大般涅槃經後分

28. THE CREMATION CHAPTER

CHAPTER TWENTY-EIGHT

At that time, all the men and women of the city of Kushinagara asked Venerable Ananda about the rites for cremating the Tathagata.

Venerable Ananda related the Buddha’s words, saying that they should follow the rites prescribed for a Wheel-Turning Sage-King.

All the people wept sorrowfully and returned to the city. They made a golden coffin adorned with the seven treasures and prepared a thousand priceless lengths of fine white cloth, immeasurable quantities of soft tūla cotton, and immeasurable quantities of sandalwood, aloeswood, blended incense, scented water, fragrant paste, banners, canopies, flowers, incense, and other offerings. When their preparations were complete, they came together before the Buddha and, choking with tears, presented their offerings.

Then the grieving assembly reverently covered their hands with fine white cloth, lifted the Tathagata into the golden coffin, and filled it with fragrant oil. The lid of the golden coffin immediately closed tightly.

The people of Kushinagara, desiring the merit, did not wish to let the great assembly of devas and humans carry the Buddha’s golden coffin. They appointed four immensely powerful men to bear the Buddha’s golden coffin into the city for offerings. The four mighty men exerted all their strength, yet could not move the coffin. The city then appointed eight mighty men, followed by sixteen mighty men, but they still could not lift it.

Venerable Anuruddha calmly told the mighty men, “Even if all the people in the city joined together, they could not lift the golden coffin, much less could you alone. You must invite the great assembly and the devas to lend you their strength; only then will you be able to carry the golden coffin into the city.”

At that time, Shakra, Lord of the Devas, and the devas held great canopies adorned with the seven treasures, together with innumerable flowers, incense, banners, canopies, and various kinds of music. Weeping and shedding tears in midair, they spread these above the Buddha’s golden coffin as offerings. The devas of the six desire heavens and the devas of the form realm likewise made offerings to the golden coffin as Shakra did.

Out of the World-Honored One’s great compassion, wishing that all beings in the world might have impartial minds and equally gain merit, the golden coffin rose by itself from the sala grove into the air to the height of one tala tree.

The people of Kushinagara and the entire assembly of devas and humans, unable to carry the golden coffin, were overcome with grief and cried aloud.

The devas scattered flowers, incense, jewels, and gems before the golden coffin and circled around it. Together they lamented and proclaimed loudly, “Alas! Alas! We lack the merit to carry the golden coffin.”

Then the Buddha’s golden coffin, suspended in midair, slowly flew from the sala grove through the western gate of Kushinagara. All the people and the great assembly of devas, humans, bodhisattvas, and shravakas, some traveling upon the ground and others through the air, followed behind the golden coffin, grieving, lamenting, choking with emotion, and shedding tears.

The city of Kushinagara measured forty-eight yojanas across in each direction. The Buddha’s golden coffin slowly flew through the air, circling rightward from the eastern gate and entering the southern gate. It then continued slowly through the air and went out through the northern gate, circled leftward, and entered the western gate. After flying around the city three complete times in this manner, the golden coffin slowly entered through the western gate and went out through the eastern gate, circled leftward and entered the northern gate, then went out through the southern gate, circled rightward, and returned through the western gate. In this way, it flew around the city four complete times.

As the Buddha’s golden coffin flew into the city, the immeasurable assembly carried innumerable pieces of fragrant wood, sandalwood, aloeswood, every kind of precious incense, and innumerable banners, canopies, flowers, incense, and jeweled necklaces to the cremation ground.

The Four Heavenly Kings and the devas also brought the most exquisite celestial incense to the cremation ground.

The devas of the Trayastrimsha Heaven, up to and including the devas of the Heaven of Freely Transforming Others’ Emanations, all brought innumerable kinds of exquisite celestial incense, banners, canopies, flowers, incense, and jeweled necklaces, twice as many as those of the Four Heavenly Kings, to the cremation ground.

The devas of the form and formless realms brought only incense and flowers to the cremation ground.

Venerable Anuruddha, his eyes filled with tears and overcome with sorrow, obtained six thousand pieces of celestial fragrant wood, sandalwood, and aloeswood and brought them to the cremation ground.

When the World-Honored One had first attained enlightenment, a sandalwood tree arose on the northern bank of the Ganges. Its trunk was as broad as a wheel and its height equaled seven tala trees. Its fragrance spread everywhere. The tree spirit of this sandalwood tree was born at the same time as the tree and regularly brought its fragrance as an offering to the Buddha. Now, when the Buddha entered nirvana, this sandalwood tree died; its branches and leaves withered and fell, and the tree spirit also died with it. Other spirits brought the whole dead and withered sandalwood tree to the cremation ground as an offering.

