大悲經

Fascicle Two

Chapter Four: Rahula

At that time, the Venerable Rahula thought to himself: “What joy, what satisfaction, what gladness could I now have? I must endure and go to see the Blessed One before he enters nirvana.” Having thought thus, he immediately traveled northeastward, passing through ten Buddha-lands, until he reached a world called Marici. The Buddha there was named Southern Victory Tathagata, Arhat, Perfectly Enlightened One. The Venerable Rahula then journeyed northeastward from the city of Kusinagara to the dwelling place of Southern Victory Tathagata, Arhat, Perfectly Enlightened One. Upon arriving, he bowed his head in homage and then withdrew, his face sorrowful, grief-stricken, and joyless. At that time, the Tathagata Difficult-to-Conquer said to Rahula:

“Rahula, do not grieve! Rahula, all beloved things, beginning with thoughts and the like, arise through the conjunction of conditioned dharmas and must inevitably be parted from. Rahula, such is the nature of things: after all Buddhas, the Blessed Ones, have completed their Buddha-work, they must enter nirvana. Rahula, you should know that Shakyamuni Tathagata, Arhat, Perfectly Enlightened One, is now in the land of the Mallas, between the twin sala trees, lying on his right side in the posture of the Lion King. Tomorrow, at midnight, he will enter the realm of nirvana without remainder—that is, parinirvana. Rahula, you should know that after the Tathagata enters nirvana without remainder, you must not grieve.”

After the Buddha had spoken these words, Rahula addressed the Buddha Difficult-to-Conquer:

“Revered Blessed One, I cannot bear even to hear that Shakyamuni Tathagata, Arhat, Perfectly Enlightened One, will enter nirvana; how much less could I endure seeing the Buddha, the Blessed One, enter nirvana? I could not bear to witness it.”

After replying thus to the Buddha Difficult-to-Conquer, Rahula miraculously departed for another place. Traveling upward through ninety-nine other worlds, he arrived at the hundredth world. There, too, a Tathagata, Arhat, Perfectly Enlightened One, named Caravan Leader, was still dwelling in the world. After Rahula arrived, he prostrated himself with his head at the Buddha’s feet. Filled with sorrow, lamentation, and grief, he wept and then stood to one side. When he had taken his place to one side, the Tathagata Caravan Leader said to Rahula:

“Enough, Rahula! Do not grieve! Rahula, with regard to all dharmas, birth does not truly exist; neither does aging. Illness is not truly illness, and passing away is not truly passing away; none has any real basis. Rahula, just as the Buddhas, shravakas, and pratyekabuddhas of the past became quiescent and entered nirvana, so too will the Buddhas, shravakas, and pratyekabuddhas of the future peacefully become quiescent and enter the realm of nirvana. Rahula, even if a Tathagata were to remain in the world for one kalpa or even a hundred kalpas, he would still inevitably enter nirvana.

“Rahula, one who enters ultimate quiescence reaches ultimate concentration, ultimate coolness, the ultimate end, ultimate bliss, and ultimate security; therefore, there is no fixed abode called nirvana. Rahula, birth is suffering, aging is suffering, illness is suffering, and death is suffering. Separation from those one loves, meeting those one hates, not obtaining what one seeks, and the unrest of the five skandhas—all these are suffering. Rahula, nirvana alone is bliss.

“Rahula, before long I too shall enter nirvana. Rahula, Shakyamuni Buddha and I shall enter nirvana in the same realm, where there is no more birth, no more aging, no more illness, and no more death. There is no separation from what is loved, no meeting with what is hated, nor anything agreeable. Rahula, do not sorrowfully cling or grieve.

“Rahula, I reflect thus: whoever is born must die. Whoever dies will continue to revolve in samsara and then be born again. Rahula, all this arises from the falsehood, inversion, and attachment of ordinary beings who have not heard the noble Dharma.

They have not seen noble beings, have no faith in the noble Dharma, have not studied the noble Dharma, have not comprehended the noble Dharma, have not understood the noble Dharma, and do not abide in the noble Dharma. Therefore, their minds become inverted, fabricating what they see and hear, and thus they fall into delusion. Because of this delusion, birth arises.

From birth comes aging; from aging comes death; and from death one returns to birth, undergoing immeasurable cycles of suffering, attachment, grief, and sorrow, beating one’s breast and crying aloud.

“Rahula, all noble beings have only the entirety of the precepts to uphold; none can be otherwise. Rahula, thus the Teachers have completed their work, have finished liberating their shravaka disciples, and have accomplished all that was to be done. Rahula, do not grieve, do not sorrow, and do not lament.

“Rahula, Shakyamuni is the unsurpassed Dharma King, the Most Honored among assemblies, born into the Shakya clan. We should go to see him one final time, bow to him, make offerings, and show him reverence. After he has entered nirvana, you must not grieve. Rahula, Shakyamuni Buddha is now in the land of the Mallas, in the grove of twin sala trees, lying on his right side in the lion posture. He is thinking of Rahula. Go there at once.”

After these words had been spoken, Rahula addressed the Buddha Caravan Leader:

“Revered Blessed One, I do not wish even to hear that Shakyamuni Tathagata, Perfectly Enlightened One, will enter nirvana; how much less could I endure seeing the Buddha, the Blessed One, enter nirvana?”

After saying this, his body and mind trembled, and he could no longer contain himself. He continued:

“Shakyamuni, the Blessed One, born into the Shakya clan, is the King above all kings and the treasure of sentient beings. How could I now bear to see the Buddha enter nirvana? He is the compassionate protector of the entire world, one whose physical marks are exceedingly rare throughout the world. He is a lamp for the entire world and the eyes of the entire world. For the sake of the entire world, he brought forth wisdom and illuminated the whole world, dispelling its darkness. Tomorrow he will depart, leaving nothing behind.”

After he had spoken these words, Caravan Leader Tathagata said to Rahula:

“Enough, Rahula! Do not grieve! Rahula, have you not heard the Tathagata teach that all conditioned phenomena are impermanent, all conditioned phenomena are suffering, and all dharmas are without self? Nirvana alone is quiescent. Rahula, the Buddha, the Blessed One, spoke this verse:

All conditioned phenomena are impermanent,

Being dharmas of arising and cessation.

