大般涅槃經

VOLUME ONE

INTRODUCTORY CHAPTER

PART I

Thus have I heard. At one time, the Buddha was dwelling in the city of Kushinagara, in the land of the Mallas, on the bank of the Ajitavati River, between the twin sala trees. At that time, the Blessed One was surrounded on all sides by a great assembly of bhikshus numbering eight billion hundreds of thousands.

On the fifteenth day of the second month, as he was about to enter nirvana, through the Buddha’s spiritual power he emitted a great sound. That sound filled everywhere, reaching even to the Heaven of the Summit of Existence, and, in accordance with the speech of each kind of being, universally proclaimed to all beings: “Today, the Tathagata, Worthy One, Perfectly Enlightened One, out of compassion for beings, shelters and protects beings, regarding all equally as Rahula.

He is the refuge and home of the world! The Greatly Awakened Blessed One is now about to enter nirvana! If any being has doubts, let them ask today, for this will be the final opportunity to ask.” At dawn, he emitted manifold rays of light from his countenance.

Their colors intermingled—blue, yellow, red, white, crystal, and agate. The light illuminated all the Buddha-worlds throughout this three-thousand-great-thousand world-system, and likewise throughout the ten directions. When beings of the six realms dwelling in those worlds encountered this light, all the defilements of their transgressions and afflictions were extinguished.

Having seen and heard this, these beings became deeply distressed and cried out together in grief and lamentation: “Alas! Compassionate Father! How painful!

How grievous!” They raised their hands, beat their heads and breasts, and wailed aloud. Some among them trembled throughout their bodies, sobbing and choking with grief. At that time, the earth, great mountains, and oceans all quaked.

The beings said to one another: “Each of us must restrain ourselves and not grieve excessively! We should quickly go together to the land of the Mallas in the city of Kushinagara, approach the Tathagata, bow our heads in homage, and entreat him not to enter nirvana but to remain in the world for a kalpa, or slightly less than a kalpa.” Taking one another by the hand, they said:

– The world is empty! The merit of beings is exhausted! Unwholesome karma increases! The Transcendent One will now swiftly pass away! Swiftly pass away! Before long, the Tathagata will surely enter nirvana!

They further said:

– The world is empty! The world is empty! From this day onward, we shall have no protector, no one in whom to place our hope; we shall be poor, destitute, and alone! In but a morning, we shall be separated from the Unsurpassed Blessed One! If doubts should arise, whom shall we ask again?

There were immeasurable great disciples, such as the Venerable Mahakatyayana, the Venerable Bakkula, the Venerable Upananda, and others. When these great bhikshus encountered the Buddha’s light, their bodies trembled and swayed, even shaking so violently that they could not control themselves. Their minds became clouded and bewildered; they cried out loudly and experienced all manner of suffering and anguish.

At that time, there were also eight million bhikshus and others, all of whom were arhats. Their minds had attained mastery, their tasks had been accomplished, they had departed from all afflictions, and their faculties were disciplined. Like great dragon kings, they possessed great majestic virtue.

They had realized the wisdom of emptiness and attained their own benefit. They were like a sandalwood forest surrounded by sandalwood trees, and like a lion king surrounded by lions. Having perfected immeasurable merits such as these, they were all true sons of the Buddha.

At dawn, just as the sun rose, they left their customary dwellings. As soon as they took up their willow twigs for cleaning their teeth, they all encountered the Buddha’s light. They said to one another:

– Quickly wash your faces and rinse your mouths clean!

After saying this, gooseflesh arose over their entire bodies, and blood appeared everywhere upon them like palasha blossoms. They wept, their faces streaming with tears, and great anguish arose within them. Wishing to bring benefit and happiness to beings, to perfect the supreme practice of emptiness of the Mahayana, to reveal and propagate the Tathagata’s secret teaching of skillful means, to ensure that the various teachings of the Dharma would not be cut off, and to establish the causes and conditions for disciplining beings, they quickly approached the Buddha, bowed their heads at his feet, circumambulated him hundreds of thousands of times, respectfully joined their palms, withdrew, and sat to one side.

At that time, there were also the bhikshuni Kudala, the bhikshuni Supraguna, the bhikshuni Upananda, the bhikshuni Sagarâmati, and others, together with six billion bhikshunis. All were likewise great arhats whose outflows had been exhausted, whose minds had attained mastery, whose tasks had been accomplished, who had departed from all afflictions, and whose faculties were disciplined like those of great dragons. They possessed great majestic virtue and had realized the wisdom of emptiness.

At dawn, just as the sun rose, gooseflesh likewise arose over their entire bodies, and blood appeared everywhere upon them like palasha blossoms. They wept, their faces streaming with tears, and great anguish arose within them. They too wished to bring benefit and happiness to beings, to perfect the supreme practice of emptiness of the Mahayana, to reveal and propagate the Tathagata’s secret teaching of skillful means, to ensure that the various teachings of the Dharma would not be cut off, and to establish the causes and conditions for disciplining beings.

They therefore quickly approached the Buddha, bowed their heads at his feet, circumambulated him hundreds of thousands of times, respectfully joined their palms, withdrew, and sat to one side. Among this assembly of bhikshunis were also bhikshunis who were bodhisattvas, dragons among humans, established on the tenth bhumi and abiding immovably. Yet, in order to teach and transform beings, they manifested as women.

They constantly cultivated the Four Immeasurable Minds, had attained sovereign power, and were able to transform themselves into Buddhas.

At that time, there were great bodhisattvas as numerous as the sands of one Ganges River. They were dragons among humans, established on the tenth bhumi and abiding immovably, who manifested bodies through skillful means. Their names included the bodhisattva Sagaraguna, the bodhisattva Akshayamati, and others.

Such great bodhisattvas were the leaders of the assembly. Their minds all revered the Mahayana; they abided in the Mahayana, deeply understood the Mahayana, delighted in the Mahayana, and guarded the Mahayana. They were well able to accord with all the ways of the world and had made this vow: “Those who have not yet crossed over, we shall cause to cross over.” Throughout countless kalpas in past lives, they had cultivated and upheld the pure precepts, skillfully guarded their conduct, liberated those not yet liberated, and perpetuated the lineage of the Three Jewels so that it would never be cut off.

In the future, they would turn the Dharma wheel and adorn themselves with great adornments. Having perfected immeasurable merits such as these, they regarded all beings impartially as their only child. At dawn, just as the sun rose, when they encountered the Buddha’s light, gooseflesh arose over their entire bodies, and blood appeared everywhere upon them like palasha blossoms.

