中阿含經

6. CHAPTER ON KINGS

67. THE SUTRA OF THE GREAT DEVA MANGO GROVE^[1]

Thus have I heard:

At one time, the Buddha was journeying through the land of Videha together with a great assembly of bhikshus. He arrived at Mithila and stayed in Great Deva’s mango grove^[02].

Then, while they were traveling along the road, the Blessed One smiled radiantly. Seeing the Blessed One smile, Venerable Ananda joined his palms toward the Buddha and said:

“Blessed One, for what reason did you smile? The Tathagatas, the Unattached, the Perfectly Enlightened Ones, never smile without a reason. I pray that you explain its meaning to me.”

The Blessed One said:

“Ananda, in ancient times, here in this mango grove in Mithila, there was a king named Great Deva^[03]. He was a wheel-turning king, intelligent and wise, who governed the realm with four divisions of the army, sovereign and free. He was a Dharma king who ruled according to the Dharma, possessed the seven treasures, and attained the four human virtues that accord with one’s wishes.

“Ananda, what were the seven treasures possessed by King Great Deva? They were the precious wheel, the precious elephant, the precious jewel, the precious woman, the precious horse, the precious householder, and the precious general. These were the seven treasures.

“Ananda, how did King Great Deva possess the precious wheel?

“Ananda! At that time, on the fifteenth day of the month, the day for reciting the Pratimoksha^[04], after bathing, King Great Deva ascended the main hall. From the east, a divine precious wheel^[05] appeared.

The divine wheel possessed a full thousand spokes and all its parts were complete. It was naturally pure and not fashioned by human hands. Its color resembled a blazing fire, dazzling and radiant.

Upon seeing it, King Great Deva rejoiced and thought: ‘The exalted precious wheel^[06] has appeared; the wondrous precious wheel has appeared. I have also heard the ancients say that on the fifteenth day of the month, after bathing and ascending the main hall, when a crowned kshatriya king^[07] recites the Pratimoksha, a divine precious wheel appears from the east. The divine wheel possesses a full thousand spokes and all its parts are complete.

It is naturally pure and not fashioned by human hands. Its color resembles a blazing fire, dazzling and radiant. Such a king will therefore certainly become a wheel-turning king.

Am I not then a wheel-turning king?’

“Ananda, in ancient times, King Great Deva wished personally to test the divine precious wheel. He therefore assembled the four divisions of the army: the elephant corps, cavalry, chariot corps, and infantry. After assembling the four divisions of the army, the king went to the divine precious wheel, stroked it with his left hand, and set it rolling with his right hand, saying: ‘Follow the divine precious wheel; follow wherever the divine precious wheel rolls.’

“Ananda, once that divine precious wheel had been set in motion, it rolled eastward. King Great Deva and the four divisions of his army followed behind it. Wherever the divine precious wheel stopped, King Great Deva and the four divisions of his army also stopped.

“Then the kings of the lesser kingdoms in the east all came before King Great Deva and said:

“—Greetings, Divine King. Divine King, these lands are exceedingly prosperous and peaceful, and their people are numerous. They all belong entirely to the Divine King. May the Divine King instruct and transform us through the Dharma. We shall assist the Divine King.

“King Great Deva then told the lesser kings:

“—Let each of you govern your own territory. Practice the Dharma and do not practice what is contrary to the Dharma. Do not allow those who create evil karma or engage in conduct contrary to the holy life to remain in your lands.

“Ananda, that divine precious wheel passed through the east and crossed the great eastern sea, then turned toward the south, the west, and the north.

“Ananda, as the divine precious wheel rolled all around everywhere, King Great Deva and the four divisions of his army followed behind it. Wherever the divine precious wheel stopped, King Great Deva and the four divisions of his army encamped.

“Then the kings of the lesser kingdoms in the north all came before King Great Deva and said:

“—Greetings, Divine King. Divine King, these lands are exceedingly prosperous and peaceful, and their people are numerous. They all belong entirely to the Divine King. May the Divine King instruct and transform us through the Dharma. We shall assist the Divine King.

“King Great Deva then told the lesser kings:

“—Let each of you govern your own territory. Practice the Dharma and do not practice what is contrary to the Dharma. Do not allow those who create evil karma or engage in conduct contrary to the holy life to remain in your lands.

“Ananda, that divine precious wheel passed through the north, crossed the great northern sea, and then returned to the king’s own city. While King Great Deva sat in the main hall adjudicating matters of property^[08], the divine precious wheel remained suspended in midair. Thus did King Great Deva possess the divine precious wheel.

“Ananda, how did King Great Deva possess the precious elephant?

“Ananda, at that time, a precious elephant appeared to King Great Deva. That elephant was entirely white, possessed seven limbs, and was named Uposatha^[09]. Upon seeing it, King Great Deva rejoiced and was delighted, thinking: ‘If trained, it will be exceedingly intelligent.’

“Ananda, King Great Deva then told the elephant trainer: ‘Quickly train this elephant until it is thoroughly gentle and well disciplined. When it has been tamed, come and inform me.’ The elephant trainer obeyed the king’s command, went to the precious elephant, and swiftly trained it until it became thoroughly gentle and well disciplined. Once the precious elephant had been subdued and trained with great care, it quickly became gentle and well disciplined.

It was like the excellent elephants of ancient times that had lived for immeasurable hundreds of thousands of years and, over immeasurable hundreds of thousands of years, had been subdued and trained with great care, quickly becoming gentle and well disciplined. This precious elephant was likewise subdued and trained with great care and quickly became gentle and well disciplined.

“Ananda, the elephant trainer swiftly trained the precious elephant until it became gentle and well disciplined. Once the precious elephant had been trained, the elephant trainer immediately went before the king and said: ‘Divine King, may the Divine King know that I have subdued and trained it. The precious elephant is now tame and may be used according to the Divine King’s wishes.’

“Ananda, in those days, when King Great Deva tested the precious elephant, he went to it early in the morning at sunrise, mounted the precious elephant, traveled throughout the whole earth as far as the great sea, and then swiftly returned to his own city. Thus did King Great Deva possess the precious white elephant.

“Ananda, how did King Great Deva possess the precious horse?

“Ananda, at that time, a precious horse appeared to King Great Deva. That precious horse was deep blue-green in color, and its head was black like a crow. Because the horse was adorned with a magnificent mane, it was called the King of Maned Horses^[10]. Upon seeing it, King Great Deva rejoiced and was delighted, thinking: ‘If trained, it will be exceedingly intelligent.’

“Ananda, King Mahadeva then said to the horse trainer: ‘Quickly train this horse until it is perfectly gentle and well-disciplined. When the horse has been fully trained, come and inform me.’ The horse trainer obeyed the king’s command, went to the precious horse, and swiftly trained it, making it perfectly gentle and well-disciplined. When the precious horse had been thoroughly subdued and trained, it quickly became gentle and well-disciplined.

It was just like a fine horse in ancient times that had lived for immeasurable hundreds of thousands of years and, after being thoroughly subdued and trained for immeasurable hundreds of thousands of years, quickly became gentle and well-disciplined. This precious horse was likewise: after being thoroughly subdued and trained, it quickly became gentle and well-disciplined.

“Ananda, the horse trainer swiftly trained the precious horse, making it gentle and well-disciplined. After the precious horse had been trained, the horse trainer went before the king and reported: ‘Your Majesty, may Your Majesty know that I have subdued and trained it. The precious horse is now fully trained and ready to obey Your Majesty’s will.’

“Ananda, in those days, when King Mahadeva tested the precious horse, he went to the horse at sunrise in the early morning, mounted it, traveled throughout the entire land as far as the great ocean, and then swiftly returned to his royal city. In this way King Mahadeva possessed the precious blue horse.

“Ananda, how did King Mahadeva possess the precious jewel?