Having arisen, they cease again;

Their cessation is bliss.

“Rahula replied, ‘So it is, Blessed One.’

“The Buddha said to Rahula, ‘That Blessed One spoke these words: All cherished and desired things are subject to change, arising and ceasing, and separation. Even if they remain for a long time, they must eventually depart.’

“Rahula replied, ‘So it is, Bhagavat. So it is, Sugata!’

“The Buddha said, ‘Rahula, regarding the dharmas produced by conditioned phenomena, you should know that they arise through differentiation. They arise from causes and conditions; if they did not pass away, that would not accord with the truth.’

“At that time, Rahula immediately recollected his teacher, Shakyamuni Tathagata, Arhat, Perfectly Enlightened One. Tears fell from his eyes, and he said:

From tomorrow onward, I shall no longer see the Buddhas and the bhiksus surrounding the Buddha and listening to the Dharma. Like Mount Sumeru, king of mountains, in the great ocean, adorned by the assembly and radiating brilliant light; like the full moon surrounded by the stars; like the sun casting forth a thousand rays of light; like the great ocean containing a multitude of precious treasures; like a Wheel-Turning King surrounded by his many attendants; like the Snow Mountain King with beautiful flowers opening their splendid blossoms; and like Mount Cakravada, which no fierce wind can move—so it is, O World-Honored One: none of the arguments of the heterodox teachers can shake you.

You are like a lotus in a pond, which cannot be defiled by the world; like the retinue of Great Brahma; like Sakra with his thousand eyes; and like the lion king seated upon the lion throne, free from fear and terror, having left all fears behind and uttering the lion’s roar. From tomorrow onward, I shall no longer be able to behold you.

After Rahula had spoken these words, he stood there as tears spontaneously streamed down his face. At that time, the Tathagata Merchant-Leader said to Rahula:

I must now hasten to that Buddha, for the Tathagata also wishes to see me. Rahula, I must now depart quickly. Ask no more, but go there. Do not grieve over that World-Honored One. Rahula, I must now go. Why is this? Rahula, the Dharma of all Buddhas and that Buddha, out of compassion, wish to see me before he enters nirvana.

At that time, the Venerable Rahula bowed his head and face at the feet of the Buddha Merchant-Leader and then, like a valiant man, immediately hastened away. Traveling swiftly, Rahula reached the Buddha at the city of Kusinagara, between the twin sala trees, and upon coming before the Tathagata, he again expressed himself in this manner. He then bowed his head and face at the Buddha’s feet, circumambulated him three times to the right, and stood to one side, sorrowfully weeping, his palms joined and tears falling.

At that time, the World-Honored One said to Rahula: Rahula, do not grieve, lament, cling, or weep in anguish, thereby afflicting your mind. Rahula, I have fulfilled my duty as a father, and I have also fulfilled my duty toward you. Rahula, no longer give rise to attachment, sorrow, or anguish. Rahula, I, together with all sentient beings, have attained fearlessness. I exhort them to arouse diligent resolve, to fear no more, not to allow affliction and harm to command them, but to strive diligently. Rahula, I am now entering parinirvana, and there is nothing more that can be done. Rahula, there are two matters that must be fulfilled: causing no disturbance and harboring no anger.

At that time, Rahula said to the Buddha: O World-Honored One! Bhagavan, please delay entering nirvana! Sugata, please delay entering nirvana! I beseech the World-Honored One to remain in the world for one more kalpa, for the peace, benefit, and happiness of sentient beings. I implore you to have compassion upon them, for the benefit and happiness of devas and humans!

After he had spoken these words, the Buddha said to Rahula:

Rahula, the Tathagata, the Worthy One, the Perfectly Enlightened One, has thoroughly understood all dharmas and is therefore known in the world by the title Buddha. Rahula, that Buddha-Dharma cannot be extinguished. It is neither born nor destroyed, neither comes nor goes, neither arises nor decays, neither sits nor lies down, neither unites nor disperses.

Why is this? Rahula, the abiding of dharmas means that they are neither born nor destroyed, neither empty nor possessed of self-nature; they are utterly pure nirvana, entering into neither abundance nor scarcity, neither existence nor loss. This path cannot be spoken of or expressed in words.

This is the Buddha-Dharma; therefore, it abides forever, is never lost, is never separated, does not desire separation, is neither non-harmonious nor fabricated, and is inexhaustible. Rahula, I have expounded this Dharma according to the various kinds of beings. Whether Buddhas appear in the world or do not appear in the world, all these dharmas perpetually abide.

These dharmas remain just as they are. This Dharma does not change; this Dharma is free from seeking; this Dharma has no self-nature. Rahula, it is thus!

The Tathagata has no characteristic of morality by which to enter parinirvana; nor has he any characteristic of concentration, wisdom, liberation, or the knowledge and vision of liberation by which to enter parinirvana. Rahula, do not grieve or cling any longer. Rahula, all conditioned phenomena are impermanent, unstable, and without hope; impermanence and changing dharmas have no final end.

Rahula, whatever deeds are performed should be solely for the pursuit of liberation. Rahula, this is my teaching.

After the Buddha had clearly revealed this to Rahula, sixty venerable bhiksus exhausted all the outflows and attained liberation of mind. Twenty-five bhiksunis also attained liberation of mind and realized the outflow-free state. Many devas and humans, freed from the dust and defilements, attained the pure acceptance of the Dharma.

Sixty-eight thousand bodhisattvas attained the Acceptance of the Non-Arising of Dharmas. All rejoiced and accepted the teaching, exclaiming: “The Buddha-Dharma is inconceivable!” Furthermore, flowers of various kinds—utpala, padma, kumuda, and pundarika—were scattered around the Buddha, and they proclaimed: “In future lives, we too shall act in this way. We shall become Teachers of devas and humans, appear in the world, and proclaim the unsurpassed worldly Dharma of signless nirvana.

Such great nirvana is parinirvana.” After the bodhisattvas had spoken these words, they remained standing silently.

Chapter Five: Kasyapa

At that time, the Venerable Ananda, beside the Buddha’s couch, wept bitterly and cast himself upon the ground, like an ancient forest that had lost its great tree. He then said:

The Bhagavan enters nirvana too soon! The Sugata enters nirvana too soon! The One of Great Loving-Kindness and Compassion among sentient beings enters peace too soon.

