長阿含經

III

At that time, the Blessed One said to Ānanda:

“King Mahāsudassana thought to himself: ‘What merit did I formerly accumulate, and what wholesome deeds did I cultivate, that I now receive such splendid recompense?’ The king further recalled that it was through three causes and conditions that he had obtained such blessed recompense. What were those three? First, generosity; second, observance of the precepts; and third, meditative cultivation.

The king then reflected: ‘Now that I have enjoyed the blessings of the human realm, I should further cultivate meritorious deeds leading to the heavenly realms. I should restrain myself and reduce my wants, withdraw from noisy places, and dwell in seclusion to cultivate the Way.’ The king then summoned the virtuous jewel woman and told her: ‘Now that I have enjoyed the blessings of the human realm, I should further cultivate meritorious deeds leading to the heavenly realms.

I should restrain myself and reduce my wants, withdraw from noisy places, and dwell in seclusion to cultivate the Way.’ The jewel woman replied: ‘Certainly. I shall respectfully obey Your Majesty’s command.’ An edict was then issued throughout the inner and outer courts, exempting everyone from attendance upon the king from that time onward. The king ascended the Dharma Hall, entered the golden pavilion, and sat upon the silver royal couch.

Reflecting that sensual desire is evil and unwholesome, with applied thought and sustained thought, and with rapture and happiness born of seclusion, he attained the first dhyana. With the subsiding of applied and sustained thought, inward confidence and joy arose; his mind became collected and unified, free from applied and sustained thought, and with rapture and happiness born of concentration, he attained the second dhyana.

Relinquishing rapture, he dwelt in equanimity, mindful and undistracted, personally experiencing bodily happiness—that state sought by the noble ones, in which one abides in equanimity, mindfulness, and happiness—and attained the third dhyana. Abandoning both pain and pleasure, with the previous disappearance of sorrow and joy, he entered a state that was neither painful nor pleasant, with mindfulness purified by equanimity, and attained the fourth dhyana.

“King Mahāsudassana then rose from the silver royal couch, left the golden pavilion, and went to the Great Hall of Governance. Sitting upon a beryl couch, he cultivated a mind of loving-kindness, pervading one direction with loving-kindness, then another direction in the same way, universally, expansively, non-dually, and immeasurably. Free from all anger, without the slightest jealousy remaining in his mind, he delighted in tranquil and gentle loving-kindness. He then likewise cultivated compassion, appreciative joy, and equanimity.

“At that time, the jewel woman thought to herself: ‘It has been a long time since I beheld His Majesty’s countenance. I should go and attend upon him and inquire after him. I ought now to have an audience with the king.’ The virtuous jewel woman then said to the eighty-four thousand palace women: ‘Each of you should bathe in scented water and adorn yourselves in fine garments.

Since it has been a long time since we beheld His Majesty’s countenance, we should go and attend upon him and inquire after him.’ When the palace women heard this, they all adorned themselves in fine garments and bathed until clean. The jewel woman then said to the jewel commander of the army: ‘Assemble the fourfold army. Since it has been a long time since we beheld His Majesty’s countenance, we should go and attend upon him and inquire after him.’ The jewel commander immediately assembled the fourfold army and reported to the jewel woman: ‘The fourfold army has assembled.

Please know that the time has come.’ The jewel woman then led the eighty-four thousand palace women, accompanied by the four divisions of the army, to the Kintāla Grove. The resounding clamor of the great assembly reached the king. Hearing it, the king went to the window to look.

At that moment, the jewel woman stood to one side before the door. Seeing her, the king immediately said: ‘You need not come forward. I shall come out to see you.’ King Mahāsudassana rose from the crystal seat, left the Great Hall of Governance, descended to the Hall of the True Dharma, and went with the jewel woman to the Tāla Grove, where he sat upon a seat prepared for him.

At that time, King Mahāsudassana’s countenance was far more radiant than usual. The virtuous jewel woman thought to herself: ‘Today, His Majesty’s countenance is far more radiant than usual. Could this be some extraordinary portent?’ The jewel woman then addressed the king: ‘Your Majesty, today your countenance is extraordinary.

Could this not be an omen that you are about to relinquish your life? These eighty-four thousand elephants, foremost among them the jewel white elephant, are adorned with gold and silver and have jeweled pearls as their tassels; all belong to the king. I beseech Your Majesty to give them some thought, enjoy them together with us, and do not relinquish your life and abandon the myriad people.

There are also eighty-four thousand horses, foremost among them the mighty king of horses; eighty-four thousand chariots, foremost among them the jewel golden wheel; eighty-four thousand luminous pearls, foremost among them the divine jewel pearl; eighty-four thousand women, foremost among them the jewel woman; eighty-four thousand householders, foremost among them the jewel householder; eighty-four thousand kshatriyas, foremost among them the jewel commander of the army; eighty-four thousand cities, foremost among them the city of Kusinārā; eighty-four thousand palaces, foremost among them the Hall of the True Dharma; eighty-four thousand pavilions, foremost among them the Great Hall of Governance; eighty-four thousand seats, foremost among them the jewel-adorned seat;

eighty-four thousand kotis of garments, foremost among them the soft and delicate garments; and eighty-four thousand kinds of food, each flavor rare and precious.

All these treasures belong to the king. I beseech Your Majesty to give them some thought, enjoy these pleasures together with us, and do not relinquish your life and abandon the myriad people.’

“King Mahāsudassana said to the jewel woman: ‘Until now, you have always attended upon me with gentleness, reverence, and obedience, and have never spoken coarse words. Why, then, do you speak such words today?’ The jewel woman replied: ‘I do not understand what was improper in those words.’ The king said: ‘All the things you have just mentioned—elephants, horses, chariots, halls, garments, and precious delicacies—are impermanent and cannot long endure, yet you urge me to remain and enjoy them.

Can such words be considered respectful and obedient?’ The jewel woman asked: ‘Then what should I say for my words to be respectful and obedient?’ The king replied: ‘If you were to say: “All these elephants, horses, chariots, halls, garments, and delicacies are impermanent and cannot long endure. Do not become infatuated or attached to them, thereby exhausting your spirit and troubling your thoughts. The king’s life will not last much longer, and he will soon pass into another existence.

Wherever there is birth, there must be death; wherever there is union, there must be separation. How could anyone remain here forever? Therefore, sever the bonds of affection and single-mindedly devote yourself to the truth of the Way”—if you spoke in this manner, your words would indeed be respectful and obedient.’