“Ananda, at that time, a precious jewel appeared for King Mahadeva. That jewel was naturally translucent and had not been fashioned by anyone. Its eight facets were flawless, it was exquisitely polished, and it was strung on a five-colored cord of blue, yellow, red, white, and black.

“Ananda, whenever King Mahadeva was in his palace and desired lamplight, he would immediately use that luminous jewel.

“Ananda, in ancient times, when King Mahadeva wished to test the precious jewel, he assembled the four divisions of his army: elephants, cavalry, chariots, and infantry. After assembling the four divisions, during the darkness of night he had a tall banner erected, placed the jewel upon it, and then went to the park to observe it. The jewel’s radiance illuminated all four divisions of the army and shone for half a yojana. In this way King Mahadeva possessed the precious jewel.

“Ananda, how did King Mahadeva possess the precious woman?

“Ananda, at that time, a precious woman appeared for King Mahadeva. Her body was fair, pure, and delicate; her beauty surpassed that of human beings and was no less than that of a heavenly maiden. Her features were graceful and upright, and all who beheld her felt delight. Her mouth exuded the rich fragrance of a blue lotus, and from every pore of her body came the fragrance of sandalwood. In winter her body was warm, and in summer her body was cool. That precious woman served the king wholeheartedly, spoke gently, acted promptly, and was intelligent and wise. She rejoiced in and delighted in doing good. She constantly thought of the king, and her mind never departed from him, much less her body or speech. In this way King Mahadeva possessed the precious woman.

“Ananda, how did King Mahadeva possess the precious householder?

“Ananda, at that time, a precious householder appeared for King Mahadeva. That precious householder was exceedingly wealthy, possessed immeasurable riches and abundant livestock, and had all manner of treasuries and fiefs in full measure. Through the fruit of his merit, he had acquired the divine eye and could see all repositories of treasure, clearly discerning whether they were full or empty and whether they were guarded or unguarded. Mines of gold, mines of silver, deposits of ore, and deposits of non-ore^[11]—he could see them all clearly.

“Ananda, that precious householder went before King Mahadeva and reported: ‘Your Majesty, if Your Majesty desires gold, silver, or money, Your Majesty need not be troubled, for your servant knows the proper time.’

“Ananda, in ancient times, when King Mahadeva wished to test the precious householder, the king sailed a boat into the middle of the Ganges and said:

“—Householder, I desire gold, silver, and money.

“The householder replied:

“—Your Majesty, please have the boat brought to shore.

“King Mahadeva then said:

“—Householder, I wish to obtain them right here in the middle of this river.

“The householder replied:

“—Your Majesty, please have the boat brought to a stop.

“Ananda, the precious householder then went to the bow of the boat, plunged his hand into the water, and drew forth four kinds of treasure: gold, silver, ore, and non-ore. He said:

“—Your Majesty, please take whatever you desire and use it freely. Whatever remains may be returned beneath the river.

“In this way King Mahadeva possessed the precious householder.

“Ananda, how did King Mahadeva possess the precious general?

“Ananda, at that time, King Mahadeva had a precious general. That general was intelligent, wise, eloquent, well-spoken, and broadly learned. On behalf of King Mahadeva, the precious general would accomplish the purposes of this life, offer counsel, and establish them securely; he would accomplish the purposes of future lives, offer counsel, and establish them securely; and he would accomplish the purposes of both this life and future lives, offer counsel, and establish them securely.

For King Mahadeva, whenever the precious general wished to assemble the armies, he could assemble them; whenever he wished to dismiss them, he could dismiss them at once. He ensured that the soldiers of the four divisions did not become weary and encouraged and supported them. He did the same for the other close ministers.

In this way King Mahadeva possessed the precious general.

“Ananda, in this way King Mahadeva possessed the seven treasures.

“Ananda, how did King Mahadeva possess the four accomplishments of spiritual power^[12]?

“Ananda, King Mahadeva lived an exceedingly long life, reaching eighty-four thousand years. For eighty-four thousand years he lived as a child, playing joyfully; for eighty-four thousand years he was a minor king; and for eighty-four thousand years he was a great king. He then shaved off his beard and hair, donned the kasaya robe, and, with perfect faith, left the household life for homelessness, went forth to train in the Way, followed the example of the seer-kings^[13], and cultivated the holy life here in Mithila, dwelling in King Mahadeva’s Mango Grove.

Ananda, if King Mahadeva lived an exceedingly long life, reaching eighty-four thousand years; lived as a child, playing joyfully, for eighty-four thousand years; was a minor king for eighty-four thousand years; was a great king for eighty-four thousand years; and then shaved off his beard and hair, donned the kasaya robe, and, with perfect faith, left the household life for homelessness, went forth to train in the Way, followed the example of the seer-kings, and cultivated the holy life here in Mithila, dwelling in King Mahadeva’s Mango Grove, this was King Mahadeva’s first accomplishment of spiritual power.

“Furthermore, Ananda, King Mahadeva was free from illness and possessed a well-regulated alimentary system^[14]. He was neither cold nor hot, but comfortable and free from distress. Consequently, his food and drink were easily digested. Ananda, King Mahadeva was free from illness and possessed a well-regulated alimentary system; he was neither cold nor hot, but comfortable and free from distress, and consequently his food and drink were easily digested. This was King Mahadeva’s second accomplishment of spiritual power.

“Furthermore, Ananda, King Mahadeva’s body was fair, clean, and radiant. His beauty surpassed that of human beings and was no less than that of a heavenly being. He was upright and handsome, and all who beheld him felt delight. Ananda, if King Mahadeva’s body was fair, clean, and radiant; if his beauty surpassed that of human beings and was no less than that of a heavenly being; and if he was upright and handsome, so that all who beheld him felt delight, this was King Mahadeva’s third accomplishment of spiritual power.”

"Furthermore, Ananda, King Mahadeva always cherished the brahmins and householders as a father thinks of his children. The brahmins and householders, in turn, revered King Mahadeva as children revere their father. Ananda, in former times, while King Mahadeva was in the park, he told his charioteer: ‘Drive the chariot slowly. I wish to look closely at the brahmins and householders.’ The brahmins and householders also told their charioteers: ‘Drive the chariots slowly. We wish to look closely at His Majesty King Mahadeva.’ Ananda, if King Mahadeva always cherished the brahmins and householders as a father thinks of his children, while the brahmins and householders revered King Mahadeva as children revere their father, this was King Mahadeva’s fourth virtue of the bases of spiritual power.

"Ananda, thus King Mahadeva possessed the four virtues of the bases of spiritual power.

"Ananda, after some time, King Mahadeva told his barber:

"—If you see a white hair growing on my head, inform me.

"The barber then obeyed the king’s command. Some time later, while washing the king’s hair, he saw that a white hair had appeared and immediately reported:

"—Your Majesty, may Your Majesty know that the heavenly messenger has arrived^[15]; a white hair has appeared on your head.

"King Mahadeva then told the barber:

"—Take golden tweezers, slowly pluck out the white hair, and place it in my hand.

"The barber obeyed the king’s command, took the golden tweezers, slowly plucked out the white hair, and placed it in the king’s hand.

"Ananda, King Mahadeva held the white hair in his hand and spoke this verse:

A white hair grows upon my head;

My span of life is now declining.

The heavenly messenger has arrived;

Now is the time for me to train in the Way.

"Ananda, after seeing the white hair, King Mahadeva told the Crown Prince:

"—Crown Prince, know that the heavenly messenger has arrived: a white hair has appeared on my head. Crown Prince, I have enjoyed the sensual pleasures of this world; now I wish to seek the pleasures of heaven. Crown Prince, I now wish to shave off my beard and hair, put on the kasaya robe, and, with resolute faith, leave the household life for homelessness, go forth, and train in the Way.