The lamp of the world, the light of devas and humans, enters nirvana too soon. The precious lotus of sentient beings enters nirvana too soon. The great naga-elephant among sentient beings, who has disciplined himself and disciplines sentient beings, enters nirvana in haste while many remain undelivered.

The Unsurpassed Guide, who has brought peace to the world, departs far too quickly. He who illumines the world with the eye of wisdom departs too soon. This world will be like a blind person without a guide.

You are the father and mother of sentient beings in the world—why do you depart so quickly? The world will be orphaned, with nowhere to take refuge. You are the most precious being in the world—how can it be that tomorrow I shall no longer behold you?

Only your name will remain in the world.

At that time, the Buddha said to Ananda:

Stop, Ananda! Grieve no more! I have already spoken about all that is cherished and beloved. Whatever comes together must one day be separated. Ananda, concerning conditioned dharmas that arise, one should know that those dharmas produced through causes and conditions must decay and perish. It is impossible for them not to decay; matters cannot be otherwise. Whatever exists in the world will not endure. Ananda, even if there were a dharma that lived forever in this manner, separation would still necessarily occur. Therefore, Ananda, grieve no more.

At that time, the Venerable Ananda gazed upon the Buddha’s honored countenance without taking his eyes from it and remained deep in thought. He was then like a forest that had lost its great tree.

The Buddha again said to Ananda:

“Ananda, stop! Do not grieve! Do not sorrow or wish that I remain in the world. Ananda, I have taught before that separation must come from all that is cherished and beloved, from all conditioned phenomena brought together through causes and conditions. Even if one could remain in the world for a long time, one would ultimately have to pass away, as is the nature of all phenomena. Ananda, the Tathagata’s bodily and verbal conduct is compassionate and filial; his immeasurable mind abides in undivided peace and happiness, without anger, hatred, worry, or sorrow.”

At that time, the Venerable Ananda rose from the ground and, weeping, said:

“World-Honored One, how could I not grieve? How could I not sorrow? I, together with all those who possess loving hearts, all the people of the world, all those who have compassion for the world, all those who cherish the world, all those who are a refuge for the world, the leaders of the world, those who work for the benefit of the entire world, and those who work for the peace and happiness of the world—we must tomorrow be parted from one so precious to sentient beings.

At that time, after lamenting and weeping, the Venerable Ananda continued: “How extraordinary! How extraordinary! Conditioned formations are like a corpse, yet they serve as a shrine and can radiate light.

The great light among all lights, surrounded by hundreds of thousands of kotis of nayutas of attendants, enables this world to see, know, recollect, and contemplate the realm of wisdom, bringing security to sentient beings—yet he is departing so swiftly! O One of Great Wisdom! O One of Great Radiance!

For the sake of the world’s security, you are departing far too swiftly! The world will be left alone. The guardian of its peace has not yet completed his work, yet he is hastening to depart.

The Tathagata is fully endowed with spiritual powers and miraculous transformations, yet now, before securing peace for the world, he hastens to depart. World-Honored One, how could I not grieve? How could I not sorrow?

World-Honored One, I now wonder why my heart has not utterly broken. World-Honored One, I also believe that if I were to perish before the Buddha, the Buddha would immediately use his spiritual power to save me. Therefore, I cannot die.

Why is this? Because I have received the essential teachings of the Tathagata and have accepted and retained, without forgetting, the eighty-four thousand Dharma treasuries, but have not yet transmitted them to devas and humans throughout the ten directions. World-Honored One, through the Buddha’s sustaining power, my life has not yet ended.

World-Honored One, how could I not grieve? How could I not sorrow? World-Honored One, when I go to the city of Kapilavastu, where the World-Honored One was born, and gather again among the Sakya clan, what words shall I speak?

Shall I say: ‘Today, Sakyamuni Buddha, the Most Honored among beings and the unsurpassed Dharma King, is about to enter nirvana’? When I go to Rajagriha and meet Ajatasatru, son of Vaidehi, what shall I say? Can I say: ‘Today the Buddha is entering the realm without remainder; the One capable of saving the world from the sin of uninterrupted retribution is now about to depart’?

When I go to the city of Sravasti, what shall I say? Can I say: ‘The One of Great Compassion, who cherishes the world, has entered the realm of peace’? When I go to Jeta Grove, the place of the elder Anathapindika, I shall be asked: ‘When will the Tathagata come to dwell among the trees of Jeta Grove in Anathapindika’s Park?’ How shall I answer?

When I go to the city of Vaisali and stand before the Licchavi princes, what shall I say? Can I say: ‘The One who cherishes the world, the greatest and most honored teacher, has peacefully departed’? In many places, good men and good women will come and question me; how shall I answer them?

Can I say: ‘The Greatly Wise One of the world, who dispelled all doubts, has peacefully departed’? Bhiksus wishing to see the Buddha, make offerings, and pay homage will ask me: ‘When will the World-Honored One conduct the Posadha ceremony?’ They will also come to ask about the Dharma and its meaning! As though neither hearing nor seeing them, I shall have to say: ‘After the World-Honored One has entered cessation, those possessing spiritual powers and miraculous transformations and those who practice the holy life will remain in the world.’ How could I not grieve and sorrow?”

After he had spoken these words, the Buddha said to the Venerable Ananda:

“Ananda, stop! Do not grieve! For the sake of the holy life, I have expounded the teachings extensively and instructed beings everywhere.

They will remain in the world for the benefit of devas and humans. Ananda, four hundred years after my passing into cessation, Kasyapa and his disciples will develop and teach the Dharma and transform sentient beings. They will cultivate the holy life for the benefit of devas and humans.

Ananda, do not grieve. My true Dharma is being widely transmitted, will long remain in the world, and will benefit sentient beings. Ananda, after I enter nirvana, Bhiksu Kasyapa and the others will arouse the aspiration and, having heard me, will gather the Dharma of unsurpassed samyak-sambodhi for immeasurable asamkhyeyas of Uế Na Do Tha kalpas, performing beneficial and wholesome deeds without allowing it to decline.

Why is this? Ananda, Bhiksu Kasyapa has few desires, knows contentment, keeps his distance from worldly things, and practices diligently. He delights without ever forgetting.