“Ānanda, upon hearing the king’s instruction, the jewel woman sorrowfully wept and lamented. Wiping away her tears, she said: ‘All these elephants, horses, chariots, halls, garments, and delicacies are impermanent and cannot long endure. Do not become infatuated or attached to them, thereby exhausting your spirit and troubling your thoughts. The king’s life will not last much longer, and he will soon pass into another existence. Wherever there is birth, there must be death; wherever there is union, there must be separation. How could anyone remain here forever? Therefore, sever the bonds of affection and single-mindedly devote yourself to the truth of the Way.’

“Ānanda, shortly after the jewel woman had finished speaking, King Mahāsudassana suddenly passed away without the slightest suffering, like a strong man after enjoying a fine meal, and his spirit was reborn in the seventh Brahma heaven.

“Seven days after the king’s passing, the jewel wheel and divine jewel pearl disappeared. The jewel elephant, jewel horse, jewel woman, jewel householder, and jewel commander of the army all died on the same day. The cities and their ponds, the Dharma Hall, the palaces, the various jeweled adornments, and the Kintāla Grove all turned into wood and earth.”

The Buddha said to Ānanda:

“Ānanda, conditioned phenomena are impermanent, subject to change, and ultimately decline, decay, and perish. Sensual desire is never satiated. Human life dissipates and ends. Those intoxicated by affection and attachment never know contentment. Only those who attain noble wisdom and clearly perceive the truth of the Way know contentment.

“Ānanda, I recall that in this very place I was reborn six times as a wheel-turning sage king, and each time I finally relinquished my body here. Now that I have attained unsurpassed perfect awakening, I again intend to relinquish my life and leave my body in this place. From this time onward, I have utterly ended birth and death; there will be no other place where I shall relinquish a body. This is my final existence. I shall not undergo birth again.”

At that time, in the city of Kusinagara, the place of his former birth, within the Sala Grove between the twin trees, as he was approaching nirvana, the Blessed One said to Ānanda:

“Ānanda! Go into the city of Kuśinagara and inform the Mallas: ‘Worthy ones, you should know that at midnight tonight, the Tathagata will enter nirvana between the twin trees in the śāla grove. You should come in time to ask about anything you doubt and hear the Buddha’s instructions directly, lest you later feel regret and remorse.’”

Ānanda obeyed the Buddha’s instruction, rose from his seat, bowed to the Buddha, and departed. Accompanied by another bhikṣu, with tears streaming down his face, he entered the city of Kuśinagara. Upon entering the city, he encountered five hundred Mallas who had assembled together to discuss some matter. Seeing Ānanda approach, they all rose, greeted him, stood to one side, and said:

“We do not know what matter has brought the Venerable One into the city at this late hour.”

Weeping, Ānanda said:

“For your benefit, I have come to inform you that the Tathagata will enter nirvana at midnight tonight. You should come in time to ask about anything you doubt and hear the Buddha’s instructions directly, lest you later feel remorse.”

As soon as they heard this, the Mallas cried out in lamentation and flung themselves upon the ground; some fainted and then regained consciousness. It was as though a great tree had been uprooted, causing all its branches and boughs to break and fall. Together they lamented:

“How swiftly the Buddha is passing into extinction! How swiftly the Buddha is passing into extinction! When the Eye of the World disappears, sentient beings will suffer decline and harm for a long time.”

Ānanda consoled them:

“Enough, do not grieve! Of all things in heaven and earth, whatever is born must die. It is impossible for conditioned phenomena to endure forever. Did the Buddha not teach that every meeting must end in separation and every birth in cessation?”

The Mallas then said to one another:

“Let us return home, bring our families and five hundred lengths of white cloth, and go together to the twin trees.”

Each of the Mallas returned home, brought his family and five hundred lengths of white silk, left the city of Kuśinagara, and went into the grove of twin trees to where Ānanda was. Seeing them approaching from afar, Ānanda thought: “They are very numerous. If each person is permitted to enter individually to behold the Buddha, I fear the Tathagata will have passed into extinction before they have all done so. I should have them enter together during the first watch of the night to pay homage to the Buddha.”

Ānanda then led the five hundred Mallas and their families before the Buddha. They bowed their heads at the Buddha’s feet and stood to one side. Ānanda said:

“Here are the Mallas of such-and-such names, together with their families. They respectfully inquire whether the Blessed One’s health is as usual.”

The Buddha said:

“You have taken the trouble to come and visit me. I wish you long lives free from illness.”

In this way, Ānanda was able to lead all the Mallas and their families in to see the Buddha. The Mallas bowed their heads at the Buddha’s feet and sat to one side.

The Blessed One taught them about impermanence, instructing and admonishing them so that they gained benefit and rejoiced.

After hearing the Dharma, all the Mallas rejoiced and presented the five hundred lengths of white cloth to the Buddha. The Buddha accepted them. The Mallas rose from their seats, bowed to the Buddha, and withdrew.

At that time, in the city of Kuśinagara, there was an aged and learned brahmin named Subhadra, who was one hundred and twenty years old. When he heard that the Śramaṇa Gautama would pass into extinction that night between the twin trees, he thought: “I have doubts concerning the teaching. Only Gautama can resolve them for me. I should make haste and go to the Buddha in time.” That very night, he hurried out of the city and went to the twin trees, where he approached Ānanda. After exchanging greetings, he said:

“I have heard that the Śramaṇa Gautama is about to enter nirvana tonight, so I have come here hoping to behold him once. I have doubts concerning the teaching and wish to see Gautama so that he may resolve them for me. Would he have the leisure to allow me to enter and pay my respects?”

Ānanda said:

“Enough, Subhadra! The Buddha is ill. You should not disturb him.”

Subhadra persisted in his request three times, saying:

“I have heard that the appearance of a Tathagata in the world is like the blossoming of an udumbara flower, occurring only after a very long time. Therefore, I have come here hoping to behold him and have my doubts resolved. Would he have the leisure to see me for a moment?”

Ānanda again replied as before:

“The Buddha is ill. You should not disturb him.”

The Buddha then said to Ānanda:

“Ānanda, do not prevent him. Allow him to enter. He wishes to resolve his doubts and will cause no disturbance. If he hears my Dharma, he will certainly gain understanding.”

Ānanda then said to Subhadra:

“If you wish to visit the Buddha, you may enter.”

Subhadra entered, exchanged greetings with the Buddha, sat to one side, and said to the Buddha:

“I have doubts concerning the teaching. Would you have the leisure to resolve what troubles me?”

The Buddha said, “Ask whatever you wish.”

Subhadra asked:

“Gautama, there are teachers of other schools who proclaim themselves masters, such as Pūraṇa Kāśyapa, Maskarin Gośālīputra, Ajita Keśakambala, Kakuda Kātyāyana, Sañjaya Vairāṭīputra, and Nirgrantha Jñātiputra. Each of these teachers has his own doctrine. Does the Śramaṇa Gautama know all of them or not?”

