長阿含經

II

The Buddha said to Ananda:

“Ananda! There are eight assemblies in the world: first, the assembly of kshatriyas; second, the assembly of brahmins; third, the assembly of householders; fourth, the assembly of ascetics; fifth, the assembly of the Four Heavenly Kings; sixth, the assembly of the gods of the Heaven of the Thirty-Three; seventh, the assembly of Mara; and eighth, the assembly of Brahma gods.

“I recall that in the past I went among the assembly of kshatriyas, conversing, sitting, and standing with them countless times. Through the power of diligent meditative concentration, wherever I appeared, if their complexions were beautiful, mine was more beautiful; if their voices were pleasing, mine was more pleasing. They took their leave of me and departed, but I did not take my leave of them.

What they were able to say, I was also able to say. What they were unable to say, I was also able to say. I frequently taught them the Dharma, instructing and guiding them so that they gained benefit and rejoiced.

I then vanished from that place, yet they did not know whether I was a god or a human being. In this way, I likewise went among the assembly of Brahma gods countless times to teach them the Dharma, yet they too did not know who I was.”

“Ananda addressed the Buddha:

“World-Honored One, this is truly marvelous and unprecedented, that such an accomplishment could be attained.””

The Buddha said:

“Such a subtle and unprecedented Dharma, Ananda, is truly marvelous and exceedingly rare; only the Tathagata can attain it.””

The Buddha further told Ananda:

“The Tathagata can clearly know the arising, abiding, and passing away of feeling; clearly know the arising, abiding, and passing away of perception; and clearly know the arising, abiding, and passing away of contemplation. This is indeed a marvelous and unprecedented quality of the Tathagata. You should remember it.”

The World-Honored One then told Ananda to accompany him to the Fragrant Stupa. Upon arriving beneath a tree, he had a seat spread and sat down. He instructed Ananda to gather in the assembly hall all the bhikshus then present around the Fragrant Stupa. Ananda obeyed the Buddha’s instruction, assembled them all, and then addressed the Buddha:

“The great assembly has gathered. May the Holy One know that the time has come.”

The World-Honored One then went to the assembly hall and sat upon the seat prepared for him. The World-Honored One said to the bhikshus:

“You should know that it was through the following teachings that I personally realized and attained supreme perfect awakening: the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Four Meditative Concentrations, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path. You should cultivate these teachings together, living in harmony, mutual respect, and concord, without giving rise to disputes. As disciples of the same teacher, you should blend together in harmony like water and milk. Within my Dharma, diligently cultivate and study, illuminating one another and rejoicing together.

“Bhikshus, you should know that I personally awakened through these teachings and then proclaimed them here. They are: sutras, geyas, vyakaranas, gathas, udanas, nidanas, itivrittakas, jatakas, vaipulyas, adbhuta-dharmas, avadanas, and upadeshas. Remember them well, analyze them according to your abilities, and practice them as circumstances require. Why is this? Before long, three months from now, the Tathagata will enter nirvana.”

When the bhikshus heard these words, they were greatly astonished, stunned, and bewildered. They threw themselves upon the ground and cried out in lamentation:

“How swiftly the World-Honored One will pass into extinction! How grievous that the eye of the world will soon be extinguished! From this day onward, our loss will endure forever!” Some bhikshus writhed and wept in sorrow, rolling upon the ground and wailing, unable to restrain themselves. They were like a snake cut into two pieces, writhing in its death throes and not knowing where to go.

The Buddha said:

“Bhikshus, do not harbor such grief and sorrow. Among heaven, earth, human beings, and all creatures, nothing that is born can fail to come to an end. It is impossible to wish that conditioned phenomena would not undergo change. I have previously taught that affection and attachment are impermanent: wherever there is union, there must be separation. This body is not one’s own, and this life cannot long endure.”

The World-Honored One then spoke this verse:

I am now free and at ease,

Having reached the place of peace;

I clearly proclaim this meaning

For the harmonious assembly.

I have now grown old,

My work has been completed;

I should now relinquish the life-force.

Be mindful and heedful,

Bhikshus complete in precepts;

Gather the mind in concentration,

And guard your own minds.

Within my Dharma,

Whoever remains heedful

Will sever the root of suffering

And escape birth, aging, and death.

The Buddha further told the bhikshus:

“The reason I now exhort and instruct you in this way is that Mara Papiyan came to me just now and entreated me, saying: ‘The Buddha formerly did not intend to enter nirvana so soon. Now the time has come; please quickly pass into extinction.’ I told Mara Papiyan: ‘Enough! Enough!

I know the proper time myself. I am still waiting for my assembly of bhikshus to become complete, and so forth, until gods and humans alike have all witnessed these wondrous manifestations.’ Mara Papiyan then said to me: ‘Long ago at Uruvela, beside the Nairanjana River, beneath the ajapala banyan tree, when the Buddha had first attained perfect awakening, I said to you: “The Buddha does not intend to enter nirvana soon.

Now is truly the proper time. Please quickly enter nirvana.” The Tathagata then replied to me: “Enough, Papiyan. I know the proper time myself.

The Tathagata will not enter nirvana now, for I am still waiting until my disciples have gathered in sufficient numbers, and so forth, until gods and humans have witnessed miraculous spiritual transformations. Only then will I enter nirvana.” Now the Tathagata’s disciples have gathered in sufficient numbers, and so forth, and gods and humans have all witnessed miraculous spiritual transformations. Now is precisely the time; why do you not enter nirvana?’ I said: ‘Enough, Papiyan.

The Buddha knows the proper time himself. I shall not remain in the world much longer. Three months from now, I shall pass into extinction.’ Mara Papiyan then thought, ‘The Buddha certainly does not speak falsely.’ Joyful and elated, he suddenly vanished.

Not long after Mara departed, there at the Capala Stupa, with my mind concentrated in samadhi, I relinquished the life-force. At that very moment, the great earth quaked. Gods and humans were all terrified, and their hair stood on end.

The Buddha emitted a radiance that shone boundlessly throughout all quarters; even darkened places were illuminated, and all beings could see one another. I then spoke this verse:

Among the two formations, being and nonbeing,

I now relinquish the conditioned.

Inwardly absorbed in samadhi concentration,

Like a bird emerging from its egg.

Then the Venerable Ananda rose, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha:

“May the World-Honored One remain for a kalpa and not pass into extinction so soon. Out of compassionate concern for sentient beings, may he bring benefit to gods and humans.”

The World-Honored One remained silent and did not answer. Ananda made his request three times. The Buddha said:

“Ananda! Do you have faith in the Tathagata’s path of perfect awakening?”

Ananda replied:

“Yes, I firmly believe the words spoken by the Buddha.”

The Buddha said:

“If you had faith, why did you trouble me three times? You directly heard from the Buddha and directly received from the Buddha that those who have cultivated the four bases of spiritual power, cultivated them repeatedly, and remained mindfully intent without forgetfulness can, if they so wish, prolong their lives for a kalpa or more than a kalpa. The Buddha has cultivated the four bases of spiritual power, cultivated them repeatedly, and remained mindfully intent without forgetfulness; if he so wishes, he can live for more than a kalpa, dispelling the darkness of the world, benefiting many people, and bringing peace and happiness to devas and humans.

