大般涅槃經

At that time, Phất-ba-dục-đế and his companions addressed the Buddha, saying: “World-Honored One! From this day forward, we vow to employ the middle Dharma and the supreme Dharma to enlighten and guide one another!”

Then Phất-ba-dục-đế and his five hundred companions, in the presence of the Buddha, took refuge in the Three Jewels^[35] and received the Five Precepts^[36]. They again addressed the Buddha, saying: “World-Honored One, together with the Sangha of bhikshus, may you joyfully accept our offering tomorrow.” The Tathagata silently consented.

Knowing that the Buddha had consented, Phất-ba-dục-đế and his companions rose from their seats. Together with the assembly, they again reverently paid homage there, bowed to the Buddha, and withdrew.

Upon returning to their homes, they spent the entire night preparing fragrant and delicious food and drink. The following day, as the mealtime approached, they sent a faithful messenger to address the Buddha: “May the World-Honored One know that it is time for the meal; the offering has been prepared!”

Then the Tathagata, with the Sangha of bhikshus surrounding him before and behind, went to the home of Phất-ba-dục-đế and his companions. Upon arriving, they took their seats in due order. When Phất-ba-dục-đế saw that the Buddha and the Sangha were all seated, he brought water and personally served^[37] the food and drink. The five hundred brahmins, elders, and householders also brought fine dishes of rice to that house and joined in making offerings to the Buddha.

During the meal, one of the bhikshus did not properly maintain dignified deportment in his bodily conduct. When the brahmins, elders, and householders saw him behaving in this way, they were displeased at heart.

Knowing the thoughts of the assembly, the World-Honored One proclaimed: “You should understand that the Tathagata’s true Dharma is as deep and vast as the ocean and cannot be measured. In the great ocean are living beings of immense size, whose bodies are sixteen thousand yojanas long. Some beings have bodies eight thousand yojanas long, some four thousand yojanas long, some one thousand yojanas long, some one inch or half an inch long, and others have bodies minute beyond measure.

The ocean of the Tathagata’s Dharma is likewise. Within it are those who have attained arhatship and possess the Three Knowledges^[38] and Six Supernormal Powers^[39]. They are beings of great spiritual virtue who bring blessings and benefit to humans and devas.

Within it are also those who have attained the fruits of non-returner^[40], once-returner^[41], and stream-enterer^[42]; that is, within it are those abiding in the four fruits and the four approaches^[43]. There are even ordinary beings who have not yet gained any benefit from the Dharma. Therefore, you should not give rise to doubt concerning the ocean of Dharma!”

The World-Honored One then spoke this verse:

All the rivers and streams

Flow into the great ocean.

When food is offered to the Buddha and Sangha,

The merit returns to oneself in the same way!

After speaking this verse, the Tathagata further taught the assembly all manner of Dharma. Through this teaching, Phất-ba-dục-đế and his five hundred companions became free from the defilements and suffering and attained the pure Dharma eye.

VII. CUNDA INVITES THE BUDDHA

Thereafter, the World-Honored One and the Sangha of bhikshus rose from their seats and continued onward until they reached the city of Pāvā. At that time, Phất-ba-dục-đế and his five hundred companions wept sorrowfully as they respectfully escorted the Tathagata on his journey. Lingering behind, they gazed after him with reverence until he could no longer be seen, and only then did they return.

After the World-Honored One reached the city of Pāvā, there was in that city the son of a skilled artisan named Cunda. Cunda’s household possessed a very secluded garden, and the Tathagata, surrounded before and behind by the bhikshus, went to that garden.

When Cunda heard that the Buddha and the Sangha had come to his garden, he was so overjoyed that he could not contain himself. Together with his companions, he went before the Buddha, bowed with his head at the Buddha’s feet, then withdrew to one side and addressed him, saying: “World-Honored One! We do not know what circumstances have brought the World-Honored One here, or whether you have some other purpose?”

The World-Honored One replied: “I have come here today because before long I shall enter nirvana, and I wished to see you one final time!”

When Cunda and his companions heard the Buddha speak these words, their hearts were overwhelmed with grief. In sorrow they fell to the ground and fainted. Only after a long while did they regain consciousness, and Cunda softly addressed the Buddha, saying: “World-Honored One!

Are you now abandoning sentient beings, no longer regarding them with loving-kindness, that you wish to enter nirvana? We beseech you to remain in this world for a kalpa, or somewhat less than a kalpa!” At once he tore at his hair, beat his breast, and cried aloud: “Alas, what suffering! The eye of the world will be lost.

From this day forward, all sentient beings will sink into the ocean of birth and death, with no time when they may escape! Why is this so? Because the Unsurpassed Teacher of the Way will have entered nirvana!”

The World-Honored One said to Cunda: “You should not now give rise to sorrow. All conditioned phenomena are of this nature and are subject to the changes of impermanence. Whenever those bound by affection and love come together, separation must inevitably occur. Therefore, do not give rise to sorrow now!”

Cunda then addressed the Buddha, saying: “World-Honored One! We too know that all conditioned phenomena are impermanent and that those joined by affection and love must part. Yet the Unsurpassed Honored One is about to enter nirvana; how could we not grieve and lament!”

The World-Honored One then taught Cunda all manner of Dharma. After hearing it, Cunda’s sorrow lessened somewhat. He rose from his seat, composed his bearing, bared his right shoulder, bowed with his head at the Buddha’s feet, and said: “World-Honored One! Tomorrow, may the World-Honored One accept our humble offering!” The World-Honored One silently consented.

Knowing that the Buddha had consented, Cunda bowed at the Buddha’s feet and withdrew.

After returning home, Cunda spent the entire night preparing many kinds of delicious food and drink. The following day, as mealtime approached, he sent a faithful messenger to address the Buddha: “May the World-Honored One know that it is time for the meal; the offering has been prepared!”

Then the Tathagata, surrounded before and behind by the bhikshus, went to Cunda’s home. Upon arriving, they took their seats in due order. When Cunda saw that the Buddha was seated, he brought water and personally served the fine food into their bowls.

After the World-Honored One and the Sangha had finished eating, washed their bowls, and returned to their former seats, Cunda also sat down. The World-Honored One said to Cunda: “Today you have performed a rare and meritorious deed. You have made the final offering of food to the Buddha and the Sangha of bhikshus, and the karmic fruit of this deed will never be exhausted.

None of the merit cultivated by all sentient beings can compare with the merit of your offering. You should give rise to joy within yourself. Now that I have accepted your final invitation, I shall accept no one else’s invitation to a meal!”

The World-Honored One then spoke this verse:

Today you have established

A rare and wondrous merit;

You have made the final offering of food

To the Buddha and the Sangha of bhikshus.

Your merit increases day by day

And will never be exhausted.

You should now, within yourself,

Give rise to the greatest joy;

All the merit created by others

Cannot compare with yours!

VIII. THE BUDDHA DELIVERS PHẤT-CA-SA

After the World-Honored One had spoken this verse, he said to Ānanda: “My body is now in pain, and I wish to reach the city of Kuśinagara quickly!”

When Ānanda, the bhikshus, and Cunda heard the Buddha speak these words, they were overwhelmed with anguish and wept bitterly, unable to contain themselves.