The Buddha replied, “Enough, enough; there is no need to speak of them. I know all those doctrines. I shall now teach you the profound and wondrous Dharma. Listen attentively and reflect upon it skillfully. Subhadra! In any teaching where the Noble Eightfold Path is absent, there is no first, second, third, or fourth fruit of the śramaṇa. In any teaching where the Noble Eightfold Path is present, there are the first, second, third, and fourth fruits of the śramaṇa. In this teaching there is the Noble Eightfold Path; therefore, there are the first, second, third, and fourth fruits of the śramaṇa. They are absent among the communities of other paths.”

The Blessed One then recited this verse:

At the age of twenty-nine,

I went forth to seek the Right Path.

Since I attained Buddhahood,

Fifty years have now passed.

The practices of virtue, concentration, and wisdom,

I alone contemplated.

Now I proclaim the essence of the Dharma:

Among other paths, there are no śramaṇas.

The Buddha said:

“Subhadra! If all bhikṣus are able to discipline their own minds, this world will not be devoid of arhats.”

Subhadra then said to Ānanda:

“All those who have practiced the pure life under the Śramaṇa Gautama, who now practice it, and who will practice it in the future, have all gained great benefit. Ānanda, you too have gained great benefit by practicing the pure life under the Tathagata. I have now beheld the Tathagata and asked him about my doubts, and I too have gained great benefit. The Tathagata has now given me a prediction just as he gives predictions to his disciples.”

He then said to the Buddha:

“May I now go forth and receive full ordination within the Tathagata’s Dharma?”

The Buddha said:

“Subhadra, if a brahmin belonging to another school wishes to practice within my teaching, he must undergo a probationary period of four months so that his conduct, aspirations, and character may be examined. If he is found to possess all the proper deportments without any deficiency, he may then be permitted to receive full ordination within my teaching. Nevertheless, Subhadra, this also depends upon each person’s conduct.”

Subhadra again said to the Buddha:

“If a brahmin belonging to another school who wishes to practice within the Buddha’s Dharma must undergo a probationary period of four months so that his conduct, aspirations, and character may be examined, and if he is found to possess all the proper deportments without any deficiency, only then may he be permitted to receive full ordination within the Buddha’s Dharma, then I can now serve within the Buddha’s Dharma for four years. When I possess all the proper deportments without any deficiency, I shall request full ordination.”

The Buddha said:

“Subhadra, I have already told you: it depends upon each person’s conduct.”

That very night, Subhadda went forth and received ordination. Practicing in purity, he personally realized here and now: “Birth and death are ended, the holy life has been established, what had to be done has been done, true knowledge has been attained, and there will be no further rebirth.” Near midnight, he attained arhatship. He was the Buddha’s last disciple and entered final nirvana before the Buddha.

At that time, Ananda was standing behind the Buddha in attendance. Unable to restrain his grief, he struck the bed and lamented, weeping:

“How swiftly the Tathagata is entering final nirvana! How swiftly the Blessed One is entering final nirvana! How quickly the great Dharma is sinking into silence! When the Eye of the World is extinguished, sentient beings will decline for a long time! Through the Buddha’s grace I went forth, yet I have only just reached the stage of one in training and have not completed my cultivation, but the Tathagata is already entering final nirvana!”

Although the Blessed One knew, he deliberately asked:

“Where is the bhikshu Ananda?”

The bhikshus said to the Buddha:

“The bhikshu Ananda is behind the Buddha. Unable to restrain his grief, he is striking the bed and lamenting, weeping: ‘How swiftly the Tathagata is entering final nirvana! How quickly the great Dharma is sinking into silence! When the Eye of the World is extinguished, sentient beings will decline for a long time! Through the Buddha’s grace I went forth, yet I have only just reached the stage of one in training and have not completed my cultivation, but the Tathagata is already entering final nirvana!’”

The Buddha said to Ananda:

“Enough, enough, Ananda. Do not grieve and weep. Until now, you have attended upon me with gentle conduct, reverent and loving speech, and a joyful mind, remaining constant from beginning to end; this cannot be fully expressed. In this way you have made offerings to me, and your merit is exceedingly great. No offering made by devas, Maras, Brahmas, shramanas, or brahmins could equal it. Be diligent; the day of your attainment of the Way is not far off!”

Then the Blessed One said to the bhikshus:

“Bhikshus! The attendant disciples of the Buddhas of the past were just like Ananda. The attendant disciples of the Buddhas of the future will also be just like Ananda. Yet the attendant disciples of the Buddhas of the past knew only after being instructed by their Buddhas. As for Ananda, as soon as I cast a glance, he already knows what the Tathagata requires. This is a rare quality of Ananda; remember it.

“A wheel-turning sage king has four special and rarely found qualities. What are the four? When the sage king travels, people throughout the entire country come to welcome him.

Having seen the king, they rejoice; hearing his instructions, they also rejoice; and they never tire of gazing upon his majestic countenance. When the sage king stands, when the sage king sits, and when the sage king lies down, the people of the realm all come to pay homage. Seeing the king, they rejoice; hearing the king, they rejoice; and they never tire of gazing upon his countenance.

These are the four special qualities of a wheel-turning sage king. Ananda likewise possesses these four special qualities. When Ananda quietly enters the assembly of bhikshus, they all rejoice.

When he teaches them the Dharma, all who hear him rejoice; they never tire of beholding his dignified bearing or hearing him teach the Dharma. When Ananda enters the assembly of bhikshunis, the assembly of upasakas, or the assembly of upasikas, wherever people see Ananda, they rejoice, and when they hear Ananda teach the Dharma, they also rejoice. They never tire of beholding his dignified bearing or hearing him teach the Dharma.

These are Ananda’s four special and rare qualities.”

Then Ananda bared his right shoulder, knelt with his right knee on the ground, and said to the Buddha:

“Blessed One, at present shramanas from throughout the four directions—including senior monks who are learned, thoroughly understand the sutras and Vinaya, and possess lofty virtue—regularly come to pay homage to the Buddha. On those occasions, I am able to venerate them, draw near to them, and ask them questions. But after the Buddha enters final nirvana, they will no longer come. Then I will no longer know whom to ask. What should I do?”

