T5 佛般泥洹经

Thus have I heard:

Once, the Buddha was staying on Vulture Peak in the country of Rājagṛha, together with a community of 1,250 bhikṣus. At that time, King Ajātaśatru of Magadha was at odds with the country of Vaiśālī and wanted to attack it. He discussed with his ministers, saying, "The country of Vaiśālī is rich, with a thriving population and abundant precious treasures. If they do not submit to me, should I raise an army to attack their country?" There was a wise minister named Varṣākāra. Varṣākāra was of the Śākyan clan. The minister said, "Yes, Your Majesty." The king told Minister Varṣākāra, "The Buddha is not far from here. If you go to where the Buddha is in my name, bow your head to his feet, and inquire about his well-being, whether his body is at ease and his meals are as usual, and after paying homage to the Buddha, then speak your own thoughts to the Buddha, saying, 'The country of Vaiśālī greatly disrespects the king. The king wishes to attack them. Will he be able to conquer them?'"

The minister accepted the king's instructions and immediately prepared five hundred carriages, two thousand mounted riders, and two thousand infantry. He went to the country of Rājagṛha and, upon reaching the outskirts, stopped the carriages and dismounted. He went to where the Buddha was and saw the Buddha in front of him. He bowed his head to the Buddha's feet. The Buddha offered him a seat and asked the prime minister of the country, "Where have you come from?" The minister said, "The king sent me to pay homage to the Buddha's feet and inquire about the Buddha's well-being, whether his body is at ease and his meals are as usual." The Buddha then asked, "Is the king and the people of the country at peace? Are grain and goods affordable?" The minister said, "By the Buddha's grace, all are at peace. The weather is timely and the country is prosperous." The Buddha said, "Are the people and horses on your journey all safe?" The minister said, "By the Buddha's grace, the journey is all safe and without incident."

The minister addressed the Buddha, saying, "The king has a grudge against the country of Vaiśālī and wishes to attack and destroy it. What do you think, Buddha? Can he be victorious?" The Buddha said, "The people of the country of Vaiśālī uphold the seven principles. The king cannot defeat them. Those who do not uphold the seven principles can be defeated."

The Buddha said, "I once went to the country of Vaiśālī. There was an emergency shrine in the country. I stayed there for a while. The elders of the country of Vaiśālī all came to me and said, 'King Ajātaśatru wishes to attack our country. We are strictly ordered to defend our country.'"

The Buddha said, 'I then told the elders not to worry or be afraid. If you uphold the seven principles, even if King Ajātaśatru comes, he will not be able to defeat you.'

Vaiśālī asked the Buddha, 'What are the seven principles?'

At that time, the Buddha was sitting, and Ānanda was fanning him from behind. The Buddha said to Ānanda, 'Have you heard that the people of Vaiśālī often gather together to discuss state affairs and prepare for self-defense?'

He replied, 'I have heard that they often gather together to discuss state affairs and prepare for self-defense.'

The Buddha said, 'So it is, they will not decline. Have you heard that in Vaiśālī, the ruler and ministers are always harmonious, and those appointed are loyal and good, passing on their positions to each other?'

He replied, 'I have heard that the ruler and ministers are always harmonious, and those appointed are loyal and good, passing on their positions to each other.'

'Have you heard that in Vaiśālī, they uphold the Dharma and follow each other, without taking or desiring, not daring to transgress?'

He replied, 'I have heard that they uphold the Dharma and follow each other, without taking or desiring, not daring to transgress.'

'Have you heard that in Vaiśālī, they pay respect and are careful and reverent, with distinctions between men and women, and the young serving the elders?'

He replied, 'I have heard that their rituals and customs are respectful, with distinctions between men and women, and the young serving the elders.'

'Have you heard that in Vaiśālī, they are filial to their parents, deferential to their younger siblings and elders, and accept admonitions and teachings?'

He replied, 'I have heard that they are filial to their parents, deferential to their younger siblings and elders, and accept admonitions and teachings.'

'Have you heard that in Vaiśālī, they follow the will of Heaven, respect the earth, revere the ancestral temple and state altars, and serve the four seasons?'

He replied, 'I have heard that they follow the will of Heaven, respect the earth, revere the ancestral temple and state altars, and serve the four seasons.'