Why, at that time, did you not entreat the Tathagata not to enter nirvana? Having failed upon hearing it the second time might still have been excusable. Yet even the third time, you did not entreat the Tathagata to live for a kalpa or more than a kalpa, to dispel the darkness of the world and bring benefit, peace, and happiness to devas and humans.

Only now do you speak—is it not far too late? Three times I manifested a sign, and three times you remained silent. Why did you not then say to me, ‘May the Tathagata live for a kalpa or more than a kalpa, to dispel the darkness of the world, for the benefit of many people, and to bring peace and happiness to devas and humans’?

“Enough, Ananda. I have now relinquished my remaining lifespan; I have cast it away and uprooted it. That the Tathagata should go against the word he has spoken is utterly impossible. Suppose a noble person cast food upon the ground; could he pick it up and eat it again?”

Ananda replied, “No.”

“The Tathagata is likewise. Having cast it away and uprooted it, how could he take it up again himself?”

The Buddha then instructed Ananda to accompany him to the village of Ambala. Ananda arranged his robe, took up his alms bowl, and, together with the great assembly, followed the Blessed One along the road from Vajji to Ambala. Upon reaching the village of Ambala, they went to a grove.

There the Buddha instructed the bhikkhus concerning morality, concentration, and wisdom: cultivating morality leads to concentration and brings great fruit; cultivating concentration leads to wisdom and brings great fruit; cultivating wisdom purifies the mind, brings complete liberation, and ends the three kinds of outflows—the outflow of sensual desire, the outflow of existence, and the outflow of ignorance. Once liberated, the knowledge of liberation immediately arises: birth and death are ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth.”

At that time, after dwelling in the village of Ambala for as long as was appropriate, the Blessed One again told Ananda, “Make ready to go to the village of Champa, the village of Kien-do, the village of Ba-le-ba, and the city of Phu-di.” Ananda replied, “Yes, venerable sir.” He then arranged his robe, took up his alms bowl, and, together with the great assembly, attended upon the Blessed One. Traveling along the road from Vajji, they proceeded successively through the other cities until they reached the north of the city of Phu-di, where they stayed in the Thi-xa-ba grove.

The Buddha said to the bhikkhus:

“I shall expound to you the Four Great Authorities. Listen attentively and reflect upon them carefully.”

The bhikkhus said to the Buddha:

“Yes, Blessed One! We wish to hear.”

The Buddha said:

“What are these four teachings? Suppose a bhikkhu says: ‘Venerable friends, while I was staying in such-and-such a village, such-and-such a city, in such-and-such a country, I personally heard and received this teaching directly from the Buddha.’ Upon hearing this, you should neither hastily believe it nor reject it. You should examine its truth or falsity in light of the Sutras.

You should examine its origin and implications in light of the Vinaya and the Dharma. If you find that his statement does not accord with the Sutras, the Vinaya, or the Dharma, you should say to him: ‘The Buddha did not speak in this way. Might you have remembered it incorrectly?

We rely upon the Sutras, the Vinaya, and the Dharma, yet what you have just said contradicts the True Dharma. Therefore, worthy friend, do not retain it and do not relate it to others. You should abandon it.’ Conversely, if upon examination you find that his statement accords with the Sutras, the Vinaya, and the Dharma, you should say to him: ‘What you have just said is indeed the word of the Buddha.

We rely upon the Sutras, the Vinaya, and the Dharma, and what you have just said accords with the True Dharma. Therefore, worthy friend, carefully retain it and expound it widely to others; do not abandon it.’ This is the first Great Authority.

“Furthermore, suppose a bhikkhu says: ‘Venerable friends, while I was staying in such-and-such a village, such-and-such a city, in such-and-such a country, I personally heard from a harmonious Sangha that included senior, learned elders, and from them received this Dharma, this Vinaya, and this teaching.’ Upon hearing this, you should neither hastily believe it nor reject it. You should examine its truth or falsity in light of the Sutras.

You should examine its origin and implications in light of the Vinaya and the Dharma. If you find that his statement does not accord with the Sutras, the Vinaya, or the Dharma, you should say to him: ‘The Buddha did not speak in this way. Might you have heard or remembered it incorrectly?

We rely upon the Sutras, the Vinaya, and the Dharma, yet what you have just said contradicts the True Dharma. Therefore, worthy friend, do not retain it and do not relate it to others. You should abandon it.’ Conversely, if upon examination you find that his statement accords with the Sutras, the Vinaya, and the Dharma, you should say to him: ‘What you have just said is indeed the word of the Buddha.

We rely upon the Sutras, the Vinaya, and the Dharma, and what you have just said accords with the True Dharma. Therefore, worthy friend, carefully retain it and expound it widely to others; do not abandon it.’ This is the second Great Authority.

“Furthermore, suppose a bhikkhu comes and says: ‘Venerable friends, while I was staying in such-and-such a village, such-and-such a city, in such-and-such a country, I personally heard from many bhikkhus—upholders of the Dharma, upholders of the Vinaya, and upholders of the disciplinary rules—and from them received this Dharma, this Vinaya, and this teaching.’ Upon hearing this, you should neither believe it nor reject it.

You should examine its truth or falsity in light of the Sutras. You should examine its origin and implications in light of the Vinaya and the Dharma. If you find that his statement does not accord with the Sutras, the Vinaya, or the Dharma, you should say to him: ‘The Buddha did not speak in this way.

Might you have heard or remembered it incorrectly? We rely upon the Sutras, the Vinaya, and the Dharma, yet what you have just said contradicts the True Dharma. Therefore, worthy friend, do not retain it and do not relate it to others.

You should abandon it.’ Conversely, if upon examination you find that his statement accords with the Sutras, the Vinaya, and the Dharma, you should say to him: ‘What you have just said is indeed the word of the Buddha. We rely upon the Sutras, the Vinaya, and the Dharma, and what you have just said accords with the True Dharma. Therefore, worthy friend, carefully retain it and expound it widely to others; do not abandon it.’ This is the third Great Authority.

“Furthermore, if a bhikkhu should come and say: ‘Venerable friends, I once stayed in such-and-such a village, city, or country, where I personally received this teaching from a certain bhikkhu who upholds the Dharma, upholds the Vinaya, and upholds the rules of discipline,’ then, upon hearing this, you should neither believe it nor reject it. Examine its truth or falsity in light of the sutras. Investigate its origin and conclusion in light of the Vinaya and the Dharma.

If you find that his words do not accord with the sutras, the Vinaya, or the Dharma, you should tell him: ‘The Buddha did not teach this. Have you perhaps remembered it incorrectly? We rely upon the sutras, the Vinaya, and the Dharma, but what you have just said contradicts the True Dharma.

Therefore, worthy sir, do not retain it or teach it to others. You should cast it aside.’ Conversely, if upon examination you find that his words accord with the sutras, the Vinaya, and the Dharma, you should tell him: ‘What you have just said is indeed the word of the Buddha. We rely upon the sutras, the Vinaya, and the Dharma, and what you have just said accords with the True Dharma.

Therefore, worthy sir, carefully retain it and teach it widely to others; do not cast it aside.’ This is the fourth great authority.”