They wept, their faces streaming with tears, and great anguish arose within them. Wishing to bring benefit and happiness to beings, to perfect the supreme practice of emptiness of the Mahayana, to reveal and propagate the Tathagata’s secret teaching of skillful means, to ensure that the various teachings of the Dharma would not be cut off, and to establish the causes and conditions for disciplining beings, they quickly approached the Buddha, bowed their heads at his feet, circumambulated him hundreds of thousands of times, respectfully joined their palms, withdrew, and sat to one side.

At that time, there were also laymen numbering twice the sands of the Ganges, all of whom observed the five precepts and were perfect in dignified conduct. Foremost among them were the layman King Immaculate Renown of Majestic Virtue, the layman Good Virtue, and others. They delighted in deeply contemplating such paired gateways of counteraction as suffering and happiness, permanence and impermanence, purity and impurity, self and non-self, real and unreal, refuge and non-refuge, sentient being and non-sentient being, eternal and non-eternal, secure and insecure, conditioned and unconditioned, annihilation and non-annihilation, nirvana and non-nirvana, supreme and non-supreme.

They always delighted in contemplating such Dharma gateways of counteraction and also wished to hear the unsurpassed Mahayana. Having heard it, they were able to expound it to others. They skillfully maintained the pure precepts and thirsted for the Mahayana; having satisfied themselves, they could also satisfy others who thirsted for it.

They were well able to embrace unsurpassed wisdom, cherished the Mahayana, safeguarded the Mahayana, and skillfully accorded with all the world, ferrying across those not yet ferried across. They perpetuated the lineage of the Three Jewels, ensuring that it would not be severed. In future ages they would turn the Dharma wheel, adorning themselves with great adornments, while their minds continually savored the profound purity of moral conduct.

They were able to accomplish all such virtues. Toward all sentient beings they gave rise to great compassion, regarding them equally and without distinction, as one would behold an only child.

Also at daybreak, just as the sun was rising, wishing to cremate the body of the Tathagata, each person brought tens of thousands of bundles of fragrant wood, including sandalwood, agarwood, ox-head sandalwood, heavenly wood incense, and others. Each piece of wood bore natural patterns and emitted the subtle radiance of the seven treasures, resembling all manner of intermingled, multicolored designs. Through the Buddha’s power, these wondrous colors of blue, yellow, red, and white were delightful for sentient beings to behold.

All the wood was coated with various fragrances, such as turmeric, agarwood incense, and resinous incense. It was adorned by scattering flowers such as utpala flowers, kumuda flowers, padma flowers, and pundarika flowers. Above the fragrant wood hung soft and wondrous five-colored banners resembling celestial garments, kausheya garments, and five-colored soma silks.

This fragrant wood was carried upon jeweled carts. These jeweled carts emitted various rays of blue, yellow, red, and white light. The shafts and spokes of the carts had their spaces inlaid with the seven treasures.

Each cart was drawn by four horses, every one of which ran as swiftly as the wind. Before each cart stood fifty wondrous banners made of the seven treasures, while nets woven of pure gold covered the cart from above. Each jeweled cart also had fifty exquisite jeweled canopies.

From each cart hung flower garlands of utpala flowers, kumuda flowers, padma flowers, and pundarika flowers. The petals of these flowers were fashioned entirely of pure gold, and their calyxes of diamond. Within the calyxes, many black bees gathered and joyfully enjoyed themselves.

From the flowers there also issued wondrous sounds proclaiming impermanence, suffering, emptiness, and non-self. Within those sounds were also recounted the bodhisattva’s former practices of the path.

There were also various songs, dances, musical performances, lutes, flutes, pipes, drums, and wind instruments. Amid the music, these words were heard: “Alas! Alas! The world is empty!” Before each cart were laymen carrying four jeweled tables. Upon these tables were various flowers, such as utpala flowers, kumuda flowers, padma flowers, and pundarika flowers, as well as turmeric fragrance and other supreme and wondrous incenses.

For the Buddha and the Sangha, the laymen prepared various foods, all cooked over fragrant sandalwood and agarwood with water possessing the eight qualities. These foods were delicious and possessed the six flavors: first, bitter; second, sour; third, sweet; fourth, pungent; fifth, salty; and sixth, bland. The foods also possessed three virtues: first, they were light and tender; second, pure and clean; and third, prepared in accordance with the Dharma.

Having made all these various adornments, the laymen went to the place of the Mallas in the region of the Twin Sala Trees. They spread golden sand all over the ground, then covered the sand with kalinga cloth, kambala cloth, and five-colored silk garments throughout a circumference of twelve yojanas. For the Buddha and the Sangha, they arranged lion seats made of the seven treasures. These seats were as lofty and immense as Mount Sumeru. Above each seat were jeweled canopies from which strings of jewels hung down. From all the sala trees they suspended various exquisite banners and canopies, coated the trees with various fragrances, and scattered all kinds of celebrated flowers over them.

All the laymen thought: “If any sentient being lacks food, drink, clothing, a head, eyes, or limbs, we shall provide everything according to that being’s needs.” When they gave rise to this thought of generosity, they were free from greed, anger, defilement, and poisonous malice. They no longer thought of or wished for the blessings and pleasures of the world; their resolve was solely to seek pure, unsurpassed bodhi. All these laymen were already established on the bodhisattva path.

They then gave rise to this thought: “Today, after the Tathagata accepts our food, he will enter nirvana.” Having thought this, the hair on their entire bodies stood on end, and blood appeared all over them like palasha flowers. They wept profusely, tears streaming down as immense anguish arose within them. Each brought the offerings he had prepared, carrying them upon jeweled carts—fragrant wood, banners, jeweled canopies, food, drink, and other things—and hastened to the Buddha’s presence. Bowing their heads at the Buddha’s feet, they presented their offerings to the Tathagata, circumambulated him hundreds of thousands of times, and wailed in grief so loudly that heaven and earth were shaken. Beating their breasts, they cried aloud, and their tears poured down like rain.

They said to one another: “Alas, friends! The world is empty! The world is empty!” Then they prostrated themselves before the Tathagata and addressed the Buddha:

– We pray that the Tathagata, out of compassion, will accept our final offering!

At that time, the Blessed One remained silent and did not accept it. They entreated him three times in this manner, but the Buddha did not consent. The wish of the laymen thus went unfulfilled. Their hearts filled with grief and anguish, they remained silently where they were. They were like a loving father whose only child had fallen ill and died, and who, upon returning from the burial, was overwhelmed by immense sorrow. The laymen, weeping in grief and anguish, were just the same. They placed their offerings securely in one place, withdrew to one side, and sat in silence.

