties; and some leave behind the sufferings of gods and humans in the three realms.

The Tathagata’s pure virtue of loving-kindness and the Tathagata’s Dharma gates of liberation are all inconceivable.

“After the Tathagata’s passing, the fourfold assembly builds a stupa of the seven treasures and makes offerings to his relics, thereby gaining great merit that can enable sentient beings to escape the sufferings of the three realms and attain true liberation. For this reason, when the Buddha enters nirvana, it is proper that all the world, in gratitude for the Buddha’s immeasurable compassionate kindness, should build a stupa of the seven treasures and make offerings to his relics. But what benefits do those other three types bring to sentient beings, such that the Buddha instructs them to erect stupas and make offerings?”

The Buddha said: “A pratyekabuddha awakens to the causes and conditions of all dharmas and realizes the Dharma-nature. Having escaped all the sufferings and tribulations of the three realms, he can serve as a field of merit for humans and gods. Therefore, building a stupa and making offerings to a pratyekabuddha yields merit second only to making offerings to the Tathagata and can enable sentient beings to attain wondrous fruits.

“O Ananda! An arhat has exhausted birth and death within the three realms and will not receive another body in a future existence. The holy life has been established, and such a one can serve as a field of merit for the world. Therefore, building a stupa and making offerings to an arhat yields merit second only to making offerings to a pratyekabuddha and also provides sentient beings with causes and conditions for liberation.

“O Ananda! Although a Wheel-Turning Sage King has not yet severed the afflictions or attained liberation from the three realms, through his merit he rules the four continents and teaches and transforms the people by means of the ten wholesome courses of action. He is one whom all people honor and respect. Therefore, when the fourfold assembly builds a stupa and makes offerings to him, the merit gained is likewise immeasurable.”

Ananda addressed the Buddha: “After the Buddha enters nirvana, at what place should the fourfold assembly perform the cremation rites for the Tathagata?”

The Buddha said: “After I enter nirvana, if the fourfold assembly performs the cremation ceremony within this city of Kushinagara, the people of the city will inevitably contend and fight with one another, and this will also cause the merit gained by all to be unequal. Therefore, the fourfold assembly should perform the cremation ceremony outside the city, so that everyone may equally gain merit.”

Ananda addressed the Buddha: “After the cremation is completed, the fourfold assembly will place the relics in a precious vessel. Where should a seven-jeweled stupa be erected so that everyone may reverently make offerings?”

The Buddha said: “A stupa thirteen stories high should be built at a crossroads within the city of Kushinagara. Before the stupa there should be the emblem of the Dharma wheel; its banners, canopies, and railings should all be made of the seven treasures. A doorway should be opened on each of its four sides, with the doors of each level arranged in proper correspondence. Within it should be enshrined the precious vessel containing the Tathagata’s relics, so that all devas and humans may behold and make offerings to them.

“The stupa of a pratyekabuddha should be eleven stories high. The stupa of an arhat should be four stories high. They too should all be adorned with various treasures.

“The stupa of a Wheel-Turning King should likewise be built of the seven treasures, but without successive stories, because a Wheel-Turning King has not yet escaped the suffering of birth and death within the three realms.”

Anuruddha addressed the Buddha: “When the cremation has been completed, how should all devas and humans, together with the fourfold assembly, divide the Buddha’s relics?”

The Buddha said: “The Buddha’s relics should be divided with an impartial mind throughout the three realms, so that all beings in the world may make offerings to them.”

Shakra, Lord of the Devas, addressed the Buddha: “I now reverently request half of the Tathagata’s bodily relics so that I may make offerings to them.”

The Buddha told the Lord of the Devas: “The Tathagata regards all sentient beings impartially, as he regards Rahula. You should not request half of the bodily relics. I shall now give you the relic of a canine tooth from the upper right jaw. You may erect a stupa in the heavens and make offerings to it, thereby gaining inexhaustible merit and virtue.”

At that time, the entire great assembly of devas and humans grieved and shed tears, unable to restrain themselves.

