大般涅槃經

At that time, in the Snow Mountains there were eighty-four thousand white elephants, which came every day and formed ranks before the king’s palace. The king reflected: “These white elephants continually come to my dwelling, and in traveling along the roads they must surely trample living beings underfoot!” Having thought thus, the king immediately commanded the official in charge of military affairs: “From this day onward, there is no need for these elephants to come to my dwelling every day. Let them come only once every thousand years, and then forty-two thousand elephants will suffice; there is no need for all eighty-four thousand to come.”

At that time, the king’s chief queen, named Suprudent, together with the other consorts and palace women, eighty-four thousand persons in all, had been sitting in meditation and contemplation within their secluded chambers for forty thousand years. They said to one another: “We have sat here in meditation and contemplation for forty thousand years without seeing the Great King. We should now go to pay homage to him and inquire after his well-being!” Having spoken these words, they all proceeded together to the king’s dwelling.

Then an attendant who was with the king entered and reported: “Suprudent and eighty-four thousand women have now come to inquire after the Great King!”

Upon hearing this, the king immediately ascended the Dharma Hall and sat upon the lion throne.

A short while later, Suprudent and the others arrived, and the king summoned them before the hall. Suprudent and all the others advanced together to where the king was seated and bowed with their heads and faces at his feet. Having paid homage, they sat down in order and addressed him: “We sisters have sat in meditation and contemplation within our secluded chambers for forty thousand years. For a long time we have not been able to behold the Great King. We have now come to inquire after the Great King’s health and also wish to speak about a certain matter. We respectfully ask the Great King to permit us.”

The king replied: “Excellent! You may speak freely about whatever you wish.”

Suprudent then addressed the king: “The four continents beneath heaven—Jambudvipa in the south, Apara-godaniya in the west, Uttara-kuru in the north, and Purva-videha in the east—are densely populated, prosperous, joyful, and peaceful. Their people all practice the ten wholesome deeds, owing to the power of the Great King’s virtuous transformation. In Jambudvipa alone, there are as many as eighty-four thousand cities like this city of Kusavati.

The kings, ministers, subjects, and brahmins of those cities have all come here, wishing to behold the Great King. Yet the Great King has remained in meditation for many years, and although they have come to attend court, none have been able to see him, just as a filial child is unable to see his benevolent father. Moreover, the four continents have not seen the Great King journey among them for a very long time.

We respectfully ask the Great King to make skillful use of the proper occasion to comfort, receive, and guide the people. We women are frail and of little benefit to the realm, so it is fitting that we should take pleasure in sitting in meditation for long periods. But the Great King occupies an honored station, governs both the inner and outer domains, and is revered by all the people.

How could he act as we women do? There are eighty-four thousand white elephants, eighty-four thousand chariots, and eighty-four thousand horses; the Great King should travel throughout the realm! In former days, the Great King constantly expounded the benefits of the various teachings for all living beings and transmitted the ten wholesome deeds to them.

But recently, since the Great King has remained in meditation, this work has been neglected!”

When Suprudent admonished the king concerning these matters, King Mahasudassana heard her words and replied: “In the past, you always admonished me by urging me toward wholesome deeds. But now, on hearing your words, I find them contrary to your former intent!”

When Suprudent heard the king say this, her heart became distressed. With tears falling, she thought: “The reason I admonished the king just now was that, according to my own understanding, I considered this to accord with the Middle Way. I did not expect that it would instead give rise to an offense!”

She immediately rose from her seat, bowed her head at the king’s feet, and addressed him: “In my ignorance, I failed to understand the true principle and brought this matter before my superior to offer admonition. I respectfully ask the Great King to allow me to repent!” ^[16]

King Mahasudassana then replied to Suprudent: “All conditioned phenomena are impermanent; even those united by affection must eventually part. Although these four continents are populous and prosperous, before long I too shall leave them behind. In the past, for eighty-four thousand years I was an infant; for eighty-four thousand years I was a youth; for eighty-four thousand years I was the Crown Prince who received the consecration by anointing ^[17]; for eighty-four thousand years I occupied the royal throne after receiving the consecration by anointing.

Thereafter, I became a wheel-turning sage king, ruling the four continents and possessing the seven treasures in full. For eighty-four thousand years I administered the affairs of the people; for eighty-four thousand years I expounded the various teachings to them; and for eighty-four thousand years I sat in meditation and contemplation. From that time until now, five hundred and eighty-four thousand years have passed.

Although such a lifespan is long, whatever has come together must ultimately reach its end. Now I am old, and the hour of my death draws near. The kings of ancient times possessed honor and pleasures no different from mine, yet they too underwent change and passed into impermanence.

This city of Kusavati and the other eighty-four thousand great cities have assembled and flourished, but they too will one day disperse and perish. Therefore, one should not give rise to particular fondness and attachment toward these cities and thereby increase a heedless mind. All the supreme honors I now enjoy have arisen because I accumulated many wholesome deeds in the past.

Now I must plant abundant roots of virtue and create causes for the future. That is why I have sat in meditation for so many years!”

When Suprudent and all the others heard the king speak these words, their hearts were filled with joy. They bowed their heads at the king’s feet and withdrew to their quarters.

Not long afterward, the king became gravely ill and knew that his life was coming to an end. He therefore installed the Crown Prince as king, assembled the great ministers, brahmins, elders, and householders, and had water from the four seas poured over the Crown Prince’s head. When this ceremony was complete, the king passed away and was reborn in the Brahma heaven.

Ananda! Although King Mahasudassana ruled the four continents, his dwelling was only a single great city in Jambudvipa. Though there were eighty-four thousand cities, the king dwelt only in this city of Kusavati.

In the Snow Mountains there were eighty-four thousand precious white elephants, yet the king could ride no more than one of them. Though there were eighty-four thousand fine horses, the king could ride no more than one of them. Though there were eighty-four thousand chariots adorned with the seven treasures, the king ordinarily traveled in no more than one.

Though there were eighty-four thousand consorts, the king cherished only one woman. Though there were eighty-four thousand bejeweled palaces, the king could dwell in no more than one. The needs of the body amount only to being adequately fed and provided for!

Yet the king had to attend to the affairs of all four quarters, bind his mind to the concerns of living beings, and vainly exhaust his spirit, all without benefit to his own body!