At that time, there were also upasikas numbering three times the sands of the Ganges, who observed the five precepts and were fully endowed with dignified conduct. Among them were the upasika Shoude, the upasika Deman, the upasika Vishakha, and others, with eighty-four thousand serving as their leaders. They were all fully capable of undertaking the protection and preservation of the true Dharma; yet, in order to teach and transform immeasurable hundreds of thousands of sentient beings, they manifested female bodies and renounced the ways of household life.

They contemplated their own bodies as being like four venomous snakes. This body is constantly devoured by innumerable kinds of worms; this body is foul-smelling and is imprisoned and bound by craving and desire; this body is loathsome, like a dead dog; this body is impure, with its nine openings continually discharging filth; this body is a city containing blood, flesh, sinews, and bones, covered over with skin. The hands and feet serve as shields, and the watchtowers repel enemies.

The eyes are window openings, while the head is the palace hall in which the king of the mind dwells. Such a city of the body is something cast aside by the Buddhas, the World-Honored Ones, yet foolish ordinary beings are continually attached to it. The rakshasa ghosts of lust, anger, and delusion dwell within this city.

This body is unstable, like reeds, eranda plants, water bubbles, and banana trees. This body is impermanent, not abiding from thought-moment to thought-moment, like a flash of lightning, rushing water, or an illusory flame; it is also like drawing upon water, vanishing even as the lines come together. This body is easily destroyed, like a tall tree standing near a riverbank.

Before long, this body will be devoured by jackals, wolves, vultures, hawks, crows, kites, hungry dogs, and the like. What wise person would delight in this body? It would be easier to contain the waters of the great ocean within an ox’s hoofprint than to fully describe the impermanence, impurity, and foulness of this body!

It would be easier to roll the great earth into a ball the size of a jujube fruit, then gradually reduce it to the size of a hemp seed and even to a mote of dust, than to fully describe the faults and afflictions of this body. Therefore, it should be discarded like a place where spittle is cast away.

For these reasons, the upasikas constantly cultivated their minds through the Dharma gates of emptiness, signlessness, and wishlessness. They greatly delighted in asking questions and listening to and receiving the Mahayana scriptures. Having heard them, they were also able to expound them to others.

They upheld their original vows, disparaged the female body, and felt profound revulsion toward the body’s instability, while their minds constantly cultivated such right contemplation. They shattered the boundless cycle of birth and death, yearned for the Mahayana, and had themselves already become fulfilled. Moreover, they were able to fulfill others who yearned for it.

They had profound faith in the Mahayana and guarded and preserved the Mahayana. Although they manifested female bodies, they were in truth bodhisattvas. They were skillfully able to accord with all the ways of the world, ferrying across those who had not yet crossed over, liberating those who had not yet been liberated, and perpetuating the lineage of the Three Jewels so that it would not be severed.

In future ages, they would turn the Dharma wheel, adorn themselves with great adornments, steadfastly uphold the precepts, and fully accomplish all such virtues. Toward all sentient beings, they gave rise to great compassion, regarding them equally and without duality, as though beholding an only child.

Early that morning, when the sun arose, they all said to one another, “Today we should go to the Twin Trees!” The upasikas prepared offerings many times more abundant than those presented before and brought them to the Buddha. They bowed their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and addressed the Buddha, saying:

“World-Honored One! Today we have prepared these offerings for the Buddha and the Sangha. We pray that the Tathagata, out of compassion, will accept our offerings.”

The Tathagata remained silent and did not consent. Knowing that their wish had not been fulfilled, the upasikas became sorrowful, withdrew, and sat to one side.

At that time, there were also Licchavis numbering four times the sands of the Ganges—men and women, old and young, wives and children, and relatives—from the city of Vaishali, together with the relatives of the kings of Jambudvipa. Because they sought the Dharma, they diligently cultivated the precepts and conduct and were fully endowed with dignified deportment. They destroyed and subdued followers of heterodox teachings who sought to undermine the true Dharma. They often said to one another, “We shall devote our entire treasuries of gold and silver so that the inexhaustible storehouse of the profound, ambrosial true Dharma may long abide in the world, and we vow that we may always cultivate and study it. If anyone slanders the Buddha’s true Dharma, we shall cut out that person’s tongue.”

They further made this vow: “If there are renunciants who violate the prohibitory precepts, we shall compel them to desist and make them return to lay life. If anyone delights in protecting and preserving the true Dharma, we shall honor that person as we would serve our own parents. If members of the Sangha are able to cultivate in accordance with the true Dharma, we shall rejoice in their merit and enable them to gain strength and influence. We shall always delight in listening to the Mahayana scriptures, and after hearing them, we shall also be able to expound them extensively to others, thus fully accomplishing all such virtues.”

Among these people were the Licchavi son Pure Stainless Treasury, the Licchavi son Pure Vigilance, the Licchavi son Constantly Pure Virtue Stainless as Water, and others like them, who served as leaders. They all said to one another, “Today, all of you should quickly go to the Buddha’s dwelling place and prepare every kind of offering in abundance!”

Each Licchavi adorned eighty-four thousand great elephants, eighty-four thousand jeweled chariots drawn by four horses, eighty-four thousand precious Moonlight jewels, and bundles of celestial wood, sandalwood, agarwood, and other fragrant woods, with eighty-four thousand of every kind. Before each elephant were arranged jeweled banners and canopies. Even the smallest jeweled canopy measured one yojana in both length and breadth; even the shortest jeweled banner was thirty-three yojanas long; and even the lowest jeweled standard was one hundred yojanas high. Bearing such offerings, they went to the Buddha’s dwelling place, bowed their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and addressed the Buddha, saying:

“World-Honored One! Today we have prepared these offerings for the Buddha and the Sangha. We pray that the Tathagata, out of compassion, will accept our offerings!”

The Tathagata remained silent and did not consent. The Licchavis, their wish unfulfilled, became sorrowful. Through the Buddha’s spiritual power, they remained silently suspended in space at a height of seven tala trees above the ground.