The Blessed One proclaimed to the entire great assembly: “After the Buddha enters nirvana, the assembly should not grieve excessively. Although the Buddha enters nirvana, his relics will always remain so that offerings may be made to them. Moreover, there are the unsurpassed treasures of the Dharma: the Sutra Pitaka, the Vinaya Pitaka, and the Mahabhidharma Pitaka.

Through these, the Three Jewels and the Four Noble Truths will always abide in the world as a refuge for sentient beings. Making offerings to the relics is making offerings to the Buddha Jewel. To see the Buddha Jewel is to see the Dharma body; to see the Dharma body is to see the sages and noble ones; to see the sages and noble ones is to see the Four Noble Truths; and to see the Four Noble Truths is to see nirvana.

From this, you should know that the Three Jewels constantly abide without change and can serve as a refuge for the world.

“The assembly should not grieve excessively. I am now here and am about to enter nirvana. Concerning such teachings as refuge, the precepts, permanence, impermanence, the Three Jewels, the Four Noble Truths, the six paramitas, and the twelve links of dependent origination, if anyone has any doubts, they should quickly ask about them. This is the final opportunity for questions, so that after the Buddha enters nirvana, no doubts or regrets will remain.”

The Buddha made this proclamation to the great assembly three times.

No one in the entire great assembly asked a question, for each had thoroughly penetrated and clearly understood the teachings and no longer had any doubts.

The Blessed One praised them, saying: “Excellent! Excellent! The great assembly has been able to penetrate all dharmas and is free of doubt, like a body from which all dust and defilement have been washed away with pure water. The assembly should practice diligently and swiftly attain liberation. Do not grieve, become confused, or let your minds fall into disorder.”

At that time, the Blessed One sat upon the lion throne. With his golden hand, he drew aside his sanghati robe and exposed his golden chest for the great assembly to see, saying: “All in this great assembly of devas and humans should look with wholehearted attention upon the Tathagata’s golden physical body!”

As the great assembly gazed reverently upon the Buddha’s body of pure gold, they were all filled with joy, like bhikshus entering the third dhyana.

Thereafter, the Blessed One emitted immeasurable and boundless hundreds of thousands of myriads of kotis of rays of Great Nirvana light, illuminating all worlds throughout the ten directions and eclipsing the light of every sun and moon.

After emitting this light, the Buddha told the great assembly: “You should know that, for the sake of the entire great assembly, the Tathagata underwent hardship and suffering for many kalpas, even severing his hands and feet and stripping away his skin and flesh. Through great compassion and great vows, he attained unsurpassed perfect enlightenment in this world of the five turbidities and acquired an indestructible vajra body endowed with the thirty-two excellent marks, the eighty minor characteristics, and immeasurable light illuminating all things. Whoever sees the Buddha’s form or encounters his light will attain liberation.

“O great assembly! A Buddha’s appearance in the world is exceedingly difficult to encounter and behold, like the udumbara flower. This meeting with me is the last. Do not allow this body to pass before you in vain. Through the power of my vows, I was born in this defiled and evil realm. The conditions for teaching and transforming beings are now complete, and I wish to enter nirvana. The great assembly should sincerely look upon my golden physical body and strive to cultivate such pure karma; in future lives, you will attain this fruit of recompense.”

The Blessed One earnestly exhorted them in this way three times, while revealing his body of true gold for the great assembly to see.

Thereafter, the Buddha rose from the seven-jeweled lion couch into the sky to the height of one tala tree and proclaimed once: “I am about to enter nirvana. Great assembly, look upon my golden physical body!”

The Buddha then successively rose to the height of seven tala trees and proclaimed seven times: “I am about to enter nirvana. The great assembly should look with wholehearted attention upon my golden physical body!”

Descending from the sky and sitting upon the lion couch, the Buddha again proclaimed: “I am about to enter nirvana. The great assembly should look with wholehearted attention upon my golden physical body!”

The Blessed One again rose from the lion couch into the sky to the height of one tala tree and proclaimed once to the great assembly. He then successively rose to the height of seven tala trees and proclaimed seven times: “I am about to enter nirvana. The great assembly should look with wholehearted attention upon my golden physical body!”

Descending from the sky and sitting upon the lion couch, the Buddha again called to the great assembly and proclaimed: “I am about to enter nirvana. The great assembly should look with wholehearted attention upon my golden physical body!”