At that time, after the Blessed One had stayed in the city of Bhoganagara for as long as he deemed appropriate, he told Ananda to accompany him to the city of Pava. Ananda replied, “Yes, Venerable Sir.” He then arranged his robes, took up his alms bowl, and followed the Blessed One together with the great assembly, traveling along the Malla road to the Mango Grove in the city of Pava. There, Cunda, the son of a smith, heard that the Buddha had come from the land of the Mallas to this city.

He immediately dressed himself properly and went to the Buddha. Bowing his head at the Buddha’s feet, he then sat to one side. The Buddha expounded the Dharma to Cunda in due sequence, instructing and guiding him, bringing him benefit and joy.

After hearing the teaching, Cunda gave rise to joyful faith and invited the Buddha to come to his home the following day to receive an offering. The Buddha silently accepted. Knowing that the Buddha had accepted, Cunda rose, bowed to the Buddha, and departed.

That very night, he prepared food. The next day, at the appropriate time, he returned to invite the Buddha.

The Blessed One then donned his robe, took up his bowl, and went with the great assembly of attendants to Cunda’s home, where he sat upon the seat prepared for him. After the Buddha and the great assembly were seated, Cunda served food to the Buddha and the Sangha. He had also separately cooked a rare and precious dish of sandalwood mushrooms and offered it exclusively to the Buddha. The Buddha told Cunda not to serve those mushrooms to the Sangha. Cunda obeyed and did not dare serve them to the Sangha.

At that time, among the assembly of bhikkhus was an elderly bhikkhu who had gone forth late in life. Right there at the meal, he used an extra vessel to take some.

After Cunda saw that the Sangha had finished their meal, put away their bowls, and washed with water, he approached the Buddha and asked him in verse:

May I ask the Great Sage of Wisdom,

The Supremely Honored Perfectly Awakened One:

How many kinds of ascetics are there in the world,

Well trained and disciplined?

The Buddha replied in verse:

In response to what you have just asked,

There are four kinds of ascetics.

Their aspirations are not the same;

You should discern them clearly:

First, one who practices the supreme path;

Second, one who skillfully explains the path’s meaning;

Third, one who lives in dependence upon the path;

Fourth, one who defiles the path.

Who is called one who practices the supreme path?

Who skillfully speaks of the path’s meaning?

Who lives in dependence upon the path?

Who defiles the path?

Breaking the sharp thorn of craving and attachment,

Resolutely entering nirvana,

Transcending the paths of devas and humans:

Such a one practices the supreme path.

Skillfully understanding the ultimate meaning,

Explaining the undefiled path,

Compassionately resolving doubts:

Such a one skillfully teaches the path.

Skillfully presenting verses of Dharma,

Living in dependence upon the path,

Aspiring from afar to the stainless realm:

Such a one lives in dependence upon the path.

Harboring deceit and perversity within,

While outwardly appearing pure,

False and insincere:

Such a one defiles the path.

How can one be said to combine good and evil,

With purity and impurity intermingled?

Outwardly appearing fair,

Like copper plated with gold,

Laypeople see such a person and immediately say:

‘This is a noble disciple;

None of the others can compare.

We must not abandon our faith.’

One who holds sway over the assembly,

Turbid within but feigning purity without,

Concealing deceit and perversity,

While in truth the heart is heedless.

Do not merely observe the outward appearance

And hastily draw near with trust and reverence.

Such a one conceals deceit and perversity,

While in truth the heart is heedless.

Cunda then placed a small seat before the Buddha and sat down. The Buddha expounded the Dharma to him in due sequence, instructing, encouraging, and bringing him benefit and joy. Afterward, accompanied by the great assembly of attendants, the Buddha departed. Midway along the road, the Buddha stopped beneath a tree and said to Ananda:

“My back aches. Prepare a seat for me.”

Ananda replied in assent and prepared a seat. The Buddha rested. Ananda then prepared a lower seat and sat before the Buddha. The Buddha asked Ananda:

“Did you notice whether Cunda felt any remorse just now? If he did, what was the cause of his remorse?”

Ananda replied, “Cunda has gained no merit or benefit from making such an offering to the Buddha. Why? Because after the Tathagata accepted a meal at his home, the Tathagata entered nirvana!”

The Buddha said:

“Ananda, do not speak in this way! Do not speak in this way! Cunda has now gained great benefit: longevity, beauty, strength, a good reputation, and abundant wealth. After death, he will be reborn in heaven, and whatever he seeks will be obtained. Why is this? Because the merit of the person who offers food to the Buddha when he has just attained awakening and that of the person who offers food to the Buddha when he is about to enter nirvana are equal and no different. Go and tell Cunda: ‘I heard directly from the Buddha and received directly from the Buddha the teaching that, through the merit of offering food to the Buddha, Cunda has gained great benefit and great karmic reward.’”

Ananda obeyed and went to Cunda, saying:

“I heard directly from the Buddha and received directly from the Buddha the teaching that, through the merit of offering food to the Buddha, you, Cunda, have gained great benefit and great karmic reward. Why is this? Because the merit of the person who offers food to the Buddha when he has just attained awakening and that of the person who offers food to the Buddha when he is about to enter nirvana are equal and no different.

Having taken a meal at Cunda’s home,

Only then was this word heard:

The Tathagata’s illness grew more severe;

His lifespan was nearing its end.

Though he ate the sandalwood mushrooms,

His illness continued to worsen.

Bearing his illness, he set forth,

Gradually making his way to the city of Kusinara.

At that time, the Blessed One rose and walked a short distance onward. Reaching the foot of a tree, he again said to Ananda:

“My back aches greatly. Prepare a seat.”

Ananda replied, “Yes, Venerable Sir,” and prepared a seat. The Tathagata rested. Ananda bowed at the Buddha’s feet and then sat to one side. At that time, an arhat disciple named Pukkusa was traveling from the city of Kusinagara toward the city of Pava. When he reached the middle of the road, he saw the Buddha beside a tree, his countenance upright and serene, his faculties tranquil, and his mind gentle and wholly absorbed in perfect quiescence, like a mighty dragon or a still lake utterly free of impurities. Upon seeing him, Pukkusa’s heart was filled with wholesome joy. He approached the Buddha, bowed reverently, sat to one side, and addressed the Buddha:”

“Blessed One, it is truly rare and wonderful that one who has gone forth, dwelling in a secluded place and delighting in solitude, may remain unaware even when a caravan of five hundred carts passes close by! My teacher once sat in meditation beneath a roadside tree in the region between the cities of Kusi and Pava. At that time, a caravan of five hundred carts passed close by.

The carts made a tremendous rumbling noise. Although awake, he did not hear it. Afterward, someone came and asked: ‘Did you see the caravan that just passed this way?’ He replied: ‘I did not see it.’ The man asked again: ‘Did you hear it?’ He replied: ‘I did not hear it.’ Again he asked: ‘Were you here just now, or somewhere else?’ He replied: ‘I was here.’ Again he asked: ‘Were you conscious just now, or insensible?’ He replied: ‘I was conscious.’ Again he asked: ‘Were you awake just now, or asleep?’ He replied: ‘I was not asleep.’ The man thought to himself: ‘This is truly rare.

Such is the concentrated diligence of one who has gone forth. Although awake, he remained unaware even amid the tremendous rumbling of the carts.’

“He then said to my teacher: ‘Just now, five hundred carts went rumbling along this road. If you did not even hear that earth-shaking noise, how could you have heard anything else!’ The man then paid homage and joyfully took his leave.”