At that time, there were great ministers and elders numbering five times the sands of the Ganges who revered the Mahayana. If followers of heterodox teachings slandered the true Dharma, these people possessed sufficient power to destroy and subdue them, just as hail breaks down grasses and trees. Among them were the elder Sunlight, the elder Protector of the World, the elder Protector of the Dharma, and others like them, who served as leaders. They prepared offerings five times more abundant than those of the preceding group and together brought them to the grove of the twin sala trees. They bowed their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and addressed the Buddha, saying:

“World-Honored One! Today we have prepared these offerings for the Buddha and the Sangha. We pray that the Buddha, out of compassion, will accept our offerings!”

The Tathagata remained silent and did not accept their offerings. The elders and the others, their wish unfulfilled, became distressed and sorrowful. Through the Buddha’s spiritual power, they remained silent and sat suspended in space at a height of seven tala trees above the ground.

At that time, there were the king of Vaishali, the ladies of his inner palace, and his retinue, together with all the kings then dwelling within Jambudvipa, except King Ajatashatru, as well as the people of the cities, towns, and villages. Among these kings were King Stainless Moon and others. They all arrayed the four divisions of their armies in proper order and wished to go to where the Buddha was.

Each king was accompanied by one hundred and eighty trillion members of his retinue. Their chariots were drawn by elephants and horses. The elephants had six tusks, and the horses ran as swiftly as the wind.

Their splendid offerings were six times greater than those of the preceding groups. Among their jeweled canopies, even the smallest measured eight yojanas across in both length and breadth; even the shortest jeweled banner was sixteen yojanas high; and even the lowest jeweled standard was thirty-six yojanas high. These kings and the others abided in the true Dharma, detested false teachings as they would evil bandits, revered the Mahayana, delighted greatly in the Mahayana, and compassionately regarded all sentient beings equally as their only child.

They brought food and drink whose fragrance spread throughout four yojanas. Early in the morning, just as the sun was rising, they carried all kinds of supremely exquisite food to the grove of twin sala trees. Arriving before the Tathagata, they addressed the Buddha, saying:

“World-Honored One! We have prepared these offerings for the Buddha and the bhikshu Sangha. We pray that the Tathagata, out of compassion, will accept our final offering!”

The Tathagata knew that the time had come, yet he did not grant their request. Their wish unfulfilled, the kings and the others were filled with sorrow and anguish. They withdrew and remained to one side.

At that time, there were royal consorts as numerous as the sands of seven Ganges Rivers, except for the consort of King Ajatashatru. In order to liberate sentient beings, they manifested as women. They constantly contemplated the conduct of the body and cultivated their minds through the teachings of emptiness, signlessness, and wishlessness.

Among them were Lady Wondrous One of the Three Realms, Lady Loving Virtue, and others. The consorts of these kings all abided in the true Dharma, observed the precepts, possessed perfect dignity and virtue, and compassionately regarded all sentient beings equally as their only child. They said to one another, “Today we must swiftly go to where the World-Honored One is!” The royal consorts prepared offerings seven times greater than those of the preceding groups: incense, flowers, jeweled canopies, standards and banners, silks of five colors, supremely exquisite food and drink, and other such things.

Even the smallest jeweled canopy measured sixteen yojanas across in both length and breadth; even the shortest standards and banners were thirty-six yojanas high; even the lowest jeweled standard was sixty-eight yojanas high; and the fragrance of the food and drink spread throughout eight yojanas. Carrying these offerings, they went before the Tathagata, bowed their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and addressed the Buddha, saying:

“World-Honored One! We have prepared these offerings for the Buddha and the bhikshu Sangha. We pray that the Tathagata, out of loving compassion, will accept our final offering!”

The Buddha knew that the time had come and silently declined to accept it. Their wish unfulfilled, the consorts were filled with sorrow and anguish. They loosened and scattered their hair, beat their breasts, and wept aloud like loving mothers who had just buried a beloved child. They then withdrew to one side and sat in silence.

At that time, there were also celestial maidens as numerous as the sands of eight Ganges Rivers. Among them, the celestial maiden Wide-Eyed and others were the leaders. They said: “Sisters, look carefully!

Look carefully! Those multitudes have arranged all kinds of supremely exquisite offerings, wishing to make offerings to the Tathagata and the bhikshu Sangha. We too should prepare such wondrous and magnificent offerings for the Tathagata.

After the Tathagata accepts them, he will enter nirvana. Sisters! It is exceedingly difficult for Buddhas, Tathagatas, to appear in the world, and the opportunity to make this final offering is even many times more difficult to encounter.

If the Buddha enters nirvana, the world will be empty.” These celestial maidens cherished the Mahayana and wished to hear the Mahayana. Having heard it, they were also able to expound it extensively for others. Having themselves fulfilled their yearning for the Mahayana, they could also fulfill the yearning of others and protect the Mahayana.

If followers of other teachings harbored jealousy toward the Mahayana, the power of these maidens could destroy them as hail destroys grasses and trees. They upheld the precepts and possessed perfect deportment. Skillfully conforming to all ways of the world, they liberated those not yet liberated and brought release to those not yet released.

In future ages, they would turn the Dharma wheel and perpetuate the lineage of the Three Jewels so that it would never be severed. They cultivated and studied the Mahayana and adorned themselves with great adornments. Having accomplished such immeasurable merit, they extended impartial compassion to all sentient beings, regarding them as their only child.

Early in the morning, just as the sun was rising, they gathered all kinds of celestial fragrant woods and other such things, many times surpassing all fragrant woods found in the human realm. The fragrance of these woods could dispel every kind of foul odor in the human realm. They also prepared white carriages shaded by white jeweled canopies and drawn by four white horses.

A white curtain was spread over each carriage, and small golden bells hung on all four sides of every curtain. The carriages carried all kinds of incense, flowers, standards, banners, jeweled canopies, supremely exquisite food, and many kinds of musical instruments. Lion thrones were also arranged upon them.

The four legs of each throne were made entirely of azure vaidurya. Behind each throne stood a couch made of the seven treasures, and before each throne stood a golden seat. Lamps were fashioned from the seven treasures, and their lights were made from all kinds of precious jewels.

Wondrous celestial flowers were strewn all over the ground.

After preparing these offerings, the celestial maidens were filled with grief and emotion. Tears streamed down their faces, and great anguish arose within them. Yet, for the benefit and happiness of sentient beings, to accomplish the foremost practice of emptiness in the Mahayana, to reveal the Tathagata’s esoteric teaching of skillful means, and also to ensure that the many activities of teaching the Dharma would not be cut off, they went to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and addressed the Buddha, saying:

“World-Honored One! We pray that the Tathagata, out of loving compassion, will accept our final offering!”