This was the cremation ground of the Buddhas of the three times. Here stood immeasurable precious stupas of past Buddhas. This was adamantine ground, firm and indestructible.

Then the Buddha’s golden coffin slowly flew through the air, circling rightward and leftward around Kushinagara seven complete times, and gradually descended onto a couch adorned with the seven treasures. This took seven days.

For the entire seven days, the people and the great assembly of devas, humans, shravakas, and bodhisattvas, holding banners, canopies, flowers, and incense, followed behind the golden coffin, grieving and shedding tears.

Through the Buddha’s spiritual power, no one in the entire assembly suffered hunger or thirst, nor did anyone think of food or drink. They only single-mindedly revered and cherished the Tathagata.

When the seven days had elapsed and the Tathagata was about to be removed from the golden coffin, the assembly cried out so loudly that the world trembled. Covering their hands with soft, fine white cloth, they reverently supported the Tathagata’s peaceful, indestructible adamantine body, complete with the thirty-two excellent marks and eighty minor characteristics, lifted it from the golden coffin, and placed it upon the couch adorned with the seven treasures.

The assembly’s grief deepened. They lamented and wept, offering flowers, incense, and music to the Tathagata.

With eyes filled with tears and voices choked with grief, they reverently bathed the Tathagata’s body from head to foot with immeasurable quantities of scented water. They also thoroughly cleansed the golden coffin inside and out.

After bathing the Tathagata’s body, the assembly again presented immeasurable flowers, incense, banners, and canopies to the Tathagata while grieving and weeping. They wrapped the Tathagata’s adamantine body from head to foot in immeasurable quantities of soft tūla cotton. They then successively wound one thousand priceless lengths of fine white cloth around the tūla cotton.

The assembly again lamented, wept, and made offerings. Then, covering their hands with fine white cloth, they reverently supported the Tathagata’s body and placed it within the golden coffin. They filled the coffin with fragrant oil, and its lid immediately closed tightly.

Once again, the assembly sorrowfully lamented and wept, played music, and offered incense and flowers to the golden coffin.

Afterward, the assembly piled fragrant wood, sandalwood, and aloeswood into a great fragrant pyre. On its four sides they hung precious canopies, banners, lamps, jeweled necklaces, and golden cords. The fragrance of the wood spread throughout the city.

After offering flowers and incense, playing music, grieving, weeping, and making offerings, the great assembly of devas and humans covered their hands with fine white cloth, reverently lifted the golden coffin, and placed it upon the fragrant pyre.

The assembly again lamented and wept, and many people fainted. Upon regaining consciousness, they cried together, “Alas! Alas! Who could have imagined that ultimately we would be left with no refuge!” Having lamented, they choked with grief and shed tears, again scattering incense and flowers, hanging banners and canopies, playing music, and making offerings to the Tathagata.

When the cremation fire was about to be lit, the assembly again wailed and lamented, shaking the great trichiliocosm, and arranged offerings before the Buddha’s golden coffin.

As they wept with tear-filled eyes, everyone held a great fragrant torch as large as an armful, its flames illuminating the entire region, and brought it to ignite the pyre of fragrant wood. Yet as they approached the fragrant pyre, every torch went out by itself. The assembly replaced them with innumerable other torches and cast them beneath the fragrant pyre, but all those torches also went out.

Hundreds of thousands of ocean spirits brought great torches adorned with the seven treasures to ignite the fragrant pyre, but these torches also went out.

The assembly did not know why the cremation could not take place. They thought that perhaps the Tathagata still had some unfinished causal connection.

At that time, Venerable Mahakashyapa and five hundred bhikshus were on Vulture Peak, fifty yojanas from Kushinagara. While they were abiding in samadhi, his heart suddenly leaped and his body trembled. He immediately emerged from concentration and saw the mountains and trees all quaking. Knowing that the Tathagata had entered nirvana, he told the bhikshus, “Our Great Teacher, the World-Honored One, entered nirvana seven days ago and has now been placed within the golden coffin.

“Alas! Alas! We must quickly go to the Tathagata. I fear the cremation may already have taken place, and we will no longer be able to behold the Buddha’s true and pure physical body, adorned with the thirty-two excellent marks and eighty minor characteristics.”