Crown Prince, I now wish to entrust these four continents under heaven to you. You must govern and teach in accordance with the Dharma, never through what is contrary to the Dharma, and do not allow within the kingdom any people who commit evil karma or conduct themselves contrary to the holy life. Crown Prince, later, if you see that the heavenly messenger has arrived and a white hair has appeared on your head, you should hand over the affairs of state to your own crown prince, instruct him well, and entrust the kingdom to him.

Then you too should shave off your beard and hair, put on the kasaya robe, and, with resolute faith, leave the household life for homelessness, go forth, and train in the Way. Crown Prince, I now transmit this Dharma inheritance^[16] to you. You too must transmit this Dharma inheritance in turn; do not let the people become inhabitants of a frontier land^[17].

Crown Prince, why do I now transmit this Dharma inheritance to you and instruct you to transmit it in turn, so that the people do not become inhabitants of a frontier land? Crown Prince, if the transmission in this kingdom is severed and no longer continued, then the people will become inhabitants of a frontier land. Therefore, Crown Prince, I now transmit it to you.

Crown Prince, since I have transmitted this Dharma inheritance to you, you must transmit that Dharma inheritance in turn; do not let the people become inhabitants of a frontier land.

"Ananda, King Mahadeva entrusted the affairs of state to the Crown Prince. After thoroughly instructing him, he shaved off his beard and hair and, with resolute faith, left the household life for homelessness, went forth, and trained in the Way. Following the practice of the royal seers, he cultivated the holy life here at Mithila and dwelt in Mahadeva’s Mango Grove.

"The Crown Prince was likewise a wheel-turning king, accomplished in the seven treasures and blessed with the four human virtues of the bases of spiritual power, just like his royal father; the seven treasures and the four human virtues of the bases of spiritual power were as described above.

"Ananda, that wheel-turning king later also told his barber:

"—If you see a white hair growing on my head, inform me.

"The barber then obeyed the king’s command. Some time later, while washing the king’s hair, he saw that a white hair had appeared and immediately reported:

"—Your Majesty, may Your Majesty know that the heavenly messenger has arrived; a white hair has appeared on your head.

"That wheel-turning king then told the barber:

"—Take golden tweezers, slowly pluck out the white hair, and place it in my hand.

"The barber obeyed the king’s command, took the golden tweezers, slowly plucked out the white hair, and placed it in the king’s hand.

"Ananda, that wheel-turning king held the white hair in his hand and spoke this verse:

"A white hair grows upon my head;

My span of life is now declining.

The heavenly messenger has arrived;

Now is the time for me to train in the Way.

"Ananda, after seeing the white hair, that wheel-turning king told the Crown Prince:

"—Crown Prince, know that the heavenly messenger has arrived: a white hair has appeared on my head. Crown Prince, I have enjoyed the sensual pleasures of this world; now I wish to seek the pleasures of heaven. Crown Prince, I now wish to shave off my beard and hair, put on the kasaya robe, and, with resolute faith, leave the household life for homelessness, go forth, and train in the Way.

Crown Prince, I now wish to entrust these four continents under heaven to you. You must govern and teach in accordance with the Dharma, never through what is contrary to the Dharma, and do not allow within the kingdom any people who commit evil karma or conduct themselves contrary to the holy life. Crown Prince, later, if you see that the heavenly messenger has arrived and a white hair has appeared on your head, you should hand over the affairs of state to your own crown prince, instruct him well, and entrust the kingdom to him.

Then you too should shave off your beard and hair, put on the kasaya robe, and, with resolute faith, leave the household life for homelessness, go forth, and train in the Way. Crown Prince, I now transmit this Dharma inheritance to you. You too must transmit this Dharma inheritance in turn; do not let the people become inhabitants of a frontier land.

Crown Prince, why do I now transmit this Dharma inheritance to you and instruct you to transmit it in turn, so that the people do not become inhabitants of a frontier land? Crown Prince, if the transmission in this kingdom is severed and no longer continued, then the people will become inhabitants of a frontier land. Therefore, Crown Prince, I now transmit it to you.

Crown Prince, since I have transmitted this Dharma inheritance to you, you must transmit that Dharma inheritance in turn; do not let the people become inhabitants of a frontier land.

"Ananda, that wheel-turning king entrusted the affairs of state to the Crown Prince. After thoroughly instructing him, he shaved off his beard and hair and, with resolute faith, left the household life for homelessness, went forth, and trained in the Way. Following the practice of the royal seers, he cultivated the holy life here at Mithila and dwelt in Mahadeva’s Mango Grove.

"Ananda, thus it passed from son to son, from grandson to grandson, from lineage to lineage, and from view to view^[18], in succession until eighty-four thousand wheel-turning kings had shaved off their beards and hair, put on the kasaya robe, and, with resolute faith, left the household life for homelessness, gone forth, and trained in the Way. Following the practice of the royal seers, they cultivated the holy life here at Mithila and dwelt in Mahadeva’s Mango Grove."

"The last king was named Nimi^[19]. He was a Dharma king who ruled in accordance with the Dharma and practiced the Dharma precisely according to the Dharma. For the sake of the crown prince, queens, palace women, ministers and subjects, ascetics, brahmins, and even insects, he observed the fast-day precepts on the eighth, fourteenth, and fifteenth days of the month. He practiced generosity, giving to the poor and destitute, to ascetics and brahmins, and to solitary persons who came from distant regions to beg, providing them with food and drink, clothing and blankets, vehicles, garlands, flower powder, fragrant powder, houses, beds and bedding, woolen cushions, wrapping cloths, and oil lamps...

"At that time, the devas of the Heaven of the Thirty-three assembled and sat in the Hall of the Good Dharma^[20], where they praised King Nimi without cease, saying: ‘Worthy ones, the people of Videha possess great blessings and great merit. Why is this? Because their last king, Nimi, is a Dharma king who rules in accordance with the Dharma and practices the Dharma precisely according to the Dharma.

For the sake of the crown prince, queens, palace women, ministers and subjects, ascetics, brahmins, and even insects, he observes the fast-day precepts on the eighth, fourteenth, and fifteenth days of the month. He practices generosity, giving to the poor and destitute, to ascetics and brahmins, and to solitary persons who come from distant regions to beg, providing them with food and drink, clothing and blankets, vehicles, garlands, flower powder, fragrant powder, houses, beds and bedding, woolen cushions, wrapping cloths, and oil lamps...’

"At that time, the deva Śakra, Lord of the Gods, was also among the assembly. He addressed the devas of the Heaven of the Thirty-three:

"‘Worthy ones, would you like to see King Nimi here in this very place?’

"The devas of the Heaven of the Thirty-three replied:

"‘Kauśika^[21], we would like him to come here at once so that we may behold King Nimi.’

"Then, in the brief interval in which a strong man might bend or extend his arm, Śakra vanished from the Heaven of the Thirty-three and appeared in King Nimi’s palace.

"When King Nimi saw Śakra, Lord of the Gods, he asked:

"‘Who are you?’

"Śakra, Lord of the Gods, replied:

"‘Has the Great King heard of Śakra, Lord of the Gods?’

"The king answered:

"‘I have heard that there is a Śakra.’

"‘I am he. Great King, you possess great blessings and great merit. Why is this?

Because the devas of the Heaven of the Thirty-three assembled in the Hall of the Good Dharma and praised the Great King without cease, saying: “Worthy ones, the people of Videha possess great blessings and great merit. Why is this? Because their last king, Nimi, is a Dharma king who rules in accordance with the Dharma and practices the Dharma precisely according to the Dharma.

For the sake of the crown prince, queens, palace women, ministers and subjects, ascetics, brahmins, and even insects, he observes the fast-day precepts on the eighth, fourteenth, and fifteenth days of the month. He practices generosity, giving to the poor and destitute, to ascetics and brahmins, and to solitary persons who come from distant regions to beg, providing them with food and drink, clothing and blankets, vehicles, garlands, flower powder, fragrant powder, houses, beds and bedding, woolen cushions, wrapping cloths, and oil lamps...” Great King, would you like to see the Heaven of the Thirty-three?’