The Tathagata knew that the time had come and silently declined to accept it. Their wish unfulfilled, the celestial maidens were filled with sorrow and anguish. They withdrew to one side and sat in silence.

At that time, there were also naga kings as numerous as the sands of nine Ganges Rivers, dwelling in the four directions. Among them, Naga King Flower Auspiciousness, Naga King Nanda, Naga King Upananda, and others were the leaders. Early in the morning, just as the sun was rising, these naga kings also prepared offerings many times greater than those of humans and celestial beings. They brought them before the Buddha, bowed their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and addressed the Buddha, saying:

“We pray that the Tathagata, out of loving compassion, will accept our final offering!”

The Tathagata knew that the time had come and silently declined to accept it. Their wish unfulfilled, the naga kings were filled with sorrow and anguish. They withdrew and sat to one side.

At that time, there were also spirit kings as numerous as the sands of ten Ganges Rivers, with King Vaishravana as their leader. They said to one another, “Venerable ones! Today we should swiftly go to where the Buddha is.” They prepared offerings many times greater than those of the nagas and brought them before the Buddha. They bowed their heads at the Buddha’s feet, circumambulated him hundreds of thousands of times, and addressed the Buddha, saying:

“We pray that the Tathagata, out of loving compassion, will accept our final offering!”

The Tathagata knew that the time had come and silently declined to accept it. Their wish unfulfilled, these spirit kings were filled with sorrow and anguish. They withdrew and sat to one side.

At that time, there were kings of the garudas numbering twenty times the sands of the Ganges, with the bird-king Subduer of Enmity as their leader. There were also kings of the gandharvas numbering thirty times the sands of the Ganges, with King Narada as their leader. There were also kings of the kinnaras numbering forty times the sands of the Ganges, with King Sudarsana as their leader.

There were also kings of the mahoragas numbering fifty times the sands of the Ganges, with King Great Sudarsana as their leader. There were also kings of the asuras numbering sixty times the sands of the Ganges, with King Vemacitra as their leader. There were also kings of the danavas numbering seventy times the sands of the Ganges, with King Stainless River-Water, King Bhadra, and others as their leaders.

There were also kings of the raksasas numbering eighty times the sands of the Ganges, with King Terrifying as their leader. They had abandoned their evil thoughts and no longer ate human flesh; toward those whom they had hated, they brought forth loving-kindness and compassion. Though their forms were hideous, through the Buddha’s spiritual power they all became handsome and well formed.

There were also kings of the forest spirits numbering ninety times the sands of the Ganges, with King Medicinal Fragrance as their leader. There were also kings of the dharani-holders numbering one thousand times the sands of the Ganges, with King Great Illusory Dharani-Holder as their leader. There were also desire-possessed ghosts and spirits numbering one hundred million times the sands of the Ganges, with King Sudarsana as their leader.

There were also celestial maidens numbering ten billion times the sands of the Ganges, with the maidens Lamba, Utpalavati, Tilottama, Visakha, and others as their leaders. There were also subterranean ghost-kings numbering one hundred billion times the sands of the Ganges, with King White Moisture as their leader. There were also devas and heavenly kings numbering ten trillion times the sands of the Ganges, including the Four Heavenly Kings and others.

There were also spirits of the winds of the four directions numbering ten trillion times the sands of the Ganges. Whether at the proper time or out of season, they blew upon the trees and scattered flowers over the region of the Twin Trees. There were also spirits who governed clouds and rain numbering ten trillion times the sands of the Ganges.

They all thought: “When the Tathagata enters nirvana and his body is cremated, we shall pour down rain and immediately extinguish the fire. We shall also bring coolness to those in the assembly who are afflicted by heat and anguish.” There were also great kings of fragrant elephants numbering twenty times the sands of the Ganges, with the elephant-kings Rahu, Golden-Hued, Sweet-Tasting, Blue-Eyed, Fragrance-Desiring, and others as their leaders.

These elephant-kings revered and delighted in the Mahayana. Knowing that the Buddha would soon enter nirvana, each uprooted immeasurable and boundless numbers of beautiful lotus flowers and carried them to the Buddha. They bowed their heads at the Buddha’s feet and then withdrew to stand to one side.

There were also lion kings among the beasts numbering twenty times the sands of the Ganges, with King Lion’s Roar as their leader. These lion kings bestowed fearlessness upon all sentient beings. Carrying flowers and fruit, they went to the Buddha, bowed their heads at his feet, and then withdrew to stand to one side.

There were also kings of flying birds numbering twenty times the sands of the Ganges: wild ducks, geese, mandarin ducks, peacocks, and other birds; gandharva birds, kalandaka birds, mynah birds, parrots, kokila birds, bhagika birds, kalavinka birds, jivajivaka birds, and others. Birds such as these carried flowers and fruit to the Buddha, bowed their heads at his feet, and withdrew to remain to one side. There were also water buffaloes, cattle, and goats numbering twenty times the sands of the Ganges.

They went to the Buddha and produced wonderfully fragrant milk. That milk flowed until it filled the existing moats and trenches of the city of Kusinagara, perfect in color, fragrance, and delicious flavor. Having accomplished this, they withdrew to stand to one side.

There were also seers from throughout the four continents numbering twenty times the sands of the Ganges, with the Seer Forbearance as their leader. Carrying fragrant flowers and sweet fruits, they went to the Buddha, bowed their heads at his feet, circumambulated him three times, and addressed him, saying:

“May the World-Honored One compassionately accept our final offering.”

The Tathagata knew that the time had come and remained silent, giving no assent. Unable to fulfill their wish, the seers harbored grief and anguish and withdrew to remain to one side. All the kings of the bees in Jambudvipa, with the bee-king Wondrous Sound as their leader, carried many kinds of flowers to the Buddha, bowed their heads at his feet, circumambulated him once, and then withdrew to remain to one side.

At that time, all the bhiksus and bhiksunis in Jambudvipa assembled, apart from the two communities of the Venerable Mahakasyapa and the Venerable Ananda. There were also mountains from immeasurable asamkhyeyas of worlds between worlds, numbering as many as the sands of the Ganges, as well as the mountains of Jambudvipa, with Mount Sumeru, king of mountains, as their leader. These mountains were adorned with dense and luxuriant forests.

Their trees were thick with leaves, and their shade obscured the sunlight. Many kinds of beautiful flowers adorned them everywhere; dragon springs poured forth pure water, and fragrances were fresh and undefiled. Devas, nagas, spirits, gandharvas, asuras, garudas, kinnaras, mahoragas, seers skilled in incantations, and others performed and sang music.