The Buddha said:

“Pukkusa, I shall now ask you a question. Answer as you see fit. A caravan passes by with a tremendous rumble, yet one who is awake does not hear it; thunder shakes heaven and earth, yet one who is awake does not hear it. Of these two, which is more difficult?”

Pukkusa replied:

“The noise of a thousand carts cannot compare with the sound of thunder. Failing to hear the carts would still be easy, but failing to hear such thunder would indeed be extremely difficult.”

The Buddha said:

“Pukkusa, I once stayed in a grass hut in the village of Atuma. At that time, a strange cloud suddenly arose, and violent thunder resounded, killing four oxen and two brothers who were plowing. A great crowd gathered there until the place was completely packed.

I then emerged from the grass hut and calmly practiced walking meditation. A man came from that crowd to where I was, bowed with his head at my feet, and then followed behind me as I walked. Although I knew what had happened, I still asked: ‘Why has that crowd gathered there?’ The man asked me in return: ‘Where have you been until now?

Were you awake or asleep?’ I replied: ‘I was here, and I was not asleep.’ The man praised this as rare and wonderful, saying that he had never seen anyone attain concentration as the Buddha had: although thunder and lightning resounded throughout heaven and earth, I alone remained tranquil and, though awake, was unaware of it. The man then said to the Buddha: ‘Just now, a strange cloud suddenly arose, and violent thunder resounded, killing four oxen and two men who were plowing.

The crowd has gathered because of this.’ Filled with joy, the man immediately attained the joy of Dharma, bowed to the Buddha, and withdrew.

“At that time, Pukkusa was wearing two pieces of yellow cloth worth hundreds of thousands. Rising from his seat, he knelt, joined his palms, and said to the Buddha:

“‘I now offer this cloth to the Blessed One. May the Blessed One kindly accept it.’

The Buddha told Pukkusa:

“‘Leave one piece for me and one piece for Ananda.’

Pukkusa obeyed. He offered one piece to the Buddha and one to Ananda. Out of compassion for him, the Buddha accepted it.

Pukkusa bowed at the Buddha’s feet and sat to one side. The Buddha then taught him the Dharma in due sequence, instructing and guiding him so that he gained benefit and joy. He spoke of generosity, observance of the precepts, birth in the heavens, the grave peril of sensual desire, impurity and defilement, how afflictive corruptions obstruct the path, and how renunciation is supreme.

When the Buddha knew that Pukkusa’s mind had become joyful and pliant, was no longer obscured by the fetters and hindrances, and was readily open to instruction, he taught Pukkusa, in accordance with the customary teaching of all Buddhas, the Noble Truth of Suffering, the arising of suffering, the cessation of suffering, and the Noble Truth of the path of deliverance from suffering. Pukkusa immediately gave rise to pure faith.

Just as a clean cloth readily takes dye, there upon his seat he became free from dust and defilement and the Dharma eye arose in him. He saw the Dharma, realized the Dharma, and became firmly established in the certainty of rightness. No longer liable to fall into the evil destinies, he attained fearlessness and said to the Buddha:

“‘I now take refuge in the Buddha, the Dharma, and the Sangha. May the Blessed One accept me as an upasaka within the true Dharma. From this day until the end of my life, I vow not to kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. May the Blessed One accept me as an upasaka within the true Dharma.’

He again said to the Buddha:

“‘Whenever the Buddha goes to teach in the city of Pava, may he deign to visit my humble home. I wish to offer the Blessed One all the food, bedding, seats, clothing, and medicines available in my household. If the Blessed One accepts them, my entire household will gain peace and happiness.’

The Buddha said:

“‘What you say is very good.’

The Blessed One then taught Pukkusa the Dharma once more, instructing and guiding him so that he gained benefit and joy. Pukkusa bowed at the Buddha’s feet and departed.

Not long after Pukkusa had left, Ananda offered his piece of yellow cloth to the Buddha. Out of loving compassion, the Buddha accepted it and draped it over his body. At that moment, the Blessed One appeared serene and composed, his majestic radiance shining brilliantly, his faculties pure, and his countenance joyful.

Seeing this, Ananda thought to himself: “In the twenty-five years that I have attended closely upon the Buddha, I have never seen his countenance shine as brightly as it does today.” He then rose, knelt with his right knee on the ground, joined his palms, and asked the Buddha:

“During the twenty-five years that I have attended upon the Buddha, I have never seen his countenance as it is today. I do not understand the reason for this. I wish to hear the Buddha’s explanation.”

The Buddha told Ananda:

“There are two occasions on which the Tathagata’s countenance shines more brightly than usual: first, when the Buddha has newly attained perfect enlightenment; and second, when the Buddha is about to relinquish his lifespan and enter nirvana. Ananda, these are the two occasions on which his countenance appears extraordinary.”

The Blessed One then spoke this verse:

The bright yellow robe brings joy,

Fine, soft, and perfectly pure.

Pukkusa offered it to the Blessed One,

Whose radiant light was white as snow.

The Buddha said:

“Ananda, I am thirsty. I wish to drink some water. Go and fetch water for me.”

Ananda replied:

“Just now, five hundred carts crossed the river upstream, muddying all the water. It can only be used for washing the feet and is not fit to drink.”

The Buddha repeated his request three times. Ananda replied:

“Only the Kakuttha River, not far from here, has clear and cool water. It is suitable both for drinking and for bathing.”

At that time, a deity dwelling in the Snow Mountains, who had long possessed deep faith in the Buddha’s path, filled a bowl with precious, pure water endowed with the eight qualities and brought it as an offering to the Buddha. Out of compassion, the Buddha accepted it and recited this verse:

With speech endowed with eight qualities,

The Buddha told Ananda to fetch water:

“I am thirsty and now wish to drink.

After drinking, I shall go to Kusi.”

Warm, gentle, harmonious, and refined,

His voice delighted all who heard it.

Attending on either side of the Buddha,

He then addressed the Blessed One:

“Just now, five hundred carts

Crossed the river to the farther bank.

They have muddied the flowing water;

Surely it is not fit to drink.

The Kukuttha River is not far away;

Its good water is exceedingly clear and cool.

Water may be drawn there for drinking,

And it may also be used for bathing.”

A spirit from the Snow Mountains

Brought water and offered it to the Tathagata.

After drinking, mighty and courageous,

The Lion among Teachers strode onward.

Dragons dwelt within that water;

It was pure, neither turbid nor foul.

His noble countenance like the Snow Mountains,

He calmly crossed the Kakuttha.

The Blessed One then went to the Kakuttha River. After drinking the water and washing, he continued onward with the great assembly. Along the way, the Buddha stopped beneath a tree and told Cunda:

“Take the sanghati robe, fold it in four, and spread it out for me to lie upon. My back is painful. I wish to rest here for a while.”

Cunda obeyed. When he had prepared the resting place, the Buddha sat down upon it. Cunda bowed to the Buddha, sat to one side, and said:

“I wish to enter nirvana. I wish to enter nirvana.”

The Buddha said:

“You should know the proper time.”

Chunda then entered nirvana there in the very presence of the Buddha.

The Buddha then spoke this verse:

The Buddha came to the Kakuttha River,

Clear and cool, free from impurity.