At that very moment, the Blessed One rose from his seat and, surrounded before and behind by the bhikkhus, proceeded toward that city. Cunda and his retinue also followed the Tathagata.

Halfway there, the Blessed One stopped to rest beneath a tree. He said to Ananda, “My stomach is now in great pain!” Leaning upon Ananda, he continued walking. Before they had gone very far, he vomited blood and returned to the former tree. He said to Ananda, “Take the sanghati robe^[44], fold it in four, and spread it upon the ground. I wish to sit and rest here, for I can go no farther!” Ananda obeyed the Buddha’s instruction and did exactly as he was told.

The Blessed One sat resting beneath the tree and said to Ananda, “I am thirsty now. Go to the Kakuttha River and bring back a little clean water for me to drink!”

Ananda said to the Buddha, “Venerable Blessed One! Just now, some merchants with five hundred carts crossed that river. I fear the river water is muddy and cannot be drunk!”

Ananda said this three times. The Buddha told Ananda, “Go nonetheless!” Ananda took the bowl and went to the riverbank. Seeing that the river water had settled and become clear, his heart was filled with awe; his whole body trembled, and his hairs stood on end. He thought to himself, “Just now I saw those merchants with five hundred carts cross this river. I supposed that it would still be muddy, yet unexpectedly it has become clear. Thus I have opposed the Tathagata’s command!”

Having thought this, he drew water, brought it back, offered it to the Buddha, and said, “How extraordinary, Venerable Blessed One! Just now I saw those merchants with five hundred carts cross the river one after another. Ordinarily, the water should not have become clear even within ten days, yet through the Blessed One’s spiritual power, it has become clear and cool in but a moment!”

The Blessed One then took the water and drank.

At that time, there was a son of the sage Malla named Pukkusa, a disciple of the sage Alara Kalama. He was traveling from the city of Kusinara to the city of Pava when, along the way, he happened to see the Tathagata resting beneath a tree. He immediately joined his palms and inquired after him, then withdrew to one side, sat down, and said to the Buddha, “Venerable Blessed One!

The renunciant life and the practice of seated meditation are supreme, for they discipline the faculties, prevent the mind from becoming disturbed, and establish it in focused serenity, free from all fear. Why is this so? I remember that long ago I followed my teacher, the sage Alara Kalama, on a long journey.

When we became weary, we sat down to rest beneath a tree by the roadside. My teacher then entered seated meditation and contemplation. At that time, some merchants driving fifty carts passed before him, yet my teacher remained seated in silence, his body unmoving.

Only after a considerable time did he emerge from meditative concentration. I then said to him, ‘Teacher, while you were sitting here in meditation, some merchants with fifty carts passed before you, making a noise like thunder. Did you hear them?’ My teacher replied, ‘I perceived nothing at all.’ I asked again, ‘Then did you hear the sound of the carts passing?’ My teacher again replied that he had heard nothing.

I said, ‘Teacher, the reason your robe is now soiled with clinging dust is that those carts passed by and stirred it up!’ At that time, I regarded this as exceedingly extraordinary and understood that the practice of seated meditation is truly worthy of reverence, for it skillfully restrains the faculties and keeps them from becoming disturbed!”

The Blessed One replied to Pukkusa, “What you have just related is not extraordinary. Why is this so? If a person who is neither deeply asleep nor abiding in the attainment of cessation^[45], but whose mind is upright and who is seated in meditation, remains unaware and hears nothing when five hundred carts pass by—this would indeed be extraordinary!

“Furthermore, Pukkusa, even this is not exceedingly extraordinary. Suppose a person is seated in meditation with right mindfulness when thunder suddenly roars and lightning flashes. At that time, two plowing brothers hear the terrifying sound and die instantly, and four oxen nearby also die at once, yet the meditator neither knows nor hears anything. Would that be called extraordinary?” Pukkusa replied, “Venerable Blessed One! To neither know nor hear when five hundred carts pass before one is already extraordinary. How much rarer, then, to neither know nor hear when thunder and lightning flash and roar and the earth trembles!”

The Blessed One said to Pukkusa, “Long ago, with my mind rightly composed, I sat in meditation and contemplation beneath a tree in the village of Atuma. At that time, some merchants with five hundred carts passed before the place where I was sitting. Absorbed in meditative contemplation, I neither knew nor heard anything.

Only long after those merchants had passed did I emerge from concentration. As they continued on their way, they repeatedly looked back. From afar, they saw me rise and came running back in a group.

Seeing that sand and dust had clung to and soiled my robe, they brushed it away and asked, ‘Just now, we and our five hundred carts passed by here. Did the Blessed One see us?’ I replied, ‘I did not see you!’ They asked again, ‘The Blessed One may not have seen us because his eyes were closed, but surely he heard the noise?’ I replied, ‘I did not hear the noise either!’ They asked again, ‘Then was the Blessed One deeply asleep, or had he entered the attainment of cessation?’ I replied, ‘I was neither deeply asleep nor abiding in the attainment of cessation.

I was merely absorbed in meditative contemplation, and therefore I neither heard nor saw anything!’ Hearing these words of mine, they regarded the matter as exceedingly extraordinary, praised it as unprecedented, and said, ‘Such is the power attained through seated meditation!’ I then expounded the various teachings to them, and through those teachings, all those merchants became free from dust and defilement and attained the pure Dharma eye.

“Furthermore, Pukkusa! Formerly, I sat alone in a field beside that village, silently absorbed in meditative contemplation. Suddenly, thunder crashed, lightning struck, and wind and rain shook heaven and earth.

At that time, two brothers plowing a field suddenly heard those sounds and both died of fright. Four oxen also died instantly. When the people of that village heard that the two plowmen had died from fright upon hearing the thunder, their parents, wives, children, friends, and relatives gathered together with the villagers and followed one another there, weeping and wailing as they came to see.

At that time, I emerged from meditative concentration and saw that the ground was covered with muddy water and that many people had assembled, crying aloud. When one person approached, I asked, ‘Why have so many people gathered here and why are they weeping like this?’ The person replied, ‘Did the Blessed One not hear or perceive the thunder and lightning just now? Two brothers from our village were plowing here, and both were struck dead by lightning at the same time.

All four oxen were also killed. How could the Blessed One be entirely unaware of it? Was the Tathagata deeply asleep just now, or had he entered the attainment of cessation?’ I replied, ‘No.

Just now, I was neither deeply asleep nor abiding in the attainment of cessation. With my mind rightly composed, I sat silently in meditation, and therefore I did not hear it.’ Hearing the Buddha speak these words, that person regarded it as exceedingly extraordinary and praised it as unprecedented. Inwardly, he thought, ‘Seated meditation possesses such power!’ I then expounded the various teachings to them.

After hearing the Dharma, through those teachings they became free from dust and defilement and attained the pure Dharma eye.

At that time, Pukkusa, having heard the Buddha speak those words, experienced a rare and wondrous feeling and addressed the Buddha: “World-Honored One! Previously, when I saw my teacher seated in meditation, fifty carts passed by, yet he neither heard nor knew anything of them. I considered that extraordinary. But now, the two events related by the Tathagata surpass it a hundred, a thousand, ten thousand times over; nothing can compare with the inconceivable and ineffable power of the Tathagata’s meditative concentration!” Having spoken thus, he took refuge in the Three Jewels before the Buddha. The Tathagata then expounded all manner of sublime Dharmas for him. Having heard the Dharma, his mind awakened and opened; freed from defilement, he attained the pure Dharma-eye.