The Buddha said to Ananda:

“Do not be concerned. Sons and daughters of good family have four places to recollect:

“1. Recollecting the place where the Buddha was born, they joyfully wish to see it, remember it without forgetting, and give rise to a heart of reverent longing;

“2. Recollecting the place where the Buddha attained the Way, they joyfully wish to see it, remember it without forgetting, and give rise to a heart of reverent longing;

“3. Recollecting the place where the Buddha first turned the Dharma wheel, they joyfully wish to see it, remember it without forgetting, and give rise to a heart of reverent longing;

“4. Recollecting the place where the Buddha entered nirvana, they joyfully wish to see it, remember it without forgetting, and give rise to a heart of reverent longing.

“Ananda, after my final nirvana, sons and daughters of good family will recollect: ‘When the Buddha was born, such were his virtues; when the Buddha attained the Way, such were his supernormal powers; when the Buddha turned the Dharma wheel, such were the beings he guided and transformed; and when the Buddha entered final nirvana, such were his final instructions.’ Then each will journey to those four places, pay homage there, erect monasteries and stupas, and make offerings. When they die, they will all be reborn in the heavenly realm, except for those who have attained the Way.

“Ananda, after my final nirvana, when members of the Shakya clan come seeking the Way, allow them to go forth and receive full ordination without delay. When brahmin followers of other teachings come seeking the Way, also allow them to go forth and receive full ordination; do not subject them to a four-month probation. Those people have previously studied other doctrines, and if they are made to wait too long, their former views may arise again.”

Then Ananda knelt, joined his palms, and said to the Buddha:

“The bhikshu Channa is coarse and willful. After the Buddha enters final nirvana, how should he be treated?”

The Buddha taught:

“After my final nirvana, if the bhikshu Channa does not observe proper deportment and refuses to heed instruction, you should together impose upon him the penalty of brahmadanda: instruct all the bhikshus that no one is to speak with him, associate with him, instruct him, or assist him.”

Ananda again said to the Buddha: “After the Buddha enters final nirvana, how should women who come to receive instruction be treated?”

The Buddha taught:

“Do not meet with them.”

“If it is necessary to meet them, what should we do?”

“Do not converse with them.”

“If it is necessary to converse with them, what should we do?”

“Carefully restrain your own minds.

“Ananda, do not think that after my final nirvana you will have lost your refuge and will have no one to protect you. Do not hold such a view. You should know that the Sutras and the Precepts I have taught from the time I attained the Way until now will be your refuge and protection!

“Ananda, from this time onward, I permit the bhikshus to dispense, as appropriate, with the minor and lesser precepts. Those senior and junior should address one another in accordance with proper courtesy. This is the Dharma of reverence and concord for those who have gone forth.”

Then the Buddha said to the bhikshus:

“Bhikshus, regarding the Buddha, the Dharma, the Sangha, and the Noble Path, do you still have any doubts? You should ask in time, so that you will not later feel regret or remorse. While I am still present, I will explain these matters to you.”

The bhikshus all remained silent. The Buddha said again:

“Regarding the Buddha, the Dharma, the Sangha, and the Noble Path, do you still have any doubts? You should ask in time, so that you will not later feel regret or remorse.”

The bhikshus still remained silent. The Buddha said again:

“If you are hesitant and dare not ask, quickly request those who understand to ask on your behalf. Do so in time, so that you will not later feel regret.”

The bhikshus still remained silent. Ananda said to the Buddha:

“I believe that everyone in this assembly has pure faith and that not one person still harbors doubts concerning the Buddha, the Dharma, the Sangha, or the Noble Path.”

The Buddha taught:

“Ananda, I also know that even the least advanced bhikshu in this assembly has seen the trace of the Way. He will no longer fall into an evil realm and, after no more than seven rebirths in this Realm of Desire to continue his practice, will bring all suffering to an end.”

At that time, the Blessed One immediately bestowed predictions upon the one thousand two hundred disciples who had attained the fruit of the path.

Then the Blessed One drew on his uttarasanga, baring his arm, which was the color of pure gold, and said to the bhikkhus:

“You should contemplate how the Tathagata’s appearance in the world is like the Udumbara flower, which manifests only once after a very long time.”

Contemplating this meaning, the Blessed One recited this verse:

His right arm is the color of purple gold;

The Buddha appears as an auspicious portent.

Conditioned things arise and perish, impermanent;

When their cessation appears, do not be heedless.

“Therefore, bhikkhus, do not be heedless. It was precisely through heedfulness that I attained Perfect Enlightenment. Immeasurable wholesome qualities are all gained through heedfulness. All things are impermanent; this is the Tathagata’s final teaching.”

The Blessed One then entered the first dhyana. Emerging from the first dhyana, he entered the second dhyana; emerging from the second dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the fourth dhyana. Emerging from the fourth dhyana, he entered the attainment of the sphere of infinite space; emerging from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness; emerging from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness; emerging from the attainment of the sphere of nothingness, he entered the attainment of the sphere of neither perception nor non-perception;

emerging from the attainment of the sphere of neither perception nor non-perception, he entered the attainment of the cessation of perception and feeling.

At that time, Ananda asked Anuruddha:

“Has the Blessed One entered nirvana?”

Anuruddha replied:

“Not yet, Ananda. The Blessed One is presently abiding in the attainment of the cessation of perception and feeling. I previously heard directly from the Buddha that the Buddha enters nirvana only after emerging from the fourth dhyana.”

Then the Blessed One emerged from the attainment of the cessation of perception and feeling and entered the sphere of neither perception nor non-perception. Emerging from the sphere of neither perception nor non-perception, he entered the attainment of the sphere of nothingness; emerging from the attainment of the sphere of nothingness, he entered the attainment of the sphere of infinite consciousness; emerging from the attainment of the sphere of infinite consciousness, he entered the attainment of the sphere of infinite space; emerging from the attainment of the sphere of infinite space, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the second dhyana;

emerging from the second dhyana, he entered the first dhyana.

Then, emerging once more from the first dhyana, he ascended successively to the fourth dhyana. Emerging from the fourth dhyana, the Buddha entered nirvana. At that very moment, the earth shook, and devas and humans were terrified.

Those dark places unreached by the light of the moon and sun were all brilliantly illuminated. The beings dwelling there saw one another and said to one another: “That person was born here! That person was born here!” That radiance shone everywhere, surpassing even the light of the devas.

At that time, the devas of Trayastrimsa, from the midst of space, scattered Mandarava flowers, Utpala flowers, Padma flowers, Kumuda flowers, and Pundarika flowers upon the Buddha’s body and the assembly. They then scattered powdered sandalwood incense upon the Buddha’s body and the assembly.

After the Buddha had passed into cessation, the Brahma king, from the midst of space, recited this verse:

All classes of living beings

Must relinquish body and life.

The Buddha is the Unsurpassed One,

With none his equal in the world;

The Tathagata, the great holy hero,

Possessed fearless spiritual power.