'Have you heard that in Vaiśālī, they honor and revere the Way and virtue, and provide for the śramaṇas, pratyekabuddhas, and those who come from afar with robes, bedding, and medicine?'

He replied, 'I have heard that they honor and revere the Way and virtue, and provide for the śramaṇas, pratyekabuddhas, and those who come from afar with robes, bedding, and medicine.'

The Buddha said, 'For a country to practice these seven principles is difficult to endanger.'

Yueshe Gong replied, 'If Yuegi holds just one of these principles, it is still unassailable, let alone seven principles.' The official said, 'There are many affairs of state, I must return and take leave.' The Buddha said, 'You should know the right time!' He then rose from his seat, bowed to the Buddha, and left.

Not long after he left, the Buddha called Ānanda and instructed him to go to Yaoshan Mountain to invite all the bhikṣus to gather in the lecture hall. Ānanda immediately accepted the order and went to Yaoshan Mountain, instructing the bhikṣus, 'The Buddha invites the bhikṣus.' The bhikṣus all came and paid homage to the Buddha. The Buddha then went to the lecture hall, set up seats, and they all sat down. The Buddha told the bhikṣus, 'You should uphold the seven principles of the Dharma. What are the seven? Bhikṣus should often gather together to recite the sūtras and the Dharma will last long. The upper and lower ranks should follow each other in sitting and rising, and the Dharma will last long. When sitting and rising, do not think of one's family, wife, and children, and the Dharma will last long. In the mountains and forests, or under deep trees or mounds, one should contemplate the five cessations, and the Dharma will last long. Young people who practice the Way should first ask the elder bhikṣus, respectfully following and accepting their teachings without weariness, and the Dharma will last long. The mind should uphold the Dharma, respectfully following the sūtras and precepts, and the Dharma will last long. Upholding the two hundred and fifty precepts, one will attain the path of arahantship. Those who come to study should not be turned away. Those who enter should follow each other. The robes, food, and drink of those who come should be shared. The sick should be cared for. Bhikṣus who uphold these seven principles will make the Dharma last long.

"There are also seven methods that are all permitted."

The bhikṣus agreed, saying, "We will follow your instructions."

Bhikṣus should not be greedy for sleep. Those who sleep should not think of other matters. The Dharma can endure for a long time. Enjoying the purity of guarding, not enjoying conditioned things, the Dharma can endure for a long time. Enjoying sitting together with the virtuous, guarding the practice of patience, being careful not to quarrel, the Dharma can endure for a long time. Not expecting others to pay respect, teaching the sūtras for others without expecting any kindness in return, the Dharma can endure for a long time. Having attained a little of the Way, do not be arrogant and indulgent. The Dharma can endure for a long time. Not thinking of various desires, the mind not being inclined towards other practices, this is how the Dharma can endure for a long time. Not being greedy for material gain, always enjoying secluded places, using grass mats as bedding. Bhikṣus upholding this, the Dharma can endure for a long time.

"There are also seven dharmas that are all permitted."

The bhikṣus said, "We accept the teaching."

If a person gives something to another, the others should not be resentful. The Dharma can endure. One should know shame and modesty. The Dharma can endure. Not being lax in the sutras and precepts. The Dharma can endure. Sitting and standing, not forgetting the sutras and Dharma. The Dharma can endure. Sitting and standing, not being weary of suffering. The Dharma can endure. Sitting and standing, illuminating the sutras and Dharma. The Dharma can endure. Studying and reciting the sutras, chanting and contemplating their profound meaning. Bhikṣus who uphold these seven dharmas, the Dharma can endure.

There are also seven dharmas. The Buddha, while in the world, was the teacher of the bhikṣus. The bhikṣus respected the precepts and instructions spoken by the Buddha, upheld the Dharma of precepts, and did not disrespectfully forget the kindness of the teacher. Upholding the precepts of the teacher, the Dharma can endure. Not following the inferior path, but following the Buddha's Dharma and discipline, the Dharma can endure. Respecting the bhikṣu saṃgha and receiving their teachings and precepts, being able to accept and use them without weariness, the Dharma can endure. Valuing those who uphold the precepts and are able to endure, the Dharma can endure. Following the sutras and precepts, the mind is without greed or attachment, always contemplating that human life is impermanent, the Dharma can endure. During the day, not being greedy for food, and at night, not being greedy for a good bed, the Dharma can endure. Self-restraint and contemplation of the disturbances of the world, not being lax in one's thoughts, not following evil thoughts, and not following deviant thoughts. When deviant thoughts arise, self-restraint and not following them, one should be upright in mind. The people of the world are deceived by the mind. Bhikṣus should not follow the deluded minds of the people of the world. Upholding these seven dharmas, the Dharma can endure.

