根本說一切有部毘奈耶雜事

Fascicle Thirty-Six

The second section, the tenth summary verse, within the eighth separate division:

Internal summary verse:

The assembly gathered and honored the Great Teacher,

Hearing the Dharma, they gave rise to right faith;

He himself spoke of his advancing age,

And explained the causes and conditions concerning Minister Hành Vũ.

At that time, the Blessed One said to the Venerable Ananda:

“I wish to go to the village of Pataliputra.”

Ananda replied:

“Yes, Blessed One!”

Together with the bhiksus, the venerable Ananda followed the Blessed One as he departed from the kingdom of Magadha and journeyed onward in stages until they came to stay near the stupa in the village of Pataliputra. Hearing that the Buddha had arrived, the people of the village all gathered at the stupa, bowed with their heads at his feet, and sat to one side.

The Blessed One said to the brahmins, elders, and householders:

“You should know that heedlessness has five faults. They are:

1. When brahmins live heedlessly, their precious wealth and possessions are dissipated.

2. Because heedless people live heedlessly, whenever they enter any assembly, they feel ashamed and afraid.

3. Because heedless people live heedlessly, their ill repute spreads throughout the four directions.

4. Because heedless people live heedlessly, they experience remorse when approaching death.

5. Because heedless people live heedlessly, after death they fall into the realms of hell beings, hungry ghosts, or animals.

“These are the five faults of heedlessness.

“Furthermore, brahmins who live heedfully gain five benefits. They are:

1. Their precious wealth and possessions are not dissipated.

2. Whenever they enter any assembly, they are neither ashamed nor afraid.

3. Their good reputation spreads throughout the four directions.

4. When approaching death, they have no remorse.

5. After death, they are reborn in heaven and enjoy happiness for a long time.

“These are the benefits of heedfulness.”

After teaching the Dharma and bringing benefit and joy to the brahmins and others of the village of Pataliputra, the Blessed One fell silent. The brahmins and others rose from their seats, arranged their robes to bare their left shoulders, knelt with their knees upon the ground, joined their palms, and addressed the Buddha:

“Today, may the Buddha compassionately consent to stay in our quiet lodging.”

The Blessed One silently consented. Knowing that the Buddha had accepted, the brahmins bowed at his feet and departed. After they had gone, the Buddha proceeded to their quiet dwelling. Upon arriving, he washed his feet, entered the room, and sat peacefully.

At that time, the chief minister Hành Vũ of Magadha was surveying the four sides of the village of Pataliputra and marking its boundaries in order to construct fortifications for war against the Vrjis. Meanwhile, deities of great majestic virtue wished to dwell in this village. While still seated, the Blessed One, with his divine eye surpassing that of humans, saw that these deities wished to dwell there. In the evening, after emerging from meditation, he went to a cool place and sat down. The Blessed One then said to Ananda:

“Have you heard about the surveying of the city?”

Ananda replied:

“I have heard that the chief minister Hành Vũ wishes to build a fortified city as a secure stronghold from which to wage war against the northern city.”

The Buddha said:

“Ananda, excellent indeed! The chief minister Hành Vũ possesses great wisdom and wishes to build a city resembling the Heaven of the Thirty-Three. At this dwelling place, I have seen with the divine eye that great deities wish to dwell here.

“Ananda, because powerful deities wish to dwell here, great and meritorious people in the city will also wish to dwell here. Because deities of middling power wish to dwell here, people of middling stature and other beings will likewise wish to dwell here.

“Ananda, because eminent persons dwell in this city, eminent discussions will take place here, and eminent merchants will come and engage in uninterrupted trade with one another. Such will be the prosperity of the city of Pataliputra. Yet this city of Pataliputra will be devastated by three calamities: flood, fire, and internal rebellion.”

Hearing that the Buddha, the Blessed One, had journeyed in stages from the kingdom of Magadha and was staying at the stupa in the village of Pataliputra, where the people honored him, the chief minister Hành Xá personally went to see the Blessed One. He respectfully bowed, exchanged courteous greetings, and sat to one side. After teaching the Dharma and bringing benefit and joy to him, the Buddha fell silent.

Rising from his seat, arranging his robe to bare his right shoulder, and kneeling with his right knee upon the ground, the chief minister Hành Xá respectfully joined his palms and addressed the Buddha:

“Venerable Gautama, I invite you and the great assembly to come to my home tomorrow and accept a humble meal.”

The Buddha silently consented. Knowing that the Buddha had accepted, the chief minister bowed and departed.

Upon returning home, that very night Hành Vũ instructed everyone to prepare the finest fragrant and delicious foods. Early the next morning, after all the dishes had been fully prepared, the seats arranged, and vessels of clean water, cleansing powder, and tooth-sticks set out, the chief minister sent a messenger to announce:

“It is time. The meal is ready. May the Buddha know that the time has come.”