He ought to have remained long in the world,

Yet now he has passed into cessation!

Sakra Devanam Indra recited this verse:

All conditioned formations are impermanent,

Merely phenomena of arising and cessation.

Whatever is born must surely die;

The Buddha’s quiescent cessation is bliss.

The heavenly king Vaisravana recited this verse:

In the great forest, among trees of merit,

The sala trees possess unsurpassed blessings.

The Worthy of Offerings, the Field of Merit,

Passed into cessation amid this grove.

The bhikkhu Anuruddha recited this verse:

The Buddha abides securely in the unconditioned,

No longer needing to breathe in or out.

Originally he came from quiescent cessation;

Here the sacred star has set.

The bhikkhu Brahmana recited this verse:

He gave rise to no arrogant mind,

But restrained himself and cultivated supreme wisdom.

Neither defiled nor subject to defilement,

The Most Honored One has departed from craving.

The bhikkhu Ananda recited this verse:

The hearts of devas and humans are filled with dread,

And the hair over their entire bodies stands on end.

His work of teaching and transformation is complete;

The Blessed One has entered nirvana.

The spirit Kumbhira offered this praise to the Buddha:

The world has lost its protector;

Living beings are utterly blind.

No longer shall they behold the Perfectly Enlightened One,

The Lion among men.

The warrior Miji recited this verse:

Devas, humans, Maras, and Brahmas,

In this life and in lives to come,

Shall no longer be able to behold the Buddha,

The Lion among men.

The Buddha’s mother Maya recited this verse:

The Buddha was born in the Lumbini Garden;

His path and teaching spread far and wide.

Returning to the place of his birth,

He relinquished his impermanent body.

The spirit of the twin trees recited this verse:

When shall I again take

Flowers of the proper season and offer them

To the One fully endowed with the ten powers?

The Tathagata has entered nirvana.

The spirit of the sala grove recited this verse:

This place is supremely wondrous and joyful;

Here the Buddha was born and raised.

Here he turned the Dharma wheel,

And here again he entered nirvana.

The Four Heavenly Kings recited this verse:

The Tathagata, possessed of unsurpassed wisdom,

Always proclaimed the truth of impermanence.

He freed living beings from the bonds of suffering;

Now he has wholly entered nirvana.

The heavenly king of Trayastrimsa recited this verse:

Through hundreds of millions of thousands of myriads of kalpas,

He aspired to attain the unsurpassed path.

He freed living beings from the bonds of suffering;

Now he has wholly entered nirvana.

The heavenly king Yama recited this verse:

This is the final robe

Used to enshroud the Tathagata’s body.

Now that the Buddha has passed into cessation,

To whom shall this robe be offered?

The heavenly king of Tusita recited this verse:

This was his final body;

The aggregates and dhatus cease here.

There are no thoughts of sorrow or joy,

And no afflictions of aging and death.

The heavenly king of Paranirmita recited this verse:

Precisely at midnight tonight,

The Buddha lay upon his right side.

There in the sala grove,

The Lion of the Sakyas passed into cessation.

The heavenly king of Parinirmita-vasavartin recited this verse:

The world shall remain forever dark;

The moon and stars have all fallen.

Clouds of impermanence cover everything;

The sun of great wisdom has grown dim.

The bhikkhus recited these verses:

This body is like foam upon the water;

Being fragile, what joy can it hold?

The Buddha attained the vajra body,

Yet even it was destroyed by impermanence.

The vajra bodies of all Buddhas

Also return to impermanence;

They dissolve like ice and snow—

How much more so the people of the world!

After the Buddha had passed into cessation, the bhikkhus were grief-stricken and distraught. They cast themselves upon the ground, rolled about, and wailed, unable to restrain themselves. Sobbing, they said:

“How swiftly the Tathagata has passed into cessation! How soon the Blessed One has passed into cessation! How soon the great Dharma has sunk away! Living beings shall forever decline; the eye of the world has gone out.”

They were like a great tree uprooted, its branches broken; or like a serpent cut into sections, crawling and writhing, not knowing which way to go. The bhikkhus were likewise grief-stricken and distraught. They cast themselves upon the ground, rolled about, and wailed, unable to restrain themselves. Sobbing, they said: “How swiftly the Tathagata has passed into cessation! How soon the Blessed One has passed into cessation! How soon the great Dharma has sunk away! Living beings shall forever decline; the eye of the world has gone out.”

At that time, the elder Anuruddha admonished them:

“Enough, bhikkhus. Do not grieve and weep, lest the devas above look down, see you, and reproach you.”

The bhikkhus asked Anuruddha:

“How many heavenly spirits are there above?”

Anuruddha replied:

“They completely fill the sky; how could they all be counted? All of them remain in the midst of space, agitated and anguished, staggering as they walk, wiping away their tears and lamenting: ‘How swiftly the Tathagata has passed into cessation! How soon the Blessed One has passed into cessation!

How soon the great Dharma has sunk away! Living beings shall forever decline; the eye of the world has gone out.’ They are like a great tree uprooted, its branches broken; or like a serpent cut into sections, crawling and writhing, not knowing which way to go. The devas are likewise all in the midst of space, agitated and anguished, staggering as they walk, wiping away their tears and lamenting: ‘How swiftly the Tathagata has passed into cessation!

How soon the Blessed One has passed into cessation! How soon the great Dharma has sunk away! Living beings shall forever decline; the eye of the world has gone out.’

Throughout the night until dawn, the bhikkhus discussed the words of the Dharma together.

The elder Anuruddha told Ananda to enter the city and inform the Malla people that the Buddha had passed into nirvana, so that if they wished to make offerings, they should come quickly while there was still time. Ananda obeyed, rose, bowed at the Buddha’s feet, and, accompanied by a bhikkhu, entered the city, weeping as he went. From afar, Ananda saw five hundred Mallas who, on account of some matter, had assembled in one place. When they saw Ananda, they all rose to welcome him, paid homage, and asked:

“Venerable sir, what brings you here so early?”

Ananda replied:

“For your benefit, I have come here early this morning. You should know that the Tathagata passed into nirvana last night. If you wish to make offerings, you should come while there is still time.”

When the Mallas heard the news, they were overcome with grief. Weeping sorrowfully, they lamented: “Why has the Buddha entered nirvana so soon! Why has the Eye of the World vanished so quickly!”

Ananda admonished them:

“Enough, enough, good sirs! Do not grieve and weep! It is impossible to wish that conditioned things should not change and decay. The Tathagata taught that wherever there is birth, there is death; wherever there is union, there is separation. All bonds of affection are impermanent.”