He immediately told his attendant: “Go and bring me my two fine cloths of pure golden color. I wish to offer them to the Buddha!” The attendant obeyed and brought the cloths. Holding them in his hands, Pukkusa knelt upright before the Buddha and said: “World-Honored One! I now offer these cloths to the World-Honored One. I respectfully beseech you, out of compassion for me, to accept them!”

The World-Honored One replied to Pukkusa: “Because of your sincerity, I shall accept one cloth from you; you should offer the other to Ananda. Why is this? Because Ananda attends upon me day and night, and today he is also caring for me in my illness. If a donor gives to one who is ill and to the person caring for the ill, this is called the fulfillment of great giving.”

When Pukkusa heard the Buddha’s words, he rejoiced greatly. He immediately placed one cloth at the Buddha’s feet and carried the other to Ananda. Kneeling upright, he said: “I now offer this cloth to the Venerable One. I respectfully beseech you to accept it!” Ananda replied: “Excellent, excellent! You now have faith in the words of the Teacher of Gods and Humans. May you enjoy lasting peace and happiness. I accept your offering!”

Afterward, Pukkusa returned to the Buddha, and the Buddha again expounded all manner of Dharmas for him. Having heard the Dharma, he attained the fruit of a non-returner. Pukkusa then addressed the Buddha: “World-Honored One! I now wish to go forth in the Buddha-Dharma.” The Buddha immediately called to him: “Come, bhikkhu!”^[46] At that moment, his hair and beard fell away of themselves, a kasaya robe^[47] clothed his body, and he became a sramana and attained the fruit of arhatship.

IX. PORTENTS OF THE PASSING INTO NIRVANA

At that time, the Tathagata emitted from his countenance many rays of light: blue, yellow, red, white, crystal-colored, and rose-colored. Ananda immediately bowed his head at the Buddha’s feet, knelt upright with palms joined, and addressed the Buddha: “World-Honored One! I do not know what cause or condition has led the World-Honored One to manifest these auspicious signs.”

The Buddha replied: “Ananda! You should know that there are two occasions on which I emit rays of great brilliance. The first is when I am about to attain Buddhahood beneath the Bodhi tree, when I emit rays of great brilliance. The second is when I am about to enter nirvana, when I emit rays of great brilliance.”

“Ananda! Do you know this? I attained unsurpassed perfect enlightenment at night, near the break of dawn; likewise shall I enter nirvana. You should now know that near dawn tonight, I shall enter nirvana between the twin rows of sala trees on the bank of the Nairanjana River, in the birthplace of the Mallas,^[48] within the city of Kusinagara!”

When the Buddha had spoken these words, the bhikkhus and the devas in the sky cried out and wept in grief, unable to restrain themselves.

The World-Honored One then went with the bhikkhus to the Kakuttha River. Upon arriving there, the World-Honored One entered the river and bathed. After bathing, he sat with the Sangha of bhikkhus on the riverbank.

At that time, Cunda reproached himself in his heart, thinking: “Is the World-Honored One about to enter nirvana because he accepted the meal I offered, which caused him abdominal pain?”

Knowing Cunda’s thought, the World-Honored One immediately told Ananda: “Ananda! You should now know this: no being should reproach himself, saying, ‘Because the Tathagata accepted the meal I offered, illness arose in his body, and he entered nirvana.’ Why is this? When the Tathagata appears in the world, two kinds of people gain the greatest merit.

The first is one who brings and offers food when the Tathagata is about to attain unsurpassed perfect enlightenment. The second is one who offers the final meal when the Tathagata is about to enter nirvana. The merit of these two kinds of donors is equal, without distinction, and the karmic rewards they receive are exceedingly abundant and beyond reckoning.

Such donors are as difficult to encounter as the udumbara flower,^[49] which appears only once after a very long time!”

The World-Honored One immediately told Cunda: “Cunda! This very thought is now present in your mind. You should not give rise to such remorse or self-reproach.

You have gained this unsurpassed and difficult-to-obtain treasure; you should instead give rise to joy and a sense of great good fortune. You should know that throughout hundreds, thousands, and tens of thousands of kalpas, it is difficult to hear the name of a Buddha. Even if one sometimes hears the name of a Buddha, it is still difficult to behold a Buddha.

Even if one sometimes beholds a Buddha, it is difficult to make offerings to him. Even if one sometimes has the opportunity to make offerings, it is exceedingly difficult to be included among the two kinds of donors described above. You have now gained this meritorious reward; before long, you shall acquire eloquence, wisdom, physical strength, and longevity.”

When Cunda heard the Buddha speak these words, his heart overflowed with irrepressible joy, and he addressed the Buddha: “How blessed I am, World-Honored One! I have now gained such great benefit!”

The World-Honored One then spoke this verse:

“Those who give acquire merit;

Those with loving hearts bear no resentment;

Those who practice good are freed from evil;

Those free from desire^[50] are without affliction.

Those who cultivate such conduct

Will before long realize nirvana.”

After speaking this verse, the World-Honored One told Cunda: “Cunda! You should now proclaim everywhere the meritorious reward of this final offering, so that all who hear of it may enjoy lasting peace and happiness!”

X. THE BUDDHA ARRIVES AT THE TWIN SALA TREES

At that time, the World-Honored One told Ananda: “I now wish to proceed to the twin rows of sala trees^[51] on the bank of the Nairanjana River, in the birthplace of the Mallas, within the city of Kusinagara!”

Ananda addressed the Buddha: “Yes, World-Honored One! I shall obey.”

The Tathagata then set out, surrounded before and behind by the bhikkhus. After crossing the Nairanjana River, the World-Honored One and the great assembly stopped outside the sala grove in the birthplace of the Mallas, within the city of Kusinagara. He told Ananda: “Enter the sala grove. Wherever you find twin rows of trees standing by themselves, sweep and clean the ground beneath them, and place a corded bed there with its head toward the north. My body is now exceedingly weary!”

When Ananda and the bhikkhus heard the Buddha speak these words, their sorrow and grief deepened. Shedding tears, Ananda obeyed the Buddha’s instruction and departed. Upon reaching those trees, he swept, cleaned, and arranged everything in accordance with the Dharma. He then returned and addressed the Buddha: “World-Honored One! I have finished sweeping, cleaning, and arranging everything!”

The World-Honored One then entered the sala grove with the bhikkhus and went beneath the twin rows of trees. Upon arriving, he lay down on his right side upon the bed, placing one foot upon the other in the manner of a sleeping lion. He composed his mind and established right mindfulness.

At that time, the twin rows of sala trees suddenly blossomed, and their flowers fell upon the Tathagata. The Blessed One then asked Ananda: “Do you see those sala trees blooming out of season as an offering to me?” Ananda replied: “Yes, Blessed One, I see them.” Then the devas, nagas, and the eight classes of beings in the sky scattered precious flowers—mandarava, maha-mandarava, manjushaka, and maha-manjushaka flowers^[52]—upon the Buddha. They also scattered ox-head sandalwood incense, played celestial music, and sang praises.