He delights without frivolity, and wisdom is ever present before him. Ananda, Bhiksu Kasyapa will instruct the great assembly and bring it benefit and happiness. For the sake of the holy life, he will teach the Dharma without seeking personal gain, just as parents care for their children!

Ananda, Bhiksu Kasyapa, together with the fourfold assembly, will regard the world with compassion, wishing to bring benefit and happiness to sentient beings among devas and humans alike.”

Having thus aroused his resolve, Ananda then said to the Buddha:

“World-Honored One, Bhiksu Kasyapa has aroused such a resolve and made a vow to benefit devas and humans.”

The Buddha said:

“Ananda, when Bhiksu Kasyapa enters nirvana, he will make this vow:”

After my passing into nirvana, my spiritual power shall sustain me, causing the robe wrapped around my body neither to change nor decay. My hair, complexion, and each of my faculties shall likewise remain undecayed, until Maitreya Tathagata, Worthy One, Perfectly Enlightened One, appears in the world, so that I may behold the Blessed One and encounter him at the first, second, and third assemblies. This shall be accomplished through the sustaining power of my vow.

It shall enable hundreds of thousands of sentient beings, many tens of millions of sentient beings, and many hundreds of thousands of kotis of nayutas of sentient beings to attain the fruits of sainthood. When Maitreya Buddha has seen that my body and robe have neither decayed nor changed, and when the shravakas of all three assemblies have likewise seen my undecayed body, all its faculties intact, and the kashaya robe, my body shall then rise into the air and burn itself.

When it has been consumed, the fire shall cease. Ananda! Such is the resolve made by Kashyapa for the benefit and happiness of sentient beings.

Ananda! Through the power of such a vow, the bhikshu Kashyapa shall be sustained. Only after bringing those sentient beings to maturity shall he enter nirvana.

Ananda! After the bhikshu Kashyapa enters nirvana, four rocky mountains shall move to where Kashyapa lies and close together with his body inside. Ananda!

Kashyapa’s body, enclosed amid those four mountains, shall not decay. It shall remain so until Maitreya appears in the world; and when the time comes for instruction, the body of the bhikshu Kashyapa shall still not have perished. Neither his kashaya robe nor even his dwelling place shall decay.

Why is this? Ananda! It is because he upheld the pure precepts, cultivated the holy life, and possessed wisdom.

Therefore, his vow can be fulfilled. Without precepts, purity, cultivation of the holy life, and wisdom, even if one should wish for this, it would be difficult to accomplish. Ananda!

Before entering nirvana, the bhikshu Kashyapa shall make his vow and empower it. After he enters nirvana, Kashyapa’s body shall remain unchanged; his hair, blood, flesh, internal organs, and clothing shall not decay. His body shall not emit a foul odor, even until the time of Maitreya.

Ananda! When Maitreya Buddha appears in the world, he shall go to Kashyapa’s resting place together with nine billion six hundred million bhikshus. Ananda!

Maitreya Buddha shall reveal Kashyapa’s body to those nine billion six hundred million bhikshus and say: “In the Dharma of Shakyamuni Tathagata, he was a great shravaka who practiced the dhutanga austerities, had few desires, knew contentment, was diligent, and dwelt in seclusion. He delighted in vigilance and not in indolence, with samadhi and wisdom ever present before him. For the sake of sentient beings, he was able to reveal, instruct, benefit, and gladden them.

For those who cultivated the holy life, he taught the Dharma tirelessly, like a father and mother. Bhikshus! This is the bhikshu Kashyapa.

Among the fourfold assembly, he discerned those who practiced seclusion; free from doubt, he was able to accord with sentient beings. Bhikshus! Behold Kashyapa, who, out of compassion for the world and for the benefit and happiness of all devas and humans, formed such a resolve.” Ananda!

At the second assembly, Maitreya Tathagata, the Perfectly Enlightened One, shall come to this place together with nine billion four hundred million shravakas; and at the third assembly, he shall come to Venerable Kashyapa’s resting place together with nine billion two hundred million shravakas. Ananda! That Maitreya Buddha shall instruct those nine billion two hundred million bhikshus, saying: “In the Dharma of Shakyamuni Tathagata, the bhikshu Kashyapa was a great shravaka who practiced the dhutanga austerities, formed the resolve to have few desires and know contentment, and acted for the benefit and happiness of all sentient beings, devas, and humans.” Ananda!

Maitreya Tathagata shall then emit a ray of light from his right hand that reaches the crown of Kashyapa’s head. Gazing upon him, he shall say to the bhikshus:

“Bhikshus! This is the bhikshu Kashyapa. After Shakyamuni Buddha entered nirvana, he widely proclaimed that profound and extensive teaching. Among this assembly, there is no one who, after my nirvana, shall widely proclaim my teaching as Kashyapa did.” Ananda! Such is the bhikshu Kashyapa. Through the sustaining power of his original vow, he shall remain for that Buddha’s three assemblies. Then, manifesting many kinds of spiritual powers and transformations in the sky, he shall burn his own body. Once it has been consumed, he shall never appear again.

At that time, after Maitreya Buddha has extolled Venerable Kashyapa, he shall teach the Dharma together with nine billion two hundred million bhikshus, and many hundreds of thousands of kotis of nayutas of devas and humans shall attain the noble path. Ananda! The bhikshu Kashyapa formed such a resolve to benefit many sentient beings. He also formed the resolve to bring benefit and happiness to all sentient beings. Thus, Ananda, through that resolve, the bhikshu Kashyapa shall preserve my true Dharma for four hundred years, manifest spiritual powers and transformations, and cultivate the holy life, thereby increasing the benefit of devas and humans.

Chapter Six: Upholding the True Dharma

At that time, the Blessed One again said to Ananda: “Do not grieve! I have wholeheartedly taught the Dharma everywhere and have brought benefit and happiness to devas and humans. Ananda!

After I enter nirvana, in the city of Mathura, on Mount Urumanda, there will be a Sangharama named Natika. There will be a bhikkhu there named Videsha, possessed of great spiritual powers and great might. He will attain the Way through right wisdom, be learned and fearless, and preserve the Sutra Pitaka, Vinaya Pitaka, and Abhidharma Pitaka.