Early that morning, the Buddha put on his robe, took up his alms bowl, and went with the Sangha to the chief minister’s home, where they took their seats in the dining hall. Seeing that the Buddha and the Sangha had seated themselves in due order, the chief minister Hành Vũ personally served the Buddha and the assembly with the finest fragrant and delicious foods and drinks until they were fully satisfied.

Knowing that everyone had cleaned their teeth, rinsed their mouths, and put away their bowls, the chief minister Hành Vũ placed before the Buddha a golden vessel filled with water and made this aspiration:

“Through this offering, may I obtain the supremely wholesome result concordant with its cause, bringing the fruit of happiness. By the power of this meritorious karma, may the deities who have long resided in this city always enjoy supreme benefit and happiness. May you proclaim their names and bless them.”

After accepting the meal offered by the chief minister Hành Vũ, the Buddha spoke verses of rejoicing:

Whoever, with pure faith,

Reverently makes offerings to the Sangha,

And always lives according to the Buddha’s true Dharma,

Is ever praised by all Buddhas.

Whoever possesses intelligence and wisdom,

And comes to dwell in this excellent and wondrous region,

Makes offerings to the pure practitioners who uphold the precepts,

And also receives blessings through verses of merit.

Those worthy of reverence and gifts

Should be diligently honored with offerings;

Therefore, the devas give rise to loving-kindness,

Just as parents cherish their infant child.

Protected by the devas,

They always dwell securely and enjoy supreme happiness;

Life after life, they ever encounter virtuous people,

And ultimately attain nirvana.

After teaching the wondrous Dharma and bringing benefit and joy to the chief minister, the Blessed One rose and departed.

Fully understanding that all worldly things must return to dissolution, the chief minister dressed properly and followed behind the Buddha, thinking, “Wherever the Blessed One leaves the city, I shall build there a gate with a great tower. Wherever he crosses the Ganges River, I shall construct a ferry landing.”

Knowing his thought, the Blessed One followed the western road within the city, departed through the northern gate, and proceeded toward the Ganges River to cross it.

At that river, many people who wished to cross were constantly going back and forth, using grass, pieces of wood, gourds, and floats.

Seeing this, the Blessed One thought:

“Through spiritual power, I shall walk securely upon the water from this shore to the other shore.”

Entering a supreme meditative concentration, the Blessed One, according to his intention, vanished from this shore together with the assembly of bhiksus and appeared on the opposite shore.

At that time, a bhiksu spoke these verses:

Many people wished to cross the river,

Going back and forth without cease;

They used floats, grass, and wood

To cross the Ganges River.

The Blessed One, through spiritual power,

Together with the entire Sangha,

Passed from this shore to the other

Without the slightest weariness.

When level ground is flooded with water,

What need is there to dig a well?

When the mind’s afflictions are no more,

What need is there to seek anything else?”

At the very place where the Buddha departed from the city, the chief minister Hành-vũ built a great gate and named it the Gautama Gate; the road leading to the river landing was named the Gautama Road.

Upon reaching the northern bank of the river, the Blessed One said to Ananda:

– I wish to go to the Thăng Nhiếp Bà Grove north of Tiểu-xá Village.

After arriving there and taking his seat, the Blessed One addressed the bhiksus:

– This is morality, this is concentration, and this is wisdom. Through the power of observing morality, concentration becomes firm, secure, and irreversible. Through the cultivation of concentration, wisdom arises. Through the power of wisdom, the mind is liberated from greed, hatred, and delusion. Thus, bhiksus, when the mind is completely liberated, there arises right and complete knowledge: “Birth is exhausted; the holy life has been established; there will be no further existence; what had to be done has been done.” Such is knowledge in accordance with reality. Ananda! I wish to go to the grove outside Phiến Vi Village.

He replied:

– Yes, Blessed One!

When they arrived, the people in the village were suffering from an epidemic. A male lay devotee of pure faith had died from the illness. Other male lay devotees, such as Hiền Thiện, Danh Xưng, and others, had also died.

Early in the morning, the bhiksus put on their robes, took their bowls, and entered the village to seek alms in due order. They heard that many people in the village had died from the epidemic. After completing their alms round, they returned to their dwelling, ate their meal, put away their robes and bowls, and washed their feet. They then went together to see the Buddha, bowed with their heads at his feet, sat to one side, and said:

– Blessed One! When we entered the village for alms, we heard that many male lay devotees had died. We do not know where they have been reborn.

The Buddha said:

– Bhiksus! In this village, 250 male lay devotees who died here had severed the five lower fetters. They attained bodies of spontaneous birth and realized the fruit of non-returning. They will never return to this realm and will no longer regress from the attainment of nirvana. Bhiksus, more than 300 other male lay devotees who died here had greatly diminished greed, hatred, and delusion and realized the fruit of once-returning. After returning to the human realm once more for a short time, they will bring the realm of suffering to an end.

– Bhiksus, five hundred people who died in this village had severed the three fetters and realized the fruit of stream-entry, from which they will never regress. After no more than seven further births among humans and devas, they will bring the realm of suffering to an end.