"There are also seven dharmas."

The bhikṣu saṃgha said, "We accept the teaching."

The bhikṣus said, "We accept the teaching."

"There are also seven dharmas."

The bhikṣus said, "We accept the teaching."

The bhikṣus said, "We accept the teaching."

The bhikṣus said, "We accept the teaching."

The Buddha rose from Rājagṛha and said to Ānanda, "Let us go to Pāṭaligāma." Ānanda replied, "Yes." As they were traveling from Magadha to Pāṭaligāma, they passed through a place called Rāḍhagāma. The Buddha stopped and called the bhikṣus, saying, "Listen." The bhikṣus responded, "We accept the teaching."

The Buddha said, "There are four kinds of suffering in the world that the Buddha knows but people do not. Because people do not know them, birth and death do not cease, and there is no time for rest. What are the four? The suffering of birth, old age, sickness, and death. People do not contemplate these four sufferings, and because they strongly endure them, birth and death do not cease and there is no time for rest. Therefore, the Buddha reveals these four sufferings to people. Although there are parents, wives, and children, they must all be separated, causing each other to worry and cry endlessly. All evil views are present before one's eyes. Therefore, the Buddha expounds the sutras to leave these four sufferings and uphold the eight precepts, so that the body may also be disgusted with them."

The Buddha said, "First, accept the Buddha's words. Second, distance oneself from desire and attachment, and follow the path without greed or contention. Third, do not speak falsely, frivolously, divisively, or harshly. Fourth, do not kill, steal, or violate others' wives. Fifth, do not be jealous, angry, or foolish. Sixth, sit and contemplate the four sufferings, focusing on them. Seventh, reflect on the body as impure. Eighth, view birth and death as the body that will become earth. The past Buddha also contemplated these four sufferings, and the future Buddha will also contemplate them. The past Buddha also practiced these eight precepts, and the future Buddha will also practice them. One should contemplate the profound meaning of the Buddha's sutras. Bhikṣus! Those who think of parents, wives, and children, and think of worldly livelihood, cannot attain the path of transcendence. Those who delight in the world and do not delight in the path, the path arises from the mind. Those with a correct mind can attain the path, those with a slightly upright mind can attain rebirth in heaven, and those who study the sutras can become human. One should cut off the paths of hell, animal realms, and hungry ghosts. The Buddha is the one who correctly explains the path of birth and death for the world. Bhikṣus! You should contemplate this."

The Buddha left from the village of Rājagṛha and called Ānanda, saying, "Go to the village of Bārāṇasī." Ānanda replied, "Yes," and followed the Buddha. At that time, there were 1,250 bhikṣus. When the Buddha arrived at the village of Bārāṇasī, he sat under a tree. The spirits of the village of Bārāṇasī immediately went to inform the Śākya family, who all came out, some holding mats, some holding blankets, and some holding lamps. They all went to where the Buddha was, bowed to the Buddha, and sat to one side.

The Buddha told the Śākya family, "When a person is in the world, if they are greedy and indulge themselves, there are five evils. What are the five? First, wealth and possessions will decrease day by day. Second, they will not understand the meaning of the Way. Third, they will not be respected by the masses, and will have regrets at the time of death. Fourth, their bad reputation and evil name will be heard far and wide throughout the world. Fifth, after death, they will enter the hells and the three evil paths. If a person can subdue their mind and not indulge themselves, there are five benefits. What are the five? First, wealth and possessions will increase day by day. Second, they will have the practice of the Way. Third, they will be respected by the masses, and will have no regrets at the time of death. Fourth, their good reputation and virtuous name will be heard far and wide throughout the world. Fifth, after death, they will be reborn in a place of upper blessings and virtues. Not indulging oneself has these five benefits. You should reflect on this." After the Buddha finished speaking the sūtra for the Śākya family, they all rejoiced, bowed to the Buddha, and left.