Assemblies such as these filled those mountains and forests. The spirits of these mountains also went to the Buddha, bowed their heads at his feet, and then withdrew to remain to one side. There were also spirits of the four seas and mighty spirits of the rivers, endowed with majestic virtue and great spiritual powers, numbering as many as the sands of the Ganges for asamkhyeyas.

They prepared offerings many times more abundant than those presented before. The radiance of their bodies and the light from their lamps and musical performances completely eclipsed the sun and moon, causing them to disappear. They scattered sandalwood flowers upon the Hiranyavati River, proceeded to the Buddha, bowed their heads at his feet, and then withdrew to remain to one side.

At that time, the sala grove in the city of Kusinagara turned white, resembling a flock of white cranes. In the sky there spontaneously appeared a seven-jeweled pavilion, clearly adorned with carved ornamental designs. Railings encircled it, inlaid with all kinds of jewels. Beneath the pavilion were many streams and bathing pools, filled throughout with supremely exquisite lotus flowers. It resembled the waters of Uttarakuru in the north and also the Garden of Delight in the Heaven of the Thirty-Three. At that time, the sala grove was likewise interspersed with every kind of adornment and was exceedingly delightful. The devas, humans, asuras, and others all saw the signs of the Tathagata’s nirvana and were overcome with sorrow and grief, finding no joy.

At that time, the Four Heavenly Kings and Sakra Devendra said to one another:

“Observe how the devas, humans, and asuras have prepared a magnificent offering and wish to go and make their final offering to the Tathagata. We too must make such an offering. If we are able to make this final offering, it will not be difficult for us to bring the perfection of giving to complete fulfillment.”

At that time, the Four Heavenly Kings prepared offerings many times more abundant than those presented before. They brought mandara flowers, great mandara flowers, kakaruga flowers, great kakaruga flowers, manjusa flowers, great manjusa flowers, santanika flowers, great santanika flowers, delightful flowers, greatly delightful flowers, universally worthy flowers, great universally worthy flowers, timely flowers, great timely flowers, fragrance-city flowers, great fragrance-city flowers, joyful flowers, greatly joyful flowers, desire-arousing flowers, great desire-arousing flowers, fragrance-intoxicating flowers, great fragrance-intoxicating flowers, universally fragrant flowers, great universally fragrant flowers, celestial thousand-petaled flowers, naga flowers,

flowers of the parijata tree, flowers of the bila tree, and many others.

They also brought all kinds of supremely exquisite and delicious foods, went to the Buddha, and bowed their heads at his feet. The radiance of these celestial beings eclipsed the sun and moon, causing them to disappear. With these offerings they wished to make offerings to the Buddha.

The Tathagata knew that the time had come and silently declined to accept them. Then the devas, unable to fulfill their wish, became sorrowful and anguished and withdrew to stand to one side.

At that time, Shakra, Lord of the Devas, and the devas of the Thirty-three Heavens arranged offerings many times more abundant than before and likewise brought flowers whose subtle fragrance was exceedingly delightful. Carrying magnificent halls and smaller halls, they came to the Buddha, bowed their heads at his feet, and addressed him, saying:

“World-Honored One! We greatly cherish and revere the Mahayana! We pray that the Tathagata, out of compassion, will accept our food!”

The Tathagata, knowing that the time had come, remained silent and did not accept it. The Shakra devas, unable to fulfill their wish, were filled with sorrow and withdrew to stand to one side.... Up to the sixth heaven, the devas arranged offerings, each surpassing those before it. There were banners, streamers, and jeweled canopies; even the smallest jeweled canopy covered the four continents, the shortest streamer encircled the four seas, and the lowest banner reached as high as the Heaven of Self-Mastery. When a gentle breeze stirred the banners, they gave forth wondrous sounds. Bringing the finest and most exquisite food, they came to the Buddha, bowed their heads at his feet, and addressed him, saying:

“World-Honored One! We pray that the Tathagata, out of compassion, will accept our final offering!”

The Tathagata, knowing that the time had come, remained silent and did not accept it. Unable to fulfill their wish, these devas were filled with sorrow and withdrew to stand to one side. Up to the Heaven of the Summit of Existence, all the remaining Brahma hosts came and assembled. At that time, the Great Brahma King and the other Brahma hosts emitted light from their bodies, illuminating the four continents and causing the light of the sun, the moon, human beings, and the devas of the Desire Realm all to disappear. Those devas brought banners, streamers, jeweled canopies, and silks of five colors; even the very shortest jeweled streamer hung down from the Brahma palaces to the grove of sala trees. They came to the Buddha, bowed their heads at his feet, and addressed him, saying:

“World-Honored One! We pray that the Tathagata, out of compassion, will accept our final offering!”

The Tathagata, knowing that the time had come, remained silent and did not accept it. The Brahma devas, unable to fulfill their wish, were filled with sorrow and withdrew to stand to one side.

At that time, the asura king Vemacitrin, together with his immeasurable great retinue of asuras, whose bodily radiance surpassed even that of the Brahma devas, brought banners, streamers, jeweled canopies, and silks of five colors—even the smallest jeweled canopy covered a thousand worlds—as well as the finest and most exquisite food. They came to the Buddha, bowed their heads at his feet, and addressed him, saying:

“We pray that the Tathagata, out of compassion, will accept our final offering!”

The Tathagata, knowing that the time had come, remained silent and did not accept it. The asuras, unable to fulfill their wish, were filled with sorrow and withdrew to stand to one side.

At that time, Mara Papiyan, king of the Desire Realm, together with his retinue—devas and celestial maidens in immeasurable, boundless asamkhyeyas—opened the gates of the hells and bestowed cool, pure water. He then proclaimed: “Today you can do nothing else. You should single-mindedly recollect the Tathagata, the Arhat, the Perfectly Enlightened One, and rejoice in making this final offering.

This will bring you peace and security throughout the long night.” In the hells, Mara Papiyan removed all swords and blades and immeasurable poisonous torments, and poured down rain to extinguish the fiercely blazing fires. Through the Buddha’s spiritual power, Mara Papiyan further resolved to have all his retinue cast aside their swords and blades, bows and crossbows, bronze armor, weapons, spears and halberds, long hooks, metal hammers, great axes, battle rings, and cords used for binding.