For the third time, the Blessed One likewise rose from the lion couch into the sky to the height of seven tala trees and again proclaimed the same words seven times to the great assembly. Descending from the sky and sitting upon the seven-jeweled couch, the Buddha again proclaimed: “I am about to enter nirvana. The great assembly should look with wholehearted attention upon my physical body!”

Having thus earnestly exhorted the great assembly twenty-four times, the Buddha again proclaimed: “I am about to enter nirvana. The great assembly should look with wholehearted attention upon my fearless, indestructible vajra body, which is as difficult to encounter as the udumbara flower. Just as an extremely thirsty person who encounters cool, pure water drinks his fill and thirsts no more, so too should the great assembly wholeheartedly behold the Tathagata’s physical body for the last time. After this sight, you will never see it again. The great assembly should behold it to complete satisfaction, so that you will have no regrets afterward.

“After I enter nirvana, the great assembly must practice diligently and swiftly escape the three realms. Do not be indolent, heedless, or distracted in mind.”

At that time, all the great assemblies of devas and humans in all worlds throughout the ten directions who encountered the light of Nirvana and beheld the Buddha attained liberation. All sentient beings who encountered and saw it were forever freed from the three evil destinies and the eight difficulties, the four grave offenses, the five heinous offenses, and even all afflictions, without any remainder.

After revealing his golden physical body for the fourfold assembly to behold and earnestly exhorting them, the Blessed One drew his sanghati robe back over himself as before.

27. CHAPTER: THE RESPONSIVE BODY CEASES AND RETURNS TO ITS SOURCE

THE TWENTY-SEVENTH

The Buddha told the assembly: “Now I shall enter nirvana; my entire body is aching.”

As soon as he had spoken, the Buddha entered the first dhyana. Emerging from the first dhyana, he entered the second dhyana; emerging from the second dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the samadhi of the sphere of infinite space; emerging from the samadhi of the sphere of infinite space, he entered the samadhi of the sphere of infinite consciousness; emerging from the samadhi of the sphere of infinite consciousness, he entered the samadhi of the sphere of nothingness; emerging from the samadhi of the sphere of nothingness, he entered the samadhi of the sphere of neither perception nor non-perception;

emerging from the samadhi of the sphere of neither perception nor non-perception, he entered the attainment of cessation; emerging from the attainment of cessation, he entered the samadhi of the sphere of neither perception nor non-perception; emerging from the samadhi of the sphere of neither perception nor non-perception, he entered the samadhi of the sphere of nothingness; emerging from the samadhi of the sphere of nothingness, he entered the samadhi of the sphere of infinite consciousness; emerging from the samadhi of the sphere of infinite consciousness, he entered the samadhi of the sphere of infinite space; emerging from the samadhi of the sphere of infinite space, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the third dhyana;

emerging from the third dhyana, he entered the second dhyana; and emerging from the second dhyana, he entered the first dhyana.

After the Blessed One had entered the various dhyanas and samadhis in forward and reverse order, he again proclaimed to the assembly: “With profound prajnaparamita, I contemplate all sentient beings of the six realms throughout the three realms. The original nature of these three realms is utterly detached and ultimately quiescent, like empty space. It has no name and no consciousness; it has forever severed all realms of existence.

Originally equal, it admits no conception of high or low; there is no seeing or hearing, no awareness or knowing, no bondage and no liberation, no sentient being and no lifespan, no birth and no cessation. It is neither worldly nor other than worldly. Neither nirvana nor birth-and-death can be apprehended.

Before and after are equal, for they are equal with all dharmas. Abiding serenely in purity, there is nothing to be done. Its ultimate and certain establishment cannot be apprehended.

From the Dharma that abides nowhere, the Dharma-nature functions; it has severed every characteristic and ultimately has no place wherein anything exists. Such is the true characteristic of dharmas. One who clearly understands it is called a world-transcending person; one who does not understand it is said to be at the fountainhead of birth-and-death.

The assembly must sever ignorance and extinguish the fountainhead of birth-and-death!”