The Buddha went to the village of Āveṇī and sat under a tree. Using his divine eye, he saw the gods above, who were causing the virtuous spirits to protect this place. The Buddha rose from his meditation and left the village of Āveṇī to sit elsewhere. The Venerable Ānanda rose from his seat, adjusted his robe, bowed, and stood to one side. The Buddha asked Ānanda, "Who planned to build this city of Bārāṇasī?" He replied, "The Magadha minister Varsakāra planned to build this city to block the Vajjis."

The Buddha said, "Excellent, Ānanda! Varsakāra is wise to plan this. I see the gods of the Heaven of the Thirty-three and the gods of the Heaven of the Thirty-three, who are all protecting this place. Wherever the gods of the heavens protect the land, that land will surely be peaceful and prosperous. Moreover, this land is in the middle of the heavens. The god who rules this area is named Kind Intention. Wherever Kind Intention protects, that country will become more and more prosperous, and there will surely be many sages, wise and intelligent people, which other countries cannot match, and no one will be able to destroy it. When this city of Bārāṇasī is about to be destroyed, it will be destroyed by three things: first, a great fire, second, a great flood, and third, the people in the middle conspiring with outsiders."

Minister Varsakāra heard that the Buddha and his assembly of monks were traveling from Magadha to here, so he immediately rode in a majestic carriage with five hundred carriages, left the city of Bārāṇasī, and went to where the Buddha was. He bowed to the Buddha and sat to one side. He said to the Buddha, "Can you and the monks come to my house tomorrow for a small meal?" The Buddha silently did not respond. Varsakāra said this three times. The Buddha's silent acceptance of the Dharma was like saying, "Yes." Varsakāra then left and prepared his house for the Buddha and the assembly of monks. He set up seats, lit lamps, and prepared food.

The next day, Varsakāra went to invite the Buddha. At that time, the Buddha went with the assembly of monks of 1,250 people. After the meal was finished, the Buddha then recited the following vow: "May you attain the Way and not delight in the position of a prince. Although you may not be able to escape from officialdom in this life, if you now offer food to the Buddha and the assembly of monks, it will enable you to be free from officialdom in your future lives. In this world, those who are wise should offer food to virtuous monks. The monks will recite the vow, not abandoning officialdom. Seeking office should not involve greed, cruelty, advancement, joy, or encouragement. Those who serve in officialdom while avoiding these five mental states can attain freedom from harm. After death, they can be freed from the sins of hell. Varsakāra! You should contemplate this." The minister said, "Yes, I accept the teaching." The Buddha and the assembly of monks all rose and left. When the Buddha left the city gate, the minister immediately followed behind the Buddha, watching from which city gate the Buddha left, wishing to name the gate where the Buddha left as the Buddha Gate; the small stream that the Buddha crossed, he named the Buddha Stream.

When the Buddha reached the riverbank, at that time, the great assembly of people wanted to cross. Some rode on large boats, some on small boats, and some used bamboo rafts to cross. The Buddha sat and thought, "When I was not yet a Buddha, I crossed this river by riding on a raft. Now, my body no longer rides on a raft to cross the water." The Buddha thought to himself, "I am the teacher who liberates people, enabling them to attain liberation from the worldly path. I will no longer be liberated by others." As soon as he thought this, all the bhikṣus had already crossed. The Buddha called Ānanda, "Let us go to the village of Kuṇḍaliya." Ānanda said, "Yes." The Buddha then went with the assembly of 1,250 bhikṣus to the village of Kuṇḍaliya. The Buddha said to the bhikṣus, "All listen. Hold the good mind and be without dispute with the world. Reflect on yourself and know impermanence. With wisdom, be mindful of the body. Hold the good mind and be without dispute with the world. Reflect on yourself and be enlightened. The enlightened one will then eliminate the tendencies of greed, anger, and ignorance. When these three tendencies are eliminated, one will attain liberation from the worldly path, no longer be reborn, and the mind will no longer wander. With a single-minded mind, one will have nothing to which to cling. Just as a king enjoys contemplating alone, among the many people, I alone am the master. Those who attain the Way and are liberated from the world also contemplate their minds, which have many tens of thousands of aspects. Now, I am the master of this mind, just as a king is the ruler of the people."