The Buddha said to Ananda: “Do you see the devas and the eight classes of beings in the sky making offerings to me?” Ananda addressed the Buddha: “Yes, Blessed One, I see them.”

The Blessed One again said to Ananda: “Those who wish to make offerings to me in gratitude need not employ celestial incense, flowers, and music. To observe the precepts with purity, recite the scriptures, and contemplate the profound meaning of the Dharma—this is to make offerings to me!”

At that time there was a bhikshu named Upamana. In former days, before the Tathagata appointed Ananda as his attendant, this bhikshu had regularly attended upon the Tathagata. Now Upamana saw the Tathagata lying beneath the twin rows of sala trees, and his heart was filled with anguish. He therefore stood before the Buddha so that he might behold him one last time. The Blessed One immediately said to him: “Upamana, today you should not stand in front of me and obstruct the view!” Upamana then withdrew and stood to one side.

Seeing this, Ananda became doubtful and thought: “How strange! I have attended upon the Buddha for many years, yet I have never heard him speak such words. Why today does the Tathagata not allow him to stand before him? Is it because the Buddha, the Tathagata, is now about to enter nirvana and does not wish anyone to stand before him grieving and weeping?” Having thought this, Ananda bowed his head at the Buddha’s feet, knelt upright, joined his palms, and said: “Blessed One, throughout all the time I have attended upon the Buddha, I have often stood before you, yet I have never heard you tell me to withdraw. Why, then, does the Blessed One now tell Upamana to move away from before you?”

The Buddha taught: “Ananda, the hosts of devas, nagas, and the eight classes of beings^[53], having heard that I am lying on my right side beneath these twin rows of sala trees, have vied with one another to come and behold me. From the sky down to the ground, they completely fill all four directions for thirty-two yojanas. This bhikshu Upamana stood before me and obstructed their view. The devas, nagas, and the eight classes of beings became displeased, thinking: ‘The Tathagata is now beneath these twin rows of sala trees and will soon enter nirvana. We wish to behold the Tathagata this one last time, yet that bhikshu stands before the Buddha and blocks our view!’ For this reason, I told him to withdraw and stand to one side.

“Ananda, do you know that among these eight classes of beings, some are weeping sorrowfully and cannot restrain themselves; some are so distressed and dazed that they are about to faint; some, overcome with grief, pull the hair from their own heads; and some tear apart the ornaments adorning their bodies? They all cry out in unison: ‘How swiftly the Tathagata is now entering nirvana! The appearance of a Tathagata in the world is difficult to encounter, like the udumbara flower, which appears only after a very long time; yet now, before long, he will enter nirvana.

Alas, what suffering! The eye of the world is lost. From this day onward, in whom shall we take refuge, and who will guide us?’ The devas who are free from sensual desire^[54] also lament: ‘Alas, the world is truly impermanent!

Nothing that comes into being can avoid proceeding toward destruction!’ Those devas also say to one another: ‘In former days, whether the Blessed One was in the city of Vaishali, the city of Rajagriha, the land of Shravasti, or elsewhere, when the rains retreat had ended, bhikshus would come from the four directions to inquire after the Blessed One. Because of this, we could see the bhikshus along the road, pay homage and make offerings to them, hear and receive the sutras and Dharma, and gain many blessings and benefits.

Now, after the Blessed One enters nirvana, the bhikshus will no longer come to inquire after him when the rains retreat has ended, as they did before. They will travel everywhere, and we shall no longer be able to see the bhikshus along the road, pay homage and make offerings to them, or hear and receive the sutras and Dharma. From now on, we shall forever lose those blessings and benefits.’”

The Tathagata then said to Ananda: “If, after my passing into nirvana, bhikshus, bhikshunis, upasakas, or upasikas resolve to visit the four places associated with me, they will acquire immeasurable merit, and in their future births they will continually dwell among humans and devas, enjoying the pleasant fruits of their actions without end. What are these four places? First is the place where the Tathagata, while a bodhisattva, descended to birth in Lumbini Garden in the land of Kapilavastu.

Second is the place where I first sat beneath the Bodhi tree and attained unsurpassed, complete, perfect awakening, in the land of Magadha. Third is the place where I first turned the Dharma wheel and taught the Dharma, in the Deer Park, formerly the dwelling place of seers, in Varanasi, Benares. Fourth is the place where I enter nirvana, between the two rows of trees in the sala grove, on the bank of the Nairanjana River, in the birthplace of the Mallas, in the land of Kushinagara.

These are the four places! If bhikshus, bhikshunis, upasakas, upasikas, or followers of other paths resolve to visit those places and pay homage, they will all acquire merit as described above.”

When Ananda heard the Buddha speak these words, he immediately addressed him: “Blessed One, from this day onward I shall proclaim these four places to all four assemblies, together with the merit gained by anyone who visits them and pays homage.”

At that time, Ananda again addressed the Buddha: “Blessed One, if upasikas of wholesome intent, who fully observe the precepts and delight in hearing the sutras and Dharma, wish to see a bhikshu, how should we conduct ourselves toward them from now on?” The Buddha taught: “From now on, you should not meet with them.” Ananda asked: “If we should happen to encounter them unexpectedly, how should we conduct ourselves?” The Buddha taught: “Do not converse with them.” Ananda asked: “If we do not converse with them, but they make a request and wish to hear the sutras and Dharma, what should we do?” The Buddha taught: “You should teach the Dharma for them to hear, but you must carefully guard your body, speech, and mind!” Ananda said: “Blessed One,

from this day onward we shall respectfully practice accordingly.”

XI. WHEN THE BUDDHA ENTERED FINAL NIRVANA

Afterward, Ananda again addressed the Buddha: “Blessed One, after the Tathagata enters nirvana, in what manner should offerings be made?”

The Buddha taught: “You should not now let yourself become preoccupied with that matter. You need only reflect that, after my passing, you must safeguard the true Dharma and always teach others what you have previously heard. Why is this? Because the devas themselves will make offerings to my body. Moreover, the brahmins, kings, elders, and householders will also make offerings to my body of their own accord!”

Ananda addressed the Buddha: “Blessed One, although humans and devas will themselves arouse the intention to make offerings, I do not know according to what rite they should proceed?”

The Buddha said: “Ananda! Make offerings to my body according to the rite for a wheel-turning sage-king.”

Ananda again asked: “World-Honored One! What is the rite of making offerings as for a wheel-turning sage-king?”

The Buddha said: “Ananda! The rite of making offerings to a wheel-turning sage-king ^[1] is to use new, clean cotton together with pieces of fine cloth, combining them and wrapping them around my body. Continue wrapping it in this way until it has been wrapped a full one thousand times, and then place it in a golden coffin.

Make another coffin of silver outside it and place the golden coffin within; make a bronze coffin outside that and place the silver coffin within; then make an iron coffin outside and place the bronze coffin within. Afterward, cleanse and bathe it with abundant fragrant oil, apply fragrant substances and flowers all over it, and scatter them until the coffin is filled; only then close the lid. Construct a funeral carriage that is exceedingly large, tall, and broad, inlaid with jewels, its eaves, canopy, and balustrades all adorned with fine ornaments.