For those who practice the holy life, he will tirelessly teach the Dharma, instructing them and bringing them benefit and happiness. He will also manifest spiritual transformations and practice the holy life. He will widely propagate my true Dharma for the benefit of devas and humans.

“Ananda! Do not grieve! After I enter nirvana, at Mount Urumanda, in the Natika Sangharama, there will be a bhikkhu named Dezhika, possessed of great spiritual powers and great might. Practicing the holy life, he will tirelessly teach the Dharma. For the sake of my teaching, he will continually proclaim it and instruct devas and humans.

“Ananda! Grieve no more. After I enter nirvana, at Mount Urumanda there will be a mountain named Ushira. There, 40,000 bhikkhus will assemble, nearly all of whom will possess great spiritual powers and great might, attain the fruit of the Way, be learned and fearless, and preserve the Sutra Pitaka, Vinaya Pitaka, and Abhidharma Pitaka. Through their practice of the holy life, these bhikkhus will instruct sentient beings, bring them benefit and happiness, and tirelessly teach them the Dharma. These bhikkhus will possess spiritual powers of transformation and practice the holy life. For the sake of my true Dharma, they will expound and propagate it widely. They will do so for the benefit and happiness of devas and humans.

“Ananda! Do not lament! After I enter nirvana, at Mount Urumanda there will be a bhikkhu named Upagupta, possessed of great spiritual powers and great might. He too will manifest spiritual transformations and practice the holy life. For the sake of my teaching, he will propagate it widely for the benefit and happiness of devas and humans. There will also be one thousand arhats at that place. Together with 88,000 bhikkhus, they will perform the Uposatha and carry out Sanghakarma. Their minds will be free from deceit, and they will help one another. They will be practitioners of the holy life who possess spiritual powers of transformation. For the sake of my true Dharma, they will propagate it widely. They will do so for the benefit and happiness of devas and humans.

“Ananda! Grieve no more! Upagupta and his disciples will widely propagate my teaching and skillfully expound it for devas and humans.

“Ananda! Do not grieve! After I enter nirvana, in the city of Pataliputra there will be a Sangharama named Bhadani. There will be a bhikkhu there named Ashvagupta, who will possess the three knowledges, six supernormal powers, and eight liberations. He will have mastery of meditative concentration, wisdom, and liberation, and will possess great spiritual powers and great might. He will manifest great spiritual transformations and practice the holy life. For the sake of my teaching, he will widely proclaim, explain, and expound it, bringing increasing benefit to devas and humans.

“Ananda! Do not grieve. After I enter nirvana, in the city of Pataliputra there will be a Sangharama named Kukkuta. There will be a bhikkhu named Chakdara, possessed of great spiritual powers and great might. He will even be able to manifest spiritual transformations and practice the holy life, causing my teaching to be propagated and the true Dharma to flourish increasingly for the benefit and happiness of devas and humans.

“Ananda! Grieve no more! My holy life will continue to be propagated. All of this will be for the benefit and happiness of devas and humans.

“Ananda! After I enter nirvana, in the kingdom of Anga, the shravakas will hold a Panchavarsha assembly for my sake, at which 13,000 arhats will gather. They will all possess every kind of great spiritual power, be fully endowed with might and many profound and wondrous qualities, practice the holy life, and teach the Dharma for the benefit and happiness of sentient beings. There will be an elder there named Dadhyatra, possessed of great spiritual powers, great might, and profound and wondrous qualities. For those who practice the holy life, he will tirelessly teach the Dharma. He too will manifest spiritual transformations and practice the holy life. For the sake of my true Dharma, he will propagate it widely. All of this will be for the benefit of devas and humans.

“Ananda! Do not be distressed! After I enter nirvana, in the city of Kimpashiddha there will be two bhikkhus who have left the household life from the Brahmin caste. One will be named Vidhura, and the other Satyaka. Both will be fully endowed with spiritual powers and possess profound might. They will even manifest spiritual transformations and practice the holy life. For the sake of my teaching, they will expound and propagate it widely, bringing benefit and happiness to devas and humans.

“Ananda! Weep no more. After I enter nirvana, in the city of Bhaketa there will be a bhikkhu named Great Vigor, fully endowed with spiritual powers and great majestic virtue. He will even manifest spiritual transformations and practice the holy life, causing my teaching to be widely propagated and bringing increasing benefit and happiness to humanity.

“Ananda! Do not grieve! After I enter nirvana, there will be a bhikkhu named Madhyantika, fully endowed with the three knowledges, six supernormal powers, and eight liberations.

He will have mastery of the twofold liberation of meditative concentration and wisdom, possess great spiritual powers, and be fully endowed with might. He will practice the holy life and tirelessly teach the Dharma. In northern India, in the Vakshu River, there will be many nagas, yakshas, gandharvas, and others.

Strong and vigorous in body, they will dwell in that river. When the bhikkhu Madhyantika arrives there, the nagas, yakshas, gandharvas, and others will immediately come forth to do battle. The bhikkhu Madhyantika will then manifest spiritual transformations.

Through the Dharma, he will subdue the nagas, yakshas, gandharvas, and others, causing them to develop reverence and faith. After he has inspired reverence and faith in them, he will instruct the people by the Vakshu River to establish monasteries for the shravakas, and hundreds and thousands of shravakas will assemble there.”

Ānanda! This is the bhikshu Madhyāntika, who will go there for the sake of all beings and perform such wholesome deeds. Ānanda! Even if I were to speak of, extol, and praise the merits of that bhikshu Madhyāntika, I could never exhaust them. Ānanda! This bhikshu Madhyāntika will be endowed with every virtue and will skillfully practice the pure conduct according to my Vinaya, bringing benefit and happiness to gods and humans and benefiting the multitude of beings.

Ānanda! Do not grieve! After I enter nirvana, in the land of Gandhāra in northern India, there will be a bhikshu named Kāśyapa, possessed of great supernormal powers and immeasurable might, wisdom, realization of the Way, great learning, and fearlessness. He will preserve the Sutra Pitaka, Vinaya Pitaka, and Abhidharma Pitaka, and will cause my true Dharma to circulate widely.

Ānanda! Do not sorrow! After I enter nirvana, in northern India there will be a city named Takṣaśilā.