"The king replied:

"‘I would like to see it.’

"Śakra again said to King Nimi:

"‘I shall return to the heavenly realm and order a chariot drawn by a thousand elephants to be prepared and brought here. Great King, you may ride in that chariot, journey upward, and behold the heavenly realm.’

"King Nimi silently accepted the invitation. Knowing that King Nimi had accepted, Śakra vanished from King Nimi’s palace in the brief interval in which a strong man might bend or extend his arm and returned to the Heaven of the Thirty-three.

"After returning, Śakra instructed his charioteer:

"‘Quickly prepare the chariot drawn by a thousand elephants and go to receive King Nimi. When you arrive, say to the king: “Great King, you should know that Śakra has sent this chariot drawn by a thousand elephants to receive you. Great King, please mount this chariot, journey upward, and behold the heavenly realm.” After the king has boarded the chariot, ask him: “Great King, along which road would you have me drive? Along the road where evil deeds receive evil retribution, or along the road where wondrous deeds receive wondrous retribution?”’

"The charioteer obeyed Śakra’s command. He immediately prepared the chariot drawn by a thousand elephants and went to King Nimi. Upon arriving, he said to the king:

"‘Great King, you should know that Śakra has sent this chariot drawn by a thousand elephants to receive you. Great King, please mount this chariot, journey upward, and behold the heavenly realm.’

"After King Nimi had boarded the chariot, the charioteer asked:

"‘Great King, along which road would you have me drive? Along the road where evil deeds receive evil retribution, or along the road where wondrous deeds receive wondrous retribution?’

"King Nimi then said to the charioteer:

"‘Take me between the two roads: the road where evil deeds receive evil retribution and the road where wondrous deeds receive wondrous retribution.’

"The charioteer then took the king between those two roads, between the road where evil deeds receive evil retribution and the road where wondrous deeds receive wondrous retribution. From afar, the devas of the Heaven of the Thirty-three saw King Nimi approaching. Upon seeing him, they welcomed him with blessings:

"‘Welcome, Great King! Welcome, Great King! Great King, you may dwell together with us, the devas of the Thirty-three, and share in our pleasures.’

"King Nimi then spoke these verses to the devas of the Heaven of the Thirty-three:

Like one who rides on another’s behalf,

Borrowing a chariot for but a time,

So too is this place,

For it belongs to others.

I shall return to Mithilā

And perform immeasurable good deeds.

Through those causes I shall be born in heaven,

Making merit my provisions.

"Ānanda, do you suppose that the Great King Mahādeva of former times was someone else? You must not think so. You should know that he was none other than I.

"Ānanda, in former times, from one generation of sons to the next, from one generation of grandsons to the next, and from one lineage to the next, there were in succession as many as eighty-four thousand wheel-turning kings. Each of them shaved off his hair and beard, donned the kāṣāya robes, and, with perfect faith, left the household life for homelessness, going forth to train in the Path. They followed the example of the royal seer and cultivated the holy life, dwelling here at Mithilā in Mahādeva’s Mango Grove.

At that time, I benefited myself, benefited others, and benefited everyone. Out of compassion for the world, I sought welfare, benefit, peace, and happiness for devas and human beings. Yet the Dharma I taught at that time did not reach the ultimate, was not ultimately pure, and did not constitute the ultimate holy life.

Because that holy life was not ultimate, I was then unable to escape birth, old age, illness, death, grief, and distress; nor was I yet able to transcend all suffering.

"Ānanda, now I have appeared in the world as the Tathagata, the Arhat, the Perfectly Awakened One, accomplished in true knowledge and conduct^[22], the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer and Guide, the Teacher of Devas and Human Beings, called the Buddha^[23], the Blessed One. Now I benefit myself, benefit others, and benefit everyone. Out of compassion for the world, I seek welfare and benefit, peace, and happiness for devas and human beings. The Dharma I now teach has reached the ultimate, is ultimately pure, and constitutes the ultimate holy life. Because the holy life is now ultimate, I have escaped birth, old age, illness, death, grief, and distress. I have now been liberated from all suffering.

"Ānanda, I now entrust this inheritance of the Dharma to you. You, too, must transmit this inheritance of the Dharma onward. Do not allow the Buddha’s Dharma to be cut off."

“Ānanda, what is the Dharma inheritance that I now entrust to you and instruct you likewise to pass on, so that the Buddha-Dharma may not be cut off? It is precisely the Noble Eightfold Path: right view, and so forth, through right concentration, making eight. Ānanda, this is the Dharma inheritance that I have now entrusted to you, and you likewise must pass on this Dharma inheritance, so that the lineage of the Buddhas may not be cut off.”

Thus spoke the Buddha. After hearing what the Buddha had taught, Venerable Ānanda and the bhikkhus rejoiced and respectfully practiced accordingly.
Notes:

^[01] Chinese version, fascicle 14. Pāli, M.83 Makhādeva-suttanta; cf. the Jātaka, J.9 Makhādeva-Jātaka. Chinese, No.125⁽¹⁾, Ekottarika Āgama 1, Preface, Taishō 2, p.549; No.125 (50.4), Ekottarika Āgama 48, Taishō 2, p.806c.

^[02] Bệ-đà-đề 鞞陀提. Pāli: Videha, whose capital was Mithilā (Di-tát-la 彌薩囉). The Great King’s Mango Grove 大天柰林 was the mango grove of Mahādeva, a king of the past whose succeeding dynasty belonged to Okkāka, ancestor of the Śākya clan.

^[03] Đại Thiên 大天. Pāli: Makhādeva.

^[04] Recitation for Liberation 說從解脫, that is, reciting the bhikkhus’ code of discipline (Prātimokṣa, or Individual Liberation). In the Pāli version, on the fourteenth, fifteenth, and eighth days of each fortnight, the king observed the Uposatha ceremony (Pāli: uposatha).

^[05] Celestial Wheel Treasure 天輪寶. Pāli: dibba-cakka-ratna, the treasure consisting of the celestial wheel.

^[06] Auspicious Wheel Treasure 賢輪寶. Pāli: bhavam cakka-ratnam.

^[07] Crown-Anointed Kṣatriya King 頂生刹利王. Pāli: rājā khattiyo muddhāvasitto, a king of the Kṣatriya lineage who had undergone the consecration ceremony—the pouring of water upon the crown of the head—marking his accession to the throne. He was not yet a wheel-turning king.

^[08] Đoán lý 斷理; the Song, Yuan, and Ming editions read liệu lý 料理; that is, the management of goods or property.

^[09] Vu-sa-hạ 于裟賀. Pāli: Uposatha (Bố-tát).

^[10] Maned Horse King 髦馬王, a horse king with a mane. Pāli: Valāhaka (Cloud Horse King).

^[11] Chinese: “making deposits and not making deposits” 作藏不作藏. Probably Pāli: ākara, a mineral mine or ore deposit. The Chinese understood kara as “to make.”

^[12] Four Bases of Spiritual Power 四如意足; No.1⁽²⁾: four spiritual virtues 神德. Pāli: catasso iddhiyo, four extraordinary potentials or powers.

^[13] Royal Sage 仙人王. Pāli: rājisi, a seer who was originally a king.

^[14] “The path of evenly assimilating the flavor of food” 平等食味之道. Pāli: samavepākin, digesting easily (food and drink being easily digested). See D.28 Saṅgīti-suttanta, concerning pañca padhāniyaṅgāni (the five factors of striving).

^[15] See discourse no. 64.

^[16] The Dharma of succession 相繼之法. No.125 (50-4): mutual succession 相紹.

^[17] Pāli: mā kho me tvaṃ antimapuriso ahosi, “Do not become my last successor.”

^[18] From view to view 從見至見 (?)