The Buddha then left the village of Kuṇḍaliya and called Ānanda, "Let us go to the country of Kanyakubja." Ānanda said, "Yes." The Buddha went with the assembly of bhikṣus to the country of Kanyakubja and sat under a Jambu tree. The Buddha sent the assembly of bhikṣus to beg for alms in the country of Kanyakubja. Upon returning, they reported to the Buddha, "In the country of Kanyakubja, there are many sick people and many deaths. Among them are ten upāsakas named Suparṇa, Kāla, Prāpta, Śikṣa, Śubha, Śubhaśīla, Śubhaśīla, Bṛhaspati, Saṃmata, and Śuddhodana. They all uphold the five precepts. Now they have all died." The bhikṣus all asked the Buddha, "Where will these upāsakas go after death?" The Buddha said, "Suparṇa and the other ten people, after death, will all be in the stage of non-returners.

The Buddha told the assembly of bhikṣus, "You only see the deaths of ten people. With my divine eye, I see that five hundred upāsakas have died and will all be reborn in the stage of non-returners. There are also two hundred upāsakas, such as Nanda, who were free from lust, anger, and ignorance when they were alive. After death, they will all be reborn in the Trāyastriṃśa Heaven, attain the stage of srota-āpanna, and after seven more deaths and rebirths, they will attain the stage of arhat. Suparṇa and the other five hundred people will all attain the stage of non-returners and attain the stage of arhat in the heavens." The Buddha told the bhikṣus, "When you go out for alms and return, why do you only mention these ten upāsakas? You are trying to disturb the Buddha, thinking that the Buddha does not want to hear about this evil. What is there to fear? All who are born will die. Past, future, and present Buddhas all enter parinirvāṇa. Now that I have become a Buddha, I will also enter parinirvāṇa. It is for this body that I became a Buddha. For countless kalpas, I sought Buddhahood, ending the path of birth and death. Becoming a Buddha cuts off the root of birth and death. I know that the origin of this person is due to delusion. From delusion comes karmic formations. From karmic formations comes consciousness. From consciousness comes name and form. From name and form come the six sense bases. From the six sense bases come contact. From contact comes feeling. From feeling comes craving. From craving comes grasping. From grasping comes becoming. From becoming comes birth. From birth comes old age and death, sorrow, lamentation, suffering, dejection, and agitation. Thus, the great mass of suffering arises from the accumulation of karma. The Buddha thus contemplates the origin of birth and death, like a chariot with wheels, which moves without rest. People obtain birth and death due to delusion. Those with wisdom uphold the path and no longer undergo birth and death."

The Buddha said, "You should remember to uphold the Buddha, the Dharma, the Sangha, and the pure precepts. Follow the teachings of the Buddha's sutras. You should contemplate and focus your minds, so that you will no longer undergo birth and death, and be free from the suffering of sorrow and lamentation.

The Buddha, from the Joyful Grove, called Ānanda, saying, "Go to the country of Vaiśālī." Ānanda replied, "Yes." The Buddha, from the Joyful Grove, went to the country of Vaiśālī. Before reaching seven li, the Buddha stopped in the Venuvana Grove. There was a courtesan named Venu, with five hundred courtesan disciples. Hearing that the Buddha had come to the Venuvana Grove, she ordered her five hundred courtesan disciples to adorn themselves and their carriages, and went out of the city to see the Buddha, kneeling and paying homage to him. At that time, the Buddha was in the Venuvana Grove, together with a thousand bhikṣus, expounding the sūtras for them. Seeing Venu and her five hundred courtesan disciples all well-adorned, the Buddha instructed the bhikṣus, "You see Venu and her five hundred courtesan disciples all bowing their heads, composed and focused. Although they are well-adorned, they are like painted jars. On the outside, they are beautifully painted, but inside, they are only impure, sealed and unopenable. If opened, the foul stench will immediately reach. Venu and her disciples are all like these jars. Any bhikṣu should be able to see their strength. What is the strength of seeing? To abandon evil and embrace goodness, not to indulge in lustful thoughts. It is better to break one's own bones and heart and burn one's body than to follow one's mind and do evil. Not only are strong men strong, but those who can compose their own minds are superior to strong men. I have been struggling with my mind for countless kalpas, not allowing myself to follow my mind. With diligent effort, I have attained Buddhahood. Bhikṣus should be able to compose their own minds. The mind has long been in impurity. Now it can also be pulled out. Contemplate the five viscera of the body. It is also possible to stop the methods of birth and death. Looking outside is also suffering, looking inside is also suffering. Compose and focus the mind."