The Most Honored One entered the water,

Bathed, and crossed to the other shore.

The leader of the great assembly

Then instructed Chunda, saying:

My body is now weary;

Quickly spread out a resting mat for me.

Chunda at once obeyed,

Quickly folding a robe into four and spreading it out.

When the Tathagata had rested,

Chunda sat before him

And immediately addressed the Blessed One:

I wish to enter nirvana,

To reach the realm beyond love and hate.

I shall now go to that place,

The ocean of immeasurable merit.

The Supreme One replied:

Your task has been completed;

You should know the proper time.

Having received the Buddha’s permission,

Chunda redoubled his diligence.

He extinguished the formations, with no remainder of existence,

As a fire goes out when its fuel is exhausted.

Then Ananda rose from his seat and addressed the Buddha:

“After the Buddha’s passing, how should the funeral rites be performed?”

The Buddha told Ananda:

“Be silent. Attend to your own task. The faithful laymen will gladly take care of that matter.”

Ananda asked three times:

“After the Buddha’s passing, how should the funeral rites be performed?”

The Buddha taught:

“If you wish to know how the funeral rites should be performed, they should be carried out in the same manner as the funeral rites for a wheel-turning sage-king.”

Ananda asked again:

“How are the funeral rites for a wheel-turning sage-king performed?”

The Buddha said:

“In performing the funeral rites for a wheel-turning sage-king, first bathe the body with fragrant water and wrap it in new cotton cloth. Wind five hundred pieces of cloth around it in succession, and then place the body in a golden coffin. After filling it with sesame oil, place the golden coffin inside a second, larger iron casket, with an outer casket made of fragrant sandalwood. Heap thick cloth and fragrant substances upon it and cremate it. When the cremation is complete, gather the relics and erect a stupa adorned with banners at a crossroads, so that people passing by may see the stupa of the Dharma King and remember the king’s righteous governance, which benefited many people.

“Ananda, if you wish to perform my funeral rites, first bathe my body with fragrant water and wrap it in new cotton cloth. Wind five hundred pieces of cloth around it in succession and place the body in a golden coffin. After filling it with sesame oil, place the golden coffin inside a second, larger iron casket, with an outer casket made of fragrant sandalwood. Heap thick cloth and fragrant substances upon it and cremate it. When the cremation is complete, gather the relics and erect a stupa adorned with banners at a crossroads, so that people passing by may see the Buddha’s stupa and remember the teaching and transformative guidance of the Tathagata, the Dharma King; while living, they will gain blessings and benefit, and after death, they will be reborn in heaven.”

Then the Blessed One, wishing to restate this meaning, proclaimed it in verse:

Ananda rose from his seat,

Knelt with palms joined, and addressed the Buddha:

After the Tathagata has passed away,

How should the funeral rites be performed?

Ananda, be silent;

Attend to your own task.

The faithful laypeople of the land

Will gladly take care of it.

Ananda asked three times.

The Buddha explained the burial of a wheel-turning king.

If they wish to perform the Buddha’s funeral rites,

They should wrap his body and place it in a casket.

Erect a stupa at a crossroads

For the benefit of sentient beings.

All who come to pay reverence

Will gain immeasurable merit.

The Buddha told Ananda:

“There are four kinds of persons in the world for whom stupas should be erected and offerings made of incense, flowers, silk banners, and music. Who are they? They are a Tathagata, a pratyekabuddha, a shravaka, and a wheel-turning king. Ananda, stupas should be erected for these four kinds of persons, and offerings of incense, flowers, silk banners, and music should be made to them.”

The Blessed One then spoke this verse:

First is the Buddha’s stupa,

Then those of a pratyekabuddha, a shravaka,

And a wheel-turning sage-king,

The sovereign who rules the four quarters.

These four sites worthy of offerings

Were taught by the Tathagata:

The Buddha, pratyekabuddha, shravaka,

And the stupa of a wheel-turning king.

Then the Blessed One told Ananda to accompany him to the city of Kushinagara, to the twin sala trees of the Mallas. Ananda assented. He then set out together with the great assembly, following the Blessed One. A brahmin was traveling from the city of Kushinagara to the city of Pava. Along the road, he saw the Blessed One from afar, his features dignified and his faculties serene and composed. Seeing him, the brahmin naturally gave rise to a joyful heart. He approached the Buddha, exchanged greetings, then stood to one side and addressed him:

“My village is not far from here. I respectfully ask the Venerable Gautama to go there and spend the night. Tomorrow morning, after taking a meal, you may continue your journey.”

The Buddha said:

“That is enough, brahmin. You have already made your offering to me.”

The brahmin earnestly repeated his invitation three times, but the Buddha replied as before. He then told the brahmin:

“Ananda is following behind. Go and express your wish to him.”

Hearing the Buddha’s instruction, the brahmin went to see Ananda. After exchanging greetings, he stood to one side and said:

“My village is not far from here. I wish to invite the Venerable Gautama to go there and spend the night. Tomorrow morning, after taking a meal, he may continue his journey.”

Ananda replied:

“That is enough, brahmin. You have already made your offering.”

The brahmin earnestly repeated his invitation three times.

Ananda replied:

“The weather has become hot, that village is far away, and the Blessed One is exceedingly weary. He cannot go there.”

Then the Blessed One, having contemplated the meaning of this matter, spoke this verse:

The One with Pure Eyes went onward,

Weary, proceeding toward the twin trees.

The brahmin saw the Buddha from afar,

Hurried forward and bowed his head:

My village is now close by;

Out of compassion, stay for one night.

Tomorrow morning, after my modest offering,

Then proceed to that city.

Brahmin, my body is weary;

I cannot travel the distant road.

My attendant is following behind;

Go and ask his opinion.

Obeying the Buddha’s instruction,

He then went to Ananda:

Please come to my village;

Tomorrow morning, eat and then depart.

Ananda dissuaded him: Enough, enough.

The weather is hot; we cannot go.

Three invitations met with no success;

He appeared sorrowful and unhappy.

How strange are these conditioned things,

Changing and shifting without cease!

Now, between the twin trees,

My undefiled body will come to an end.

Buddhas, pratyekabuddhas, and shravakas

All alike return to cessation.

Impermanence makes no distinctions,

Like fire consuming a mountain forest.

Then the Blessed One entered the city of Kushinagara and proceeded toward the place of his former birth, within the grove of twin sala trees belonging to the Mallas. He told Ananda:

“Prepare a place for me to lie down between the twin trees, with my head toward the north and my face toward the west. The reason is that my teaching will long be transmitted in the northern lands.”

Ananda replied, “Yes.” He then prepared the resting place with its head toward the north. The Blessed One himself folded his sanghati robe into four, covered himself with it, and lay on his right side like the king of lions, with one foot resting upon the other. At that time, among the twin sala trees were spirits who had long possessed deep faith in the Buddha. They scattered out-of-season flowers all over the ground. The Buddha told Ananda:

“The spirit of these twin sala trees is offering me out-of-season flowers in this way, but this is not yet an offering to the Tathagata.”

Ananda asked:

“What, then, constitutes an offering to the Tathagata?”

The Buddha taught:

“Whoever knows how to receive and practice the true Dharma is one who makes an offering to the Tathagata.”