^[19] Ni-di 尼彌. Pāli: Nimi.

^[20] Sudharma Assembly Hall 善法講堂. Pāli: Sudhamma-sabhā, the assembly hall of the devas of the Thirty-three (Pāli: Tāvatiṃsa).

^[21] Câu-dực 拘翼 (= Kiều-thi-ca 憍尸迦). Pāli: Kosika or Kosiya, an epithet of Śakra, Lord of the Devas.

^[22] The Chinese version reads: Minh hành thành vi 明行成為, probably with the character vi 為 added in error. It is ordinarily stated as “accomplished in knowledge and conduct.” Pāli: vijjā-caraṇa-sampanna.

^[23] In the Chinese version: “called Buddha” 號佛.

68. THE DISCOURSE ON KING MAHĀSUDASSANA^[1]

Thus have I heard:

At one time, the Buddha was traveling in the city of Kusinārā^[02], dwelling in the sāla grove of the Mallas of Upavattana^[03].

Then, at the final hour, as he was about to enter nirvana, the Blessed One said:

“Ānanda, go between the twin sāla trees^[04] and prepare a resting place for the Tathagata, with his head toward the north. This very night, in the middle watch, the Tathagata will enter nirvana.”

Venerable Ānanda obeyed the Tathagata’s instruction and immediately went between the twin trees, where he prepared a resting place for the Tathagata with his head toward the north. When he had finished preparing it, he returned to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and said:

“Blessed One, I have prepared a resting place for the Tathagata, with his head toward the north. May the Blessed One know that the time has come.”

The Blessed One then went with Venerable Ānanda between the twin trees. He folded his fourfold uttarāsaṅga and spread it over the resting place, then folded his saṅghāṭi to serve as a pillow. He lay down on his right side with one foot resting upon the other. This was the final hour, when the Buddha was about to enter nirvana.

At that time, Venerable Ānanda was holding a fan and attending upon the Buddha. With palms joined toward the Buddha, the Venerable One said:

“Blessed One, there are other great cities: first, Campā; second, Śrāvastī; third, Vaiśālī; fourth, Rājagṛha; fifth, Vārāṇasī; and sixth, Kapilavastu.^[05] Why does the Blessed One not enter nirvana in one of those places, but has instead chosen this small earthen city, the smallest and most confined of all cities?”

The Blessed One then said:

“Ānanda, do not say that this is a small earthen city, the smallest of all cities. Why is that? In the past, this city of Kusinārā was called the royal city of Kusāvatī,^[06] and it was exceedingly prosperous and densely populated.

“Ānanda, the royal city of Kusāvatī was twelve yojanas long and seven yojanas wide.

“Ānanda, watchtowers were erected here to the height of one man, or two, three, four, and so forth, up to the height of seven men.

“Ānanda, surrounding the exterior of the royal city of Kusāvatī were seven concentric moats. Those moats were constructed with bricks made of four precious substances: gold, silver, lapis lazuli, and crystal. The bottoms of the moats were likewise strewn with sands of four precious substances: gold, silver, lapis lazuli, and crystal.

“Ānanda, the royal city of Kusāvatī was encircled by seven concentric city walls. Those walls likewise were constructed with bricks made of four precious substances: gold, silver, lapis lazuli, and crystal.

“Ānanda, the royal city of Kusāvatī was surrounded by seven rows of tāla trees^[07] made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden tāla trees had flowers, leaves, and fruits of silver. The silver tāla trees had flowers, leaves, and fruits of gold. The lapis lazuli tāla trees had flowers, leaves, and fruits of crystal. The crystal tāla trees had flowers, leaves, and fruits of lapis lazuli.

“Ānanda, among those tāla trees many lotus ponds had been excavated: ponds of blue lotuses, pink lotuses, red lotuses, and white lotuses.

“Ānanda, the banks of those lotus ponds were built of four precious substances: gold, silver, lapis lazuli, and crystal. The bottoms of the ponds were strewn with sands of four precious substances: gold, silver, lapis lazuli, and crystal. Within those ponds were stairways made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden stairways had steps^[08] of silver, and the silver stairways had steps of gold. The lapis lazuli stairways had steps of crystal, and the crystal stairways had steps of lapis lazuli.

“Ānanda, surrounding those ponds were railings^[09] made of four precious substances, with hooks of gold, silver, lapis lazuli, and crystal. The golden railings had hooks of silver. The silver railings had hooks of gold. The lapis lazuli railings had hooks of crystal. The crystal railings had hooks of lapis lazuli.

“Ānanda, those ponds were covered by netted canopies with bells suspended among them. Those bells were made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden bells had clappers of silver. The silver bells had clappers of gold. The lapis lazuli bells had clappers of crystal. The crystal bells had clappers of lapis lazuli.”

“Ananda, in that lake many kinds of aquatic flowers were planted, such as blue lotuses, pink lotuses, red lotuses, and white lotuses. There was always water and there were always flowers, and no one guarded them or forbade their use, for they belonged to everyone.

“Ananda, along the shores of that lake many kinds of flowers were planted, such as sumana flowers, vārṣika flowers, campaka flowers, gandhika flowers, mādhugandhika flowers, atimuktaka flowers, and pālā flowers.^[10]

“Ananda, along the shores of those lotus ponds were many women whose bodies were delicate, pure, and radiant. Their beauty surpassed that of human beings and was no less than that of celestial maidens. Their appearance was upright and lovely, bringing delight to all who beheld them, and they were fully adorned with all kinds of precious jewels. According to the needs of everyone, these women gave food and drink, clothing, blankets, carriages, houses, beds and bedding, five-colored woolen cushions, servants, oil lamps, and other such things, providing everything in abundance.

“Ananda, when the wind blew through the leaves of those tāla trees, they produced sounds of surpassing subtlety, just as the five kinds of music, when performed by a skilled musician, produce sounds of the utmost harmony and beauty. Ananda, when the wind blew through those leaves, it was likewise.

“Ananda, even if the most wretched and lowly person in the city of Kusinārā wished to enjoy the five kinds of music, by going among those tāla trees that person could enjoy them to complete satisfaction.

“Ananda, within the royal city of Kusinārā twelve kinds of sounds were heard without interruption: the sounds of elephants, horses, chariots, people walking, conches, drums, balaka drums,^[11] ki drums,^[12] singing, dancing, eating, and giving.

“Ananda, in the city of Kusinārā there was a king named Mahāsudassana,^[13] a wise and intelligent wheel-turning monarch. With four kinds of troops, he governed the realm and exercised sovereign freedom. He was a Dharma king who ruled according to the Dharma, possessed the seven treasures, and attained the four human qualities of fulfillment.

“Ananda, at that time the brahmins and householders of the royal city of Kusinārā brought various precious jewels and precious kambala cloths^[14] to King Mahāsudassana and said:

“‘Your Majesty, may the Heavenly King, out of compassionate concern, accept these various precious jewels and precious kambala cloths.’

“King Mahāsudassana said to the brahmins:

“‘Good sirs, you have offered them, but I see no present need for them, for I already possess everything in abundance.’

“Ananda, there were also eighty-four thousand vassal kings who came and said to King Mahāsudassana:

“‘Your Majesty, we wish to build a great palace for the Heavenly King.’

“King Mahāsudassana said to the vassal kings:

“‘Good sirs, you wish to build a great palace for me, but I see no present need for it, for I already have a palace.’

“The eighty-four thousand vassal kings all joined their palms toward King Mahāsudassana and repeated three times:

“‘Your Majesty, we wish to build a great palace for the Heavenly King. We wish to build a great palace for the Heavenly King.’

“King Mahāsudassana then silently accepted the request of the eighty-four thousand vassal kings. Knowing that the king had silently consented, the vassal kings took their leave, circumambulated him three times, and withdrew. Each king returned to his own country and loaded eighty-four thousand carts with gold and various kinds of coin, made of refined and unrefined gold.^[15] They also took pillars made entirely of great jewels and transported them to the city of Kusinārā, where, not far from the city, they built a great palace.