Venu arrived, got off the carriage, went to where the Buddha was, paid homage to the Buddha, and sat to one side. The bhikṣus all bowed their heads. The Buddha said, "Why have you come?" Venu said, "I have often heard that the Buddha is honored by all the devas, so I have come to pay homage." The Buddha said, "Venu! Do you enjoy being a woman?" Venu said, "The devas have made me a woman. I do not enjoy it." The Buddha said, "If you do not enjoy being a woman, who made you keep five hundred courtesan disciples?" Venu said, "They are all poor people. I support them." The Buddha said, "No. If you do not dislike the suffering of being a woman, the impurity of menstruation, being bound and beaten, and not being free, and do not dislike your own body, you should follow five hundred men." Venu said, "It is because of my foolishness. The wise would not do this." The Buddha said, "If it is really so, it is good." Venu then knelt and said to the Buddha, "Please invite the Buddha and the bhikṣu saṃgha for tomorrow's meal." The Buddha silently did not respond. Venu was greatly delighted, immediately rose, paid homage to the Buddha, and left.

Not long after she left, the wealthy and noble families of Vaiśālī heard that the Buddha and the bhikṣu saṃgha had come, seven li away, in the Venuvana Grove. They immediately rode in royal carriages, all adorned and mounted, and went out to pay homage and make offerings to the Buddha. Some rode blue horses and blue carriages, with blue clothes, blue canopies, blue banners, and blue flags, and officials all in blue; some rode yellow horses and yellow carriages, with yellow clothes, yellow canopies, yellow banners, and yellow flags, and officials all in yellow; some rode red horses and red carriages, with red clothes, red canopies, red banners, and red flags, and officials all in red; some rode white horses and white carriages, with white clothes, white canopies, white banners, and white flags, and officials all in white; some rode black horses and black carriages, with black clothes, black canopies, black banners, and black flags, and officials all in black. The Buddha saw from afar the tens of thousands of carriages and riders coming, and said to the bhikṣus, "If you want to see the attendants and followers of Śakra Devānām-Indra in the Nandana Grove, these wealthy and noble families are no different." When the wealthy and noble families arrived at the entrance of the road, they all got off their carriages and went to where the Buddha was. Those in front knelt before the Buddha, those in the middle all bowed their heads, and those at the end all sat with their hands clasped. The Buddha asked, "Where have you come from?" The wealthy and noble families said, "We heard that the Buddha is here, so we have come out of the city to pay homage." Among them was a man named Bindu, who rose and went before the Buddha, looking at the Buddha intently. The Buddha asked, "What are you looking at?" Bindu said, "Looking up to heaven and down to earth, all are moved by the Buddha. I look at the Buddha without ever tiring of it." The Buddha said, "Bindu! Look at the Buddha carefully. It has been a long time since there was a Buddha again. When there is a Buddha, one should accept the Buddha's teachings." Among them, four or five hundred wealthy and noble families said, "Bindu has great virtue and can discuss the Dharma with the Buddha." Bindu said, "I have long heard the Buddha's sūtras. I have been thinking about this sūtra for a long time. I have only seen it today. I have a compassionate and filial mind towards the Buddha." The Buddha said, "In the world, few are like Bindu, who is compassionate and filial towards the teacher.