Contemplating this meaning, the Buddha spoke this verse:

The Buddha lay between the twin trees,

Reclining on his side, his mind undisturbed.

The tree spirits, their minds pure,

Scattered flowers over the Buddha.

Ananda asked the Buddha:

What constitutes an offering?

To hear the Dharma and put it into practice

Is to make an offering with flowers of awakening.

Golden flowers as large as wheels

Are not yet offerings to the Buddha.

The skandhas, precepts, and ayatanas are without self:

This is the supreme offering.

At that time, Brahmana stood before the Buddha, holding a fan and attending upon him. The Buddha said:

“Step aside; do not stand before Me.”

Hearing this, Ananda silently thought: “Brahmana has always attended upon the Buddha, providing everything He needed and honoring the Tathagata without ever growing weary. Now, on this final day, he ought to be allowed to care for Him. Why, then, does the Buddha send him away? What is the meaning of this?” Ananda then adjusted his robes, approached the Buddha, and said:

“Brahmana has always attended upon the Buddha, providing everything He needed and honoring the Tathagata without ever growing weary. Now, on this final day, he ought to be allowed to care for Him. Why, then, does the Buddha send him away? What is the meaning of this?”

The Buddha said:

“For twelve yojanas beyond this city of Kusinara, the entire region is filled with great heavenly deities, without a single empty space. They are all complaining: ‘Why is this bhiksu standing directly in front of the Buddha? Now, at the final moment, the Buddha is about to enter nirvana. We deities wish to approach and behold Him one last time, yet this bhiksu possesses such great majestic virtue and radiates such dazzling light that we cannot draw near the Buddha to pay homage and make offerings.’ Ananda, it is for this reason that I told him to step aside.”

Ananda said to the Buddha:

“What merit did this bhiksu accumulate in the past, and what karmic practices did he cultivate, that he now possesses such majestic virtue?”

The Buddha taught: “In the ninety-first kalpa of the past, a Buddha appeared in the world named Vipasyin. At that time, this bhiksu joyfully held a grass torch to illuminate that Buddha’s stupa. Because of this, he now possesses a majestic radiance that shines throughout all twenty-eight heavens, and the light of the heavenly deities cannot compare with it.”

Then Ananda rose from his seat, bared his right shoulder, knelt down, joined his palms, and said to the Buddha:

“May the Buddha not pass into extinction here, in this desolate place within such a confined and humble city. Why? There are now great countries and cities such as Campa, Vaisali, Rajagrha, Vrji, Sravasti, Kapilavastu, and Varanasi. Their populations are numerous, and many people have faith in and revere the Buddha-Dharma. If the Buddha were to pass into extinction in one of those places, surely many people would reverently make offerings to His relics.”

The Buddha taught: “Enough, Ananda; do not judge it in this way. Do not regard this place as mean and humble. Why is that?

Long ago, in this country, there was a king named Mahasudarsana, and this city was then called Kusavati. The king’s capital was four hundred and eighty miles long and two hundred and eighty miles wide. At that time, the harvests were abundant, grain was inexpensive, and the people flourished.

The city had seven walls, each surrounded by seven tiers of railings, intricately carved and adorned, with precious bells suspended among them. The foundations of the walls were three ren deep, and the walls rose twelve ren high. The towers upon the walls were ten ren high, and the pillars measured three ren around.

The golden walls had silver gates; the silver walls had golden gates; the lapis lazuli walls had crystal gates; and the crystal walls had lapis lazuli gates. The city was adorned all around with the four precious substances, interspersed with railings made of the four precious substances. Golden towers were hung with silver bells, and silver towers with golden bells.

There were seven encircling moats, filled with blue, yellow, red, and white lotus flowers. The bottoms of the moats were entirely paved with golden sand. Along both banks of the moats grew many tala trees.

Golden trees had leaves, flowers, and fruit of silver. Silver trees had leaves, flowers, and fruit of gold. Crystal trees had flowers and fruit of lapis lazuli.

Lapis lazuli trees had flowers and fruit of crystal. Among the tala trees were bathing ponds. Their waters were deep, clear, pure, and undefiled.

Both banks of the ponds were paved with bricks made of the four precious substances. Golden stairways had silver steps, and silver stairways had golden steps. Lapis lazuli stairways had crystal steps, and crystal stairways had lapis lazuli steps.

All around them, railings formed unbroken enclosures. Throughout that city, tala trees grew everywhere. Golden trees had leaves, flowers, and fruit of silver.

Silver trees had leaves, flowers, and fruit of gold. Crystal trees had flowers and fruit of lapis lazuli. Lapis lazuli trees had flowers and fruit of crystal.

Between the trees were ponds made of the four precious substances, in which four kinds of flowers grew. The roads were straight and orderly, and their rows were evenly aligned. When the wind blew, flowers fell and leaves fluttered along both sides of the roads.

Gentle breezes passing through the precious trees produced melodious sounds like celestial music. The people of that country—men and women, young and old—wandered joyfully among the trees. Ten kinds of sounds were constantly heard in that country: the sound of conch shells, the sound of drums, the sound of balas, the sound of singing, the sound of dancing, the sound of wind instruments, the sound of elephants, the sound of horses, the sound of carriages, the sounds of eating and drinking, and the sound of laughter and merriment.

“King Mahasudarsana possessed the seven treasures. The king also possessed the four virtues. The seven treasures were: the precious golden wheel, the precious white elephant, the precious blue horse, the precious divine jewel, the precious jewel-woman, the precious householder, and the precious general.

“How did King Mahasudarsana attain the precious golden wheel?

“On every full-moon day of the fifteenth, the king would bathe in scented water and ascend to sit in the precious hall, surrounded by court ladies. Then a precious wheel would naturally appear before him. Its rim held a thousand brilliantly shining spokes.

It had been fashioned by celestial artisans and was not something obtainable in the human world. The wheel was made entirely of pure gold and measured one zhang and four chi in diameter. King Mahasudarsana then thought to himself: ‘I once heard the ancient elders say: If, on the full-moon day of the fifteenth, a consecrated king of the ksatriya lineage bathes in scented water and ascends to sit in the precious hall surrounded by court ladies, and a golden wheel naturally appears before him—a wheel with a thousand spokes and blazing radiance, fashioned by celestial artisans rather than made by human beings, composed of pure gold and measuring one zhang and four chi in diameter—he is then called a Wheel-Turning Sage-King.

Could this precious wheel that has now appeared before me be that very wheel? Let me test what this wheel can do.’

“King Mahasudarsana immediately summoned the four divisions of his army. Facing the golden wheel, he bared his right shoulder, knelt with his right knee upon the ground, struck the wheel with his right hand, and said: ‘Proceed in accordance with the Dharma toward the east, and do not deviate from the established course.’ The wheel immediately turned toward the east. The king then led the four divisions of his army in following the golden wheel, while four deities went before it to guide the way.

Wherever the golden wheel stopped, the king also halted his carriage. Then, when the rulers of the small eastern kingdoms saw that the great king had arrived, they brought golden bowls filled with silver grain and silver bowls filled with golden grain. Coming before the king, they bowed their heads and said: ‘It is truly excellent that the great king has come!