Out of reverence for the Buddha, Venerable Mahakashyapa did not dare use spiritual powers to fly there. Instead, he led the bhikshus on foot, and after seven days they reached Kushinagara.

On the road near the eastern gate, Venerable Mahakashyapa saw a brahmin approaching from the opposite direction with a celestial flower branch in his hand. He asked, “From where have you come?”

The brahmin replied, “The Buddha has entered nirvana. I have just returned from the cremation ground.”

“What flower are you holding?”

“I obtained this celestial flower branch at the cremation ground.”

Venerable Mahakashyapa expressed his wish to have the flower.

The brahmin said, “No! I wish to bring this flower home so that my relatives may enshrine it as an offering in our house.”

Venerable Mahakashyapa then borrowed the flower branch and reverently placed it upon his head with both hands. He immediately fainted and fell to the ground. After a while, he regained consciousness and reflected, “It is useless to remain here lamenting, for I still will not see the Tathagata’s golden body.”

Having thought this, he hurried with the bhikshus through Kushinagara’s northern gate and stopped at a monastery, where they saw bhikshus assembled together.

These bhikshus said to him, “You appear to have come from afar and must be weary, hungry, and thirsty. You should sit and rest while awaiting the mealtime.”

Venerable Mahakashyapa said, “The Great Teacher has entered nirvana. How could we have the heart to remain here awaiting food?”

“Who is the Great Teacher?”

“Alas, how painful! Do you not know? The Greatly Awakened World-Honored One has now entered nirvana.”

Hearing this, those bhikshus were greatly delighted and said, “Excellent! Excellent! While the Tathagata remained in the world, he restrained us and established strict precepts and rules of discipline that we could not endure. Now that he has passed into extinction, those strict precepts and rules must also be cast aside. Calmly wait for food and drink. Why be in such haste?”

Through his spiritual power, the Buddha blocked the ears of the devas and the bhikshus accompanying Venerable Kashyapa. Those bhikshus and devas did not hear the evil words just spoken by the other bhikshus. Venerable Mahakashyapa alone heard them.

Venerable Kashyapa then led the bhikshus away from the monastery and hurried toward the Buddha’s resting place. As he walked, he thought, “How can we obtain offerings to present to the Buddha when we arrive?”

Venerable Mahakashyapa then reflected, “I was born and raised in this city. Perhaps I can obtain offerings here.”

He immediately led the bhikshus from house to house to ask for offerings. They obtained a thousand lengths of fine white cloth, immeasurable quantities of tūla cotton, and great quantities of flowers, incense, fragrant paste, scented water, fragrant oil, banners, canopies, colored fabrics, and jeweled necklaces.

After obtaining the offerings, they hurriedly carried them out through the western gate. From afar they heard the great assembly lamenting at the cremation ground. They heard the assembly ask Shakra, “Now that the offerings have been completed, how can we obtain fire to burn the fragrant pyre?” They heard Shakra answer, “The assembly should wait. Venerable Mahakashyapa is about to arrive.”

The entire assembly was grieving and weeping. When they saw Venerable Mahakashyapa and the five hundred bhikshus approaching as they walked and wept, they cleared a path and made room for Venerable Mahakashyapa to proceed directly to the fragrant pyre. Venerable Mahakashyapa led the bhikshus in circling the golden coffin, bowing in homage, wailing, and fainting. After a while, they regained consciousness, tears streaming down their faces, and asked the assembly, “How can the Buddha’s golden coffin be opened?”

The assembly replied, “It has been two weeks since the Buddha entered nirvana. We fear that his body may have deteriorated.”

Venerable Mahakashyapa said, “The Tathagata’s body is the adamantine body of permanence, bliss, self, and purity. It cannot decay. The Buddha’s body is exquisitely fragrant, like a mountain of sandalwood.”

Having said this, they approached the golden coffin, lamenting and weeping.

Then, out of the Tathagata’s impartial great compassion for Venerable Mahakashyapa, the lid of the golden coffin opened by itself. The thousand lengths of fine white cloth and all the tūla cotton unwound by themselves, revealing the golden body adorned with the thirty-two excellent marks and eighty minor characteristics. As soon as they saw the Buddha’s golden body revealed, they fainted and fell to the ground.