Ananda! Could King Mahasudassana of that time have been anyone else? He was none other than I myself!

In the past, I possessed such honor, and the royal city in which I dwelt was precisely this place. In this city I was a wheel-turning king and performed deeds that accomplished immeasurable benefit for living beings, beyond all calculation. The devas who now fill the whole of space are those whom I taught and transformed through wholesome Dharma when I was king in the past. And today, all those in this city who see me enter nirvana will thereby attain the fruit of parinirvana.

Ananda! Since this is so, how can you say that this city of Kusinara is a small and remote borderland? I am now resolved to enter nirvana in this city!”

While the Tathagata was speaking of these matters, hundreds of billions of devas and human beings, with regard to all dharmas, became freed from defilement and attained the pure Dharma-eye. At once, with one voice, they addressed the Buddha: “O Blessed One! Throughout immeasurable, boundless, incalculable kalpas in the past, the Blessed One employed every wholesome Dharma to benefit us. Now, here once again, you establish us in the bliss of Parinirvana!” Having spoken thus, they scattered precious flowers, played celestial music, sang praises, and made offerings to the Tathagata.

At that time, Venerable Ananda addressed the Buddha: “How wondrous, O Blessed One! Since such wondrous events occurred in the city of Kusinara in the past, I no longer harbor any narrow-minded doubts!”

XIV. THE BUDDHA AND THE MALLAS

The Blessed One then said to Ananda: “You should now enter the city of Kusinara and tell the Mallas: ‘Near daybreak today, I shall enter nirvana. I wish all of you to come and meet with me. If you still have any doubts, you may freely ask your questions. Do not allow me to enter nirvana before you have had the opportunity to meet me, lest you later feel regret!’”

Having heard the Buddha’s words, Ananda shed tears in anguish, bowed his head at the Buddha’s feet, and prepared to depart.

Maintaining dignified deportment, he entered the city together with another bhikkhu.

At that time, the elderly and the young, the men and women of the Mallas in the city of Kusinara had just assembled to express their thoughts and deliberate upon the Tathagata’s impending entrance into nirvana. Every one of them wished to go to the Buddha.

While they were deliberating, they saw Ananda and immediately asked him: “We have heard that the Blessed One, between the twin sala trees, is about to enter nirvana. We ourselves were just discussing our wish to go to the Buddha. What is the situation now? Please tell us!”

Ananda then conveyed to the Mallas everything the Buddha had instructed him to say. Upon hearing it, the Mallas wept in grief and anguish. Overcome with sorrow, they fainted and fell to the ground, choking back their sobs as they said softly to one another: “Alas, what suffering! The eye of the world is lost! From this day onward, in whom shall we take refuge? We are like children who have lost their loving father. Henceforth, the realms of humans and devas will gradually decline, while the three evil paths ^[18] will flourish more with each passing day!”

They then said to Ananda: “All our families now wish to go together to the Buddha!”

Thereupon, Ananda took leave of everyone, returned to the Buddha, and addressed him: “I went into the city and proclaimed the Blessed One’s message to the Mallas. Every one of them was shocked and sorrowful, weeping and sobbing, and they all said that they would come to behold and pay homage to the Blessed One!”

Afterward, all the elderly and the young, the men and women of the Mallas followed one another on their way, shedding tears, lamenting, and choking with grief as they proceeded along the road.

When Ananda saw that the Mallas were so numerous, he thought to himself: “If every person in this great multitude enters individually to pay homage to the Buddha, there is no knowing when they will finish. I should have each household pay homage to the Buddha together at one time!”

When the gathering of Mallas arrived before the Buddha, Ananda proclaimed to them: “You have come in great numbers. If every person enters individually to pay homage to the Buddha, there is no knowing when all will finish. I therefore ask that the members of each household pay homage to the Buddha together at one time!”

Complying with Ananda’s proposal, the Mallas entered together, paid homage to the Buddha, and then withdrew to one side. They addressed the Buddha: “We earnestly beseech the Blessed One to remain in this world for a kalpa or for the remainder of a kalpa. Do not enter nirvana, so that you may bring benefit to all devas and human beings. Sentient beings now lack the eye of wisdom. We earnestly beseech the Blessed One to guide and enlighten them!”

The Tathagata said to the Mallas: “You should not entreat me in this manner any longer! Why is this? All conditioned phenomena are impermanent. Those joined together through affection must ultimately return to separation. Thus, even if I were to remain in the world for an entire kalpa, every gathering would still eventually disperse and perish. You should therefore remember, preserve, and recite the Dharma teachings I have given, never forgetting them. To do so is no different from having me remain in the world!”

When the Mallas heard these words of the Buddha, they knew that their entreaty would not obtain the result they desired. Their hearts withered with sorrow; grieving, weeping, and anguished, they stood in silence.

XV. SUBHADRA TAKES REFUGE IN THE BUDDHA

At that time, in the city of Kusinara, there was a non-Buddhist ascetic named Subhadra, who was one hundred and twenty years old. He was intelligent and possessed great wisdom. He could recite all four Vedas ^[19] and had mastered every treatise and scripture; therefore, he was honored by everyone.

He learned that the Tathagata, between the twin trees in the sala grove, was about to enter nirvana. He thought to himself: “The scriptures and treatises of my path say that it is exceedingly difficult to encounter the appearance of a Buddha in the world, just as the udumbara flower appears only once after a very long time. He is now in the sala grove, and I still have doubts. I shall go and ask him about them. If the ascetic Gautama ^[20] can resolve my doubts, then he is indeed one who has attained all-knowing wisdom.”

Having thought thus, he immediately went to the Buddha.

Outside the grove, he encountered Ananda and said to him: “The scriptures and treatises of my path say that it is exceedingly difficult to encounter the appearance of a Buddha in the world. Only from time to time, after hundreds of millions, thousands, or tens of thousands of kalpas, does a Buddha appear, just as the udumbara flower cannot ordinarily be seen. Although the Buddha has been teaching and transforming beings in the world, I have not yet been able to behold him. Now I have learned that he is in this sala grove and is about to enter nirvana. I have certain doubts and wish to ask him about them. Please inform the Blessed One on my behalf that I now wish to have a brief audience with him!”