The Mallas then discussed among themselves:

“Let us return home and bring incense, flowers, and music. Let us quickly go to the grove of twin sala trees and make offerings to the golden body for an entire day. Then we shall place the Buddha’s golden body upon a bier and have young Mallas lift its four corners and bear it away, with banners, canopies, burning incense, scattered flowers, music, and offerings. We shall carry it into the city through the eastern gate and along all the roads so that the people may make offerings. Then we shall take it out through the western gate and cremate it upon a broad, elevated hill.”

Having concluded their discussion, they each returned home and prepared incense, flowers, music, and other offerings. They then went to the grove of twin sala trees and made offerings to the relics. After an entire day, they placed the Buddha’s relics upon a bier. The Mallas gathered together to carry it, but they could not lift it.

The elder Anuruddha then said:

“Good sirs, do not exhaust yourselves trying to lift it! At present, devas wish to come and carry the bier.”

The Mallas asked:

“What do the devas intend that they wish to carry the bier?”

Anuruddha replied:

“You wish to offer incense, flowers, and music to the golden body for an entire day, then place the Buddha’s golden body upon a bier and have young Mallas lift its four corners and bear it away, with banners, canopies, burning incense, scattered flowers, music, and offerings. You wish to carry it into the city through the eastern gate and along all the roads so that the people may make offerings, then take it out through the western gate and cremate it upon a broad, elevated hill.

The devas, however, wish the golden body to remain here for seven days so that they may reverently honor it with various flowers, incense, and music. Only afterward do they wish it to be placed upon the bier and young Mallas to lift its four corners and carry it through the eastern gate into the city, proceeding along all the roads so that the people may make offerings. They then wish it to be taken out through the northern gate, across the Hiranyavati River, and to the Makuta-bandhana shrine for cremation.

Such is the intention of the devas, and therefore they have caused the bier to remain immovable.”

The Mallas said:

“Excellent! Let it be done according to the wishes of the devas!”

The Mallas said to one another:

“Let us first enter the city and go through its streets and lanes, leveling and sweeping the roads and burning incense. Then we shall return here and make offerings to the golden body for seven days.”

The Mallas then entered the city and went through its streets and lanes, leveling and sweeping the roads and burning incense. When they had finished, they left the city and returned to the grove of twin sala trees, where they made offerings to the golden body with incense, flowers, and music. After seven days, toward evening, they placed the Buddha’s golden body upon a bier and had young Mallas lift its four corners.

They bore it slowly amid the great multitude accompanying it, making offerings with banners, incense, flowers, and music. From the sky, the devas of the Heaven of the Thirty-three scattered mandarava flowers, udumbara flowers, padma flowers, kumuda flowers, pundarika flowers, and celestial sandalwood powder upon the golden body, filling all the roads. The devas played music, and spirits sang hymns.

At that time, the Mallas said to one another:

“Let human music cease. Let celestial music be played as an offering to the relics.”

The Mallas then gradually carried the bier forward, entering through the eastern gate of the city. At every road they stopped so that the people could burn incense, scatter flowers, play music, and make offerings. At that time, a Malla woman named Luyi, who had deep faith in the Buddha, held a large golden flower as great as a cartwheel and offered it to the golden body. An elderly woman raised her voice in praise, saying: “These Mallas have fortunately obtained great blessings and benefit. The Tathagata has finally passed into nirvana here. Throughout the land, the people rejoice in making offerings.”

After making their offerings, they carried the golden body out through the northern gate, crossed the Hiranyavati River, and arrived at the Makuta-bandhana shrine. They set the bier upon the ground and asked Ananda:

“How should we now make further offerings?”

Ananda replied:

“I personally heard and received the Buddha’s teaching that, when preparing the relics for burial, one should follow the funeral rites used for a wheel-turning sage-king, a wheel-turning sage-king.”

They asked: “What are the funeral rites used for a wheel-turning sage-king, a wheel-turning sage-king?”

He replied: “In the funeral rites for a wheel-turning sage-king, a wheel-turning sage-king, the body is first bathed in fragrant water. It is then wrapped in new cotton cloth, after which five hundred pieces of cloth are successively wrapped around it, and the body is placed in a golden coffin. After the coffin has been filled with sesame oil, it is placed inside a second, larger coffin made of iron, which is itself enclosed within a sandalwood coffin.

Thick fabrics and fragrant substances of various kinds are piled upon it, and it is then cremated. When the cremation is complete, the relics are gathered and a stupa adorned with banners is erected at a crossroads, so that when people passing by see the stupa of the Dharma king, they may remember the king’s righteous governance, which benefited many people. Ananda, if you wish to conduct My funeral, first bathe My body in fragrant water.

Then wrap My body in new cotton cloth, after which five hundred pieces of cloth are to be successively wrapped around it, and place My body in a golden coffin. After the coffin has been filled with sesame oil, place it inside a second, larger coffin made of iron, which is itself enclosed within a sandalwood coffin. Pile thick fabrics and fragrant substances of various kinds upon it, and then cremate it.

When the cremation is complete, gather the relics and erect a stupa adorned with banners at a crossroads, so that when people passing by see the Buddha’s stupa, they may remember the spiritual instruction of the Tathagata, the Dharma King. While living, they will obtain blessings and benefit, and after death they will be born in heaven, except for those who have already attained the Way.”

The Mallas said to one another:

“Let us return to the city and prepare the funeral articles: various kinds of incense and flowers, cotton, coffins, fragrant oil, and white silk cloth.”

The Mallas entered the city and prepared all these things. They then returned to the Makuta-bandhana shrine and bathed the Buddha’s body with fragrant water. They wrapped it in new cotton cloth, then wound five hundred layers of white cloth around it and placed it within a golden coffin filled with fragrant oil. They placed the golden coffin inside a large iron coffin and then enclosed it within a sandalwood coffin. When this was done, they piled fragrant wood high upon it.

Next, a Malla minister named Luyi took a great torch and attempted to ignite the funeral pyre, but the fire would not burn. The elder Mallas also took torches and tried to ignite it, but the fire still would not burn. The elder Anuruddha told the Mallas:

“Enough, good sirs. It is not within your power to kindle it. The fire will not burn because such is the intention of the devas.”

The Mallas asked:

“Why have the devas caused the fire not to burn?”

Anuruddha replied:

“The devas saw that Mahakasyapa was leading five hundred disciples from the country of Pava, hastening here so that they might see the Buddha before the cremation. The Venerable One is presently still on the way. Knowing his intention, the devas have caused the fire not to burn.”

The Mallas said, “Let that wish be fulfilled.”