Here in the east, the fields are fertile, the people are prosperous, and their dispositions are humane and harmonious; they are kind, filial, loyal, and obedient. We humbly beseech the Sage-King to govern and transform this land according to the true Dharma. We shall provide whatever attendance and necessities may be required.’ King Mahasudarsana said to the lesser kings: ‘Enough, worthy ones!

In this way, you have already made offerings to me. You should govern your people according to the true Dharma, show no partiality, and allow no unlawful conduct within your countries. That itself is my governance and transformation.’ The lesser kings accepted his command.

They then followed the king as he toured all their countries, proceeding as far as the shore of the eastern sea before turning back.

“The king then proceeded in turn toward the south, the west, and the north. Wherever the golden wheel arrived, the rulers of those countries all came to offer tribute, just as the rulers of the small eastern kingdoms had done.

“At that time, after King Mahasudarsana had followed the golden wheel throughout the lands within the four seas, teaching by means of the true path and bringing comfort to the people, he returned to Kusavati, the capital of his own country. The golden wheel then came to rest in midair directly before the palace gate. King Mahasudarsana rejoiced with elation and said: ‘This precious golden wheel is truly my auspicious sign. Now I am indeed a Wheel-Turning Sage-King.’ This was his attainment of the precious golden wheel.

“How did King Great Good Vision attain the precious white elephant?

“At that time, early in the morning, King Great Good Vision was seated in the main hall when a precious elephant suddenly appeared before him. Its hair was pure white. Seven parts of its body were full and well-formed.

It was able to fly. Its head was variegated in color. Its six tusks were slender and sharp, inlaid with pure gold.

Upon seeing it, the king thought to himself: This elephant is intelligent. If it is skillfully trained, it can be ridden. He then ordered that it be trained and tested, and it mastered every ability.

King Great Good Vision then wished to test the elephant himself, so he mounted it and, early in the morning, left the city and traveled throughout the four seas. By mealtime, he had already returned. Seeing this, King Good Vision rejoiced and said: This precious white elephant is truly an auspicious sign for me.

I am now indeed a Wheel-turning sage kingWheel-turning sage king. This was his attainment of the precious white elephant.

“How did King Great Good Vision attain the precious horse?

“At that time, early in the morning, King Great Good Vision was seated in the main hall when a precious horse suddenly appeared before him. Its coat was blue and its mane was red. Its tail, head, and neck were like those of an elephant.

It was able to fly. King Good Vision then thought to himself: This horse is intelligent. If it is thoroughly trained, it can be ridden.

The king therefore ordered that it be trained and tested, and it mastered every ability. When King Good Vision wished to test the precious horse himself, he mounted it and, early in the morning, left the city and traveled throughout the four seas. By mealtime, he had already returned.

King Good Vision rejoiced and said: This precious blue horse is truly an auspicious sign for me. I am now indeed a Wheel-turning sage kingWheel-turning sage king. This was his attainment of the precious white horse.

“How did King Great Good Vision attain the precious divine jewel?

“At that time, early in the morning, King Great Good Vision was seated in the main hall when a precious divine jewel suddenly appeared before him. Its color was pure and refined; it was transparent and without blemish. Upon seeing it, the king said: How beautiful this jewel is!

Its light can illuminate the entire inner palace. The king then wished to test the jewel, so he summoned the four divisions of the army and placed the precious jewel atop a banner. At midnight, when the sky was dark, they carried it outside the city.

The jewel’s light illuminated the entire army as though it were daytime. Beyond the army’s outer perimeter, it further illuminated a full yojana. Everyone in the city arose and began working, believing that day had come.

King Great Good Vision rejoiced and said: This precious divine jewel is truly an auspicious sign for me. I am now indeed a Wheel-turning sage kingWheel-turning sage king. This was his attainment of the precious divine jewel.

“How did King Great Good Vision attain the precious maiden?

“At that time, a precious maiden suddenly appeared. Her countenance was serene and her features upright and beautiful. She was neither tall nor short, neither stout nor slender, neither dark nor pale, neither rigid nor soft.

In winter, her body was warm; in summer, her body was cool. Every pore throughout her body emitted the fragrance of sandalwood, while her breath carried the fragrance of the utpala flower. Her speech was gentle, her movements unhurried.

She would rise before the king and sit down after him, never departing from proper conduct. At that time, King Good Vision was pure and free from attachment. Not the slightest thought arose in his mind, much less any thought of intimacy.

King Good Vision then rejoiced and said: This precious maiden is truly an auspicious sign for me. I am now indeed a Wheel-turning sage kingWheel-turning sage king. This was his attainment of the precious maiden.

“How did King Great Good Vision attain the precious householder?

“At that time, the householder, a worthy man, suddenly appeared of his own accord. Treasures arose naturally for him, and his wealth was immeasurable. Because the householder possessed merit from past lives, his eyes could see through the earth and perceive the treasure deposits beneath it.

Whether an object had an owner or was ownerless, he could discern it merely by looking. If it had an owner, he could safeguard it on that person’s behalf. If it had no owner, he would retrieve it and offer it for the king’s use.

The precious householder went before the king and said: Great King, whenever there is something to be offered, do not be troubled. I can take care of it myself. King Great Good Vision then wished to test the precious householder, so he ordered a boat prepared for an excursion.

The king said to the householder: I need gold. Quickly find some for me. The householder replied: Great King, please wait a moment, until we have reached the shore.

The king deliberately pressed him, saying: I shall remain here. I need it now. Bring it to me at once!

When the householder received this stern command from the king, he knelt down in the boat and plunged his right hand into the water. Precious vessels rose from the water along with his hand. Just as worms climb a tree, so too did treasures emerge from the water along the precious householder’s hand until they filled the boat.

He then said to the king: Just now the Great King said that he needed treasure. But how much does he require? King Good Vision said to the householder: Enough, it will suffice.

I do not need to use any of it. This was merely to test you. By doing this, you have now made your offering to me.

When the householder heard the king say this, he cast the treasures back into the water. King Good Vision rejoiced and said: This precious householder is truly an auspicious sign for me. I am now indeed a Wheel-turning sage kingWheel-turning sage king.

This was his attainment of the precious householder.

“How did King Great Good Vision attain the precious commander?

“At that time, the precious commander suddenly appeared, endowed with wisdom and strategy, courage and might, military skill, and decisiveness. The commander then went before the king and said: Great King, if there is any place that must be subdued, please do not be concerned. I can take care of it myself.

King Good Vision then wished to test the precious commander, so he assembled the four divisions of the army and said to the commander: Now deploy the troops. Those not yet assembled, cause them to assemble; those already assembled, cause them to disperse. Those not yet under strict discipline, bring under strict discipline; those already under strict discipline, allow to relax.

Those who have not yet set out, order to set out; those who have set out, order to halt. After hearing the king’s words, the precious commander directed the four divisions of the army, causing those not yet assembled to assemble and those already assembled to disperse; those not yet under strict discipline to become disciplined and those already disciplined to relax; those who had not yet set out to set out and those who had set out to halt.

King Good Vision then rejoiced and said: This precious commander is truly an auspicious sign for me. I am now indeed a Wheel-turning sage kingWheel-turning sage king. This was the precious commander.

“Ananda, this is how King Great Good Vision attained the seven treasures.

“What are the four divine virtues? First, he enjoyed long life without dying prematurely, and none could equal him. Second, his body was strong and free from illness, and none could equal him. Third, his countenance was upright and beautiful, and none could equal him. Fourth, his treasuries were overflowing, and none could equal him.