Upon hearing Subhadra’s words, Ananda thought to himself: “The four great elements ^[21] of the Blessed One are now out of harmony. If he receives visitors for a long time, it will only aggravate his suffering. If I allow this non-Buddhist ascetic to have an audience with the Blessed One, they will certainly engage in discussion, and the Blessed One’s physical condition will become even more grievously impaired!” Ananda therefore replied: “The four great elements of the Blessed One are now out of harmony. He is lying at rest in the grove, and his body is afflicted with extreme pain. Therefore, please do not seek an audience with the Tathagata now! Please do not create an impediment as the Blessed One is about to enter nirvana!”

Subhadra made the same request of Ananda three times, and Ananda gave the same reply three times. The Blessed One, with his purified divine ear ^[22], then heard Subhadra entreating Ananda. He further contemplated Subhadra’s spiritual capacity and knew that the time had come when he could be liberated. In his Brahma voice, he therefore said to Ananda: “Do not hinder my final disciple. You should allow Subhadra to come before me, for I wish to see him. He is upright, wise, and readily awakened. The reason he has come to me is that he wishes to have his doubts resolved; he has not deliberately come to dispute over who is superior or inferior!”

Obeying the Buddha’s instruction, Ananda then said to Subhadra: “The Blessed One has now instructed me to allow you to enter and meet him.”

When Subhadra learned that the Buddha had permitted him to come before him, he was so delighted and joyful that he could not contain himself. He thought: “The ascetic Gautama has certainly realized all-knowing wisdom!”

Having reflected thus, he immediately went to where the Buddha was staying. After they had exchanged greetings, he sat down to one side and addressed the Buddha, saying: “Venerable Gautama Śramaṇa! I now have a question I wish to ask. May you graciously permit me!”

The Buddha replied: “Excellent, excellent! Subhadra, you may freely ask whatever you wish!”

Subhadra then asked the Buddha: “Now in this world, the śramaṇas, brahmins, and the six non-Buddhist teachers, such as Pūraṇa Kāśyapa, Maskāri Gośālīputra, Ajita Keśakambala, Kakuda Kātyāyana, Nirgrantha Jñātīputra, and others, all claim that they have attained omniscience and regard the followers of other schools as holding wrong views. They maintain that the practice of their own path is the path of liberation, while the practices of other paths are merely causes of birth and death. Right and wrong are intermingled; how can one know which is false and which is true? Which teacher may be called a śramaṇa, and which teacher definitively teaches the cause of liberation?”

The Tathagata replied: “Excellent, excellent, Subhadra! You have now asked me about this matter. Listen carefully, listen carefully, and I shall explain it to you.

“Subhadra! Among all teachings, wherever the Noble Eightfold Path is absent, know that there is not even the name of the first grade of śramaṇa there, much less the names of the second, third, and fourth grades of śramaṇa ^[23]. Since there are no śramaṇas, there is also no liberation; and since there is no liberation, the knowledge of all aspects cannot be attained!

“Subhadra! If the Noble Eightfold Path is present within a teaching, know that the names of the four grades of śramaṇa are certainly present there. Where the names of the grades of śramaṇa are present, there is liberation; and where liberation is present, the knowledge of all aspects is attained!

“Subhadra! Comparing all teachings, only within my Dharma is there the Noble Eightfold Path and the designation of the four grades of śramaṇa. It is the path of liberation and the knowledge of all aspects. In the doctrines taught by those non-Buddhist teachers, such as Pūraṇa Kāśyapa and the others, there is no Noble Eightfold Path, no designation of the grades of śramaṇa, no liberation, and no knowledge of all aspects. If they claim that these are present, know that such words are certainly falsehoods!

“Subhadra! All sentient beings who hear the Dharma I teach, accept it with faith, and contemplate it—know that they will certainly not have listened in vain, but will assuredly attain liberation!

“Subhadra! While I was still dwelling in the royal palace and had not yet renounced the household life, the entire world was deluded by the six teachers, and no true śramaṇa had yet appeared!

“Subhadra! At the age of twenty-nine I renounced the household life to study and practice the Way. At the age of thirty-six ^[24], I sat beneath the Bodhi tree and contemplated the ultimate fundamental principle of the Noble Eightfold Path. I attained unsurpassed, complete, perfect enlightenment and realized the knowledge of all aspects. After attaining awakening, I went to the Deer Park, the dwelling place of the sages of ancient times, in the land of Vārāṇasī. There, for Kauṇḍinya and his four companions ^[25], I turned the Dharma wheel of the Four Noble Truths. Upon hearing it, they attained the traces of the Path. Only then did the designation ‘śramaṇa’ appear in the world, bringing blessings and benefit to sentient beings!

“Subhadra! You should know that my Dharma brings liberation, and the Tathagata truly possesses the knowledge of all aspects!”

After Subhadra heard the Tathagata speak of the Noble Eightfold Path, joy arose in his heart, and the hairs all over his body stood on end. Longing to hear the meaning of the Noble Eightfold Path, he addressed the Buddha, saying: “I respectfully beseech the Blessed One to distinguish and expound fully for me the meaning of the Noble Eightfold Path!”

The Blessed One then distinguished and expounded fully for him the meaning of the Noble Eightfold Path.

After Subhadra heard the Buddha explain the meaning of the Noble Eightfold Path, his mind opened and became clear, and he suddenly attained great awakening. With respect to all dharmas, he became free from dust and defilement and attained the purified Dharma eye. He then addressed the Buddha, saying: “Blessed One! I now wish to renounce the household life within the Buddha-Dharma. May the Blessed One accept me!”

The Blessed One immediately called out: “Come, bhikṣu!” His beard and hair fell away of themselves, and kāṣāya robes appeared upon his body; thus he became a śramaṇa. The Blessed One then further expounded the Four Noble Truths to him in detail. He immediately exhausted the outflows and became an arhat.

The Buddha told Ānanda: “You should now know that when I attained unsurpassed, complete, perfect enlightenment at the bodhimaṇḍa, the first beings whom I taught and delivered were Kauṇḍinya and his four companions. Today, in the śāla grove, as I am about to enter nirvana, the last person whom I teach and deliver is Subhadra. From this time onward, no deva or human will again hear me teach the Dharma and thereby attain deliverance. Nevertheless, those who possess wholesome roots will also attain liberation, for henceforth my disciples will instruct one another!”