After a while, they regained consciousness, choked with lamentation, wept with streaming tears, and offered the flowers, incense, banners, canopies, colored fabrics, and jeweled necklaces they had obtained. They then bathed the Tathagata’s golden body with fragrant paste and scented water, burned incense, scattered flowers, wept, and made offerings. Afterward, they covered the golden body with the tūla cotton they had brought and then wrapped the old tūla cotton around it.

They next successively wound their thousand lengths of fine white cloth around the tūla cotton. After that, they likewise wound the original thousand lengths of fine white cloth around the new cloth in proper order. When they had finished wrapping the body in white cloth, the lid of the golden coffin immediately closed.

Venerable Mahakashyapa and the bhikshus wept and shed tears as they circumambulated the golden coffin seven times. Kneeling with palms joined, they lamented in verse:

Alas, alas, O Great Sage!
My anguish now cuts through my heart.
Why did the World-Honored One pass away so soon?
Could your great compassion not wait for me?
While absorbed in meditation on Vulture Peak,
I searched everywhere but could not find the Buddha.
Looking back, I saw the Buddha had entered nirvana;
In that instant, my body and mind were shaken.
Suddenly I saw dark clouds cover the world,
And saw the mountains and trees all quaking.
I knew at once the Tathagata had entered nirvana;
We hurried here, yet could not behold him.
The greatly compassionate World-Honored One did not come to me,
Thus I did not see the Buddha pass into extinction.
I could not hear even one final word of instruction;
Now, orphaned and alone, where can I take refuge?
O World-Honored One! My anguish is overwhelming;
My spirit is disordered and my mind bewildered.
Now I bow my head before the World-Honored One,
And reverently bow before his chest.
I pay homage to the Great Sage’s two hands,
And also bow before the World-Honored One’s back.
Reverently I bow to the World-Honored One’s navel;
With deepest sincerity I bow to the Buddha’s feet.
Alas, I did not behold the Buddha enter nirvana;
Please reveal the place where I may pay homage.
While the Tathagata dwelt in the world, beings were joyful;
Now that he has entered nirvana, all suffer greatly.
How sorrowful, how grievous, how painful!
O Great Compassionate One, reveal where I may bow.

When Venerable Mahakashyapa had finished lamenting and reciting this verse, the greatly compassionate World-Honored One extended from the golden coffin his two feet, each bearing the mark of a thousand-spoked wheel. From the thousand-spoked wheels, a thousand rays of light streamed forth and illuminated all worlds throughout the ten directions.

Venerable Mahakashyapa and the bhikshus saw the Buddha’s feet and together bowed to the marks of the thousand-spoked wheels. Overcome with emotion, they lost consciousness and fainted. After a while, they regained consciousness, choked with grief and crying aloud. They circumambulated seven times, then again bowed to the Buddha’s feet and sorrowfully recited this verse:

The Tathagata’s mind of great compassion is perfect;
His compassionate light is impartial and makes no distinctions.
Wherever sentient beings respond, he manifests in answer,
Allowing me to behold the marks of the wheels upon his feet.
Now with deepest sincerity I take refuge and bow
To the One whose two feet bear thousand-spoked wheels.
From those thousand-spoked wheels stream a thousand rays,
Illuminating Buddha lands throughout the ten directions.
Now I take refuge, bow my head, and pay homage
To the luminous marks of the thousand-spoked wheels.
All beings touched by their light attain liberation;
Those in the three evil paths and eight difficulties leave suffering.
Again I take refuge, bow my head, and pay homage
To the light that everywhere rescues beings in the evil destinies.
In the past, throughout many kalpas, the World-Honored One
Diligently practiced austerities for our sake.
Today he attained the adamantine body;
Therefore a thousand rays shine beneath his feet.
Grieving, I bow my head, take refuge, and pay homage
To the wheels that bring peace and bliss to sentient beings.
The Buddha cultivated merit for the sake of all;
Beneath the bodhi tree, he subdued the four maras.
Having subdued the four maras, he vanquished the heretics;
Thus sentient beings gained right view.
Reverently I take refuge, bow my head, and pay homage
To the luminous feet that lead beings to right view.
The Buddha is the loving father of all;
The light of his feet impartially liberates sentient beings.
Again I take refuge, bow my head, and pay homage
To the impartial light of his feet that frees beings from suffering.
Now I behold the thousand-spoked wheels upon his feet;
Sorrow and joy intermingle, bringing anguish to my heart.
Again, lamenting and weeping, I bow my head and pay homage
To the responsive, luminous marks of the thousand-spoked wheels.
I take refuge and bow before the light of his feet;
Relying on the ultimate vehicle, I shall leave the three realms.
I bow to the feet in which devas and humans take refuge,
Whose light universally illuminates the suffering of the three realms.
All sentient beings not yet liberated from suffering
Take refuge in the feet of celestial light.
We still revolve in samsara and have not escaped;
Why then do the Buddha’s feet abandon us?
Have compassion, have compassion for sentient beings!
The thousand rays from the celestial wheels will never again be seen.
I repent before the One of Great Loving-Kindness and Compassion,
And bow to the golden feet radiating a thousand rays.
How sorrowful that I now encounter the marks of the celestial wheels!
When shall I ever behold them again?