The Buddha told Bindu, "When the Buddha appears in the world, he knows the way of birth and death in the world. He preaches the sūtras to enlighten the devas, humans, and dragons in heaven and earth, and none are not moved. This is the Buddha's first majestic spiritual power. Those who read the Buddha's sūtras and attain the Way through self-discipline, this is the Buddha's second majestic spiritual power. When the Buddha preaches the sūtras in the world, the wise are all delighted, and those who hear are all delighted. Those who study pass it on to each other, teach and guide each other, and discipline their minds. This is the Buddha's third majestic spiritual power. Those who study the Buddha's sūtras are all delighted, like fools who obtain gold. The most intelligent attain the state of arhat, the second can attain the state of non-returner, the third can attain the state of once-returner, the fourth can attain the state of stream-enterer, and the fifth who uphold the five precepts of an upāsaka can attain heaven. Those who uphold the three precepts can become humans. When the Buddha appears in the world, he manifests this path. This is the Buddha's fourth majestic spiritual power." The Buddha told Bindu, "If you come and look at the Buddha carefully, if you say that you have heard the name of the Buddha many times but rarely see the Buddha. At that time, there were hundreds of thousands of people sitting there, all not asking the Buddha. If you alone ask, this is the Buddha's fifth majestic spiritual power." The Buddha told Bindu, "In the world, there are few who are wise. Those who are unfaithful are many. Those who receive the Buddha's teachings and the good words of the teacher, uphold the precepts and Dharma of the teacher, are protected by all the ghosts, spirits, and dragons. The officials dare not summon them wantonly. One should be compassionate and filial towards the teacher. The teacher does not seek anything from the disciples. In front of the teacher, one should respect the teacher. Behind the back, one should praise the teacher. After the teacher's death, one should always remember. Now Bindu is a hero among humans, who delights in the Dharma and pure precepts.

The wealthy and noble families of Vaiśālī invited the Buddha and the bhikṣu saṃgha to enter the city for a meal the next morning. The Buddha said, "The daughter of Venuvana will come in the morning to invite the Buddha and the bhikṣu saṃgha." All the wealthy and noble families went together.

The next morning, the daughter of Venuvana came to where the Buddha was and said to the Buddha, "The seats have been arranged and the food and drink are all ready. I hope the World-Honored One will deign to come." The Buddha said, "If you go straight there, I will follow after you now." The Buddha got up, put on his robe, took his alms bowl, and entered the city with the bhikṣus. Tens of thousands of people in the city watched. Among them were virtuous upāsakas who all said, "The Buddha is like the bright moon, and the disciples are like the bright stars, following the moon." At that time, the Buddha was indeed so.

The Buddha arrived at the daughter of Venuvana's house, took his seat, and performed the water ritual. After the Buddha and the bhikṣu saṃgha had finished their meal and washed their hands, the daughter of Venuvana brought a small stool and sat in front of the Buddha. The Buddha told the daughter of Venuvana, "The sages and those who are noble and wealthy in the world only value the purity of precepts and the illumination of the Buddha's teachings. Their words in the assembly are all worth listening to. Wherever they go, they are respected and loved. Now, in this world, those who do not crave wealth and desire, and who uphold the Buddha's spiritual teachings, will not be reborn in heaven after death." The Buddha told the daughter of Venuvana, "Take good care of yourself and uphold the five precepts." The Buddha left with the bhikṣus.

The Buddha left the country of Vaiśālī and told Ānanda, "Let us go together to the Bamboo Grove." Ānanda said, "Yes." He also heard that in the Bamboo Grove, rice and grain were very expensive, and it was difficult for the bhikṣus to beg for alms. The Buddha sat in meditation and thought, "In the country of Vaiśālī, there is a famine and grain prices are soaring. The village is small and cannot provide alms for the bhikṣus." The Buddha thought of sending the bhikṣus to other countries where rice and grain were cheap to beg for alms. The Buddha told the bhikṣu saṃgha, "In the Bamboo Grove, rice and grain are soaring in price, and it is difficult to beg for alms. There is the country of Śrāvastī where there is plenty of grain. In the four directions around Vaiśālī, grain prices are all high. I will stay here in the Bamboo Grove with Ānanda alone." The bhikṣus accepted the Buddha's instruction and all went to the country of Śrāvastī.

The Buddha went with Ānanda to the Bamboo Grove, and his body was in great pain, wishing to enter parinirvāṇa. The Buddha thought to himself, "The bhikṣus have all left. If I enter parinirvāṇa alone, there will be no one to uphold the precepts." Ānanda rose from under a tree and went to the Buddha, asking, "Is the Blessed One's body not well?" The Buddha said, "It is not well. It is very serious. I wish to enter parinirvāṇa." Ānanda said, "Please do not enter parinirvāṇa yet. Wait until the bhikṣu saṃgha gathers." The Buddha told Ānanda, "I have already given the sūtras and precepts. You should only uphold and practice them according to the sūtras and precepts. I am also among the bhikṣu saṃgha. The bhikṣu saṃgha has already understood the Buddha's teachings and instructions. The duties and methods of serving the teacher have all been entrusted to the disciples. The disciples should only uphold and practice them diligently. Now my body is in pain. I have used the Buddha's spiritual power to treat the illness, but I no longer use my mind to think about the illness. It is like a slight improvement in condition."