Having spoken, the Blessed One entered the transcendent dhyana samadhis. Emerging from the first dhyana, he immediately entered the third dhyana; emerging from the third dhyana, he entered the samadhi of the sphere of infinite space; emerging from the samadhi of the sphere of infinite space, he entered the samadhi of the sphere of nothingness; emerging from the samadhi of the sphere of nothingness, he entered the attainment of cessation; emerging from the attainment of cessation, he entered the samadhi of the sphere of neither perception nor non-perception; emerging from the samadhi of the sphere of neither perception nor non-perception, he entered the samadhi of the sphere of infinite consciousness;

emerging from the samadhi of the sphere of infinite consciousness, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the second dhyana; and emerging from the second dhyana, he entered the first dhyana.

After the Blessed One had entered the transcendent dhyana samadhis in reverse and forward order, he again told the assembly: “With maha-prajna, I contemplate throughout the three realms all persons and dharmas, all that is sentient and insentient. All are ultimately without bondage and without liberation, without master and without dependence, and incapable of being grasped or sustained. They neither depart from the three realms nor enter the various realms of existence.

Originally pure and undefiled, free of afflictions, they are like empty space. They are neither equal nor unequal and have utterly extinguished all stirring thoughts, conceptions, mental activities, and consciousness. Such is the true characteristic of dharmas, called Great Nirvana.

Clearly seeing this true characteristic of dharmas is called liberation; when ordinary beings neither see nor know it, this is called ignorance.”

After speaking, the Buddha again entered the transcendent dhyana samadhis, emerging from the first dhyana and entering the third dhyana, continuing until he entered the attainment of cessation; then emerging from the attainment of cessation, he continued until he entered the first dhyana.

After entering the transcendent dhyana samadhis in reverse and forward order, the Blessed One again told the assembly: “With the Buddha-eye, I contemplate all dharmas throughout the three realms. The essential nature of ignorance is originally liberation; though sought throughout the ten directions, it can never be apprehended. Since the root does not exist, all the branches and leaves are liberated. Because ignorance is liberated, formations through aging-and-death are all liberated. Therefore, today I abide peacefully in the ever-pure light of quiescent cessation, which is called Great Nirvana.”

At that time, Ananda was overwhelmed by grief and sorrow, and his mind became deranged. Like a person exceedingly drunk, he was no longer aware of anything around him. He did not see the assembly, nor did he know whether the Tathagata had entered nirvana.

The Blessed One entered the transcendent dhyana samadhis three times in forward and reverse order, contemplated the entire Dharma-realm, and three times proclaimed these truths to the assembly. In this manner, the Tathagata successively entered the various dhyana samadhis twenty-seven times.

Because he did not know what was happening, each time the Buddha entered a dhyana samadhi, Ananda asked the Venerable Anuruddha whether the Buddha had entered nirvana. Thus he asked him twenty-seven times.

The Venerable Anuruddha clearly knew that the Tathagata was entering the various dhyana samadhis, and all twenty-seven times he replied to Ananda that the Buddha had not yet entered nirvana.

After three times entering the various dhyana samadhis in forward and reverse order and proclaiming these truths to the assembly, the Blessed One lay on his right side upon the seven-jeweled couch. His head rested toward the north, his feet extended toward the south, his face was turned toward the west, and his back toward the east.

On the four sides of the couch, eight sala trees were divided into four pairs: one pair to the west stood before the Tathagata’s face; one pair to the east sheltered the Tathagata’s back; one pair to the north sheltered the Tathagata’s head; and one pair to the south stood by the Tathagata’s feet.

At midnight, the Tathagata lay upon the seven-jeweled couch in the sala grove, entered the fourth dhyana, and in silence attained parinirvana.

Thereupon, among the four pairs of sala trees, the crowns of the four trees in the eastern and western pairs joined to form a single canopy, while the crowns of the four trees in the southern and northern pairs joined to form another canopy. They covered the seven-jeweled couch and spread over the Tathagata’s body. All the leaves of those sala trees turned white like white cranes. Their branches, leaves, flowers, fruits, bark, and trunks all fell away and split apart; gradually they withered, broke, and fell.