When this is completed, place the coffin upon the carriage.

“Furthermore, the site of the funeral pyre within the city must be swept and washed on all four sides until it is perfectly clean. Take fine sandalwood ^[2] and other fragrant woods and stack them into a great pile. Spread thick and beautiful silk cloths taut over that pile of wood, and suspend a large, beautiful canopy above it.

Only then should the funeral carriage proceed to the place of the funeral pyre. There, burn incense, scatter flowers, and make offerings of music; circumambulate the pile of fragrant wood seven times, and then place the coffin upon it and sprinkle it with fragrant oil. As for the method of kindling the fire, ignite it from beneath so that the flames rise upward.

When the cremation is complete, gather the relics ^[3] and place them in a golden bowl. At that very place, build a jeweled stupa with a lofty and splendid spire, and hang silk banners and canopies. People in the human world should daily burn incense, scatter flowers, and make offerings of every kind.”

“Ananda! You should know that such is the rite of making offerings to a wheel-turning sage-king. The cremation of my body should likewise follow that rite of making offerings to a wheel-turning sage-king. However, the stupa built for me differs from that of a wheel-turning sage-king. My stupa should have a lofty and magnificent spire, from which nine canopies should be suspended. If any beings hang embroidered banners and canopies, burn incense, scatter flowers, light lamps and torches, and pay homage to and praise my stupa, they will forever obtain blessings and benefit; in a future life, before long, others will likewise build a great stupa and make offerings to their bodies.

“Ananda! You should know that not all beings are entitled to stupas; stupas should be built for only four classes of persons. First is one endowed with the ten epithets: Tathagata, Worthy One, Perfectly and Fully Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One ^[4].

Because he has compassion for beings and can serve as the supreme field of merit for the world, a stupa should be built for him. Second is a pratyekabuddha, who contemplates all dharmas and awakens to the Way by himself, and who can also bring blessings and benefit to the people of the world; a stupa should be built for him. Third is an arhat, who contemplates the Dharma he has heard in order to eradicate all outflows of karma—that is, the afflictions—and who can also bring blessings and benefit to the people of the world; a stupa should be built for him.

Fourth is a wheel-turning sage-king, who planted abundant merit in the past, possesses great majestic virtue, rules the four continents ^[5], is endowed with the seven treasures ^[6], personally practices the ten wholesome deeds ^[7], and also exhorts the people of the four continents to practice the ten wholesome deeds; a stupa should be built for him.

“Ananda! You should know that if any beings present offerings of every kind to these stupas, they will indeed gain merit, but the merit they obtain will differ according to the respective rank.”

XII. THE VIRTUOUS CONDUCT OF ANANDA

When Ananda heard the Buddha speak these words, sorrow arose in his heart. Weeping in grief, he withdrew behind the Buddha to a place not far away and said softly: “I still remain at the stage of training ^[8] and have not yet comprehended the profound import of all dharmas, yet the Teacher of Devas and Humans will suddenly abandon me and enter nirvana. When, then, shall I be able to attain the path of liberation?” Having spoken, he raised his hand and grasped a branch of a tree; then he beat his chest, tore at his hair, and, overwhelmed with anguish and grief, fainted.

At that time, the World-Honored One asked another bhikkhu: “Where is Ananda now?”

That bhikkhu replied: “World-Honored One! Ananda is presently beneath a tree behind the Tathagata, weeping and overcome with anguish!”

The Buddha told that bhikkhu: “Go to Ananda and tell him: ‘The Teacher of Devas and Humans now wishes to see you!’”

That bhikkhu went to Ananda and clearly conveyed the Tathagata’s message to him. When Ananda heard it, he immediately returned to the Buddha. Upon arriving, he bowed his head and face at the Buddha’s feet, and then stood to one side.

The World-Honored One asked Ananda: “Did I not recently tell you: ‘All conditioned phenomena are subject to impermanence; every affectionate union must end in separation’? Why, then, do you now persist in grieving and anguish?”

“Furthermore, Ananda! From the beginning until now, you have attended upon me, taking care of affairs before and after, knowing when to advance and when to halt, when to go and when to return, and receiving and communicating with visitors, all in accordance with proper decorum. I have also seen that your body, speech, and mind are all pure, without the slightest stain. The blessings and benefit you have obtained are beyond calculation!”

The World-Honored One turned and addressed the bhikkhus: “Ananda truly should not harbor such grief and anguish! Why is this? Because before long he will attain liberation. Bhikkhus, you should know that all Buddhas of the past had attendants just as I have Ananda today; the Buddhas of the future will likewise have such attendants. Bhikkhus, you should know that Ananda is now possessed of profound and wondrous wisdom; he is intelligent, with keen and agile faculties. From the beginning until now, whatever treasury of Dharma I have expounded, Ananda has remembered without forgetting.

“Furthermore, bhikkhus! Ananda clearly knows the proper time and occasion, when to advance and when to halt. If visitors wish to enter and see me, Ananda first considers each appropriate time: at one time the World-Honored One receives the bhikkhus; at another, the bhikkhunis; at another, the upasakas; at another, the upasikas; at another, the brahmins; at another, members of the kshatriya caste; at another, elders and householders; and at another, followers of non-Buddhist paths. All those just mentioned, if they behold me and hear me expound the Dharma, obtain abundant merit, virtue, blessings, and benefit. Why is this? Because Ananda announces them and admits them to see me, thereby enabling their wholesome roots to ripen.”

Furthermore, bhikkhus, a wheel-turning sage-king possesses four rare and wondrous qualities. First, when brahmins come into the presence of a wheel-turning sage-king and behold the king’s handsome countenance and exalted majesty and virtue, joy arises in their hearts. After hearing the king’s voice, whose tones are clear and pure, joy likewise arises in their hearts.

Even when they see the king sitting silently without speaking, they are filled with happiness and delight. When they take leave of the king and return to their former dwellings, they still remember him with affection and regret, grieving at every step, troubled like hungry and thirsty people who have not had their fill. Second, young people of the kshatriya caste are likewise.

Third, people of the vaishya caste ^[9] are likewise. Fourth, people of the shudra caste ^[10] are also likewise. These are the four wondrous qualities of a wheel-turning sage-king.

You should know that Ananda also possesses four wondrous qualities: “First, when bhikkhus come from distant regions wishing to visit and inquire after Me, upon seeing Ananda they all give rise to joy. They rejoice upon hearing him teach the Dharma and also upon seeing him remain silent. When they take their leave and withdraw, their deep affection for his virtue is such that they can never forget him.

Second, bhikkhunis are likewise. Third, upasakas are likewise. Fourth, upasikas are likewise.

You should know that Ananda possesses these four wondrous qualities!”

At that time, the Blessed One said to Ananda: “You should not now give rise to anguish in your own heart and say: ‘The Teacher of Gods and Humans is about to enter nirvana; henceforth, it seems there will never again be an opportunity to attain liberation!’ Why is this? Whatever treasury of Dharma I have taught, after My passing you should reflect upon it, faithfully uphold and preserve it, and diligently cultivate with vigor; before long, you yourselves will attain liberation!”