“Ananda, that great palace was one yojana long and one yojana wide. It was built with bricks made of four precious substances: gold, silver, lapis lazuli, and crystal.

“Ananda, the stairways of that great palace were made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden stairways had silver pillars. The silver stairways had golden pillars. The lapis lazuli stairways had crystal pillars. The crystal stairways had lapis lazuli pillars.

“Ananda, within the great palace were eighty-four thousand columns made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden columns rested on silver bases. The silver columns rested on golden bases. The lapis lazuli columns rested on crystal bases. The crystal columns rested on lapis lazuli bases.

“Ananda, within the palace there were also eighty-four thousand pavilions built of four precious substances: gold, silver, lapis lazuli, and crystal. The golden pavilions had roofs of silver. The silver pavilions had roofs of gold. The lapis lazuli pavilions had roofs of crystal. The crystal pavilions had roofs of lapis lazuli.

“Ananda, within the great palace were arranged eighty-four thousand royal seats, likewise made of four precious substances: gold, silver, lapis lazuli, and crystal. In each golden pavilion was placed a silver royal seat, spread with various mats and cushions, including five-colored woolen cushions, and covered with brocade, gauze, silk, and fine cloth. At both ends were bolsters for reclining, and over them were spread precious antelope-skin rugs.

Likewise, in each silver pavilion was placed a golden royal seat; in each lapis lazuli pavilion, a crystal royal seat; and in each crystal pavilion, a lapis lazuli royal seat. They were spread with various mats and cushions, including five-colored woolen cushions, and covered with brocade, gauze, silk, and fine cloth. At both ends were bolsters for reclining, and over them were spread precious antelope-skin rugs.

“Ananda, surrounding that great palace was a railing made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden railing had silver crosspieces. The silver railing had golden crosspieces. The lapis lazuli railing had crystal crosspieces. The crystal railing had lapis lazuli crosspieces.

“Ananda, that great palace was covered with netted canopies from which various small bells were suspended. Those bells were made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden bells had silver clappers. The silver bells had golden clappers. The lapis lazuli bells had crystal clappers. The crystal bells had lapis lazuli clappers.

“Ananda, after the great palace had been completely constructed, forty-eight thousand vassal kings went to a place not far from it and built a great lotus pond.

“Ananda, that great lotus pond was one yojana long and one yojana wide.

“Ananda, the great lotus pond was lined with bricks made of four precious substances: gold, silver, lapis lazuli, and crystal. Its bottom was strewn with sands of four precious substances: gold, silver, lapis lazuli, and crystal.

“Ananda, the great lotus pond had stairways made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden steps had silver landings. The silver steps had golden landings. The lapis lazuli steps had crystal landings. The crystal steps had lapis lazuli landings.

“Ananda, surrounding the great lotus pond was a railing made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden railing had silver crosspieces. The silver railing had golden crosspieces. The lapis lazuli railing had crystal crosspieces. The crystal railing had lapis lazuli crosspieces.

“Ananda, that great lotus pond was covered with netted canopies from which various small bells were suspended. Those bells were made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden bells had silver clappers. The silver bells had golden clappers. The lapis lazuli bells had crystal clappers. The crystal bells had lapis lazuli clappers.

"Ananda, in that great lotus pond there were many kinds of aquatic flowers, such as blue lotuses, pink lotuses, white lotuses, and red lotuses. The flowers were always supplied with water and tended by attendants; they were not open to everyone.

"Ananda, in that great lotus pond there were many kinds of terrestrial flowers, such as sumana flowers, vassika flowers, campaka flowers, sugandhika flowers, madhugandhika flowers, atimuktaka flowers, and palala flowers.

"Ananda, after the great hall and the great lotus pond had been fully constructed in this manner, the eighty-four thousand kings of the minor kingdoms went out to a place not far from the hall and established the Tala Garden.^[16]

"Ananda, that Tala Garden was one yojana long and one yojana wide. Within the Tala Garden were planted eighty-four thousand tala trees, all made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden tala trees had leaves, flowers, and fruits of silver. The silver tala trees had leaves, flowers, and fruits of gold. The lapis lazuli tala trees had leaves, flowers, and fruits of crystal. The crystal tala trees had leaves, flowers, and fruits of lapis lazuli.

"Ananda, surrounding that Tala Garden were railings and hooks made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden railings had silver hooks. The silver railings had golden hooks. The lapis lazuli railings had crystal hooks. The crystal railings had lapis lazuli hooks.

"Ananda, that Tala Garden was covered with precious netting, with bells suspended in the spaces between. Those bells were made of four precious substances: gold, silver, lapis lazuli, and crystal. The golden bells had silver clappers. The silver bells had golden clappers. The lapis lazuli bells had crystal clappers. The crystal bells had lapis lazuli clappers.

"Ananda, after the great hall, the lotus pond, and the Tala Garden had been fully constructed in this manner, the eighty-four thousand kings of the minor kingdoms came together before King Mahasudassana and said:

"‘Your Majesty, please know that the great hall, the lotus pond, and the Tala Garden have all been fully constructed. May Your Majesty use them as you please.’

"Ananda, King Mahasudassana then thought: ‘I should not be the first to ascend this great hall. If there are any venerable ascetics or brahmins in the royal city of Kusinara, I should invite them all to assemble and be seated in this great hall. I shall prepare delicious and exquisite foods, with abundant things to chew and things to eat, and serve them with my own hands until they are satisfied. When they have finished eating, their bowls have been cleared away, and water has been provided for washing, I shall invite them to depart.’

"Ananda, after King Mahasudassana had thought thus, he invited all the venerable ascetics and brahmins dwelling in the royal city of Kusinara to assemble in the great main hall. When they had all assembled and taken their seats, the king personally provided water for washing and then brought delicious and exquisite foods, with abundant things to chew and things to eat, serving them with his own hands until they were satisfied. After they had eaten, their bowls had been cleared away, water had been brought for washing, and he had received their blessings, the king invited them to depart.

"Ananda, King Mahasudassana again thought: ‘I should not now enter the great main hall to indulge in sensual pleasures. I should take only a single attendant with me and dwell in the great main hall.’

"Ananda, King Mahasudassana then took an attendant and ascended the great main hall. He entered the golden pavilion and sat upon the silver royal seat, which was spread with various mattresses and blankets, five-colored woolen cushions, and coverings of brocade, gauze, silk, and fine cloth, with bolsters placed at both ends for pillows and a precious antelope-skin rug laid upon it. Having sat down, the king, secluded from sensual desires and secluded from evil and unwholesome states, with applied thought and sustained thought, and with rapture and bliss born of seclusion, entered and dwelt in the First Dhyana.

"Leaving the golden pavilion, he entered the silver pavilion and sat upon the golden royal couch, which was spread with various mattresses and blankets, five-colored woolen cushions, and coverings of brocade, gauze, silk, and fine cloth, with bolsters placed at both ends for pillows and a precious antelope-skin rug laid upon it. Having sat down, the king, secluded from sensual desires and secluded from evil and unwholesome states, with applied thought and sustained thought, and with rapture and bliss born of seclusion, entered and dwelt in the First Dhyana.

"Leaving the silver pavilion, he entered the lapis lazuli pavilion and sat upon the crystal royal couch, which was spread with various mattresses and blankets, five-colored woolen cushions, and coverings of brocade, gauze, silk, and fine cloth, with bolsters placed at both ends for pillows and a precious antelope-skin rug laid upon it. Having sat down, the king, secluded from sensual desires and secluded from evil and unwholesome states, with applied thought and sustained thought, and with rapture and bliss born of seclusion, entered and dwelt in the First Dhyana.