At that time, Mahakasyapa was leading five hundred disciples from the country of Pava. While they were midway on their journey, they encountered a Nirgrantha holding a mandarava flower in his hand. Mahakasyapa approached and asked:

“Friend, where have you come from?”

The Nirgrantha replied, “I have come from the city of Kusinagara.”

Kasyapa asked again, “Do you know our Teacher?”

“I do.”

He asked further, “What is the present condition of our Teacher?”

The man replied, “He entered nirvana seven days ago. I have come from there, and so I obtained this divine flower.”

Upon hearing this, Kasyapa was deeply grieved. When the five hundred bhikkhus heard that the Buddha had entered nirvana, they all wept sorrowfully, writhing and lamenting, unable to restrain themselves: “How swiftly the Tathagata has entered nirvana! How swiftly the Blessed One has entered nirvana! How swiftly the great Dharma has sunk into silence! The eye of the world has been extinguished, and sentient beings shall decline for a long time! It is like a great tree torn up by the roots, its branches and twigs broken and fallen. It is also like a snake whose tail has been severed, writhing and rolling about, not knowing where to crawl.” But among that assembly was a bhikkhu named Bhadra-Nanda of the Sakya clan, who restrained the other bhikkhus, saying:

“Do not grieve. Now that the Blessed One has entered nirvana, we are free. That old man formerly was always telling us that we should do this and should not do that. But from now on, we may do as we please.”

When Kasyapa heard this, his heart became even more sorrowful. He then instructed the bhikkhus to prepare their robes and bowls and hasten to the Twin Trees before the cremation, so that they might still behold the Buddha. After hearing Mahakasyapa’s words, the bhikkhus all arose and followed Kasyapa to the city of Kusinagara. They crossed the Hiranyavati River, went to the Makuta-bandhana shrine, and then approached Ananda. After exchanging greetings, they stood to one side and said to Ananda:

“We wish to behold the Buddha one final time before the cremation. Is this possible?”

Ananda replied:

“Although the cremation has not yet taken place, it will be difficult to see him. The Buddha’s body has been bathed in fragrant water, wrapped in one layer of kṣauma cloth and then in five hundred layers of white cloth, and placed within a golden coffin. The golden coffin has in turn been placed within an iron outer coffin, and around the whole is an outermost coffin of sandalwood. Therefore, it will be difficult to see him.”

Kasyapa earnestly entreated him three times, but Ananda continued to reply as before, saying that it was difficult to behold the Buddha again. Mahakasyapa then faced the funeral pyre and paid homage. At that very moment, from within the three layers of coffins, the Buddha suddenly extended both feet outside. Their color appeared unusual. Seeing this, Kasyapa was astonished and asked Ananda:

“The Buddha’s body is golden in color; why do his feet have a different hue?”

Ananda replied, “Earlier, an elderly woman, grieving for the Tathagata, came forward and stroked the Buddha’s feet with her hands. Her tears fell upon his feet, and therefore they have assumed this different hue.” Hearing this, Kasyapa was again displeased. He then approached the funeral pyre and bowed in homage to the Buddha’s golden body. The fourfold assembly and the devas in the sky likewise paid homage at the same time. The Buddha’s feet suddenly disappeared from view. Mahakasyapa circumambulated the funeral pyre three times while reciting this praise:

I now bow my head in homage

To the Unsurpassed Guide,

Whose noble wisdom is inconceivable,

Whose noble wisdom is supreme.

The highest of ascetics,

Utterly without stain,

Pure and undefiled by craving,

Honored among devas and humans.

I now bow my head in homage

To the foremost Great Hero,

Unrivaled in austere practice,

Who relinquished all to liberate beings.

Homage to the Blessed One,

Undefiled by dust and impurity;

Greed, hatred, and delusion utterly ended;

Rejoicing in the practice of emptiness and tranquility.

Homage to the Blessed One,

Nondual and beyond compare.

Well liberated from the world,

Most Honored among devas and humans.

Homage to the Sage of Peace,

Who awakened to the Four Truths and attained tranquility,

Unsurpassed among ascetics,

Leading beings from error back to the right path.

Homage to the path of profound serenity,

To the Blessed One abiding in quiescent cessation.

Without affliction or defilement,

Ever tranquil in body and mind.

Homage to the Stainless One,

Who has cast off every impurity,

Whose wisdom-eye is boundless,

Whose ambrosial voice resounds with majesty.

Homage to the Peerless One,

Rare and inconceivable,

Whose voice is like a lion’s roar,

Fearless while dwelling in the forest.

He subdued Mara and transcended the four castes;

Therefore, I pay him homage.

Mahakasyapa, possessed of great spiritual majesty and the four unhindered powers of exposition, had just finished reciting these verses when the funeral pyre, though no one had ignited it, spontaneously burst into flame. The Mallas said to one another:

“The flames are burning so fiercely that they are difficult to restrain. We fear they may entirely consume the relics! Let us find water somewhere and extinguish them.”

At that time, the tree deity of the Twin Trees, who stood beside the funeral pyre and had profound faith in the Buddha, used divine power to extinguish the flames. The Mallas then said to one another, “Let all the fragrant flowers within twelve yojanas around this city of Kusinagara be gathered and brought here as offerings to the relics.”

They then went out on both sides of the city, gathered various fragrant flowers, and brought them back as offerings to the relics.

At that time, when the Mallas of Pava heard that the Buddha had entered nirvana beneath the Twin Trees, they thought to themselves, “We should go there and request a share of the relics, bring them back, and erect a stupa in our country as an object of offering.” The Mallas of Pava immediately ordered the deployment of the four divisions of their army—elephants, cavalry, chariots, and infantry—and proceeded to the city of Kusinagara. They dispatched an envoy to say:

“We have heard that the Buddha entered nirvana here. The Buddha was also our Teacher. Out of reverence and devotion to him, we have come to request a share of the relics, so that we may return to our country, erect a stupa, and make offerings.”

The king of Kusinagara replied:

“It is indeed as you say. However, the Blessed One came here and entered nirvana in this very place. The people of our country shall themselves undertake the offerings. You have taken the trouble to come from afar to request the relics, but this request certainly cannot be granted!”

At the same time, the Bulis of Allakappa, the Koliyas of Ramagrama, the brahmins of Vethadipa, the Sakyas of Kapilavastu, the Licchavis of Vaisali, and King Ajatasatru of Magadha heard that the Tathagata had entered nirvana beneath the Twin Trees in the city of Kusinagara. They all thought to themselves, “We should now go there and obtain a share of the relics.”