– Bhiksus, why trouble me by asking such questions? Whatever is born must die; this is the ordinary course of things. Whether or not a Buddha appears in the world, the law of birth and death remains thus. The Tathagata clearly understands it and therefore teaches and analyzes it for sentient beings, revealing the Dharma teaching of the twelve links of dependent origination. That is: because this exists, that exists; because this arises, that arises. Namely, conditioned by ignorance are formations; conditioned by formations is consciousness; conditioned by consciousness are name and form; conditioned by name and form are the six ayatanas; conditioned by the six ayatanas is contact; conditioned by contact is feeling; conditioned by feeling is craving; conditioned by craving is grasping; conditioned by grasping is existence; conditioned by existence is birth; and conditioned by birth are aging and death, sorrow, lamentation, suffering, and distress. Because this arises, that arises; because this ceases, that ceases. Namely, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six ayatanas cease; with the cessation of the six ayatanas, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, sorrow, lamentation, suffering, and distress cease. Thus this entire great mass of suffering is extinguished. I shall also teach you the Mirror of Dharma. Listen attentively and remember it well. What is the Mirror of Dharma?

It means that you must honor, revere, make offerings to, venerate, and praise the Buddha, Dharma, Sangha, and the pure noble precepts, always maintaining right faith and right mindfulness. This is called the Mirror of Dharma, and you should uphold it accordingly.

Having heard the Buddha’s teaching, the bhiksus accepted and practiced it as instructed.

The Buddha said to Ananda:

– I wish to go to the city of Vaishali. Inform the assembly.

– Yes, Blessed One! Ananda replied.

Traveling stage by stage, the Blessed One and the Sangha arrived and stayed in the Amra Garden in that city. In the city there was a well-known young woman—the old rendering “Mango Maiden” is incorrect—of beautiful appearance, named Amra, who owned this garden. Hearing that the Blessed One had come to stay in her garden, she put on fine garments, adorned herself with jeweled necklaces, and ordered her maidservants and retinue to accompany her in a splendid carriage to see the Buddha. Upon reaching the garden, she descended from the carriage and entered on foot.

At that time, the Blessed One was teaching the Dharma while surrounded by an innumerable assembly of bhiksus. Seeing the young woman approaching, the Blessed One said to the bhiksus:

– Those young women are about to come here. Establish mindfulness and right reflection. Do not think of anything else, but listen attentively to my teaching.

– Bhiksus! How should mindfulness and right reflection be established? When a bhiksu gives rise to an evil thought or an unwholesome state of mind, he should immediately abandon it. He should give rise to right faith, exert diligence, guard his mind, and maintain undistracted right mindfulness. He should cause wholesome qualities to arise, put an end to evil thoughts, extensively cultivate right knowledge, and develop it to perfection. He should strive continuously and entertain no other thoughts.

Bhiksus! This is how one establishes mindfulness and right reflection. Listen attentively and do not think of anything else. A bhiksu should know that while coming and going, he must clearly observe every action—bending, stretching, lowering or raising his body, carrying the sanghati, wearing his robe and holding his bowl, walking, standing, lying down, sitting, speaking, remaining silent, resting, sleeping, and waking—and apply the appropriate antidotal practice by abiding in right mindfulness.

How does a bhiksu abide in right mindfulness?

– You should know that he contemplates the body internally, urges himself to energetic diligence, trains himself well, and clearly understands worldly phenomena to be sorrowful and painful. Likewise, he contemplates the body externally and both internally and externally; feelings internally, externally, and both internally and externally; mind internally, externally, and both internally and externally; and dharmas internally, externally, and both internally and externally. With regard to these dharmas, he establishes mindfulness and contemplation and keeps his mind steadily abiding. He urges himself to vigorous and unremitting diligence, completely disciplines himself, and clearly understands worldly phenomena to be sorrowful and painful. A bhiksu should thus establish mindfulness and reflection. Be rightly mindful. Because those young women are about to come here, I have earnestly instructed you in this way.

Upon meeting the Buddha, the young woman bowed with her head at his feet and then sat to one side. After expounding the sublime Dharma for her benefit and joy, the Blessed One fell silent.

Rising from her seat, Amra respectfully joined her palms and addressed the Buddha:

– Blessed One! Out of compassion, may you and the bhiksus come to my home tomorrow and accept a simple meal.

The Buddha silently accepted the invitation. Seeing that the Buddha had silently accepted, the young woman bowed with her head at both his feet and departed.

At that time, hearing that the Buddha was journeying among the people and was staying in the Amra Garden, the Licchavi youths of Vaishali each rode in splendid four-horse chariots. Some used blue horses, with blue chariot poles, blue carriage bodies, blue reins, and blue whips. They wore blue crowns, carried blue parasols, bore blue swords and blue fly-whisks, wore blue garments and blue jeweled necklaces, and used blue fragrant ointments; all the members of their retinues likewise wore blue garments.