There will be a householder named Jātika, renowned everywhere and exceedingly wealthy. He will possess many treasures, great merit and wisdom, a handsome and pleasing appearance, and the foremost excellent marks. That Elder Jātika will have profound faith in me and in the śrāvakas, making offerings to them, revering, honoring, and praising them.

Thereby he will cultivate roots of goodness leading to awakening, and after fully one thousand kalpas he will attain Buddhahood. That Buddha will be named Universal Light. That kalpa will be named Creating Virtue, and that world will be named Endowed with Great Adornments. Ānanda!

For the sake of my true Dharma, that householder Jātika will bring benefit and happiness to gods and humans and cause it to spread widely.

Ānanda! Grieve no more! After I enter nirvana, in northern India there will be a royal capital named Puṣkalāvatī. Its people will be prosperous, peaceful, and happy. There will also be many brahmins, householders, and lay followers there who conform to the scriptures, have profound faith in me and in the śrāvakas, and make offerings to them, revering, honoring, and praising them. There will be many śrāvaka disciples possessed of great supernormal powers and immense might. Ānanda! There will also be many elders and lay followers there who possess right knowledge, have realized the Way, are fearless, and are endowed with wisdom.

Ānanda! In that royal capital of Puṣkalāvatī, some white-robed lay followers, after death, will be reborn in Tuṣita Heaven, whereas some monastics will fall into hell. Why is this? Because they will neither uphold the precepts nor observe the rules of discipline.

Ānanda! In that royal capital of Puṣkalāvatī, there will also be brahmins, elders, and lay followers who will think: “The true Dharma of Śākyamuni Buddha is declining.” Why will they think this? Because the bhikshus, out of concern for material gain and with ever-increasing greed, will not preserve the prohibitory precepts.

Their minds will often be distracted; they will take no delight in dwelling in mountains and forests and will remain far removed from meditation. By associating and coming and going with the four assemblies, they will violate the precepts and discipline. They will likewise associate with brahmins, elders, and lay followers.

Because of their intimate dealings with one another, they will cease to show mutual respect. They will exchange food, drink, gifts, flowers, and fruit; they will not rely upon the precepts and discipline, will not maintain the proper boundaries, and will consort with women. When these brahmins, elders, and lay followers see and hear the bhikshus committing such unlawful deeds, fear and anguish will arise in their hearts, and they will say:

“The Buddha’s teaching has withered away!”

At that time, when they return to the royal capital of Puṣkalāvatī, there will be an upāsaka named Dharmavardhana, possessed of great supernormal powers, immense influence and merit, right knowledge, realization of the Way, great learning, and fearlessness. He will preserve the scriptures and expound the Abhidharma Pitaka with skill and fluency. Wishing to inspire faith in those brahmins, elders, and lay followers, that upāsaka will rise into the sky, reveal what is beneficial, and say:

“Good people! Do not be afraid or harbor doubts! The teaching of Śākyamuni Buddha still remains in the world. Resolve to strive diligently in performing wholesome deeds. Those who have not yet realized will realize; those who have not yet attained will attain; those who have not yet accomplished will accomplish. The true Dharma still remains today; quickly arouse the resolve to practice!”

Then those brahmins, elders, and lay followers will rejoice in heart. They will practice generosity and cultivate merit; for my sake, they will honor my relics and practice the Dharma. They will encourage the śrāvakas, make offerings to them, listen to and understand the teachings, accept and uphold them, read and recite them, and then expound the Dharma to others. They will observe the prohibitory precepts and encourage the cultivation of meditation. Those brahmins, elders, and lay followers will increasingly gain benefit, happiness, and joy. All will delight in the wholesome path and the path leading into nirvana.

Ānanda! For the sake of my teaching, that upāsaka will expound it widely and bring benefit and happiness to gods and humans. So it will be, Ānanda! After I enter nirvana, many wealthy laypeople will have profound faith in my Dharma and attain realization. Throughout immeasurable kalpas, they will have made offerings to hundreds of thousands of Buddhas and planted roots of goodness. For the sake of my relics, they will adorn them and practice in this manner, and they will make offerings to the śrāvakas, revering, honoring, and praising them. Ānanda! For the sake of my teaching, they too will cause it to circulate widely, bringing benefit to gods and humans.

Ānanda! In a later age after I enter nirvana, a bhikshu named Jīvaka will appear in northern India. Having planted roots of goodness and made reverential offerings in the presence of immeasurable Buddhas in past lives, he will possess complete and profound faith and abide securely in the Mahayana Dharma. Wishing also to bring peace, happiness, and benefit to sentient beings, he will resolve to become greatly learned, preserve the Bodhisattva Pitaka, extol the Mahayana, and cause the Mahayana to flourish.

When this bhikshu sees stupas and shrines containing my relics that have fallen into ruin, he will repair and restore them, adorn them with gold, and erect banners, streamers, jeweled canopies, bells, and chimes that emit wondrous sounds. He will also create numerous images and stupas and shrines of the Tathagata, all adorned with crescent moons and lions, causing gods and humans to rejoice. Wishing to perfect the roots of goodness leading to awakening, he will regard sentient beings with compassion, protect and nurture them, and preserve my teachings. He will cause those without faith to increase their faith and will also cause many roots of goodness to arise, establishing the Pañcavārṣika assembly.

Ānanda! At that time, many bhikshus will not observe the precepts and will commit many acts contrary to the Dharma. They will take no delight in dwelling in secluded forests and will distance themselves from meditation.

They will break the precepts, follow erroneous paths, be fond of disputation, greedily accumulate possessions, and individually occupy private rooms. They will associate back and forth with worldly people and become estranged from the Buddhadharma. They will have no reverence for those who practice the holy life, though outwardly they will bear the appearance of śramaṇas.

At that time, very few bhikshus will diligently exert themselves, remain far from noisy places, and single-mindedly devote themselves to meditation. They will abide securely in wholesome Dharma, have few desires, know contentment, and delight in practicing alms-rounds. They will abide in the lineage of the noble ones, be deeply learned, and remain fearless.

They will uphold the sutras, preserve the Vinaya, and recite the Abhidharma Piṭaka. At that time, the bhikshu Na Bà Ca will don the kāṣāya for the sake of the other bhikshus. With a gentle mind, unobstructed faculties, profound faith, and supreme reverence, he will put on the kāṣāya.