"Leaving the lapis lazuli pavilion, he entered the crystal pavilion and sat upon the lapis lazuli royal couch, which was spread with various mattresses and blankets, five-colored woolen cushions, and coverings of brocade, gauze, silk, and fine cloth, with bolsters placed at both ends for pillows and a precious antelope-skin rug laid upon it. Having sat down, the king, secluded from sensual desires and secluded from evil and unwholesome states, with applied thought and sustained thought, and with rapture and bliss born of seclusion, entered and dwelt in the First Dhyana.

"Ananda, at that time the eighty-four thousand consorts and the precious woman had not seen King Mahasudassana for a long while. They all missed him and longed to see him. Then the eighty-four thousand consorts went together to the precious woman and entreated her, saying:

"‘Your Majesty the Queen, please know that we have not attended upon His Majesty the King for a long time. Your Majesty, we now wish to go together with the people to pay our respects to His Majesty the King.’

"Having heard this, the precious woman told the general:

"‘You should know that we have not attended upon His Majesty the King for a long time, and we now wish to go and pay our respects to him.’

"Upon hearing this, the general escorted the eighty-four thousand consorts and the precious woman to the great main hall. Eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand infantrymen, and eighty-four thousand minor kings also accompanied them to the great main hall. As the entire procession advanced, its sound resounded with a mighty, earth-shaking clamor. King Mahasudassana heard that mighty, resounding clamor. Having heard it, the king asked the attendant standing beside him:

"‘What is that sound that resounds with such a mighty, earth-shaking clamor?’

"The attendant replied:

"‘Your Majesty, it is because all the eighty-four thousand consorts and the precious woman are coming together today to the great main hall. Eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand infantrymen, and eighty-four thousand minor kings are also coming together to the main hall. Therefore, that sound resounds with such a mighty, earth-shaking clamor.’

"Upon hearing this, King Mahasudassana told his attendant:

"‘Quickly descend from the great hall, go to the open ground, promptly set out the golden couch, and then return to inform me.’

"The attendant obeyed. He immediately descended from the hall, went to the open ground, and promptly set out the golden couch. He then returned and reported:

"‘I have set out the golden couch on the open ground for Your Majesty. May Your Majesty do as you please.’

"Ananda, King Mahasudassana descended from the hall with his attendant, took his place upon the golden couch, and sat cross-legged.

"Ananda, at that time the eighty-four thousand consorts and the precious woman came together before King Mahasudassana.

"Ananda, from afar King Mahasudassana saw the eighty-four thousand consorts and the woman-jewel, and immediately restrained his faculties. When the eighty-four thousand consorts and the woman-jewel saw that the king had restrained his faculties, they thought: ‘The Celestial King must no longer have any need of us. Why is that? Because as soon as the Celestial King saw us, he restrained his faculties.’

"Ananda, the woman-jewel then approached King Mahasudassana. Having arrived, she said:

"—Your Majesty, please understand that these eighty-four thousand consorts and the woman-jewel belong entirely to the Celestial King. May the Celestial King keep us in mind until the end of his life. The eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand infantrymen, and eighty-four thousand subordinate kings also belong entirely to the Celestial King. May the Celestial King keep them all in mind until the end of his life.

"King Mahasudassana, having heard these words, said to the woman-jewel:

"—Good sisters, you have always urged me to do evil and have not encouraged me to do good. Good sisters, from now on you should encourage me to do good and not urge me to do evil.

"Ananda, the eighty-four thousand consorts and the woman-jewel then sat to one side, their eyes overflowing with tears, and wept bitterly, saying:

"—We are not the Celestial King’s sisters, yet the Celestial King now calls us ‘good sisters.’

"Ananda, each of those eighty-four thousand consorts and the woman-jewel wiped away her tears with her garment, again approached King Mahasudassana, and said:

"—Your Majesty, how should we encourage the Celestial King to do good and refrain from evil?

"King Mahasudassana replied:

"—Good sisters, you should speak to me in this way: ‘Your Majesty, do you know that human life is brief and that you will then pass on to another life? You should therefore cultivate the holy life. Yet through this, birth cannot be brought to an end.

The Celestial King should know that this thing will certainly come; it cannot be cherished or delighted in, and it destroys everything. People of the world call it “death.” Therefore, Your Majesty, if you cherish or desire the eighty-four thousand consorts and the woman-jewel, may the Celestial King cut off and relinquish it all, and even until the end of his life entertain no thought of them. As for the eighty-four thousand elephants, eighty-four thousand horses, eighty-four thousand chariots, eighty-four thousand infantrymen, and eighty-four thousand subordinate kings, Your Majesty, if you cherish or desire them, may the Celestial King cut off and relinquish them all, and even until the end of his life entertain no thought of them.’ Good sisters,

this is precisely how you should encourage me to do good and not urge me to do evil.

"Ananda, those eighty-four thousand consorts and the woman-jewel said:

"—Your Majesty, from now on we shall encourage the Celestial King to do good and shall not urge him to do evil, in this way: ‘Your Majesty, human life is brief, and you will then pass on to another life. That thing will certainly come; it cannot be cherished or delighted in, and it destroys everything. People of the world call it “death.” Therefore, Your Majesty, if you cherish or desire the eighty-four thousand consorts and the woman-jewel, may the Celestial King cut off and relinquish it all, and even until the end of his life entertain no thought of them.’

"Ananda, King Mahasudassana taught the Dharma to the eighty-four thousand consorts and the woman-jewel, inspiring their aspiration and bringing them to joy. Having employed innumerable skillful means to teach them the Dharma, inspire their aspiration, and bring them to joy, the king instructed them to return.

"Ananda, knowing that the king had given the order, each of the eighty-four thousand consorts and the woman-jewel approached to take leave of the king and then returned.

"Ananda, not long after those eighty-four thousand consorts and the woman-jewel had returned, King Mahasudassana and his attendants again ascended the great hall. He entered the golden chamber and sat upon the silver royal couch, which was spread with various mattresses, blankets, and five-colored woolen cushions; covered with various brocades, silks, gauzes, and fine fabrics; furnished at both ends with bolsters for reclining; and laid with a precious antelope-hide rug.

Having sat down, he contemplated thus: ‘This is the final time I come here. Thoughts of sensual desire, thoughts of ill will, thoughts of harming, contention, mutual hatred, flattery, deceit, fraud, false speech, and immeasurable evil and unwholesome states—all come to an end here. With a mind associated with loving-kindness, I pervade one direction, abide, and attain fulfillment.

In the same way, I pervade the second, third, and fourth directions, above and below, everywhere and throughout, free from enmity, hostility, ill will, and contention—vast, expansive, immeasurable, well cultivated—pervading the entire world, abiding, and attaining fulfillment.’

"Leaving the golden chamber, the king entered the silver chamber and sat upon the golden royal couch, which was spread with various blankets, mattresses, and five-colored woolen cushions; covered with various brocades, gauzes, silks, and fine fabrics; furnished at both ends with bolsters for reclining; and laid with a precious antelope-hide rug. Having sat down, he contemplated thus: ‘This is the final time I come here.

Thoughts of sensual desire, thoughts of ill will, thoughts of harming, contention, mutual hatred, flattery, deceit, fraud, false speech, and immeasurable evil and unwholesome states—all come to an end here. With a mind associated with compassion, I pervade one direction, abide, and attain fulfillment. In the same way, I pervade the second, third, and fourth directions, the four intermediate directions, above and below, everywhere and throughout, free from enmity, hostility, ill will, and contention—vast, expansive, immeasurable, well cultivated—pervading the entire world, abiding, and attaining fulfillment.’

"Leaving the silver chamber, the king entered the lapis lazuli chamber and sat upon the crystal royal throne, which was spread with various blankets, mattresses, and five-colored woolen cushions; covered with various brocades, gauzes, silks, and fine fabrics; furnished at both ends with bolsters for reclining; and laid with a precious antelope-hide rug. Having sat down, he contemplated thus: ‘This is the final time I come here.