At that very moment, immeasurable worlds throughout the ten directions all quaked and resounded with the words: “Alas! Alas! The world is empty.”

Again there arose sounds of sorrow and lamentation, expounding the meaning of impermanence, suffering, and emptiness.

All the mountains throughout the worlds of the ten directions—Mount Mucilinda, Great Mount Mucilinda, the Iron-Enclosing Mountain, the Great Iron-Enclosing Mountain, Black Mountain, Fragrant Mountain, Golden Mountain, Jeweled Mountain, and Mount Sumeru—quaked simultaneously and resounded with a great voice: “Alas! Alas! Why has the world suddenly been left bereft? The sun of wisdom has set behind the mountain of Great Nirvana. All sentient beings have lost their loving father and the one whom they revered.”

All the great oceans throughout the worlds of the ten directions became turbid. Their waves surged and roared, giving rise to many voices: “Alas! Alas! The Unsurpassed Perfectly Awakened One has passed away. Sentient beings, burdened by transgression and suffering, must drift endlessly through the great ocean of birth-and-death. Having lost their way from the true path, they have no means of attaining liberation.”

All rivers, channels, ravines, streams, ditches, wells, and ponds overturned and dried up.

The worlds of the ten directions became silent, desolate, and dark. Grief and darkness enveloped the entire world. At that moment, a mighty wind suddenly arose, blowing dust and sand through the air until all places were obscured.

All grasses and trees upon the earth broke, toppled, and shed their leaves. All the devas assembled and filled the whole of space. They sighed, lamented, and wept, their cries resounding throughout the great trichiliocosm.

They showered countless hundreds of thousands of celestial flowers and celestial fragrances as offerings to the Tathagata. They also scattered countless celestial banners, celestial pennants, celestial necklaces, celestial jeweled canopies, and celestial precious pearls, which transformed into jeweled terraces in midair as offerings to the Tathagata. The devas also played countless kinds of celestial music in the sky and cried: “Alas!

Alas! The Buddha has entered nirvana. The world is empty.

Sentient beings have lost their eye. The rakshasa demons of the afflictions spread everywhere, and suffering continues in ceaseless succession.”

At that time, Ananda was dazed and did not know whether the Tathagata had entered nirvana or had not yet entered it. He only heard and witnessed these extraordinary sights and sounds, and so he asked again.

Venerable Anuruddha replied, “The Greatly Awakened One, the World-Honored One, has entered nirvana.”

Hearing these words, Ananda fainted and fell to the ground, ceasing to breathe like a dead man.

Venerable Anuruddha sprinkled cold water upon Ananda’s face, helped him rise, and consoled him at length, saying: “Alas! Alas! This is indeed exceedingly painful.

Yet do not grieve so deeply that your mind becomes deranged. The conditions for the Tathagata’s work of transformation have been fulfilled; no one among gods or humans could have detained him. Alas!

What can be done? Who could have expected that today the Teacher of Gods and Humans would bring his work to completion, with no one able to detain him? You and I must both restrain our sorrow.

Although the Buddha has entered nirvana, his relics and the unsurpassed treasure of the Dharma remain eternally in the world and can serve as a refuge for sentient beings. You and I must diligently transmit the Buddha’s treasure of the Dharma to sentient beings, enabling them to escape suffering, and thereby repay the Tathagata’s benevolence.”

Hearing these consoling words, Ananda gradually regained awareness, choking with grief and weeping.

The Sala grove near the city of Kusinagara extended for twelve yojanas, and the great assembly of gods and humans filled it completely. Even a space no larger than the point of a needle accommodated immeasurable multitudes, without the slightest gap; nevertheless, they neither obstructed nor concealed one another.

Countless hundreds of millions of bodhisattvas, together with the great assembly of humans and gods, became dazed and distraught. Seeing the extraordinary upheavals of the world and hearing Venerable Anuruddha announce that the Buddha had entered nirvana, many fainted and fell to the ground. Among them, some entered cessation following the Buddha; some lost their senses; some trembled in body and mind; some choked with grief as tears streamed down; some beat their breasts and cried aloud; and some scratched their heads and tore out their hair.