XIII. THE FORMER CAUSES OF THE CITY OF KUSHINAGARA

Consoled by the Tathagata’s Brahma voice, Ananda’s sorrow diminished. He then addressed the Buddha, saying: “O Blessed One! My mind now seems somewhat restored to clarity. I wish to make a small request. I respectfully beseech the Blessed One to look upon me with compassion and graciously consent!”

The Buddha replied: “Whatever you wish to request, speak freely!”

Ananda said: “O Blessed One! Compared with other great kingdoms, this city of Kushinagara is very small and confined, situated in a remote borderland, and sparsely populated. I respectfully beseech the Blessed One to go to another great city, such as Rajagriha, Vaishali, Shravasti, Varanasi, Ayodhya, Champa, Kaushambi, or Takshashila. These cities are centrally situated, densely populated, prosperous, and joyful, and contain many people of faith and penetrating wisdom. I respectfully beseech the Blessed One to enter nirvana in one of those cities, thereby bringing vast benefit to the sentient beings dwelling there.”

The Blessed One replied to Ananda: “You should not now make such a request of Me, saying that this city of Kushinagara is small, confined, and situated in a remote borderland. Listen carefully, and I shall explain it clearly to you!”

Ananda! In the distant past, here in this city of Kushinagara, there was a wheel-turning sage-king named Mahasudassana, Great Good Vision. The king possessed the seven treasures in their entirety. He had one thousand sons, endowed with the strength to subdue hostile enemies, yet he always governed and taught the people by means of the true Dharma.

At that time, this city was called Kushavati. From its eastern gate to its western gate was a distance of twelve yojanas ^[11], and from its southern gate to its northern gate was a distance of eight yojanas. On all four sides, the city was encircled by seven walls. The innermost wall was constructed entirely of pure gold. The second was constructed entirely of silver. The third was constructed entirely of vaidurya. The fourth was constructed entirely of crystal. The fifth was constructed entirely of mother-of-pearl. The sixth was constructed entirely of agate. The seventh was constructed of all kinds of precious jewels intermixed.

The towers and roofs of the city all had seven stories. The lattice doors, windows, and balustrades were all carved and adorned with precious substances. Many jeweled bells and nets were also suspended above them. The distance between each story was approximately two miles. ^[12]

Each of the city’s four gates had nine tiers, all perfectly adorned, radiant, and delightful to behold.

Beyond the city’s seven encircling walls were moats. The water in those moats was clear and pure, possessed of the eight excellent qualities ^[13], and their banks were constructed of the seven treasures. Above and within those moats were many kinds of birds, flying, soaring, leaping, dancing, calling, and perching—luan birds, phoenixes, peacocks, waterfowl, geese, mandarin ducks, and others.

Within those moats grew many kinds of flowers, such as kumuda flowers, utpala flowers, pundarika flowers, and lotuses of blue, yellow, red, white, and variegated hues. Along the banks of the moats stood seven rows of jeweled trees, each row composed of different precious substances. When gentle breezes softly stirred their branches, the twigs and leaves touched one another and produced sounds like celestial music.

All the inhabitants of the city fully enjoyed peace, prosperity, and happiness of the highest degree. The five sensual pleasures were as abundant as in the Heaven of the Thirty-Three.

Strings of luminous pearls were suspended along the city’s streets, so that the people could travel or rest without distinction between day and night. Ten kinds of sounds were constantly heard within the city: first, the sound of elephants; second, the sound of horses; third, the sound of chariots; fourth, the sound of drums; fifth, the sound of conches; sixth, the sound of zithers, harps, and other instruments; seventh, the sound of singing; eighth, the sound of bells and chimes summoning great assemblies; ninth, the sound of praise for those who uphold the precepts; and tenth, the sound of people teaching the Dharma and discussing it with one another.

King Mahasudassana possessed every kind of majestic virtue and was foremost in handsome appearance. All who beheld him revered and loved him. He enjoyed longevity and happiness, and his body was entirely free from illness. The king was benevolent and compassionate, cherishing all beings as a loving father cherishes his own children. All the people, in turn, loved and revered the king as they did their own father.

Ananda! On one particular occasion, King Mahasudassana wished to go forth and visit a pleasure grove. The king ordered the four divisions of his army ^[14] to be arrayed in full order, each comprising eighty-four thousand troops. His queens and palace maidens likewise prepared eighty-four thousand carriages, wishing to accompany him on the excursion. At that time, the king also commanded the brahmins, elders, householders, and others to follow him on his royal outing.

When the chariots and horses had been fully prepared, the commander of the army entered and reported to the king: “The four divisions of the army have been made ready. May Your Majesty determine the time of departure!” The king then mounted his white-elephant carriage, accompanied by brahmins, elders, householders, ministers, attendants, and retinues, with the four divisions of the army surrounding him before and behind.

As they departed for that pleasure grove, the elephant moved as swiftly as the sweeping wind. The officials, brahmins, elders, and householders remonstrated with the king: “Your Majesty has long remained deep within the palace, and the people outside have had no opportunity to behold you. Now that Your Majesty is going to visit the pleasure grove, the multitude of people throngs the roadsides, all eagerly hoping to see Your Majesty. Therefore, we beseech Your Majesty to command the driver not to proceed so swiftly!” Hearing these words, the king immediately commanded the driver to proceed slowly. Because they traveled slowly, the people along the roadside were able to gaze upon him to their hearts’ content, as children behold their father.

At that time, King Mahasudassana saw that all the roads and lanes were level and lined with rows of seven-jeweled trees, whose canopies cast shade and shone brilliantly; yet he saw no ponds anywhere. The king therefore commanded an official to excavate seven-jeweled ponds beside the roads, each pond separated from the next by a distance of one hundred bow-lengths. He also ordered that many kinds of precious flowers be planted.

At every pond, attendants were to be stationed so that whenever anyone came to bathe, they might offer that person incense and flowers, as well as food and drink, allowing everyone to use whatever they wished in abundance. Such provisions were supplied without interruption, day and night. He further commanded that official: “From this day onward, whenever people come from distant places in the four directions to make requests, provide them with whatever they wish to use.”

Having arrived at the pleasure grove, the king, together with the brahmins, elders, householders, and great ministers, toured and enjoyed themselves until evening. The light of the jewels shone so brilliantly that it was no different from daytime. Only when they could no longer see the sun’s reflection did they realize that night had fallen. Then, after the king, the brahmins, elders, householders, ministers, and subjects had finished their recreation, they returned to the royal city.

On another day, the brahmins, elders, householders, and great ministers brought all manner of precious jewels and again presented them to the king. The king said: “The other day, while touring the pleasure grove, I commanded that official: ‘From this day onward, whenever anyone comes to make a request, provide them with whatever they desire.’ Such is my practice of generosity. Why, then, do you gentlemen still bring jewels to present to me?”

The king then thought to himself: “The reason these people bring jewels to present to me is that the entire kingdom has become prosperous and wealthy. Since this is so, must these offerings have been taken from the poor?”

The king immediately commanded the keeper of the treasury to place precious treasures and articles necessary for livelihood at the crossroads, ring bells, beat drums, and proclaim throughout the distant regions in the four directions: “King Mahasudassana has now opened his treasuries to practice generosity. Whoever has need of anything may come and take whatever they wish.” The king constantly practiced such extensive generosity without interruption, day and night.