After Venerable Mahakashyapa and the bhikshus had recited these verses, they again lost consciousness and fainted. After a while, they revived, choking with grief and unable to restrain their sorrow.

The Greatly Awakened World-Honored One’s adamantine feet, bearing the marks of the thousand-spoked wheels, withdrew by themselves into the golden coffin, which closed tightly as before.

When all the people and the great assembly of devas and humans saw Venerable Mahakashyapa, their sorrow deepened. They beat their breasts and wailed, their lamentations shaking the entire world, and choking with grief they presented their offerings.

Then the city of Kushinagara appointed four mighty men, their bodies adorned with jeweled necklaces. Each held a great torch as broad as a wheel, its flame blazing brilliantly, and came to ignite the fragrant pyre for the Tathagata’s cremation. As soon as they approached the fragrant pyre, the torches went out. The city then appointed eight mighty men, and successively as many as thirty-six mighty men, each carrying a great torch to ignite and burn the fragrant pyre. All the torches went out.

Venerable Mahakashyapa told the mighty men and the people, “No fire within the three realms can burn the Buddha’s golden coffin. The assembly should know that even if all the fires in the heavens and the human world were brought together, they could not cremate the Tathagata’s golden coffin. Do not persist in this futile and exhausting attempt to burn it.”

Hearing these words, the assembly’s sorrow deepened. Together they bowed, made offerings, and circumambulated the golden coffin seven times, while their lamentations shook the ten directions.

At that time, through the power of his great compassion, the Tathagata emitted a flame from his chest beyond the golden coffin. It gradually consumed the fragrant pyre, taking seven days to burn it completely.

Throughout those seven days, the entire assembly of devas and humans, together with the men and women of the city, grieved, lamented, and wept without ceasing, while continuously bowing and making offerings.

Then each of the Four Heavenly Kings thought, “I shall pour fragrant water upon the fire to extinguish it, quickly gather the relics, and take them back to the heavenly realm as offerings.” Having thought this, the Four Heavenly Kings brought golden vessels filled with fragrant water. They also brought four sweet-dew trees growing on the four slopes of Mount Sumeru, each one hundred yojanas tall and one thousand arm-spans in girth, and came together to the cremation ground. The Heavenly Kings poured the fragrant water from their vessels, while the four trees released sweet-dew water upon the flames. After pouring the water, they saw that the fire only grew stronger and did not go out.

Then the ocean spirits, Sagara, King of the Nagas, the river spirits, and the stream spirits saw that the Four Heavenly Kings’ fragrant water had failed to extinguish the fire. They all thought, “We shall bring fragrant water to extinguish the fire, quickly gather the relics, and take them back to our own abodes as offerings.” Having thought this, each spirit took a precious vessel containing immeasurable fragrant water to the cremation ground. They poured it upon the fire at the same time, but saw that the fire remained as before and was not extinguished in the slightest.

Venerable Anuruddha asked the Four Heavenly Kings and the spirits, “When you poured the fragrant water, did you intend to extinguish the fire so that you might take the relics back to your own abodes as offerings?”

“Venerable Anuruddha, that is indeed so.”

Venerable Anuruddha told the Four Heavenly Kings, “Your hearts are far too covetous! If all the relics followed you back to the heavenly palaces, how could those who dwell upon the earth ascend to heaven to make offerings?”

He then told the spirits, “You dwell in the great ocean and beneath deep rivers. If you carry the Tathagata’s relics back to your abodes, how could the people upon the earth reach those places to make offerings?”

The Four Heavenly Kings and the spirits all repented.

29. THE CHAPTER ON OFFERINGS TO THE RELICS

CHAPTER TWENTY-NINE

At that time, Shakra came to the cremation ground holding a vessel adorned with the seven treasures and other offerings. At that very moment, the flames went out by themselves. Shakra immediately opened the lid of the golden coffin, wishing to take one of the Buddha’s canine teeth.