Some lamented, “Alas, what suffering! What suffering!” Some cried, “Why has the Tathagata entered nirvana so swiftly?” Some wept, “I have lost the One whom I revered.” Some lamented, “The world is empty; the eye of sentient beings has been lost.” Some lamented that the demons of affliction would spread unchecked; some lamented that the wholesome sprouts of sentient beings had died; and some said that Mara, the king of demons, would rejoice, remove his armor, and rest.

Some reproached themselves and contemplated the impermanence of body and mind; some attained liberation through right contemplation; and some grieved at having lost their refuge. From the bodies of some, blood welled up everywhere and flowed across the ground. The cries and weeping of the entire great assembly resounded throughout the world.

At that time, Ghatikara, the Great Brahma King, knowing that the Buddha had entered nirvana, descended from the form realm together with the gods. Weeping loudly and choking with grief, he fainted and fell before the Tathagata. After a long while he regained consciousness and sorrowfully uttered these verses:

Sentient beings who received the Dharma attained peace and joy.
He guided them beyond the suffering of the three realms,
So that ultimately they might all reach the path of nirvana.
The Buddha was a loving mother who nurtured sentient beings,
Giving all to drink the milk of great loving-kindness and compassion.
Who could have known that today he would depart so soon,
Leaving gods and humans forlorn, without support?
How sorrowful are the wholesome sprouts of sentient beings,
With no ambrosia to make them grow.
Their wholesome sprouts will gradually wither and perish,
While evil karma draws them together into the lower realms.
The world is empty—what can be done?
The wisdom-eye of sentient beings has now gone dark.
Walking the dark road of ignorance,
They fall within the three realms, drifting and sinking in suffering.
There is no one to save sinful sentient beings;
May they seek liberation by relying upon the relics.
Through the power of the Tathagata’s great compassion,

May we be rescued and freed from this realm of suffering.
Who could have thought that amid this evil and defiled world,
The Buddha would abandon us and enter nirvana?

At that time, Shakra, Lord of the Gods, descended from the sky together with the gods. Lamenting and weeping, he fainted before the Tathagata. After a long while he regained consciousness and, choking with grief and shedding tears, knelt before the Buddha and sorrowfully uttered these verses:

For many kalpas the Tathagata practiced austerities,
For the benefit of all of us sentient beings.
He attained unsurpassed perfect awakening,
Cherishing all sentient beings equally as his own children.
He bestowed the unsurpassed medicine of the Dharma;
As the Physician who cures illness, he was the King of Physicians.
The cloud of great loving-kindness and compassion sheltered sentient beings,
And rained the ambrosia of wisdom upon them all.
The radiance of the wisdom-sun illuminated ignorance,
Enabling ignorant beings to behold the noble path.
The loving light of the sacred moon shone upon the six destinies,
Illuminating the three realms and freeing beings from suffering.
Who could have known that today he would relinquish great compassion,
Enter nirvana, and no longer be seen?
Where now is his original vow of great compassion,
That he should cast sentient beings aside like spittle?
All of us sentient beings
Are like calves who have lost their mother and must surely die.
The great assembly clasped one another’s hands and cried,
Beating their breasts and lamenting until the great trichiliocosm trembled.

Alas, all beings throughout the three realms!
Why have they suddenly all become orphans?
Our merit is exhausted; our suffering is immense.
Our wholesome sprouts burn, with no water to moisten them.
May the light of the Dharma-treasure and the relics
Shine upon us and free us from the three realms.
How sorrowful! How painful this is for us!
When shall we behold the Tathagata again?

At that time, Venerable Anuruddha sorrowfully shed tears and, kneeling before the Buddha, uttered these verses of lamentation:

The true Dharma of the Dharma King nurtured us,
Giving us the milk of Dharma until our bodies fully matured.
Yet the Dharma-bodies of sentient beings have not been established,
And their wisdom-life still lacks provisions.
With the eight pure tones, he constantly expounded the teaching;
Hearing him, the great assembly all awakened to the path.
He constantly emitted five-colored light of great compassion;
Illuminated by it, the great assembly all attained liberation.
Why has he now entered nirvana?
To whom can suffering, sinful beings turn for refuge?
Alas, the World-Honored One has relinquished great compassion;
We, left orphaned and destitute, must surely die.
Although we know that the World-Honored One manifested an expedient means,
We cannot keep ourselves from grieving.
The great assembly, dazed, has lost its original mind;
Their weeping shakes heaven and earth and makes the three realms tremble.
The World-Honored One alone abides in peace and bliss;
Why has he departed while sentient beings suffer so greatly?
Long ago, for our sake, the World-Honored One
Gave up his head and severed his hands throughout many kalpas.
Having attained unsurpassed perfect awakening,
Why did he not remain long in the world, but hastened into nirvana?
We, the great assembly, remain in ignorance,
While Mara rejoices, removes his armor, and rests.
May the power of the World-Honored One’s loving compassion
Cause the relics to radiate light and gather us in.
We humbly beseech the World-Honored One to pity the fourfold assembly,
So that the treasure of the Dharma may be transmitted forever without end.
We cannot bring ourselves to die;
Yet how long can this remnant of life endure?
Alas, this agony is too painful to bear!
When shall we behold the Tathagata again?

At that time, Ananda gradually recovered from his faint. Raising his hands, he struck his head and beat his breast. Choking with grief, weeping sorrowfully, and shedding tears, he knelt before the Buddha and uttered these verses of lamentation:

Long ago, the Buddha and I made vows together;
Fortunate were we to be born together in the Shakya clan.
The Tathagata attained perfect awakening,
And I served as his attendant for twenty years.
Though I made offerings with all my heart, I was never satisfied;
Now the Buddha has left me and entered nirvana.
Alas! Alas! How exceedingly painful!
From this time onward, my heart will ache forever.
My body has not yet escaped the net of the three realms;
I have not yet emerged from the shell of ignorance.
The World-Honored One’s beak of wisdom has not yet broken it open;
Why, then, has he abandoned me and hastened into nirvana?
I am like an infant newly born
Who, having lost its mother, must soon surely die.
Why has the World-Honored One cast me aside,
To enjoy alone the bliss beyond the three realms?
I now repent before the World-Honored One.
I attended the Buddha for twenty years,
Yet while standing or sitting I was often indolent
And failed to bring joy and delight to the World-Honored One.
May the Perfectly Awakened One of great loving compassion
Bestow the ambrosial Dharma and bring me peace and joy.
I vow, until the end of all future time,
Always to encounter the World-Honored One and serve as his attendant.
I look up in hope that the World-Honored One’s light of great loving-kindness
Will gather me in throughout all worlds.
Alas, such suffering cannot be expressed;
Choked with grief, I cannot declare the Buddha’s kindness.

At that time, innumerable bodhisattvas, as countless as the sands of the Ganges, together with the entire great assembly of devas and humans, wept sorrowfully and shed endless tears, lamenting and sighing. They exhorted one another to restrain their grief and prepared innumerable kinds of wondrous incense and flowers: mandara flowers, maha-mandara flowers, manjushaka flowers, maha-manjushaka flowers, hai-thu-ngan incense, sandalwood, agarwood, blended incense, perfumed water, scented paste, together with hundreds of thousands of myriads of jeweled parasols, jeweled banners, jeweled streamers, necklaces, and pearls, which they brought as offerings to the Tathagata.

All the people of Kusinagara—men and women, young and old—weepingly shed tears of sorrow. They prepared innumerable kinds of fine incense, flowers, streamers, and parasols and brought them as offerings to the Tathagata.

The Four Heavenly Kings and their celestial hosts lamented sorrowfully and shed tears. They prepared innumerable kinds of incense, flowers, streamers, and parasols and brought them as offerings to the Tathagata.

The Heavenly King of the Trayastrimsa Heaven, the Heavenly King of the Yama Heaven, the Heavenly King of the Tushita Heaven, the Heavenly King of the Heaven of Delight in Transformations, the Heavenly King of the Heaven of Freely Enjoying the Transformations of Others, the heavenly kings of the Form Realm, and the devas of the Formless Realm, together with their celestial hosts, grieved, lamented, and sighed. They brought innumerable kinds of wondrous flowers, incense, streamers, and parasols as offerings to the Tathagata.