“Ānanda! Although Subhadra was a follower of a non-Buddhist path, his wholesome roots had matured at the appropriate time, and only the Tathagata could discern and know this. After I enter nirvana, if a follower of a non-Buddhist path wishes to renounce the household life within my Dharma, you should not immediately grant permission.

First require that person to recite and study the scriptures for four months, so that you may observe whether that person’s intentions and disposition are false or genuine. If you see that the person’s conduct is honest and upright, gentle and harmonious, and that the person truly has a profound aspiration toward my Dharma, only then should you permit that person to renounce the household life. Ānanda! The reason is that your wisdom is limited and you cannot immediately discern the capacities of sentient beings; therefore, you are required first to examine them!”

At that time, Subhadra addressed the Buddha, saying: “Blessed One! When I previously sought to renounce the household life, if the Blessed One had required me first to remain within the Buddha-Dharma for forty years, reading and reciting the scriptures, before permitting me to renounce the household life, I would have accepted even that—how much more merely four months!”

The Blessed One told Subhadra: “So it is, so it is, Subhadra! I have examined your intention and seen that you are earnest and deeply yearning for my Dharma. The words you have now spoken are not empty or insincere.”

Then Subhadra came before the Buddha and addressed him, saying: “Blessed One! I cannot bear to behold the Honored One of Devas and Humans entering nirvana. Today I wish to enter nirvana before the Blessed One!”

The Buddha said: “Excellent! You may do so!”

At that time, Subhadra, in the very presence of the Buddha, entered the samādhi of the fire element and then entered nirvana.

XVI. THE FINAL ENTRUSTMENT

At that time, the Tathagata told Ānanda: “Do not see me entering nirvana and suppose that my true Dharma will thereby perish entirely. Why is this? In the past I established for the bhikṣus the Prātimokṣa precepts ^[26] and taught many other wondrous Dharmas. Those precepts and teachings are the Great Teacher of all of you and are no different from my remaining in the world!”

“Ānanda! After I enter nirvana, all bhikṣus must honor one another according to seniority and juniority. They must not call one another by their personal names, but should address one another by their Dharma names. They must watch over one another and not allow any grave violation of the precepts to occur within the Sangha; yet they should not scrutinize the minor faults of others. The bhikṣu Chandaka ^[27] must be subjected to the severe penalty!”

Ānanda asked the Buddha: “Blessed One! What is the severe penalty?”

The Buddha replied: “Ānanda! The severe penalty is that none of the bhikṣus should speak with him!” Ānanda addressed the Buddha, saying: “We shall respectfully comply with the Blessed One’s instruction!”

At that time, the Blessed One said to the bhikkhus: “If you still have any doubts, you may freely ask your questions now. Do not, after I have entered nirvana, regretfully say, ‘When the Tathagata was about to enter nirvana in the sala grove, I did not dare approach and ask him to resolve my questions, and therefore even today my mind remains obstructed and clouded!’ Although my body is now afflicted by illness, I am still able to explain your doubts. If you wish to uphold the true Dharma and benefit humans and devas after I have entered nirvana, you should ask quickly now, and I shall resolve whatever doubts remain!”

The Blessed One spoke in this way three times, yet the bhikkhus remained silent, and no one asked him to resolve any doubt. Then Ananda addressed the Buddha: “How wondrous, O Blessed One! The Blessed One has instructed us three times in this way, yet no one in this assembly has any doubt!”

The Buddha said: “So it is, so it is, Ananda! In this assembly there are now five hundred bhikkhus who have not yet attained the path. After I have entered nirvana, in a future time their outflows and karmic impediments will be exhausted, and you yourself will be among them!”

The Blessed One then said to the bhikkhus: “If I have ever inadvertently offended you through body, speech, or mind, you should tell me!”

Hearing the Buddha speak these words, the bhikkhus sorrowfully shed tears and addressed him: “Could the Tathagata possibly have even the slightest fault of body, speech, or mind?”

The Tathagata then spoke this verse:

All conditioned things are impermanent,

Being subject to arising and ceasing;

When arising and ceasing have ceased,

Quiescent extinction is bliss. ^[28]

After speaking this verse, the Tathagata said to the bhikkhus: “You should know that all conditioned phenomena are impermanent. Although my present body is adamantine in substance, it too cannot escape the law of impermanence and change. The realm of birth and death is greatly to be feared. You should diligently practice with vigor and swiftly escape this fiery pit of birth and death. This is my final instruction!”

“The time for my entry into nirvana has arrived!”

When the bhikkhus and the other devas and humans heard the Buddha speak these words, they grieved, wailed, and sorrowfully fainted to the ground.

The Tathagata then told everyone: “You should not give rise to such sorrow. The nature and characteristics of all things are just so!”

XVII. THE BUDDHA ENTERS NIRVANA

At that very moment, the Tathagata entered the first dhyana. Emerging from the first dhyana, he entered the second dhyana; emerging from the second dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the sphere of infinite space; emerging from the sphere of infinite space, he entered the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, he entered the sphere of nothingness; emerging from the sphere of nothingness, he entered the sphere of neither perception nor non-perception; emerging from the sphere of neither perception nor non-perception, he entered the attainment of cessation.

At that time, seeing that the Tathagata had fallen completely silent and that none of his bodily limbs moved, Ananda shed tears and said: “The Blessed One has now entered nirvana!”

Then Aniruddha said to Ananda: “At this very moment, the Tathagata has not yet entered nirvana! The reason he is utterly silent and his body does not move is that he has entered the attainment of cessation!”

The Blessed One emerged from the attainment of cessation, reentered the sphere of neither perception nor non-perception, and descended successively until he entered the first dhyana. He then emerged from the first dhyana and entered the second dhyana; emerged from the second dhyana and entered the third dhyana; and emerged from the third dhyana and entered the fourth dhyana. There, at that very point, he entered nirvana.

Then Aniruddha said to Ananda: “The Blessed One has entered nirvana from within the fourth dhyana!”

When Ananda and the fourfold assembly heard Aniruddha speak these words, they grieved, wailed, sobbed, and sorrowfully fainted to the ground. Some among the assembly flung out their arms, tore at their hair, beat their breasts, and cried aloud, saying to one another: “The eye of the world is gone! How could it pass away so swiftly in a single instant? From this day onward, who will guide all sentient beings? Humans and devas will diminish, while the evil destinies will increase day by day!”