Venerable Anuruddha immediately stopped him and asked, “What are you doing?”

Shakra said, “I wish to take one of the Buddha’s canine teeth back to heaven as an offering.”

Venerable Anuruddha said, “Do not take it so hastily! You should wait for the great assembly so that all may divide the relics together.”

Shakra said, “Formerly, the Buddha promised me one canine-tooth relic. For this reason, as soon as I arrived, the fire went out.”

Having said this, Shakra took one canine-tooth relic from the right side of the upper jaw, carried it back to the heavenly palace, and built a stupa as an offering.

At that time, two rakshasas named She and Ji concealed themselves and followed behind Shakra. No one saw them, and the two spirits secretly stole a pair of the Buddha’s canine-tooth relics.

The entire assembly and the people of the city all wished to contend for the relics.

Venerable Anuruddha said, “The assembly should remain calm and wait! As the Buddha instructed, we must follow the Dharma and divide them together for enshrinement and offerings.”

The people did not heed Venerable Anuruddha’s words. They all armed themselves, intending to seize the relics. Together they pressed toward the golden coffin and saw that the tūla cotton and fine white cloth remained intact and unburned. Seeing this, they stood gazing, raised their voices in lamentation, made offerings, bowed, knelt down with tears, and spoke this verse of praise:

Through the Tathagata’s power of great mastery,
All worlds attain mastery.
His original vow of great compassion abides in this realm,
Circling the sea of suffering to liberate sentient beings.
With immeasurable wisdom and spiritual power,
He enters and leaves birth and death without obstruction.
One body manifests as many bodies;
Many bodies and one body become immeasurable.
His spiritual transformations respond everywhere for all to see;
When conditions cease, he manifests entry into nirvana.
Our merit is exhausted, and we lack responsive conditions;
Therefore the Tathagata has abandoned and departed from us.
The Buddha’s golden coffin among the twin trees
Could not be lifted by all the mighty men.
Through the power of great compassion, it rose by itself
And flew through the air to the height of a tala tree.
Slowly it circled the city of Kushinagara;
For seven days it completed seven circuits of the city.
Afterward, it went by itself to the cremation ground;
Through unique spiritual power, it performed these deeds.
The great assembly of devas and humans could not fathom
The Buddha abiding within Great Nirvana.
His indestructible adamantine body possessed sovereign power;
None of the torches could burn it.
From the center of his chest he emitted the true fire;
Only after seven days did it consume all the wood.
Devas and humans could not extinguish this fire;
The greatly compassionate World-Honored One displayed his spiritual power.
As soon as Shakra arrived, the fire went out.
The tūla cotton wrapped around the Buddha’s body,
Though amid enormous flames, did not burn.
The thousand lengths of fine white cloth wrapped around his body,
Though amid the blazing fire, did not burn.
Only now do we know the Tathagata’s sovereign power.
Master of the Dharma, he is the Dharma King.
We bow to the Compassionate Honored One of the three realms.
We bow to the Fearless One in all strongholds.
We bow to the Greatly Loving One who shelters all.
We bow to the One of great mastery in spiritual transformations.
From this day onward, we are far from the World-Honored One;
In our sorrow, no one can rescue us.
Alas, how grievous, O Great Sage!
Forever parted—when shall we see the Buddha again?

After reciting the verse, the assembly lamented, wept, and made offerings.

Then Venerable Anuruddha slowly removed the fine white cloth and tūla cotton for the entire assembly. Mahakashyapa’s thousand lengths of fine white cloth all remained intact. Of the thousand lengths offered by the people of the city, only a single inner layer remained intact; all the others had burned entirely to ashes. The tūla cotton remained intact as before.

Venerable Anuruddha cut the unburned fine white cloth and tūla cotton into small pieces and distributed them among the assembly, so that they might take them home and build stupas as offerings. He also distributed the ashes of the white cloth among the assembly. The assembly gathered the other kinds of ashes separately to take home and build stupas as offerings.

The people of Kushinagara had prepared eight golden jars, each with a capacity of one hu, together with eight lion thrones adorned with the seven treasures. A golden jar was placed upon each lion throne, and each throne was carried by thirty-two mighty men. Upon each throne were thirty-two beautiful women splendidly adorned with colored garments and jeweled necklaces. Eight held the golden jar, eight held precious canopies, eight held precious swords, and eight held ceremonial standards upright on the four sides of the jar.