Other Licchavis and their retinues formed a separate procession in which the chariots, horses, garments, and ornaments were all yellow. Another procession was entirely red. Yet another procession was entirely white.

Thus, one procession after another departed from Vaishali, blowing conches and beating drums. They all wished to see the Tathagata, draw near to him, revere him, and bow before him.

Knowing that they were about to arrive, the Tathagata said to the bhiksus:

– Whoever has not seen the devas of the Heaven of the Thirty-three sporting in their beautiful garden should look upon these Licchavi youths of the city of Vaishali. By the splendor of their bearing and the brilliance of their beautiful adornments, they are no different from the devas of the Heaven of the Thirty-three sporting in their beautiful garden.

Upon reaching the garden, the Licchavi youths descended from their chariots and entered on foot to see the Blessed One. They bowed with their heads at his feet and sat to one side, wishing to hear the wondrous Dharma. The Blessed One taught the Dharma, bringing them benefit and joy.

In the assembly, a young brahmin named Golden Hair rose, arranged his robes, joined his palms, and addressed the Buddha:

– Blessed One! I am filled with joy and wish to offer praise.

The Buddha told the youth:

– Speak as you wish.

Having received the Buddha's permission, the youth spoke these verses:

The Great King is adorned with precious armor,

The king is now gaining great benefit;

For a Buddha has appeared in this place,

His renown soaring high like Mount Sumeru.

Like a white lotus within a pond,

Blooming at night and spreading exquisite fragrance;

Like the sun shining in the open sky,

Its light radiating throughout the world.

Behold the power of the Buddha's wisdom,

Like a radiant torch dispelling darkness;

Ever providing the eye of wisdom for devas and humans,

All who encounter him become compliant with his teaching.

After hearing the verses, the Licchavi youths praised him in unison:

– This valiant young man has spoken excellent verses.

All five hundred Licchavi youths in the assembly presented their upper garments to Golden Hair.

After teaching the Dharma and bringing everyone benefit and joy, the Blessed One fell silent. The Licchavi youths rose, arranged their robes, joined their palms, and addressed the Buddha:

– Out of compassion for us, may the Blessed One and the bhikshus enter the city tomorrow morning and accept our humble meal.

The Buddha replied:

– The bhikshus and I have already accepted Amrapali's invitation to a meal tomorrow morning.

They said:

– Venerable One! We have suffered a loss; we have been defeated by that woman. Through her wisdom, she invited the Blessed One before us. We failed to approach, honor, and pay homage to you in time. We shall make an offering on a later occasion.

The Buddha praised them:

– Excellent!

Hearing the Buddha's praise, those youths rejoiced, bowed with their heads at the Buddha's feet, and departed.

Seeing that everyone had paid homage to the Buddha and taken leave, after a while the youth Golden Hair rose from his seat, arranged his robes, joined his palms, and addressed the Buddha:

– Venerable One! When they heard me praise the Buddha, those five hundred people rejoiced in unison. Because the verses were excellent, each person presented me with a garment. I now offer them to you; out of compassionate mercy, please accept them.

The Blessed One accepted them and said:

– Young man, when a Tathagata, Arhat, Perfectly Enlightened One appears in the world, five rare things appear. They are:

1. There appears in the world the Great Teacher: the Tathagata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One. The Dharma he teaches is excellent in the beginning, excellent in the middle, and excellent in the end; its words and meanings are clear, wondrous, pure, complete, and perfect, fully revealing the characteristics of the pure and radiant holy life.

This is the first rare thing when a Tathagata, Arhat, Perfectly Enlightened One appears in the world.

2. On hearing that wondrous Dharma, one who attends to it with utmost care, concentrates on retaining it, reflects upon it, and contemplates it is able to guard the sense faculties. This is the second rare thing when a Tathagata, Arhat, Perfectly Enlightened One appears in the world.

3. On hearing the true Dharma, that person gives rise to joy, gains great benefit, and becomes disenchanted with worldly affairs. This is the third rare thing when a Tathagata, Arhat, Perfectly Enlightened One appears in the world.

4. On hearing the Dharma successively recounted by others, that person also gradually follows and practices the teaching. This is the fourth rare thing when a Tathagata, Arhat, Perfectly Enlightened One appears in the world.

5. After hearing the Dharma, that person maintains right mindfulness and reflects upon it, thereby comprehending the Dharma through wondrous wisdom. This is the fifth rare thing when a Tathagata, Arhat, Perfectly Enlightened One appears in the world.

Furthermore, young man, one who recognizes kindness and repays it is a great person. Such a person does not forget even a small kindness, much less a great one. Therefore, you should diligently train yourself in this way.

Hearing the Buddha's teaching, the youth rejoiced, accepted it with faith, bowed with his head at the Buddha's feet, and departed.