Ajatasatru and the other kings then ordered the four divisions of their armies to advance across the Ganges. King Ajatasatru instructed the brahmin Drona:

“Go in my name to the city of Kusinagara and inquire after the Malla king. Ask whether his daily life is comfortable and whether he is in sound health in all his activities. Say to him: ‘Our two countries have always respected one another, living as harmonious and friendly neighbors, without any dispute ever arising between us. I have now heard that the Tathagata entered nirvana in your country. My reverence for the Blessed One is truly profound; therefore, heedless of the great distance, I have come to request a share of his remains, so that I may take them back to my country, erect a stupa, and make offerings. If you grant my request, I shall share with you some of the treasures of my realm.’”

The brahmin Drona obeyed the command, went to the city of Kusinagara, and said to the Mallas:

“The great king of Magadha sends his warmest greetings and asks: ‘Are you at ease in your coming and going? Are you strong and well as you walk?’ He further says: ‘Our two countries have always respected one another, living as harmonious and friendly neighbors, without any dispute ever arising between us. I have now heard that the Tathagata entered nirvana in your country. My reverence for the Blessed One is truly profound; therefore, heedless of the great distance, I have come to request a share of his remains, so that I may take them back to my country, erect a stupa, and make offerings. If you grant my request, I shall share with you some of the treasures of my realm.’”

The Mallas replied:

“Indeed, it is so! Indeed, it is as you have said. But since the Blessed One came here and attained final nirvana here, the people of our country shall themselves undertake the offerings. You have troubled yourselves to come from afar to request the relics, but this surely cannot be granted.”

The kings then summoned their ministers, convened a council, and proclaimed in verse:

We have come to negotiate peaceably,

Journeying from afar to bow our heads,

And humbly make our request.

If it is not accepted,

Our fourfold armies stand ready.

We shall not spare our lives.

If righteousness does not prevail,

We must resort to force.

The rulers of Kusinara likewise summoned their ministers, convened a council, and replied:

You have wearied yourselves from afar,

Humbly making your request

For the remains of the Tathagata;

But they cannot be given.

If you wish to employ troops,

We too stand ready.

We shall resist to the end,

For we have never known fear.

At that time, the brahmin Drona came forward and reasoned with them all:

“Worthy ones, you have long received the Buddha’s teachings. Your mouths recite the words of the Dharma, and your hearts are clothed in benevolence and compassion. You have always wished that all sentient beings might attain peace and well-being. How, then, could you now harm one another in a struggle over the Buddha’s relics? If the remains of the Tathagata are to bring benefit far and wide, the relics should now be divided into many portions.”

They all praised this proposal as right. They then deliberated over who would be capable of making the division. Everyone said that the brahmin Drona was benevolent, wise, and impartial, and could divide them fairly. The kings therefore instructed Drona:

“Divide the relics for us into eight equal portions.”

Having received the kings’ command, Drona immediately went to where the relics lay, bowed his head in homage, and then slowly took the Buddha’s upper tooth first and set it apart. He then told a messenger to carry the Buddha’s upper tooth to King Ajatasatru, saying:

“On my behalf, report to the king: ‘Great King, are you comfortable in your daily life? Are you well and strong when walking? Since the relics have not yet arrived, the Great King must surely be eagerly awaiting them. I now entrust the Tathagata’s upper tooth to this messenger, so that you may promptly make offerings to it and fulfill your longing. Tomorrow morning, when the morning star rises and the relics have been divided, I shall personally bring your portion to you.’”

The messenger obeyed and went to King Ajatasatru, reporting:

“The brahmin Drona respectfully sends his countless good wishes and asks: ‘Great King, are you comfortable in your daily life? Are you well and strong when walking? Since the relics have not yet arrived, the Great King must surely be eagerly awaiting them. I now entrust the Tathagata’s upper tooth to this messenger, so that you may promptly make offerings to it and fulfill your longing. Tomorrow morning, when the morning star rises and the relics have been divided, I shall personally bring your portion to you.’”

Drona then took a vessel with a capacity of about one shi and divided the relics equally into eight portions. When he had finished, he said to everyone:

“Please confer among yourselves and allow me to have this vessel, so that I may erect a stupa for it at my own home.”

Everyone said:

“How wise! This is fitting.”

And they agreed to give it to him.

At that time, a man from the village of Pipphalivana also came to request the remaining ashes, so that he might erect a stupa and make offerings to them. Everyone agreed to this as well.

After the people of Kusinara received their share of the relics, they erected a stupa and made offerings to it. The people of Pava, Allakappa, Ramagama, Vethadipa, Kapilavastu, Vaisali, and Magadha likewise took their shares of the relics back to their own countries, where they erected stupas and made offerings. The brahmin Drona took home the vessel used to divide the relics, erected a stupa for it, and made offerings. The people of the village of Pipphalivana took back the remaining ashes, erected a stupa for them, and made offerings.

Thus, the Buddha’s relics were enshrined in eight stupas. The ninth stupa enshrined the vessel, the tenth enshrined the ashes, and the eleventh was the stupa of the hair, which enshrined the Buddha’s hair from the time when he was still in the world.

At what time was the Buddha born? At what time did he attain enlightenment? At what time did he attain final nirvana?

He was born when the Phất star arose. He renounced the household life when the Phất star arose. He attained enlightenment when the Phất star arose. He attained final nirvana when the Phất star arose.

How was the Honored One among Two-Footed Beings born?

How did he renounce the household life and practice austerities?

How did he attain the Supreme Path?

How did he enter the city of nirvana?

On the eighth day, the Tathagata was born.

On the eighth day, the Buddha renounced the household life.

On the eighth day, he attained bodhi.

On the eighth day, he entered final nirvana.

When the Phất star arose, the Blessed One was born.

When the Phất star arose, the Buddha renounced the household life.

When the Phất star arose, he attained perfect enlightenment.

When the Phất star arose, he entered nirvana.

On the eighth day, the Honored One among Two-Footed Beings was born.

On the eighth day, he entered the forest to practice austerities.

On the eighth day, he attained the Supreme Path.

On the eighth day, he entered the city of nirvana.

In the second month, the Tathagata was born.

In the second month, the Buddha renounced the household life.

In the second month, he attained bodhi.

In the second month, he entered final nirvana.

In the second month, the Honored One among Two-Footed Beings was born.

In the second month, he entered the forest to practice austerities.

In the second month, he attained the Supreme Path.

In the second month, he entered the city of nirvana.

The sala flowers bloomed profusely,

Their many colors shining upon one another.

There, at that place of his former birth,

The Tathagata entered nirvana.

When the Great Compassionate One entered nirvana,

Multitudes praised him and paid homage.

Having transcended every fear,

He resolutely entered nirvana.