Having thus donned the kāṣāya, he will resolve to observe the precepts, become a field of merit, practice generosity, and cultivate wholesome roots. After the bhikshu Na Bà Già has cultivated immeasurable kinds of awakening and planted wholesome roots, he will die and be reborn in the western direction, beyond hundreds of thousands of koṭis of Buddha-worlds, in a land called Immeasurable Life. In that Buddha-land he will continue to plant wholesome roots and, throughout the dispensations of eight billion Buddhas, will still practice the holy life.

Through these wholesome roots, after ninety-nine billion kalpas he will attain perfect enlightenment. That Buddha will be named Stainless Light, and his world will be called Adorned with All Merits. Ānanda! That bhikshu Na Bà Ca will extensively proclaim and disseminate my teaching, bringing benefit and happiness to devas and humans.

Ānanda! Do not grieve! My holy life will bring joy and faith to devas and humans. Ānanda!

In a future age after my nirvana, there will be a neighboring country called Nhật Xá Ma. The king of that country, named Great Giver, will give rise to faith in my Dharma and encourage offerings to, and praise and extol, my relics and śrāvakas. Ānanda! That King Great Giver will assemble the śrāvakas and bhikshus in the land of Xá Ma in order to honor and make offerings to them.

There will be three thousand arhats there. All of them will possess supernormal powers, merit, and spiritual might, and they will tirelessly teach the Dharma for the sake of the holy life. Ānanda! For the sake of my true Dharma, they too will extensively proclaim and propagate it, bringing benefit and happiness to devas and humans.

Ānanda! Do not lament! After my nirvana, in northern India there will be a city called Hưng Cừ Vị Đán Na.

My relics will be present there and will be honored and venerated with offerings of flower garlands, incense, powdered incense, music, performances, banners, canopies, clothing, and bedding, all adorned with gold and silver. Ānanda! At that time, many people at the monastery will give rise to faith, leave the household life, receive and uphold the precepts, and cultivate wholesome Dharma. The wholesome practices cultivated by laypeople will likewise be exceedingly numerous and difficult to reckon. Ānanda!

They will be people who observe the precepts, are deeply learned, possess wisdom, and gain pure faith in my Dharma. They will encourage the making of adornments as offerings to my śrāvakas and relics, and will make offerings to and uphold the Buddha, Dharma, and Sangha. Through these wholesome roots, they will receive blessed rewards among devas and humans and attain anuttara-samyak-saṃbodhi.

Some will attain the Pratyekabuddha Vehicle, while others will attain the Śrāvaka Vehicle and enter nirvana. Ānanda! By successively making offerings in this manner, they will attain supernormal powers and spiritual might. Ānanda! The Dharma will be revealed, explained, and proclaimed for the sake of these people.

For the benefit of my true Dharma, it will be widely propagated and expounded.

Ānanda! Do not grieve! My teaching will be widely disseminated, bringing benefit to devas and humans. Ānanda! While my relics and images remain in Jambudvīpa, how could people fail to see them? Therefore, devas, nāgas, yakṣas, rākṣasas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, kumbhāṇḍas, and others will also create images within their palaces. Ānanda! Do not lament! My teaching will be preserved and widely propagated by devas and humans.

Chapter Seven: Relics

At that time, the Blessed One again said to Ānanda:

After my nirvana, if any good man or good woman, whether a householder or one who has left the household life, makes offerings even to a mustard-seed-sized portion of my relics and, with reverence, respect, and humility, presents offerings to it, I declare that this person possesses wholesome roots and will certainly attain the fruit of nirvana and enter the peace and bliss of nirvana. Ānanda! If, after my nirvana, any good man or good woman gives rise to reverent faith and, for my sake, creates an image or erects a stupa or shrine, then, Ānanda, that person should have profound and extensive faith and entertain no doubts.

I declare that this person has planted wholesome roots and will certainly attain the fruit of nirvana and realize nirvana. Ānanda! This applies to those who now make offerings to me, those who after my nirvana make offerings to even a mustard-seed-sized portion of my relics, and those who create an image of me or erect a stupa or shrine. Ānanda! If anyone, with a mind mindful of the Buddha’s merits, tosses even a single flower into the air, I declare that this person possesses wholesome roots and will certainly attain the fruit of nirvana and enter inexhaustible nirvana. Ānanda!

If someone beholds the Blessed One’s supernormal powers and spiritual might and then makes an offering, even to the extent of scattering flowers into the air, that person will likewise attain the fruit of nirvana. How much more so one who draws near to and serves the Tathagata in order to make such offerings, or one who, after my nirvana, makes offerings to my relics! Ānanda! The realm of the Buddhas is inconceivable.

If anyone can give rise to the resolve to make offerings, the merit thereby obtained will likewise be inconceivable. Ānanda! If anyone is mindful of the Buddha and scatters even a single flower into the air, I see with the Buddha’s knowledge and vision that this person will obtain inconceivable karmic rewards. Believe this!

How much more so, in the future, will a child of the Buddha who possesses profound faith, reverently reflects, and seeks the wisdom of the Buddha obtain such rewards.

When Venerable Ānanda heard the Buddha speak, he retained these words in mind, gave rise to great joy, and said to the Buddha:

Rare indeed, O Bhagavān! Rare indeed, O Sugata! Now is the proper time!

I pray only that the Blessed One speak further. You have said that one who is mindful of the Buddha and even scatters a single flower into the air as an offering will obtain wholesome karmic rewards. After hearing the Buddha’s words, the bhikshus will all receive, uphold, and recite them, thereby attaining the fruit of compassion for the world and bringing benefit to devas and humans.

From this life into future lives, if any sentient being hears this teaching and thereby plants many wholesome roots, gives rise to reverent faith, and obtains great joy, that person will think: “Śākyamuni! You are the unsurpassed Dharma King. Possessing great compassion within the Śākya clan, you save the world and exhort us to arouse diligent effort in mindfulness of the Buddha.”

After Ānanda had spoken these words, the Buddha said to him: “Listen closely! Listen closely! Excellent! I shall now distinguish and explain these karmic rewards.”

Ānanda replied: “So be it, Blessed One! We are eager to listen.”