At that time, the brahmins, elders, householders, and great ministers of the kingdom addressed the king, saying: “Great King! The palace in which Your Majesty usually resides is very confined. When we come to inquire after Your Majesty’s well-being, it cannot accommodate all those who attend us. We respectfully ask that Your Majesty enlarge it and make it more spacious.”

Hearing these words, the king silently assented and thought to himself: “I should now enlarge this residence.” At that time, King Sakra clearly knew the king’s thought and summoned a deva named Visvakarman, who was extremely skillful in the arts and capable of accomplishing every kind of work. He said to him: “In Jambudvipa there is now a Wheel-Turning Sage King named Mahasudassana who wishes to enlarge his royal city and palace.

Can you descend there, appear as a craftsman, and oversee the work for him, causing its carvings and adornments to be as magnificent and beautiful as those here in my realm?” Obeying King Sakra’s command, that deva descended into the human world. Just as a strong man might extend his bent arm, in an instant he arrived in Jambudvipa and stood directly before the king.

The king saw that the deva’s appearance and bearing were upright and handsome, and knew with certainty that he was no ordinary person. The king therefore asked: “What divine and virtuous being are you, who have suddenly come here?” The deva replied: “Great King, you should know that I am a great minister of King Sakra. My name is Visvakarman, and I am a most skillful craftsman. Because Your Majesty wishes to enlarge the palace, King Sakra has sent me down here to serve as a craftsman and oversee the work for you.” Hearing these words, the king was exceedingly delighted.

The deva then began constructing and expanding the royal city and palace. Each of the city’s four gates was broadened, with a distance of twenty-four yojanas between them. He also built the king’s palace. This palace measured eight yojanas in height, depth, length, and breadth, and was entirely adorned with the seven jewels, magnificent and beautiful like the palace of King Sakra. Within it were eighty-four thousand separate chambers, each furnished with beds, canopies, and bedding made of the seven jewels.

Afterward, he built a Dharma-preaching hall for the king. This hall likewise measured eight yojanas in height, depth, length, and breadth, and was adorned with the seven jewels as before. On all four sides of the hall stood seven-jeweled trees, together with precious flowering trees planted in rows, their canopies casting shade and shining brilliantly.

He also excavated jeweled ponds. The water in those jeweled ponds was pure and possessed the eight excellent qualities.

At the very center of the hall, he placed a lion throne, lofty and broad, adorned with the seven jewels. It was covered with a jeweled canopy from which valances made of the seven jewels hung down. Furthermore, for visitors coming from distant places in the four directions to hear the Dharma, he constructed seats made of four precious substances: gold, silver, vaidurya, and crystal. These seats could accommodate as many as eighty-four thousand people.

When Visvakarman had finished constructing the royal city and palace for King Mahasudassana, he took leave of the king, suddenly vanished from sight, and returned to the heavenly realm.

When King Mahasudassana saw that the construction and renovation of the royal city and palace were complete, he commanded an official under his authority to beat drums and proclaim to all the people throughout the kingdom: “Seven days from now, the king will expound many beneficial teachings of the Dharma for everyone. Whoever wishes to hear the Dharma should assemble in the Dharma-preaching hall.”

At that time, when the brahmins, elders, householders, great ministers, and people heard this proclamation, they all assembled in the Dharma-preaching hall on the appointed day.

The king then entered the Dharma-preaching hall and sat upon the lion throne. All those who had come to listen also took their seats upon the seats made of the four precious substances. King Mahasudassana first taught everyone the Dharma of the ten wholesome actions and afterward proclaimed many other Dharma teachings. He continued in this way for twelve thousand years. Among the beings of that kingdom, whoever had heard the Dharma taught by King Mahasudassana was reborn in the heavenly realms after death and did not fall into hell, the realm of hungry ghosts, or the animal realm.

Ananda! Such was the way King Mahasudassana constantly benefited sentient beings.

Ananda! While King Mahasudassana was in a quiet chamber, he thought to himself: “What deeds did I perform and what roots of goodness did I cultivate in the past that, having been born into this world, I possess such noble rank, great majestic virtue, physical strength, and longevity, with which no one can compare? It is precisely because, in the past, I extensively cultivated generosity, patience, and loving-kindness that I now receive this karmic result. Therefore, I should now cultivate even more diligently.” The king then reflected: “Before long, I shall attain the first dhyana, proceed as far as the fourth dhyana, and also cultivate the four immeasurable states of mind—loving-kindness, compassion, sympathetic joy, and equanimity!”

Ananda! King Mahasudassana not only cultivated these himself; he also taught his queen and female attendants to cultivate the four dhyanas ^[15].

Notes:

^[35] The Three Refuges: Taking refuge in the Three Jewels—the Buddha, the Dharma, and the Sangha.

^[36] The Five Precepts: The five prohibitions—not killing living beings, not stealing, not engaging in sexual misconduct, not speaking falsely, and not consuming intoxicants.

^[37] Attending at meals: Serving, pouring, picking up and placing food, and distributing food and drink.

^[38] The three kinds of higher knowledge: 1. Knowledge of past lives. 2. The divine eye. 3. The exhaustion of the defilements.

^[39] The six superknowledges: “Superknowledge” means a power whose functioning is sovereign and unobstructed. The six are: 1/ Superknowledge of psychic powers (Rddhividhi-jnàna). 2/ Superknowledge of the divine eye (Divya-caksus). 3/ Superknowledge of the divine ear (Divya-sirotra). 4/ Superknowledge of others’ minds (Paracit-jnàna). 5/ Superknowledge of former lives (Pur-vanivàsànusmrti-jnàna). 6/ Superknowledge of the exhaustion of the outflows (As-ravaksaya-jnàna).

^[40] Anāgāmin (Angàmi): The third of the four fruits of the śrāvaka. Anāgāmin is translated into Chinese as “Non-Returner” or “One Who Does Not Return.” This means a practitioner who has completely extinguished the delusive karma of the desire realm and need not return there again. Thereafter, that practitioner is reborn only in the form realm or the formless realm.

^[41] Sakṛdāgāmin (Sakrdàgàmi): The second of the four fruits of the śrāvaka. Sakṛdāgāmin is translated into Chinese as “Once-Returner.” This means a practitioner who, in eliminating the cognitive delusions of the nine levels, has attained the first six grades but still retains the final three grades and must therefore undergo birth once more in the desire realm; hence the name “Once-Returner.”

^[42] Srotāpanna (Srotapanna-phala): The first of the four fruits of the śrāvaka. It is translated into Chinese as “Stream-Enterer,” “One Who Goes Against the Stream,” or “One Who Joins the Stream.” All mean that the practitioner has gone against the stream of birth and death and the state of an ordinary being, and has entered the stream of the Noble Path.

^[43] The four fruits: Srotāpanna, Sakṛdāgāmin, Anāgāmin, and arhat. The four approaches: the approach to Srotāpanna, the approach to Sakṛdāgāmin, the approach to Anāgāmin, and the approach to arhatship. “Approach” means turning toward and proceeding toward.