“Thus the Wheel-turning sage king Wheel-turning sage king attained the seven treasures and the four divine virtues.

“Ananda, only after a long time did King Good Vision order his carriage prepared for an excursion to the rear garden. The king told the charioteer: Drive the carriage slowly. Why is that?

I wish to observe carefully whether the people enjoy peace and happiness and whether any calamities have occurred. At that time, when the people of the realm encountered him on the road, they would say to the charioteer: Please proceed slowly. We wish to behold clearly the majestic countenance of the sage king.

Ananda, at that time King Good Vision cared tenderly for the people as a father loves his children. The people of the realm revered and admired the king as children revere their father. Whenever they possessed anything rare or precious, they brought it and offered it to the king, saying: We humbly beseech Your Majesty to accept this and use it as you wish.

The king said: Enough, good people. I already possess sufficient wealth and treasure for my needs. Keep these things and use them yourselves.”

“On another occasion, the king thought: ‘I wish to construct a palace.’ As soon as this thought arose, the people of the realm came before the king and said: ‘We ask permission to build a palace for Your Majesty.’ The king said: ‘I regard your offer itself as an act of generosity toward me. I already possess sufficient wealth and treasure to undertake it.’ The people of the realm repeated their request: ‘We ask permission to build a palace for Your Majesty.’ The king said: ‘Do as you wish.’ Having received his permission, the people brought eighty-four thousand carts laden with gold to the city of Kusavati to erect the Hall of the True Dharma.

At that time, the divine master craftsman of the Heaven of the Thirty-Three thought: ‘I alone am capable of building the Hall of the True Dharma for King Mahasudassana.’

“Ananda, the divine craftsman then constructed the Hall of the True Dharma, sixty leagues long and thirty leagues wide, adorned with the four precious substances. Its floor was level, and its terraces were paved with seven courses of precious bricks. The Dharma hall had eighty-four thousand pillars.

Pillars with shafts of gold had capitals of silver, and pillars with shafts of silver had capitals of gold. The same was true of those made of crystal and lapis lazuli. Four tiers of balustrades surrounded the hall, all fashioned from the four precious substances.

There were also four flights of steps, likewise made from the four precious substances. Upon that Dharma hall stood eighty-four thousand precious pavilions. Pavilions of gold had windows of silver, and pavilions of silver had windows of gold.

The same was true of those made of crystal and lapis lazuli. The golden pavilions contained silver beds, and the silver pavilions contained golden beds. Soft mattresses and blankets woven with golden thread were spread upon the beds.

The same was true of the pavilions of crystal and lapis lazuli. The palace shone with such brilliance that it dazzled everyone’s eyes, like the sun at its brightest, which no one can look upon.

“Then King Mahasudassana thought: ‘I shall now establish many ponds and Talina groves on both sides of the hall.’ The king accordingly had the groves established, measuring one yojana in both length and breadth. The king further thought: ‘Before the Dharma hall, I shall establish a Dharma pond.’ He accordingly had the Dharma pond constructed, measuring one yojana in both length and breadth. The water in the pond was clear, pure, and free from all impurities.

Its bottom was paved with bricks made from the four precious substances. Balustrades surrounded the pond, all fashioned from four kinds of treasure: gold, silver, crystal, and lapis lazuli. Various flowers grew intermingled in the pond, including utpala, padma, kumuda, and pundarika blossoms.

Their fragrance spread richly in every direction. On the ground surrounding the four sides of the pond grew various flowers, including ahevatta, champaka, palala, sumana, vassika, and dandakamalika. The king appointed people to watch over the pond.

Whoever passed by was led down to bathe in the pond, refresh themselves, and delight in it as they pleased. Those who needed broth were given broth; those who needed food were given food. Clothing, fragrances, flowers, carriages, horses, wealth, treasure, and all other things were provided without ever going against anyone’s wishes.

“Ananda, at that time King Mahasudassana possessed eighty-four thousand elephants, adorned with gold and silver and hung with jeweled tassels, foremost among which was the royal elephant. He possessed eighty-four thousand horses, adorned with gold and silver and hung with jeweled tassels, foremost among which was the royal horse of strength. He possessed eighty-four thousand chariots, lined with lion skins and adorned with the four precious substances, foremost among which was the precious golden-wheeled chariot.

He possessed eighty-four thousand jewels, foremost among which was the precious miraculous jewel. He possessed eighty-four thousand maidens, foremost among which was the precious maiden. He possessed eighty-four thousand householders, foremost among which was the precious householder.

He possessed eighty-four thousand kshatriyas, foremost among which was the precious commander. He possessed eighty-four thousand cities, foremost among which was Kusavati. He possessed eighty-four thousand palaces, foremost among which was the Hall of the True Dharma.

He possessed eighty-four thousand pavilions, foremost among which was the Great True Pavilion. He possessed eighty-four thousand beds, all made from precious substances such as gold and silver, with woolen mattresses, woolen blankets, and other coverings spread upon them. He possessed eighty-four thousand kotis of garments made from various fabrics, foremost among which were those of soma, kasi, and kappa cloth.

He possessed eighty-four thousand kinds of food, with a different dish served each day.

“Ananda, at daybreak King Mahasudassana would mount the royal elephant and, accompanied by eighty-four thousand elephants, depart from the city of Kusi to survey the realm, traveling throughout the lands within the four seas. In a brief interval, he would return to the city for his meal. Then he would mount the precious royal horse of strength and, accompanied by eighty-four thousand horses, depart from the city at daybreak on an excursion to survey the realm, traveling throughout the lands within the four seas.

In a brief interval, he would return to the city for his meal. He would ride in the golden-wheeled chariot drawn by the precious royal horse of strength and, accompanied by eighty-four thousand chariots, depart on an excursion at daybreak to survey the realm, traveling throughout the lands within the four seas. In a brief interval, he would return to the city for his meal.

Together with eighty-four thousand luminous jewels, he used the precious miraculous jewel to illuminate the inner palace, so that it remained perpetually bright by day and night. Among his eighty-four thousand maidens, the precious maiden, wise and skillful, attended and served him at his side. Among his eighty-four thousand householders, all necessary provisions were entrusted to the precious householder.

Among his eighty-four thousand kshatriyas, whenever a military expedition was required, it was entrusted to the precious commander. Among his eighty-four thousand cities, his permanent capital and seat of government was the city of Kusi. Among his eighty-four thousand palaces, the king usually resided in the Hall of the True Dharma.

Among his eighty-four thousand pavilions, his customary place of repose was the Great True Pavilion. Among his eighty-four thousand seats, the king usually sat upon the crystal seat to practice meditation. From among his eighty-four thousand kotis of garments adorned with the finest precious substances, he wore whatever he wished to cover his body and preserve modesty.

Of his eighty-four thousand kinds of food, the king usually ate only simple, natural food, for he was content with little.

“When the eighty-four thousand elephants appeared together, they trampled and crushed living beings, injuring and killing them beyond reckoning. The king then thought: ‘This herd of elephants harms far too many living beings. From now on, only one elephant shall be brought forth every hundred years. They shall appear successively in this way, and when the entire cycle has been completed, it shall begin again.’”