That very night, Amrapali fully prepared many excellent foods and drinks. Early the next morning, she arranged seats, basins of clean water, tooth-cleaning sticks, and cleansing powder, and sent a messenger to address the Buddha:

– The meal is ready; may you consider that the time has come.

Having donned his robes and taken up his alms bowl, the Blessed One went with the bhikshus to the place where the meal had been prepared. When Amrapali saw that the Buddha and the Sangha had seated themselves in order, she personally served them an abundance of fragrant and delicious foods. After the Buddha and the Sangha had finished their meal, washed their hands, cleaned their teeth, rinsed their mouths, and put away their bowls, Amrapali placed a low seat before the Buddha and sat down to listen to the Dharma.

The Blessed One spoke these verses for her:

Those free from stinginess constantly practice generosity;

All who see them cherish, respect, and draw near to them.

Entering into a great assembly, they have no fear;

They gain great benefit, and their renown spreads afar.

Therefore, the wise constantly practice generosity,

Causing their blessed rewards continually to increase;

Gradually eliminating the afflictions and destroying greed and avarice,

They are born in the Heaven of the Thirty-three and enjoy bliss.

By cultivating wholesome deeds, they increase their merit;

After passing away, they attain birth in heaven,

Roaming the Garden of Joy with celestial maidens;

As disciples of the Buddha, they ever abide in happiness.

Once again, in accordance with her capacities, the Blessed One taught the Dharma, bringing Amrapali benefit and joy.

After returning to his dwelling place, he told Ananda: Inform the assembly that I shall soon go to the Bamboo Grove.

Obeying the Buddha's instruction, Venerable Ananda accompanied the assembly in following the Buddha to the Shimsapa Grove north of the Bamboo Grove, where they stayed.

As there was a famine and alms food was difficult to obtain, the Buddha told the bhikshus:

– During this famine, you should seek convenient lodgings among acquaintances in the villages belonging to Vaishali and undertake the rains retreat there. Ananda and I shall undertake the rains retreat at this dwelling place. If matters are not arranged in this way, obtaining alms food will be extremely difficult.

Hearing the Buddha's instruction, all the bhikshus undertook the rains retreat in the homes of good friends, while Venerable Ananda alone remained with the Buddha beneath a tree. During that summer, the Buddha became gravely ill and suffered such pain that he nearly died. He reflected:

– Before long, this body of mine will be no more, but the bhikshus are now staying in various places. While the great assembly is not beside me, I should not enter nirvana. I shall contemplate the body through the signless meditative concentration and bring these painful sensations to an end.

Having reflected thus, the Buddha entered the supreme meditative concentration. In accordance with right mindfulness, his body became at ease and was no longer afflicted by painful sensations.

In the afternoon, after the Buddha had emerged from meditation, the elder Ananda went to see him, bowed with his head at the Buddha's feet, stood to one side, joined his palms, and said:

– Venerable Blessed One! Just now my body and mind were bewildered, I could no longer distinguish good from evil, and I was unable to recite the Dharma I had heard, because I saw the Blessed One suffering painful sensations and feared that you would pass into extinction. Only now, upon hearing that the Blessed One has not yet entered parinirvana, have I regained some composure.

I also heard you say:

– Until all the bhikshus have gathered together, I shall not enter nirvana.

Reasoning from this, I know that you will teach a rare Dharma.

The Buddha told Ananda:

– You think that I have not entered nirvana because I must still instruct the bhikshus. That is not so. Why?

“Could it be that only now would I teach a rare and extraordinary Dharma?

“Ānanda! What needed to be said, I have already said, enabling you to understand clearly the teachings both internal and external. These are the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path.

“Ānanda! The Buddhas, the Blessed Ones, always expound this Dharma clearly and openly, without concealing anything in secrecy. But, Ānanda, My body is ill and I shall soon enter nirvana, so I reflected: ‘I am gravely ill and will certainly relinquish this bodily life.’ While the bhikshus were scattered in various places, I thought that I should not enter parinirvana without the great assembly at My side. I therefore properly directed My mind and, through the signless concentration, contemplated the body, bringing the bodily pains to an end. After I entered concentration, all the pains ceased, and I became at ease.

“Ānanda! My body is now old and feeble. I am eighty years of age, and it continues to endure only by relying upon two things, just as an old, broken cart also depends upon two things.

For this reason, you should not grieve or sorrow. It is impossible for conditioned phenomena in the world, born through causes and conditions, to endure forever without passing away. Formerly, I often taught you this: All desirable and pleasing sensual pleasures, glory, and splendor in the world must disperse; those bound by affection must be separated and cannot remain together forever.

Therefore, you should understand that whether I remain in the world or have entered cessation, you should make yourselves an island, relying upon yourselves; make the Dharma your island, relying upon the Dharma, with no other island and no other refuge. Why is this? Whether I am present or have passed into cessation, whoever relies upon the Dharma and delights in maintaining the precepts is foremost among My shravaka disciples.

How does a bhikshu make himself an island, rely upon himself, have no other island, and seek no other refuge?