Behind each throne followed an immeasurable assembly playing music, holding banners and canopies, and scattering flowers and incense. There were also immeasurable warriors bearing bows, arrows, swords, and lances to guard the lion thrones.

When the eight lion thrones were carried out of the city, the people immediately followed the mighty men with immeasurable quantities of scented water and fragrant paste, smoothing the ground into a level, fragrant, and clean road extending directly to the cremation ground. The people also hung innumerable banners, canopies, flowers, incense, jeweled necklaces, and strings of pearls along both sides of the road, adorning it in readiness to welcome the Tathagata’s relics.

When the mighty men carried the eight precious lion thrones to the cremation ground, the assembly cried aloud so that the world trembled. Together they bowed and single-mindedly made offerings to the Tathagata.

Through the power of his great compassion, the World-Honored One caused his adamantine body to break into small relic-grains. Only the four canine teeth remained intact.

When the assembly saw the relics, their sorrow deepened. They lamented, wept, and together bowed and made offerings.

Venerable Anuruddha and the people of the city, lamenting, weeping, and shedding tears, gathered the relics and placed them in the golden jars upon the lion thrones. Only when all eight golden jars had been filled were the Buddha’s relics completely gathered.

When the assembly saw that the bodily relics had been placed in the golden jars, they again wept, bowed, and made offerings.

The great mighty men, the people, and the assembly escorted the relics into Kushinagara and placed them at the central crossroads. The people of the city armed the four divisions of their army to guard the city on all four sides. They also appointed five hundred skilled masters of incantations, dividing them among the four city gates as guards. Although they armed themselves and maintained this defense, they had no intention of waging war.

Outside the city as well as within it, the people hung innumerable banners and canopies.

The eight golden jars containing the relics remained upon the lion thrones for seven full days.

Throughout those seven days, the great assembly of devas and humans lamented and wept without cease, continuously bowing and making offerings.

Each lion throne was guarded by five hundred masters of incantations to prevent devas, nagas, yakshas, spirits, or other beings from secretly taking the relics.

Through the Buddha’s spiritual power, the king of Kapilavastu and the Buddha’s relatives of the Shakya clan did not learn of the Buddha’s entry into nirvana until twenty-one days afterward. The king and the Shakyas hurried to Kushinagara and saw banners and canopies filling the entire city and covering the sky, while soldiers and masters of incantations strictly guarded the four city gates.

Upon inquiry, the king of Kapilavastu learned that the Buddha had entered nirvana twenty-eight days earlier, that the cremation was complete, and that the relics were about to be divided. The king asked the masters of incantations and the soldiers guarding the city for permission to enter and bow before the Tathagata’s relics. The guards immediately admitted the king and the Shakya clan into the city.

As soon as they saw the Buddha’s relics contained in the golden jars upon the lion thrones, the king of Kapilavastu and the Shakyas choked with tears, bowed their heads in homage, and circumambulated seven times. They wished to receive a portion of the Tathagata’s relics to take back to their country as offerings.

The assembly replied, “Although we know that you are relatives of the Shakya clan, when the World-Honored One formerly instructed us to divide the relics, we heard no mention of you. Every portion of these relics already has a claimant. How could we dare divide any of them for you? You should return home.”

Unable to obtain the relics, the king and the Shakyas wailed in anguish and fainted. After a while, they regained consciousness and told the assembly, “The World-Honored One was born into our Shakya clan, yet now, out of compassion for you, he entered nirvana here. Why are you so narrow-minded as to slight us and refuse to share even one portion of the relics?” Having said this, they bowed to the relics, circumambulated them seven times, and returned to Kapilavastu grieving, shedding tears, and harboring resentment.

King Ajatashatru, ruler of Magadha, did not know that the Tathagata had entered nirvana. On the night when the Buddha entered nirvana, the king dreamed that the moon fell, the sun rose from the earth, stars fell everywhere, smoke rose from the ground, seven comets appeared in the sky, and a great fire burned throughout space and then fell to the earth all at once. When he awoke, the king was terrified and summoned his ministers to ask them about it.

The ministers reported, “These are signs that the Buddha has entered nirvana. After the Buddha’s passing into extinction, the afflictions of sentient beings throughout the six paths arise; therefore Your Majesty saw a great fire burning in space and falling to the earth. The Buddha’s moonlike loving-kindness and compassionate light have been extinguished; therefore Your Majesty saw the moon set. Sentient beings will no longer observe the eighty thousand rules of discipline and all the precepts, but will follow false teachings and fall into the hells; therefore Your Majesty saw the stars fall. The three evil paths will manifest throughout the world, and sentient beings will suffer as though scorched by fierce sunlight; therefore Your Majesty saw the sun rise from the earth.”