At that time, the devas, nagas, and the eight classes of beings in the sky shed tears as profusely as pouring rain and said to one another: “From this day onward, in whom shall we take refuge? We are like children who have lost their loving mother. The three evil destinies will open ever wider, while the gate of liberation will repeatedly be shut fast! All sentient beings will sink and revolve in the ocean of suffering, like the sick separated from a good physician or the blind deprived of their guide! We are separated from the unsurpassed Dharma King, and the bandits of affliction will assail us day after day!”

Having uttered these words, they were so sorrowful and distressed that they could not restrain themselves.

At that time, the Mallas in the city of Kusinagara were all as strong and powerful as mighty elephants, yet when they saw that the Tathagata had entered nirvana, their bodies became haggard like those of people newly stricken by illness.

At that very moment, the earth trembled, celestial drums suddenly sounded, waves across the four great seas surged and crashed chaotically, Mount Sumeru spontaneously shook and tilted, violent winds arose fiercely, trees throughout the forests snapped and fell, and vines withered and dried up. These were strange and terrifying portents!

Then the Great Brahma Heavenly King spoke this verse:

Throughout the past and future,

And likewise in the present,

There is no sentient being

That does not proceed toward impermanence.

The Tathagata, Honored One of Devas and Humans,

Whose adamantine body was firm and strong,

Could not escape impermanence;

How much less could any other person!

All sentient beings

Cherish and protect their bodies,

Adorning them further with rare fragrances and flowers,

Unaware that they shall be destroyed!

The Tathagata’s golden-hued body,

Adorned with the excellent marks,

Has relinquished even this compound assemblage,

And rightly entered parinirvana.

Having forever ended all afflictions

And attained knowledge of all modes,

He still could not escape it;

How much less those bound by afflictions!

Thereafter, Sakra, Lord of the Devas, spoke this verse:

The nature of all conditioned phenomena

Is truly to arise and cease;

The Supremely Honored Two-Footed One ^[29]

Has also gone into complete cessation.

The blazing fires of the three poisons ^[30]

Ever consume sentient beings;

Without the cloud of “Great Compassion,”

What rain can extinguish them?

Aniruddha also spoke this verse:

Today the Tathagata’s

Faculties remain unmoving;

His mind has gathered all dharmas,

And he has relinquished this body.

Serenely, all thought and concern have ceased,

And he no longer receives anything;

As when a lamp is extinguished and its light is gone,

So too is the Tathagata’s passing!

At this point, Ananda continued with this verse:

The realm of earth suddenly trembles,

And violent winds arise from all directions;

The waves of the sea crash in confusion,

And Mount Sumeru shifts and tilts.

The hearts of devas and humans are filled with grief and pain,

And their tears pour down like rain;

All are overcome by fear,

As though seized by nonhuman beings ^[31].

Because the Buddha has entered nirvana,

Such events have come to pass!

At that time, those bhikkhus, humans, and devas in the assembly who had not yet attained the path saw that the Tathagata had entered nirvana, and anguish arose in their hearts, causing them to writhe upon the ground. Those who had attained the path lamented the suffering of the impermanent world and, overcome by grief, wailed and wept without restraint.

Then Aniruddha said to the bhikkhus and all the humans and devas: “You should not give rise to such excessive grief and anguish. The Tathagata previously explained clearly to you that the nature and characteristics of all things are just so. Why, then, do you persist in grieving and weeping?”

At that time, Ananda immediately proclaimed to all the people who had come from the four directions: “The Tathagata has now entered nirvana!” When the people heard Ananda say this, they grieved, wept, sorrowed, and lamented. Choked with anguish, they said to Ananda: “The multitude assembled here is exceedingly vast and densely crowded, filling an area of thirty-two yojanas. We respectfully beseech the Venerable One to allow us to approach in turn and behold the honored countenance of the Tathagata, so that for the last time we may gaze upon him, pay homage, and make offerings.

For the appearance of the Tathagata in the world is difficult to encounter, like the udumbara flower, which appears only after an exceedingly long time. Now that we are here where the Blessed One has entered nirvana, we beseech the Venerable One to have compassion upon us and permit us to behold the Buddha’s true countenance!”

Hearing the words of the multitude, Ananda thought to himself: “The appearance of the Tathagata in the world is exceedingly difficult to encounter, and the opportunity to make offerings to him for the last time is also exceedingly rare. Whom should I now allow to make offerings to the Buddha first? I should first allow the bhikkhunis and upasikas to approach and make offerings before the Buddha’s body. Why is this? They are women of frail strength, and moreover, from times past until now they have not often been able to come into the Buddha’s presence. For this reason, I shall allow them to approach first!”

Having thought thus, he immediately proclaimed that the bhikkhunis and upasikas might all approach first to the place where the Tathagata’s body lay after his entrance into nirvana.

The bhikkhunis and innumerable upasikas then went together to the Buddha’s resting place. Upon arriving and seeing that the Tathagata had entered nirvana, they wept and lamented in anguish, circumambulated him, paid homage, and made offerings of every kind.

At that time, there was a poor upasika who was one hundred years old. She saw the wives and daughters, both elder and younger, of the brahmins, kshatriyas, elders, and householders bringing fine incense, flowers, and all manner of offerings to the Buddha. Grieving over her own poverty and want, and that she alone would be deprived of fulfilling this noble aspiration, she thought to herself: “The appearance of the Tathagata in the world is exceedingly difficult to encounter, and the opportunity to make offerings to him for the last time is likewise exceedingly rare.

Yet now I am impoverished and destitute, and have nothing with which to express my sincere devotion!” Having thought thus, she became even more grief-stricken and deeply moved. She went to the Buddha’s feet and, overcome with anguish, wept bitterly. Her tears fell upon the Buddha’s feet and soiled them.

She made this vow: “May I, wherever I am born in future lives, always be able to see a Buddha!”

When the bhikkhunis and upasikas had finished making their offerings, they returned to their places.