Thoughts of sensual desire, thoughts of ill will, thoughts of harming, contention, mutual hatred, flattery, deceit, fraud, false speech, and immeasurable evil and unwholesome states—all come to an end here. With a mind associated with sympathetic joy, I pervade one direction, abide, and attain fulfillment. In the same way, I pervade the second, third, and fourth directions, the four intermediate directions, above and below, everywhere and throughout, free from enmity, hostility, ill will, and contention—vast, expansive, immeasurable, well cultivated—pervading the entire world, abiding, and attaining fulfillment.’

"Leaving the lapis lazuli chamber, the king entered the crystal chamber and sat upon the lapis lazuli royal throne, which was spread with various blankets, mattresses, and five-colored woolen cushions; covered with various brocades, gauzes, silks, and fine fabrics; furnished at both ends with bolsters for reclining; and laid with a precious antelope-hide rug. Having sat down, he contemplated thus: ‘This is the final time I come here.

Thoughts of sensual desire, thoughts of ill will, thoughts of harming, contention, mutual hatred, flattery, deceit, fraud, false speech, and immeasurable evil and unwholesome states—all come to an end here. With a mind associated with equanimity, I pervade one direction, abide, and attain fulfillment. In the same way, I pervade the second, third, and fourth directions, the four intermediate directions, above and below, everywhere and throughout, free from enmity, hostility, ill will, and contention—vast, expansive, immeasurable, well cultivated—pervading the entire world, abiding, and attaining fulfillment.’

"Ananda, at the final moment of his life, King Mahasudassana died with only a slight sensation of pain."

"It is just like a householder or a householder’s son who, after eating exquisite food, feels a slight discomfort.

"Ānanda, at the final moment, King Mahāsudassana likewise died with only a faint sensation of pain.

"Ānanda, at that time King Mahāsudassana cultivated the four Brahma-abodes^[17]. Having relinquished thoughts of sensual desire, he was thereby reborn in the Brahma realm after his life ended.

"Ānanda, who do you think King Mahāsudassana of that former time was? Do not think that he was someone else. You should know that he was none other than I myself.

"Ānanda, at that time I benefited myself, benefited others, and benefited all people. Out of compassion for the world, I sought what was good, beneficial, secure, and joyful for gods and humans. At that time, the Dharma I taught did not reach the ultimate, was not ultimately pure, and did not culminate in the holy life. Because the holy life was not brought to its culmination, I had not then escaped birth, old age, illness, death, weeping, and sorrow, nor had I yet been liberated from all suffering.

"Ānanda, now I have appeared in the world as the Tathagata, the Worthy One, the Perfectly Enlightened One, accomplished in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Trainer of Persons, the Teacher of Gods and Humans, the Buddha, the Blessed One. Now I have benefited myself, benefited others, and benefited all people. Out of compassion for the world, I seek what is good, beneficial, secure, and joyful for gods and humans. Now the Dharma I teach reaches the ultimate, is ultimately pure, and brings the holy life to its culmination. Because the holy life has been brought to its culmination, I have now escaped birth, old age, illness, death, weeping, and sorrow. I have now been liberated from all suffering.

"Ānanda, from the city of Kusinārā, from the Sala Grove of the Upavattana Mallas, from the Nerañjarā River^[18], from the Kakutthā River^[19], from the Temple of Celestial Light, and from the place where my bed has been prepared today—within the area between these places, I have relinquished my body seven times. Of those seven times, on six occasions I was a wheel-turning king, and now, on the seventh, I have become the Tathagata, the Worthy One, the Perfectly Enlightened One. Ānanda, nowhere in this world—among gods or Māras, Brahmās, śramaṇas, brahmins, gods, or humans—do I see any place where I shall relinquish a body yet again, for that is impossible.

"Ānanda, this is now my final birth, my final existence, my final body, my final embodied form. I declare this to be the end of suffering.

Thus spoke the Buddha. After the Venerable Ānanda and the bhikkhus heard what the Buddha had taught, they rejoiced and respectfully put it into practice.

Notes:

^[01] Pāli: D.17. Mahā-Sudassana-suttanta. See also No.1⁽²⁾, "Discourse on the Journey"; No.5, Buddha’s Parinirvāṇa Sūtra, latter fascicle, translated by Bai Fazhu; No.6, Parinirvāṇa Sūtra, translator unknown; No.7, Mahāparinirvāṇa Sūtra, translated by Yijing; No.1451, Mūlasarvāstivāda Vinaya Miscellaneous Matters, fascicle 37, translated by Yijing.

^[02] City of Kusinārā 拘 尸 城. Pāli: Kusinārā, the capital of the Mallā tribe; the Buddha entered nirvana here.

^[03] Upavattana Mallas 惒 跋 單 力 士. Pāli: Upavattana-Mallā, the Mallā tribe at Upavattana.

^[04] Twin Sala Trees 雙 裟 羅 樹. Pāli: yamaka-sālā, twin Sala trees growing as a pair.

^[05] Campā (Pāli: Campā), Sāvatthi, Vesali, Rājagaha, Bārānasi, and Kapilavatthu. The Pāli recension gives a slightly different account, replacing Vesali and Kapilavatthu with Sāketa and Kosambī.

^[06] Royal city of Kūsavati 拘 尸 王 城. Pāli: Kūsavati. No.1⁽²⁾: Kusāvatī.

^[07] Tāla tree 多 羅 樹. Pāli: tāla, a species of palm with the scientific name Borassus flabellifer.

^[08] Chinese: đặng 蹬; Song edition: tranh 橙. It is probably 磴.

^[09] Chinese: câu lan 鉤 欄, a balustrade following the contours of a building, rising and falling and winding around (Ciyuan). The Pāli does not mention this detail, but the corresponding Pāli term is vedikā: a balustrade, railing, or câu lan.

^[10] Types of flowers: sumanā flower 修 摩 那 (Pāli: sumanā, good intention), a type of large-petaled jasmine; vassikā flower 婆 師 (vassikā: summer-blooming flower), a very fragrant jasmine (Jasminum sambac); campaka flower 瞻 蔔 (campaka: fragrant flower), the Champa flower, very fragrant and found in white and yellow; sogandhika flower 修 捷 提 (sogandhika: fine fragrance), the white water lily or white lotus; madhu-gandhika flower 摩 頭 捷 提 (madhu-gandhika: honey fragrance); adhimuttaka flower 阿 提 牟 哆 (adhimuttaka: superior faith); and the pālātaka flower 波 羅 頭.

^[11] Chinese: bạc lạc drum 薄 洛 鼓; it is unclear what kind of drum this was.

^[12] Chinese: kỹ drum 伎 鼓.

^[13] Mahāsudassana 大 善 見. Pāli: Mahāsudassana.

^[14] Kiềm-bà-la treasure 鉗 婆 羅 寶: woolen cloth or a woolen garment.

^[15] Tác dĩ bất tác 作 以 不 作. The artisans—those who worked and those who did not?

^[16] Tāla Grove 多 羅 園. Pāli: Tālavana.

^[17] The four Brahma-abodes 梵 室, or Brahma-dwellings 梵 住. Pāli: cattāri brahmavihārā. They are also commonly called the four immeasurable states of mind. Pāli: catasso appamaññāyo.

^[18] Nerañjarā 尼 連 然, Pāli: Nerañjarā, the river near the place where the Buddha attained enlightenment. Strictly speaking, this should be Hiraññāvati, transliterated as Hê- (or Hi-) liên-thiền 醯 (希 or 煕) 連 禪, the river near the place where the Buddha entered nirvana.

^[19] Bà-cầu 婆 求. Pāli: Kakutthā, a river near Kusinārā. The Buddha bathed here before proceeding to Kusinārā to enter nirvana.