“Ānanda! Those bhikshus who clearly discern the characteristics of the body within the internal body, establish mindfulness and contemplate it, keep the mind firmly established, and strive diligently and courageously to overcome craving, anger, and afflictions—likewise, regarding the external body and the internal-and-external body; internal feeling, external feeling, and internal-and-external feeling; internal mind, external mind, and internal-and-external mind; internal dharmas, external dharmas, and internal-and-external dharmas, they establish mindfulness and contemplate them, keep the mind firmly established, and strive diligently and courageously to overcome craving, anger, and afflictions.

A bhikshu who contemplates in this way is called one who makes himself an island, relies upon himself, and lives in accordance with the Dharma.”

Internal summary verse:

Traveling in the rain within the Bamboo Grove,

Repairing the roads in the town of Pāṭaliputra,

Crossing the river and reaching a small village,

Gradually proceeding toward nirvana, and so forth.

The Blessed One said to the Venerable Ānanda:

“I wish to go to the city of Vaiśālī.”

Obeying the Buddha’s instruction, the Venerable Ānanda followed Him to the Pinnacled Hall in the city of Vaiśālī. Early in the morning, the Buddha donned His robe, took His alms bowl, and, accompanied by the Venerable Ānanda, entered the city to seek alms.

After seeking alms, He returned to His dwelling. When He had finished His meal, He went to the foot of a tree at the Śāpa Cetiya and sat down. The Buddha said to Ānanda:

“This city of Vaiśālī is splendid and magnificent. Its flower gardens and fruit trees are exceedingly abundant, and its shrines and cool ponds are truly delightful. It is an especially rare and extraordinary place within this continent of Jambudvīpa.

“Ānanda! Anyone who cultivates and extensively cultivates the four bases of spiritual power can, according to his wishes, live for a kalpa or for longer than a kalpa.

“Ānanda! The Tathagata has extensively cultivated the four bases of spiritual power and therefore can, according to His wishes, live for a kalpa or for longer than a kalpa.”

At that time, Ānanda remained silent and said nothing. The Blessed One said this three times, but Ānanda still remained silent and said nothing.

The Buddha thought: “Ānanda is being deluded by Māra, so his body and mind are confused and obscured. Although I have made the matter perfectly clear to him three times, he has remained silent without uttering a single word of entreaty. It is certain that he has been deluded by Māra.”

The Blessed One said:

“Go and sit alone beneath another tree. I shall not remain together with you, for your mind is confused and distracted.”

Hearing the Buddha’s instruction, Ānanda went to his customary seat and sat beneath a tree.

At that time, the evil Māra Pāpīyān came before the Buddha, bowed with his head at the Buddha’s feet, stood to one side, joined his palms respectfully, and said:

“Blessed One! The time for nirvana has arrived. May the Sugata enter nirvana.”

The Buddha asked:

“Why do you say that the time for nirvana has arrived and request that I enter nirvana?”

Māra replied:

“Great Virtuous One! Formerly, beneath the Bodhi tree beside the Nairañjanā River, when the Buddha had just attained enlightenment, I came and said: ‘Blessed One, the time for nirvana has arrived. May the Sugata enter nirvana.’ You told me:

“‘As long as the noble assembly of My shravaka disciples has not yet acquired wisdom, thorough understanding, and eloquence; has not yet defeated false doctrines with the true Dharma and caused the sacred teaching to be proclaimed and circulated; and, furthermore, as long as the bhikshus, bhikshunis, upāsakas, and upāsikās have not yet become capable of firmly maintaining the precepts and causing My holy life to be propagated everywhere for the benefit of humans and devas, I should not enter the great nirvana.’

“Great Virtuous Blessed One! The assembly of shravakas now possesses great wisdom, thorough understanding, and unobstructed eloquence. They defeat false doctrines with the true Dharma and proclaim the sacred teaching, causing it to spread everywhere.

“Furthermore, the bhikshus, bhikshunis, upāsakas, and upāsikās are capable of causing the holy life to be propagated everywhere for the benefit of humans and devas.

“Since these matters have now been fulfilled, I say to the Blessed One: ‘The time for nirvana has arrived. May the Sugata enter nirvana.’”

The Buddha said to Māra:

“Wait a short while. It will not be long. Three months from now, the Tathagata will enter the realm of nirvana without remainder.”

Then Māra thought, “The ascetic Gautama does not speak falsely; He will certainly enter parinirvana.” Greatly delighted, Māra suddenly disappeared.

The Buddha reflected:

“I should enter such a concentration and, in accordance with the power of that concentration, relinquish My allotted lifespan while sustaining only the vital faculty.”

When the Buddha entered that concentration, relinquished His allotted lifespan, and sustained only the vital faculty, the entire heaven and earth quaked. The four quarters blazed with light, stars fell from the sky, and celestial drums spontaneously resounded throughout space.