They brought offerings many times surpassing all the arrangements of humans and devas; even their smaller jeweled canopies covered an entire middle-thousandfold world. They came to the Buddha, bowed their heads at his feet, and addressed him, saying:

“Today we cherish the Mahayana and protect the Mahayana! World-Honored One! If any good man or good woman accepts this Mahayana for the sake of making offerings, out of fear, to deceive others, for wealth and gain, or because they follow others—whether sincerely or deceitfully—we shall at that time eliminate that person’s fear!”

Then he pronounced this mantra:

Sa chi - Tra tra la sa chi - Lo ha le ma ha lo ha le - A la - Gia la - Da la - Ta ha.

“This mantra can aid those who have lost their minds, those who are afraid, those who expound the Dharma, and those who do not abandon the True Dharma. To subdue non-Buddhist paths, protect oneself, protect the True Dharma, and protect the Mahayana, one should recite this mantra. If anyone can uphold this mantra, that person will not fear wild elephants, nor will fear arise when traveling through dangerous places, wildernesses, or desolate marshlands.

Nor will that person suffer calamity from water, fire, lions, tigers, wolves, bandits, kings, or officials. World-Honored One! If anyone can uphold this mantra, all such fears can be eliminated.

World-Honored One! I shall protect one who upholds this mantra as a tortoise conceals the six parts of its body. World-Honored One!

Today we do not speak in this way out of flattery or deceit. I shall wholeheartedly increase the strength of anyone who upholds this mantra. We pray that the Tathagata, out of compassion, will accept our final offering!”

At that time, the Buddha said to Mara Papiyan:

“I do not accept your offering of food and drink! Yet I have accepted your mantra, for I wish to bring peace and happiness to all sentient beings and to the fourfold assembly.”

Having spoken these words, the Buddha remained silent and did not accept the offering. Mara Papiyan made his request three times, but each time the Buddha did not accept it. Unable to fulfill his wish, Mara Papiyan was filled with sorrow and withdrew to stand to one side.

At that time, the Great Self-Mastery Deva King, together with his immeasurable, boundless retinue and all the celestial hosts, arranged offerings that eclipsed all the offerings possessed by the Brahma King, Shakra, the Four Heavenly Kings who Protect the World, humans, devas, the eight classes of beings, nonhuman beings, and others. The ceremonial offerings of the Brahma King and Shakra vanished entirely, like a drop of ink at the rim of a vessel made of kha-jewel. Even the smallest jeweled canopy of the Great Self-Mastery Heaven could cover the three-thousand-great-thousand world. Bringing offerings such as these, they came to the Buddha, bowed their heads at his feet, circumambulated him countless times, and addressed him, saying:

“World-Honored One! The meager offerings we present are like mosquitoes and cicadas! Our offering is like someone casting a handful of water into the great ocean, lighting a tiny lamp to augment the brilliance of hundreds of thousands of suns, adding a single flowering branch to the profusion of blossoms in the months of spring and summer, or adding one sesame seed to Mount Sumeru....

Could this increase the vastness of the ocean, add brightness to the suns, multiply the flowers, or enlarge Mount Sumeru? World-Honored One! The meager offerings I now present are likewise so.

Even if one were to fill the three-thousand-great-thousand world with incense, flowers, music, banners, streamers, and jeweled canopies and offer them to the Tathagata, one still could not say that the offering was sufficient. Why is this? Because, for the sake of sentient beings, the Tathagata has constantly dwelt among the evil destinies—in the hells and the realms of hungry ghosts and animals—and endured their many sufferings.

Therefore, the World-Honored One should look upon us with compassion and accept our offering.”

At that time, in the eastern direction, beyond innumerable, countless asamkhyeyas of worlds as numerous as the sands of the Ganges and as motes of dust, there was a Buddha-land named Delightful, Beautiful Sound. Its Buddha was called Tathagata Equal to Space, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One.

At that time, that Buddha said to his foremost great disciple: “Good man! You should now go to the Saha world in the western direction. In that land there is a Buddha called Shakyamuni, the Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One.

Before long, that Buddha will enter nirvana. Good man! You should take the fragrant rice of this world—rice that is fragrant and delicious and brings peace and well-being when eaten—and offer it to that Buddha, the World-Honored One.

After the World-Honored One has eaten it, he will enter nirvana. Good man! At the same time, you may pay homage to him and ask him to resolve your doubts.”

At that time, the Great Bodhisattva Boundless Body, having heard the Buddha’s instruction, rose from his seat, bowed his head at the Buddha’s feet, circumambulated him three times to the right, and, together with innumerable asamkhyeyas of great bodhisattvas, departed from that land and journeyed to this Saha world. At once, the great earth throughout the three-thousandfold great-thousand world-system shook in six ways.

Brahma kings, Shakra, the Four Heavenly Kings, Mara Papiyan, Maheshvara, and the others within the assembly of this Saha world saw the earth shake in this manner. The entire assembly broke out in gooseflesh; their throats became dry, and they trembled with terror, all wishing to scatter and flee. They saw that their own bodies no longer emitted light and that all their majestic power had vanished.

Then Manjushri, Prince of the Dharma, rose and addressed the great assembly:

“Good men! Do not be afraid! Do not be afraid! Why is this? In the eastern direction, beyond innumerable, countless asamkhyeyas of worlds as numerous as the sands of the Ganges and as motes of dust, there is a world named Delightful, Beautiful Sound. Its Buddha is called Tathagata Equal to Space, Worthy of Offerings, Perfectly Enlightened... possessing all ten epithets. In that land there is a bodhisattva named Boundless Body who, together with innumerable bodhisattvas, is about to come here to make offerings to the Tathagata. Because of that bodhisattva’s awe-inspiring power, the radiance of your bodies has disappeared. Therefore, you should give rise to joy and harbor no fear!”

At that time, the great assembly saw from afar the assembly of that Buddha as clearly as one sees one’s own body in a bright mirror. Manjushri again addressed the great assembly:

“Today you have seen the assembly of that Buddha just as you see the assembly of this Buddha. Through the Buddha’s spiritual power, you will likewise come to see innumerable Buddhas throughout the other nine directions.”

At that time, those in the great assembly said to one another:

“Alas! Alas! The world will be empty! Before long, the Tathagata will enter nirvana!”

Then the entire great assembly saw the Bodhisattva Boundless Body and his retinue. From every pore of this bodhisattva’s body there grew a great lotus flower. Within each lotus were seventy-eight thousand cities and towns, equal in length and breadth to the city of Vaishali.

Their walls, ramparts, and moats were adorned throughout with the seven precious substances, and seven rows of precious tala trees stood in orderly array. The people were numerous, peaceful, prosperous, and joyful. Jambu-river gold formed the defensive battlements.