Then Ananda again proclaimed to all the others that the bhikkhunis and upasikas had completed their offerings and that they might now approach the Buddha’s body in turn to make offerings. On hearing this, the people came in succession to the place where the Buddha’s body lay after his entrance into nirvana. Upon arriving and seeing that the Tathagata had entered nirvana, they cried aloud and threw themselves down in grief, their hearts filled with sorrow. They then presented all manner of offerings to the Buddha.

XVIII. CREMATION OF THE BUDDHA’S BODY

At that time, the Mallas assembled and said to one another: “How should we now cremate the Tathagata’s body? When the Blessed One was about to enter nirvana, he must surely have left instructions.” Having said this, they went together to ask Ananda: “We now wish to undertake the cremation of the Tathagata’s body. What is the proper method of cremation? When the Blessed One was about to enter nirvana, he must surely have left instructions. We respectfully beseech the Venerable One to tell us, so that we may carry them out!”

Ananda told the Mallas: “The Tathagata instructed that he be cremated in precisely the same manner as a wheel-turning sage-king!” Ananda then related to them in full the instructions previously given by the Buddha. After hearing Ananda’s words, the Mallas together prepared all the requisites for the cremation. First, they prepared a precious carriage, magnificently and beautifully adorned with carvings. They placed the Tathagata’s body upon that precious carriage, burned incense, scattered flowers, performed all kinds of music, and sang hymns and praises. Amid the music, they proclaimed the Dharma teachings of “suffering, emptiness, impermanence, non-self, and impurity.”

The Mallas then addressed Ananda: “Now that the Tathagata has entered nirvana, this final opportunity to make offerings is exceedingly rare. We wish to request that the Tathagata’s body be kept here for seven days and seven nights, so that everyone may freely make offerings and devas and human beings may enjoy lasting peace and happiness. May this be permitted?”

Ananda conveyed the Mallas’ request to Anuruddha. Anuruddha replied to Ananda: “Excellent! Allow them to do as they wish!”

Ananda told the Mallas: “You are permitted to keep the Buddha’s body here for seven days and seven nights, so that everyone may freely make offerings!”

When the Mallas heard Ananda’s words, sorrow and joy mingled in their hearts. There in the grove, they prepared offerings of every kind.

When the full seven days had passed, the Mallas wrapped the Tathagata’s body in new, clean cotton and fine, delicate cloth. They then placed it inside a golden coffin, scattering within it powdered ox-head sandalwood incense and precious flowers. They placed the golden coffin inside a silver coffin, the silver coffin inside a bronze coffin, and the bronze coffin inside an iron coffin. They placed the iron coffin upon the precious carriage, performed all kinds of music, and sang hymns and praises. The devas in the sky scattered mandara flowers, great mandara flowers, manjushaka flowers, and great manjushaka flowers. They also performed celestial music and made offerings of every kind. When the offerings had been completed, the coffin lids were lowered in succession.

The Mallas then said to one another: “Now that the appointed seven days have elapsed, we should carry the Tathagata’s coffin around the city so that the people may freely make offerings. Afterward, we shall carry it to the cremation ground south of the city!” Having said this, they joined together to lift the Tathagata’s coffin, but even after exerting all their strength, they were unable to raise it. Seeing this, they were all astonished and did not know the reason.

They asked Anuruddha about it: “All of us wished to carry the Buddha’s coffin around the city, then reenter through the southern gate and proceed to the cremation ground where offerings are to be made. Yet although we have exhausted all our strength, we still cannot lift it. We do not know what sign this may be.

We respectfully beseech the Venerable One to explain this matter to us!”

Anuruddha told the people: “This has happened because the devas in the sky wish the Buddha’s coffin to be carried around the city, then to enter through the northern gate and rest in the very center of the city, so that devas and human beings may make offerings of every kind. Afterward, it is to leave through the eastern gate and proceed to the Jeweled Crown Stupa, where the cremation ceremony will be performed!”

After hearing these words, the Mallas said to one another: “Since this is the will of the devas, we should comply.”

Thereupon, they carried the Buddha’s coffin once around the city, entered through the northern gate, and rested in the center of the city so that devas and human beings might freely make offerings. They performed exquisite music, burned incense, scattered flowers, and sang hymns and praises. The devas in the sky scattered mandara flowers, great mandara flowers, manjushaka flowers, and great manjushaka flowers. They also performed celestial music and made offerings of every kind.

When the offerings had been completed, they departed through the city’s eastern gate and proceeded to the Jeweled Crown Stupa.

Upon arriving there, the bhikkhus, bhikkhunis, upasakas, upasikas, devas, nagas, and the eight classes of beings were overcome with grief, weeping and choking with emotion, unable to restrain themselves. Together they gathered ox-head sandalwood and other fragrant woods and arranged them into a pyre. Over that pile of wood, they spread fine, thick silk cloths and suspended a large and beautiful canopy above it.

When this was done, they carried the Buddha’s coffin seven times around the fragrant pyre, burned incense, scattered flowers, and played every kind of music. They then raised the Buddha’s coffin onto the fragrant pyre and poured the finest aromatic oils all over it.

At that time, the four assemblies, together with the devas and humans, were so overcome by sorrow and affection that they could not restrain themselves. Together they took fire and attempted to ignite the pyre from beneath. Yet the fire would not burn. Even after they tried three times, the wood still did not catch fire. Not knowing the reason, everyone asked Anuruddha: “We have tried three times to ignite the fragrant pyre. Why will it not burn?”

Anuruddha replied: “This has occurred because the Venerable Mahakasyapa, who is in the land of Daksinagiri, has heard that the Tathagata is about to enter nirvana. The Venerable, accompanied by five hundred bhikkhus, is returning from that land and wishes to behold the Blessed One. Therefore, the Blessed One does not permit the fire to burn!”

When the great assembly heard these words, they greatly praised this wondrous event.

At that time, the Venerable Mahakasyapa was in the land of Daksinagiri. When he heard from afar that the Tathagata was about to enter nirvana in the city of Kusinagara, his heart was filled with sorrow and affection. He immediately set out with five hundred bhikkhus to return there.

When they were not far from the city, the Venerable’s body became so painful and weary that he sat down beside the road and could proceed no farther. While he and the bhikkhus were sitting beneath a tree, they saw a non-Buddhist ascetic holding a mandara flower in his hand. The Venerable Kasyapa asked: “From where have you come?” The man replied: “I have come from the city of Kusinagara!” The Venerable Kasyapa asked again: “Do you know my Teacher, the Worthy One, the Perfectly Enlightened One ^[32]?” The man immediately replied: “I know that your Great Teacher entered nirvana between the twin sala trees in the sala grove belonging to the city of Kusinagara.