Having emerged from concentration, the Buddha spoke this verse:

Whether limited or unlimited,

The Muni relinquished them all;

His inner mind abiding in concentration,

Like a bird breaking free from its egg.

In the afternoon, the Venerable Ānanda rose from his seat, went before the Buddha, bowed with his head at the Buddha’s feet, stood to one side, and said:

“Blessed One! Under what circumstances does the earth quake?”

The Buddha said to Ānanda:

“There are eight circumstances in which the earth quakes. The earth rests upon water, water rests upon wind, and wind rests upon space.

“Ānanda! At times, a great wind arises in space and causes the water to surge. When the water moves, the earth quakes.

“Ānanda! This is the first circumstance in which the earth quakes.

“Ānanda! A bhikshu of great spiritual majesty and mighty power may, through his supernormal power, contemplate this great earth as being as tiny as a particle of dust entering boundless water, thereby causing the earth to quake. If a bhikshuni or a deva of great spiritual majesty performs this contemplation, that too causes the earth to quake.

“Ānanda! This is the second circumstance in which the earth quakes.”

O Ananda! When the great bodhisattva descended from Tusita Heaven and entered his mother’s womb, the earth quaked, and a brilliant light appeared, surpassing even the radiance of the devas. When the bodhisattva descended and entered his mother’s womb, that light illuminated even places of such profound darkness that the brilliant light of the sun and moon in this world could not reach them. The sentient beings born there had never before been able to see even their own hands, but when that light shone upon them, they could see the other sentient beings living there as well.

O Ananda! This is the third occasion on which the earth quakes.

O Ananda! When the great bodhisattva was born, the earth quaked ... as above.

O Ananda! This is the fourth occasion on which the earth quakes.

O Ananda! When the bodhisattva attained perfect and complete awakening, the earth quaked ... as above.

O Ananda! This is the fifth occasion on which the earth quakes.

O Ananda! When the Tathagata turned the Dharma wheel three times, the earth quaked.

O Ananda! This is the sixth occasion on which the earth quakes.

O Ananda! When the Tathagata relinquished his allotted lifespan and retained only the vital force, the earth quaked, the four quarters shone brilliantly, meteors fell, and celestial drums spontaneously resounded throughout space.

O Ananda! This is the seventh occasion on which the earth quakes.

O Ananda! Before long, only three months from now, the Tathagata will enter the realm of nirvana without remainder. At that time, the earth will quake, all directions above and below will blaze with brilliant light, and the devas will cry out loudly with voices like the sound of drums.

O Ananda! This is the eighth occasion on which the earth quakes.

At that time, the Venerable Ananda addressed the Buddha:

“Blessed One! Among the matters taught by the Blessed One, I have heard that when the allotted lifespan is relinquished and only the vital force is retained, the earth quakes.”

The Buddha said to Ananda:

“So it is! So it is! I have relinquished my allotted lifespan and retained only the vital force.”

Ananda said:

“Venerable Sir! I myself heard you teach that whoever cultivates and repeatedly develops the four bases of spiritual power may, if he wishes, remain for a kalpa or for more than a kalpa, just as he wills. You have cultivated and repeatedly developed the four bases of spiritual power. I beseech the Blessed One to remain in the world for a kalpa; I beseech the Well-Gone One to remain in the world for more than a kalpa.”

The Buddha said to Ananda:

“This is your fault, for you have acted improperly. I gave you a perfectly clear indication three times, yet you failed to understand my intention because your mind had been deluded by Mara Papiyan. O Ananda! What do you think? Do the Buddhas, the Tathagatas, ever speak two different words?”

He replied:

“No, they do not.”

The Buddha said:

“Excellent! Excellent! O Ananda, it is impossible for the Tathagata, the Great Teacher, to speak two different words. I have already given my promise to Mara; you should make this request no further. O Ananda! Go and summon the bhiksus dwelling near the Shou Gong Stupa to assemble in the refectory.”

After assembling those bhiksus, Ananda went to the Blessed One, bowed with his head at the Buddha’s feet, joined his palms, and said:

“Venerable Blessed One! The bhiksus have assembled in the refectory. May the Buddha judge that the time is appropriate.”

The Buddha rose from his seat and went to the refectory. After taking his seat, he said to the assembly of bhiksus:

“You should contemplate all conditioned phenomena as impermanent, subject to change and unworthy of reliance. You must become disenchanted with them, depart from them, and seek liberation. You should know that there is a sublime and excellent Dharma capable of bringing peaceful benefit in both the present and the future.

“O bhiksus, you should receive and retain this Dharma, recite it, fully understand its meaning, and apply yourselves wholeheartedly to its practice. In this way, the holy life may endure without perishing, and this Dharma may spread widely for the benefit of sentient beings, out of compassion for all, bringing peace and happiness to humans and devas. What is that excellent Dharma which brings benefit and happiness in the present and the future, which the bhiksus should receive and retain, recite, fully understand in meaning, and apply themselves wholeheartedly to practicing, so that the holy life may endure without perishing and this Dharma may spread widely for the benefit of sentient beings, out of compassion for all, bringing peace and happiness to humans and devas?