Each battlement was surrounded by various groves of trees made of the seven precious substances, luxuriant with flowers and fruit. When a gentle breeze stirred them, they produced wondrous sounds, harmonious and refined like celestial music. Upon hearing these sounds, the people in the cities immediately experienced the most sublime bliss.

The moats were filled with wondrous, pure water, fragrant and clear like genuine vaidurya. Upon the water were boats made of the seven precious substances, in which people sailed about, bathed, rejoiced, and delighted together beyond measure. There were also innumerable multicolored lotuses: utpala flowers, kumuda flowers, padma flowers, pundarika flowers, and others. These flowers were as broad as chariot wheels.

Along the banks of the moats were many parks and groves. Within each park or grove were five ponds and springs. In these ponds were also utpala flowers, kumuda flowers, padma flowers, pundarika flowers, and others. These flowers, likewise as broad as chariot wheels, gave forth a pervasive fragrance and were exceedingly delightful. The water in those ponds was supremely pure and gentle. Ducks, geese, mandarin ducks, and other birds sported upon them.

Within the parks were palaces and dwellings made of every kind of precious substance. Each palace measured a full four yojanas in both length and breadth, and its walls were made of four precious substances: gold, silver, vaidurya, and crystal. Windows of pure gold encircled the balustrades. Rose-colored gems formed the floors, over which golden sand was spread. Within these palace compounds were many streams and bathing pools made of the seven precious substances. Along the bank of every pool were eighteen flights of steps. Banana trees made of Jambu-river gold stood there, just as in the Garden of Delight in the Heaven of the Thirty-Three.

Each of these cities had eighty-four thousand human kings. Every king had innumerable consorts and palace women, with whom he rejoiced and enjoyed happiness. The rest of the people did likewise, each dwelling in their own residence and rejoicing together. The beings in these cities heard no other expression; they heard only the teaching of the unsurpassed Mahayana.

Within those lotuses, each flower contained a lion throne. The four legs of each throne were made of blue vaidurya, and the seat was spread with soft cloth. That cloth was so wondrous that it surpassed anything in the three realms. Upon each throne sat a king who taught and transformed sentient beings by means of the Mahayana Dharma. Some sentient beings copied, preserved, read, and recited the teachings, while others practiced in accordance with what was taught. In this way, they disseminated the Mahayana scriptures.

At that time, after the Bodhisattva Boundless Body had peacefully established innumerable sentient beings within his own body in this manner, he caused them to relinquish worldly pleasures. They all exclaimed: “Alas! Alas! The world will be empty! Before long, the Tathagata will enter nirvana!”

At that time, surrounded by innumerable bodhisattvas, the Bodhisattva Boundless Body displayed such spiritual powers and brought immeasurable offerings of every kind, together with supremely fragrant and delicious food and drink. If anyone merely smelled the fragrance of this food, all their defilements and afflictions were completely extinguished. Through this bodhisattva’s spiritual power, the entire great assembly saw the Bodhisattva Boundless Body manifest a vast and boundless body equal in extent to space. Apart from the Buddha, no one could perceive the boundaries or extent of this bodhisattva’s body.

At that time, the Bodhisattva Boundless Body and his retinue arranged offerings surpassing those presented before. They approached the Buddha, bowed their heads at his feet, joined their palms reverently, and addressed him:

“World-Honored One! We pray that, out of compassion, you will accept our food!”

The Tathagata, knowing that the time had come, remained silent and did not accept the offering. The bodhisattva made this request three times, but the Buddha did not accept it. Then Bodhisattva Boundless Body and his retinue withdrew and remained to one side. From the Buddha-worlds in the south, west, and north, immeasurable Bodhisattvas Boundless Body also came to the Buddha bearing offerings many times more abundant than those before... and, likewise, withdrew and remained to one side.

At that time, the auspicious and meritorious ground among the twin sala trees, extending thirty-two yojanas in length and breadth, was filled with the great assembly, without a single vacant place. The Bodhisattvas Boundless Body from the four directions and their retinues occupied places as numerous as motes of dust, or were crowded together like points of sewing needles. Great bodhisattvas from Buddha-worlds as numerous as the motes of dust throughout the ten directions all came and assembled, and the entire great assembly of Jambudvipa also gathered there, except for the two assemblies of Venerable Mahakasyapa and Venerable Ananda, and King Ajatasatru and his retinue.

Even venomous snakes whose gaze could kill a person, dung beetles, termites, and so forth, together with the sixteen kinds of evildoers, all came and assembled. The danava spirits, asuras, and others all abandoned evil thoughts and gave rise to loving-kindness toward one another, regarding each other as fathers, mothers, elder sisters, and younger siblings. The beings of the three-thousandfold great-thousand world likewise turned toward one another with wholesome hearts, except for the icchantikas.

At that time, through the Buddha's spiritual power, the ground throughout the three-thousandfold great-thousand world became soft and level, without mounds, sand, gravel, rocks, thorns, or poisonous plants, and was adorned with all kinds of precious things, like the Land of Ultimate Bliss of Buddha Amitayus in the west. Then the great assembly beheld Buddha-worlds throughout the ten directions, as numerous as motes of dust, as clearly as one sees one's own body in a bright mirror.

Thus did the great assembly behold those Buddha-lands. At that time, five-colored light issued from the Tathagata's countenance. Its brilliance outshone the entire great assembly, causing the radiance of all their bodies to disappear.

When it had fulfilled its purpose, the light returned and entered through his mouth. When the devas, humans, assembled multitudes, asuras, and others saw the Buddha's light return and enter through his mouth, they were greatly alarmed; the hair on their bodies stood on end, and they said:

“The light issued by the Tathagata and then returned and entered him; this cannot be without cause. Surely his work throughout the ten directions has been completed, and this must be the sign of his final nirvana. How painful! How painful! How can the World-Honored One suddenly abandon the Four Immeasurable Minds and refuse the offerings reverently presented by humans and devas? From this day onward, the sunlight of sacred wisdom will be extinguished forever! The unsurpassed vessel of the Dharma will sink and vanish here! Alas! How grievous! Great suffering has befallen the world!”

They beat their breasts with their hands, wailed and wept in sorrow, and every part of their bodies trembled and shook. Unable to restrain themselves, blood flowed from the pores of their bodies and poured upon the ground.

THE GREAT PARINIRVANA SUTRA

— End of Fascicle One —