Seven days have now passed, and at this very moment, at the Shrine of the Jeweled Coffin, they are preparing to perform the cremation ceremony. Devas and humans are gathered there in immense numbers, vying with one another to make offerings. It was there that I obtained this celestial flower!”

When the Venerable Kasyapa heard these words, he wept and choked with grief. The bhikkhus were so stricken with sorrow that they fainted and fell to the ground, saying softly to one another: “Alas, how painful! The Eye of the World has been lost!”

The Venerable Kasyapa then consoled them: “You should not give rise to such anguish, for the nature and characteristics of all things are thus! Even the Tathagata, the Honored One among devas, could not escape this; how, then, could anyone else escape it? You should exert yourselves diligently and seek to leave this world of suffering far behind! Now you should rise and hasten to the Shrine of the Jeweled Coffin to pay homage to and behold the Buddha’s body!”

At that time, among the assembly were a few other bhikkhus who had gone forth late in life and were foolish and ignorant. They said to one another: “While the Buddha was still in the world, he restrained and reproved us, and we could not act as we pleased. Now that the Buddha has entered nirvana, what a relief!”

The Venerable Kasyapa and the bhikkhus then proceeded toward the city of Kusinagara. Upon reaching the Shrine of the Jeweled Coffin and seeing the Tathagata’s coffin resting upon the fragrant pyre, they all wept bitterly. They circumambulated it seven times and then climbed the fragrant pyre to the Buddha’s coffin. Standing at the foot of the coffin, they sobbed and choked with grief, and bowed with their heads and faces at the Buddha’s feet.

At that moment, the Tathagata’s body, lying within the jeweled coffin, spontaneously extended both feet from it. When the Venerable Kasyapa saw this, his grief and awe increased. When the devas and humans beheld this rare and wondrous event, they all exclaimed in admiration and were overcome with anguish, affection, and regret.

Seeing a stain upon the Buddha’s feet, the Venerable Kasyapa turned and asked Ananda: “Why is there such a stain upon the Tathagata’s feet?” Ananda replied: “When the Tathagata first entered nirvana, the four assemblies were gathered in immense numbers. At that time, I thought that if the entire assembly were permitted to approach the Buddha simultaneously to make offerings, the women, being physically weaker, would certainly be unable to reach the front.

I therefore allowed the bhikkhunis and upasikas to enter first, approach the Tathagata’s body, pay homage, and make offerings. At that time, there was a poor upasika, one hundred years of age. She saw the wives and daughters, old and young, of brahmin, ksatriya, elder, householder, and Malla families bringing fine incense, flowers, and every kind of offering.

Lamenting her own poverty and lack, she had nothing with which to express her devotion. As she reflected in this way, her sorrow and emotion deepened. She approached the Buddha’s feet, her heart overwhelmed with anguish, and wept bitterly.

Her tears fell and stained the Buddha’s feet in this manner!”

When the Venerable Kasyapa heard these words, his heart was filled with sorrow, and he reproached Ananda for not knowing to restrain the woman, thereby allowing her to stain the Buddha’s feet in this way. The Venerable then offered incense and flowers before the Buddha’s coffin. When he had completed his homage, praises, and all other observances, the Buddha’s two feet spontaneously withdrew into the coffin. The Venerable Kasyapa then descended to the ground.

Through the Buddha’s power, flames spontaneously arose on all four sides of the fragrant pyre. For seven days, the jeweled coffin burned until it was entirely consumed. Then the devas sent down rain, extinguishing the fire, and the Mallas gathered the relics. When they removed the thousand layers of cloth in which the Buddha’s body had been wrapped, the innermost cloth and the outermost layer remained as before, still enclosing the relics.

At that time, the devas in the sky scattered all kinds of precious flowers, played music, sang praises, and made offerings to the relics. Those who had come there, together with the Mallas, also presented every kind of offering.

The Mallas then gathered the relics into a golden vessel and placed it upon a jeweled carriage. Burning incense, scattering flowers, and playing every kind of music, they returned to the city. There they erected a lofty pavilion and placed the relics upon it. They deployed the four divisions of their army to guard and protect it, permitting only bhikkhus and bhikkhunis to enter, pay homage, and present every kind of offering. Kings, brahmins, elders, householders, and all the people of other lands were not allowed to approach.

XIX. THE EQUAL DISTRIBUTION OF THE RELICS

At that time, King Ajatasatru, son of Vaidehi, heard that the Mallas had gathered the Buddha’s relics, placed them upon a lofty pavilion, and deployed the four divisions of their army to guard and protect them. His heart was filled with sorrow and anguish, and he also became angry with the Mallas. The king immediately sent a messenger to tell them: “While the Blessed One was in the world, he was also my Teacher.

When he entered nirvana, I deeply regretted that I was unable to come and behold him. Moreover, both my clan and the Blessed One’s clan belong to the ksatriya caste. Why, then, have you alone gathered his relics, placed them upon a lofty pavilion, and deployed the four divisions of your army to guard and protect them, without sharing them with others?

You should give me one portion. I wish to build a precious stupa in my kingdom and prepare every kind of offering to honor him. If you consent, our two countries shall remain forever on friendly terms.

But if you refuse, I shall raise an army and attack your country!”

Seven other kings, together with the Licchavis of the city of Vaisali and others, likewise sent envoys with the same message. Even brahmins, elders, and householders sent messengers to say to the Mallas: “The Blessed One was also our Teacher. We pray that you will have compassion and grant us a portion of his relics!”

Then the envoys of the various kingdoms went to the Mallas and fully proclaimed the intentions of their respective kings.

Upon hearing them, the Mallas became greatly indignant and replied to the envoys: “The Buddha came to our country and entered nirvana here; therefore, his relics naturally belong to us. If you wish to erect magnificent stupas and make offerings to them within your own realms, that cannot be allowed. When the stupa here has been completed, you may all come here as you please and joyfully make offerings and pay homage together with us. But if you intend to raise armies and march against this country, the forces of this country are also sufficient to meet you in battle!”