The Buddha told Ananda: “If any sentient being brings forth the resolve to recollect the Buddha, even to the extent of scattering a single flower into the air, the merit of that act will yield inconceivable and inexhaustible rewards. Ananda! From that time onward, throughout kalpas long or short, the full extent of such beings’ wandering through birth and death cannot be known, and so it will likewise be in subsequent lives.

If any sentient being sincerely recollects the Buddha’s virtues, even to the extent of scattering a flower into the air, in the future that being will become a Lord of the Trayastrimsha Heaven, a Brahma King, or a Wheel-Turning King. Such meritorious rewards will be inexhaustible. Through that wholesome root, the meritorious rewards will be boundless and inexhaustible.

Yet that being must ultimately enter nirvana. Why is this? Ananda!

It is because the field of merit of the Buddhas yields inexhaustible rewards. I declare that this person will attain nirvana and realize the ultimate fruit. Ananda!

This comes solely from drawing near to and making offerings to me. Whether one makes offerings to me of so little as a mustard seed or a relic, constructs an image, stupa, or shrine for me and then makes offerings to it, or recollects the Buddha and even scatters a single flower into the air, these acts are alike. There may also be someone who, alone in a private chamber, wholeheartedly recollects the Buddha and even scatters a flower into the air.

Ananda! I declare that this person will attain nirvana—the foremost nirvana—entering nirvana without remainder, the supremely excellent nirvana, the wondrous nirvana, the pure nirvana, and the abiding nirvana. Ananda!

Such is the cause and condition. Among all fields of merit, the Buddha is the supreme king. Why is this?

The Buddha’s field of merit does not mean a worldly reward; rather, it is a cause and condition through which the Buddha’s field of merit is the foremost field of merit. Ananda! The Buddhas, the Tathagatas, accord with the Right Path and are able to serve as the unsurpassed, ultimate field of merit.

The Buddha’s field of merit means that one will assuredly reach nirvana and attain the foremost nirvana. Ananda! Even scattering flowers as an offering to the Buddha is an act of merit.

If anyone has the thought of recollecting the Buddha and maintains reverent faith for a single lifetime, I declare that this person will attain the inexhaustible reward of nirvana. Ananda! Such is the merit of recollecting the Buddha among human beings.

If even an animal is able to remember and recollect the Blessed One, I also declare that this is a wholesome root of merit. It too will realize the fruit of nirvana.

“Ananda! I now contemplate the Buddhas, the Blessed Ones, who serve as fields of merit for sentient beings and enable them to attain spiritual powers and mighty strength. Therefore, Ananda, do not grieve!

If any good man or good woman—even an animal or any other sentient being—develops faith in the Buddha, you should know that such a being will attain the reward of spiritual powers and vast merit. It is like amrita among all kinds of amrita, the most precious of all amrita. Ananda!

The Tathagata’s body and speech arise from a mind of immeasurable, nondual peace and happiness, free from anger, resentment, and fear. Ananda! Suppose the three-thousandfold great-thousand world system were filled with stream-enterers, once-returners, non-returners, and arhats, as densely as sugarcane, bamboo, thorns, or grass.

Suppose a good man or good woman, for a kalpa or slightly less than a kalpa, were always filled with joy and made offerings to all of them with reverence, respect, humility, and devotion. Ananda! What do you think?

Would this good man or good woman gain much merit?”

Ananda replied: “Very much indeed, Bhagavan! Very much indeed, Sugata!”

The Buddha said: “Ananda! Suppose, moreover, that someone joins palms before the Buddhas and utters their names. Compared with this merit, the former merit does not equal even one part in a hundred, one numerical fraction, or one kala fraction.

Why is this? Ananda! Among all fields of merit, the Tathagata’s field of merit is unsurpassed.

By making offerings to the Buddhas, one accomplishes great merit and attains spiritual powers and majestic strength. Ananda! Suppose the three-thousandfold great-thousand world system were filled with shravaka arhats, or were filled with pratyekabuddhas as densely as sugarcane, bamboo, thorns, grass, and so forth.

Suppose a good man or good woman, for a kalpa or slightly less than a kalpa, gave rise to a joyful mind toward them all and made offerings to those pratyekabuddhas with reverence, respect, humility, and devotion. After those pratyekabuddhas entered final nirvana, that person erected seven-jeweled stupas for them. Suppose that good man or good woman then made offerings to them with various kinds of incense, flowers, fragrant oils, garments, other requisites, precious canopies, banners, and streamers, showing reverence, respect, humility, and devotion.

Ananda! You should know: would this person gain much merit?”

Ananda replied: “Very much indeed, Bhagavan! Very much indeed, Sugata!”

The Buddha said: “Ananda! Suppose, furthermore, that someone develops pure faith in the Tathagata and reflects, explains, and proclaims: ‘The wisdom of the Buddhas is inconceivable.’ The wholesome roots and merit of this explanation are such that, compared with the previous offerings made to the pratyekabuddhas, that earlier merit would equal only one kala fraction, or even only one upanishad fraction, of this merit. Why is this?

Ananda! The Buddhas, the Blessed Ones, possess immeasurable great loving-kindness, immeasurable great compassion, immeasurable morality, immeasurable purity, immeasurable wisdom, immeasurable liberation, immeasurable knowledge and vision of liberation, immeasurable cultivation, and immeasurable realization. Ananda!

The wisdom of the Buddhas is inconceivable, and the realm of the Buddhas is also inconceivable. Offerings made to them are likewise inconceivable, and the rewards thereby attained are also inconceivable. Ananda!

Do not grieve! You have now attained great spiritual powers and accomplished beneficial deeds. Why is this?

Ananda! For more than twenty years you have cultivated wholesome conduct through body, speech, and mind and have attended upon me. You have also retained my eighty-four thousand Dharma treasures and are foremost in learning.

Skillful in responding to questions, you will attain the Path through right wisdom and become fearless through extensive learning. You will preserve the Sutras, Vinaya, and treatises and tirelessly teach the Dharma to the fourfold assembly.

“Ananda! After my passing into nirvana, work together with the Venerable Mahakashyapa, who will serve as the supreme guiding teacher in carrying out the Buddha’s work. Ananda! Weep no more! You will attain the benefit of great spiritual powers and merit.”