^[44] Saṃghāṭī (Samghàti): The name of one of the three robes of a bhikṣu. This robe is translated into Chinese as “layered” or “composite,” because cloth is cut into separate pieces and then sewn together in overlapping layers. This robe has various forms: those of 9, 11, or 13 panels, each panel having two long pieces and one short piece; those of 15, 17, or 19 panels, each panel having three long pieces and one short piece; and those of 21, 23, or 25 panels, each panel having four long pieces and one short piece.

^[45] Attainment of cessation (Nirodhasamàpatti): Also called the meditative attainment of the cessation of feeling and perception, it is one of the two nonmental attainments. It is a meditative concentration that completely ceases mind, mental factors, and the six consciousnesses, preventing them from arising any further.

^[46] “Come, bhikṣu”: This refers to the time when the Buddha was in the world. When a person of wholesome intent renounced the household life, through that person’s own power of aspiration together with the Buddha’s awesome spiritual power, the Buddha would address the renunciant, saying, “Come, bhikṣu” (a bhikṣu who has come through wholesome aspiration). That person would immediately become a śramaṇa, naturally possessing the appearance of a shaven head and dyed robes and all else required, and would bodily attain full ordination.

^[47] Kāṣāya (Kasàya): This means a robe dyed in a subdued color rather than a pure primary color. It is the robe of bhikṣus. Such robes are of three grades: those of 5 panels, 7 panels, and 9 panels or more.

^[48] The birthplace of the Mallas: The place where the Malla people originated and flourished, namely the city of Kuśinagara.

^[49] Udumbara flower: Udumbara is the abbreviated form of Udumbara (Udumbara), translated into Chinese as “auspicious portent” (a sacred omen) or “auspicious response” (the fulfillment of a favorable omen). According to Words and Phrases of the Lotus Sutra, this flower appears once every 3,000 years, and when it appears, a gold-wheel-turning king comes into the world.

^[50] Freedom from desire: Separation from sensual desire.

^[51] Sāla (Sàla): Translated into Chinese as “firm and enduring.” According to Master Huiyuan, the Buddha entered cessation between four sāla trees; however, from each root grew two trees, and therefore they are called the twin sāla trees.

^[52] The foregoing are flowers of the heavenly realms: The māndārava flower (Mandarava) is translated into Chinese as the “small white cluster” flower; the mahā-māndārava flower (Maha Mandarava) as the “great white cluster” flower; the mañjūṣaka flower (Manjùsaka) as the “small red cluster” flower; and the mahā-mañjūṣaka flower (Maha Manjùsaka) as the “great red cluster” flower.

^[53] The eight classes: 1/ Devas (Deva): Beings in the heavenly realms. 2/ Nāgas (Nàga): Dragons. 3/ Yakṣas (Yaksa): Also called yakṣas; a class of spirits that fly through the sky. 4/ Gandharvas (Gadharva): Translated into Chinese as “sustained by fragrance”; musical spirits in the heaven of Śakra. 5/ Asuras (Asura): In some places called asurins; translated into Chinese as “non-devas,” they also belong to the class of spirits. 6/ Garuḍas (Garuda): Golden-winged birds. 7/ Kiṃnaras (Kimnara): Spirits of song and music in the heaven of Śakra. 8/ Mahoragas (Mahoga): Great serpent spirits.

^[54] Devas dwelling beyond desire: This refers to devas in the form realm and above.

^[1] Wheel-Turning Sage King: In Sanskrit called Cakavarti-raja. A Wheel-Turning Sage King possesses the thirty-two marks. When he ascends the throne, through a celestial response the king obtains a precious wheel; because this wheel revolves and subdues the four quarters, he is called a Wheel-Turning King.

During the increasing phase of a human age, when the human lifespan reaches 20,000 years or more, a Wheel-Turning King appears in the world. During the decreasing eon, the king appears when the human lifespan has declined from an immeasurable length to 80,000 years. The king’s precious wheels are of four kinds: gold, silver, copper, and iron.

These four precious wheels respectively govern the four great continents: the Gold-Wheel King rules all four continents; the Silver-Wheel King rules three continents—the eastern, western, and southern continents; the Copper-Wheel King rules the eastern and southern continents; and the Iron-Wheel King rules the single continent of southern Jambudvīpa.

^[2] Sandalwood (Candana): The name of a fragrant wood found on Mount Malaya in southern India. Because this mountain is shaped like the head of an ox, it is called Ox-Head Mountain. In some places it is called ox-head sandalwood and is translated into Chinese as “bestowing joy,” because it can cure illness.

^[3] Śarīra (Saria): In some places called “sharira” or “śarīra.” It means the bodily relics of the Buddha. Śarīras are formed from the immeasurable merit of the six pāramitās and arise through cultivation and permeation by morality, concentration, and wisdom. Śarīras have three colors and forms: white śarīras come from bone; black śarīras come from hair; and red śarīras come from flesh. There are also two kinds of śarīra: 1/ Whole-body śarīras, such as the śarīra of the Buddha Prabhūtaratna in the Lotus Sutra. 2/ Fragmented-body śarīras, in which the body is cremated into fragments, as with the body of Śākyamuni Buddha.

There are also two further kinds: 1/ Śarīras of the physical body: The body formed through cultivating morality, concentration, and wisdom. After the Tathagata enters cessation, he leaves behind his bodily relics so that humans and devas may forever gain merit by making offerings to them. 2/ Śarīras of the Dharma body: namely, all scriptures and writings of the Mahāyāna and the Lesser Vehicle.

^[4] Please see the annotations in the published Sutra of the Bodhisattva Avalokiteśvara’s Prediction of Buddhahood.

^[5] The four continents beneath heaven: Namely, the four continents of the world—Eastern Pūrvavideha, Southern Jambudvīpa, Western Aparagodānīya, and Northern Uttarakuru.

^[6] The seven treasures: Gold, silver, lapis lazuli, crystal, mother-of-pearl, agate, and coral.

^[7] The ten wholesome deeds: Not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, not engaging in divisive speech, not engaging in frivolous or embellished speech, not speaking harshly, not being greedy, not being angry, and not being deluded.

^[8] The stage of training: The stage at which one must still undertake training and cultivation. (See the explanation in the Sutra on Filial Children.)

^[9] Vaiśya (Vesa): The merchant class, the third of the four classes of India.

^[10] Śūdra (Sùdra): The class of farmers and servants, the fourth of the four classes of India.

^[11] Yojana (Yojana): According to the sacred teachings, each yojana equals 16 miles, and each mile equals 576 Western feet. Thus, each yojana is approximately 9,216 Western feet.

^[12] In the sutra this is called “the distance of one arrow’s flight.”

^[13] The eight virtues: 1/ Limpid purity: still and clean. 2/ Cool clarity: clear and refreshing. 3/ Sweet savor: deliciously sweet. 4/ Lightness and softness: gentle. 5/ Moistening richness: permeating and nourishing. 6/ Peacefulness and harmony. 7/ When drunk, it dispels hunger and thirst and removes immeasurable transgressions, calamities, and afflictions. 8/ Once drunk, it assuredly nourishes and develops the faculties and benefits the body composed of the four great elements.

^[14] The four divisions of an army: Elephants, cavalry, chariots, and infantry.

^[15] Here ends the middle fascicle.