Thereupon, the envoys from those kingdoms returned to their own lands, and each reported the entire matter to his king. When the kings heard this, they became even more enraged, and each prepared the four divisions of his army to attack that country. The Mallas likewise prepared their weapons of war to resist the approaching enemy.

In the city of Kusinagara there was a brahmin named Drona. He was intelligent, possessed great wisdom, and had profound faith in the Three Jewels. He reflected: “Those eight kings, together with the Licchavis and the others, are physically strong, and their troops are elite. Moreover, the valor of the Mallas is difficult to withstand. If they engage in battle, surely neither side will emerge unharmed!”

He then said to the Mallas: “Although you are valiant, keen, and courageous, those eight kings are united in strength and purpose. Their multitudes have assembled, and their battle formations are formidable. If you fight, it is evident that neither side will remain unharmed.

Once sharp weapons clash, casualties will certainly ensue. Moreover, while the Tathagata was in the world, he taught people to practice goodness; yet today you would suddenly begin slaughtering one another! You should therefore not begrudge a small portion of the relics.

You should divide them among the kingdoms, the Licchavis, and the others, so that each may erect a stupa and make offerings in his own country. This will not only accord with the former teaching of the Blessed One but will also enable all of you to obtain blessings and benefit!”

After hearing these words, the Mallas understood and awakened to his counsel. They replied: “What you say is indeed reasonable. We shall follow your advice!”

Seeing that all the Mallas had laid down their arms, the brahmin went outside the city and addressed the kings: “Since Your Majesties have come for the sake of the Dharma, why do you now raise armies?”

The kings replied: “Precisely because we have come for the sake of the Dharma, we traveled here from afar to request the relics. We found them resisting and unwilling to share the relics with us; therefore, we must now raise our armies together at this place!”

The brahmin then said to the kings: “I have reconciled with them, and the Mallas are all willing to apportion the relics among Your Majesties. Bring in your precious vessels, and I shall divide the relics on your behalf!”

The eight kings rejoiced and entrusted their golden vessels to him. After receiving the golden vessels, the brahmin carried them back and divided the relics in a high tower, distributing them to the eight kings.

Having received the relics, the eight kings joyfully raised them upon their heads and returned to their own countries, where each erected a jeweled stupa. The Mallas and the others retained one portion; and at the cremation altar, they gathered the remaining ashes and charcoal and erected a stupa as an offering. Thus, stupas were erected in ten places altogether.

Such were the events before the Tathagata was about to enter nirvana, after he entered nirvana, and through the cremation and the erection of the stupas!

Thereafter, the Venerable Kasyapa, Ananda, and the bhikkhus compiled the Tripitaka in Rajagrha.^[33]

Notes:

^[16] Repentance: In Sanskrit it is abbreviated as “Ksama” (Ksamayati). The term “repentance” combines both a Sanskrit and a Chinese expression (“Ksama” is Sanskrit, while in Chinese it is called “repenting of transgressions”). Fascicle 7 of the Great Calming and Contemplation says: “To confess” means to disclose former evil offenses, while “to repent” means to reform past faults and cultivate oneself correctly thereafter.

^[17] Consecration (Abhisecani): According to Indian custom, when a prince was appointed crown prince and ascended the throne, water from the four seas was poured upon his head during the investiture as an expression of blessing.

^[18] The three evil paths: hell beings, hungry ghosts, and animals.

^[19] The four Vedas: Veda is translated into Chinese as “illuminating wisdom,” “illuminating categories,” and so forth, meaning books that reveal reality and give rise to wisdom. The Vedas are scriptures of Indian Brahmanism. There are four: 1/ Life: concerning longevity. 2/ Sacrifice: concerning sacrificial rites and the seeking of blessings. 3/ Order: concerning ritual propriety, divination, military methods, and battle formations. 4/ Arts: concerning crafts, spells and prohibitions, and medicine.

^[20] Gautama: The clan name of the Sakya lineage. Here it refers to Buddha Sakyamuni.

^[21] The four great elements: earth, water, wind, and fire—that is, solidity, liquidity, gaseousness, and heat.

^[22] The divine ear: The faculty of hearing possessed by beings in the celestial realms of the Form Realm. With this ear they hear the voices of beings throughout the six paths, as well as pleasant and unpleasant sounds, whether distant or near.

^[23] Here the Buddha refers to the four fruits of the sravaka path.

^[24] Today it is commonly said that he was thirty-five years old.

^[25] Kaundinya and his four companions: These were the first five bhikkhus whom the Buddha liberated by teaching the Four Noble Truths: 1/ Ajnata Kaundinya (translated into Chinese as “Fire Vessel”). 2/ Asvajit (translated into Chinese as “Horse Tamer,” “Horse Victor,” “Horse Master,” or “Horse Star”). 3/ Bhadrika (translated into Chinese as “Little Virtuous One”). 4/ Dasabala Kasyapa (translated into Chinese as “Monkey Vessel”). 5/ Mahanama Kukila (translated into Chinese as “Great Name”).

^[26] Pratimoksa: Translated into Chinese as “individual liberation.” It means that those who receive the precepts attain liberation from faults of body and speech. Within it, however, distinctions are made regarding the morality associated with concentration—the discipline born from meditative absorption—and the morality associated with the Path, namely the undefiled discipline.

^[27] This person formerly drove the Buddha’s horse when the Buddha departed to seek ordination. After becoming a monastic, he was often abusive in speech and joined the faction of the group of six bhikkhus. Nevertheless, after the Buddha’s passing, he also attained the fruit of realization.

^[28] The general meaning of the Buddha’s words is: All things formed through conditions are impermanent, for they arise and cease. When that arising and ceasing has been extinguished, then the “peaceful cessation of liberation” is bliss.

^[29] One who is complete in the two respects of merit and wisdom.

^[30] The three poisons: greed, anger, and delusion.

^[31] Nonhuman beings: This refers to devas, nagas, the eight classes of beings, and the retinues of evil spirits dwelling in the unseen realm.

^[32] Worthy One, All-Knowing One: These refer respectively to “Worthy of Offerings” and “Perfectly and Universally Enlightened,” two of the ten epithets of the Buddha. They signify an awakened one who knows all dharmas and is worthy of offerings from humans and devas.

^[33] Here ends the latter fascicle.