King Ajatashatru immediately traveled throughout the night with his ministers directly to Kushinagara, wishing to enter the city and bow before the Tathagata’s adamantine relics. The gatekeepers admitted the king and his ministers into the city. Arriving at the central crossroads, the king saw the golden jars containing the relics upon the lion thrones. He immediately shed tears and wept, and together with his ministers bowed, made offerings, and circumambulated the relics seven times. King Ajatashatru asked the assembly for a portion of the relics to take back to his country as an offering. The assembly refused. Unable to obtain the relics, King Ajatashatru bowed and returned to his country sorrowful and resentful.

The kings of Vaishali, Alakagala, Vishnu, Simhana, and Pakinara learned that the Buddha had entered nirvana. Each hurried with his ministers to Kushinagara and saw innumerable soldiers guarding the four city gates. The kings asked to enter the city and bow and make offerings to the relics. The guards immediately opened the gates and admitted them. After grieving, lamenting, bowing, and making offerings to the relics, each king requested a share to take back to his country as an offering. The assembly refused. The kings sorrowfully bowed to the relics and returned to their countries grieving and resentful.

After returning to their countries, the king of Kapilavastu and the kings of the other countries each sent envoys to Kushinagara to request the relics. The people of Kushinagara said, “The World-Honored One entered nirvana in our country. All his bodily relics must remain in our country as objects of perpetual offering. We are determined not to share them with people from other countries.”

The envoys of the various countries said, “It would be best if you agreed to share the relics with the other countries. If not, we shall be compelled to seize them by force.”

King Ajatashatru again dispatched his great general, Wuxing, with an army to tell the people of Kushinagara, “It would be best if you agreed to share the relics. If not, we shall bring reinforcements and seize them.”

The people of the city all replied that they might do as they pleased. Then all the strong men and the men and women of the city armed themselves and led the four divisions of the army outside the city, intending to fight the armies of the other countries.

At that time, Vaishali sent its army to Kushinagara. Vishnu, Jalakala, Simhana, Pakinara, and the kingdom of Kapilavastu—these five countries likewise sent armies to Kushinagara.

The armies of the seven countries completely surrounded Kushinagara.

At that time, among the great assembly was a brahmin of the Yan clan. Standing amid the armies of the eight countries, he loudly exhorted them, “Mighty men of Kushinagara, please listen! Throughout immeasurable kalpas, the World-Honored One accumulated wholesome merit and cultivated the practice of patience. You have also often heard the Buddha praise the practice of patience. Today, immediately after the Tathagata’s passing into extinction, how could you strike and fight one another over his relics? Such conduct does not honor the relics. You should divide the Tathagata’s relics into eight portions so that they may be enshrined and honored in eight countries.”

The mighty men replied, “We respectfully accept this proposal.”

The Brahmin Yan then divided the relics into eight equal portions. When he had finished, he called out and requested the vessel used to measure the relics, wishing to take it back to the settlement of Daunala and build a stupa as an offering. The assembly agreed.

The householders and brahmins of Pippalayana requested the ashes from the cremation ground. The assembly agreed to this as well.

Then the people of Kushinagara received the first portion of the relics. The people of Pakinara received the second portion. The people of Simhana received the third portion. The people of Alakagala received the fourth portion. The people of Vishnu received the fifth portion. The people of Vaishali received the sixth portion. The people of Kapilavastu received the seventh portion. King Ajatashatru, ruler of Magadha, received the eighth portion. The people of all eight countries built stupas in their own lands as offerings to the relics.

The Brahmin Yan took the vessel that had contained and measured the relics and built a stupa for it in the settlement of Daunala.

The people of Parayana also took the ashes home and built a stupa as an offering.

Thus, in Jambudvipa there were eight stupas enshrining the Buddha’s relics, one stupa enshrining the vessel used to measure the relics, and one stupa enshrining the ashes. In this way, the division of the relics was completed.

Then the bodhisattvas, shravakas, devas, humans, the eight classes of spirits, kings, elders, officials, citizens, and the entire great assembly grieved, wept, shed tears, bowed their heads before the Buddha’s relics, and departed.

END OF THE COMPLETE MAHAPARINIRVANA SUTRA