“It is the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. You should know that this is the Dharma that brings benefit and happiness in the present and the future. You must recite, receive, retain, and remember it.

“O Ananda! I wish to go to the village of Grave Illness.”

Having heard the Buddha’s words, the Venerable Ananda followed behind him as he traveled to the parkland northwest of the city of Vaishali. Like a great king of elephants, the Buddha turned his entire body to the right and looked back at the city of Vaishali. (Master Yijing personally visited this place and performed rites and prayers that the sacred teaching might continue to circulate during the periods of the Semblance Dharma and the Final Dharma.)

Ananda addressed the Buddha:

“Blessed One! The Tathagata turned to the right and lingered, gazing back over the entire city. There must be a reason for this. I beseech you to explain it.”

The Buddha said:

“O Ananda! As you have said, there is indeed a reason why I turned to the right and looked back.

“O Ananda! This is the last time that the Tathagata, the Worthy One, the Perfectly and Completely Awakened One, will look upon the city of Vaishali. I wish to go to the grove of twin sala trees in the land of the Mallas and enter parinirvana. I shall never return here again; therefore, I turned and looked back at this city.”

When the Buddha had spoken thus, a bhiksu uttered this verse:

For the last time he looks back at Vaishali;

The Perfectly Awakened One will not return here.

He now intends to journey to the grove of twin trees,

And in the land of the Mallas attain nirvana without remainder.

Upon reaching the Simsapa Grove near the village of Grave Illness, the Blessed One said to the bhiksus:

“You should know that these are morality, concentration, and wisdom. Through cultivating morality, one abides in concentration; through skillfully cultivating concentration, purified wisdom arises; and through purified wisdom, one is liberated from greed, hatred, and delusion. Thus the mind attains liberation. The noble disciple knows and sees in accordance with reality: ‘The basis for renewed existence has been exhausted; the holy life has been established; what had to be done has been done; there will be no further embodiment.’”

Proceeding in stages in this manner, he passed through more than ten settlements, teaching the Dharma to sentient beings according to their capacities, and then stayed in the forest north of the city of Bhoganagara. At that time, the earth quaked, fiery smoke blazed throughout the ten directions, the sun and moon lost all their light, meteors fell, and celestial drums resounded throughout space.

In the evening, after emerging from meditation, the Venerable Ananda went to the Buddha, bowed with his head at the Buddha’s feet, stood to one side, and addressed him:

“Venerable Blessed One! Why did the earth quake?”

The Buddha said:

“O Ananda! There are three circumstances in which the earth quakes. The earth rests upon water, water rests upon wind, and wind rests upon space.

“O Ananda! When a great wind arises in space, it causes the water to surge; when the water moves, the earth quakes. O Ananda! This is the first circumstance in which the earth quakes.

“O Ananda! A bhiksu of great spiritual majesty and mighty power may, through the power of supernatural abilities, contemplate this great earth as being as tiny as a particle of dust entering boundless water, thereby causing the earth to quake. Any bhiksuni or deva of great spiritual majesty who practices this contemplation can likewise cause the earth to quake. O Ananda! This is the second circumstance in which the earth quakes.

“O Ananda! When the Tathagata is about to enter nirvana, the earth quakes ... as previously explained. O Ananda! These are the three circumstances in which the earth quakes.”

Ananda addressed the Buddha:

– Blessed One! How wondrous that you have accomplished such an inconceivable and ineffable deed. The Tathagata, the Worthy One, the Perfectly Enlightened One, is about to enter the Great Nirvana; because of this, the earth trembles and extraordinary signs appear ... as previously described.

The Buddha said:

– So it is! So it is! It is exactly as you have said. The Tathagata, the Worthy One, the Perfectly Enlightened One, has indeed accomplished such rare and wondrous Dharma.

– Ananda! In the past, I entered countless hundreds of thousands of assemblies of Kshatriyas and caused them to draw near to me. At those times, according to whether their forms were tall or short ... I too assumed a form, complexion, voice, and language resembling theirs. I also spoke in accordance with their meanings. Whatever they did not understand, I explained to them, instructing, benefiting, and delighting them with the supreme Dharma. After causing them to awaken, I vanished. Unable to discern where I had gone, they said: “Where has that being gone? Was he a deva or a human? He was not from our realm.”

– Ananda! I am able to accomplish countless such rare and wondrous Dharma. Among assemblies of Kshatriyas, shramanas, brahmins, elders, and householders, and even among those of the Desire Realm, the Form Realm, and the devas of Akanishtha Heaven, I went to them all and, according to whether their forms were tall or short ... as above ... up to ... Ananda! I am able to accomplish countless such rare and wondrous Dharma.

MULASARVASTIVADA

VINAYA MISCELLANY

Fascicle Thirty-Six.