The Buddha told Ānanda, "Now the Buddha is already eighty years old. It is like an old carriage without strength. My body is like this, without strength. I did not tell you before that there is no one who is born on this earth who does not die. There is a heaven above called the Unthinkable Realm, where the lifespan is eighty-four koṭi nayuta kalpas. Even there one will eventually die. Therefore, I have established the sūtras in the world to cut off the root of birth and death. After my parinirvāṇa, do not abandon these sūtras and precepts. Continue to uphold them and reflect on the internal and external. Uphold the Dharma of the precepts, and make the internal and external as usual. Those who uphold the Dharma of the precepts among the four groups of disciples are all the Buddha's disciples. Those who study the Buddha's teachings are all the Buddha's disciples. The Buddha abandoned the wheel-turning king, and the heavens and people of the world can also worry about their own illnesses. Abandon the tendencies of desire, anger, and ignorance."

The Buddha left the Bamboo Grove and called Ānanda, saying, "Let us return to the country of Vaiśālī." Ānanda said, "As instructed." The Buddha returned to the country of Vaiśālī, entered the city to beg for alms, and then sat in the open under the tree of the Swiftly Healing Spirit, contemplating the matter of birth and death. Ānanda sat under a tree not far away, contemplating the matter of the inner chamber. He rose and went to the Buddha, bowed to the Buddha, and said, "Why not enter parinirvāṇa?" The Buddha told Ānanda, "The country of Vaiśālī is greatly joyful, the country of Uruvela is greatly joyful, the land of the Swiftly Healing Spirit is greatly joyful, the gate of the city of Śāṭha is greatly joyful, the streets of the city are greatly joyful, the shrine named Puṣpa is greatly joyful, the world of Jambudvīpa is greatly joyful, the country of Vṛji is greatly joyful, the country of Śāpā is greatly joyful, the gate of the city of Sāṃkāśya is greatly joyful, the country of Magadha is greatly joyful, the country of Pūrvavideha is greatly joyful, the country of Uttarakuru is greatly joyful, the river of the Hīmavat Mountains is greatly joyful, and the land of Jambudvīpa, where the five colors are like paintings, is greatly joyful for those born there."

The Buddha told Ānanda, "If a bhikṣu or bhikṣuṇī upholds the four dharmas, contemplates the right mind, does not follow the mind, also contemplates goodness externally, also contemplates goodness internally, and the mind has no further greed or joy, the mind is not startled or frightened, and does not run again, if a bhikṣu or bhikṣuṇī upholds the mind with these four dharmas, it is called the four bases of supernormal power. One can live for an eon without dying." At that time, Māra entered Ānanda's abdomen. The Buddha again told Ānanda, "This is still possible.

Ānanda again said, "Why not enter parinirvāṇa? The time is right to enter parinirvāṇa." The Buddha again said, "The world of Jambudvīpa is greatly joyful. Those who know these four bases of supernormal power can live in the world for an eon and more." The Buddha told Ānanda this three times, but Ānanda did not respond to the matter of the four bases of supernormal power. The Buddha told Ānanda, "Go back and contemplate under the tree by yourself."

The Buddha arose and went to sit under a tree by the Helian River. Māra came to where the Buddha was and said, "Why not enter parinirvāṇa?" The Buddha said, "Bah! Wicked Māra! It is not yet time to enter parinirvāṇa. I must wait until my fourfold disciples are wise and attain the path. I must wait until the gods in the heavens and the people in the world, as well as the ghosts and spirits, attain wisdom and the path. I must wait until my sutras and teachings spread throughout the world. It is not yet time to enter parinirvāṇa." Māra knew that the Buddha would enter parinirvāṇa and joyfully departed.

The Buddha sat and contemplated, "I can also abandon my lifespan. I wish to abandon my lifespan." At that time, the earth shook greatly, and all the ghosts and spirits were startled. Ānanda was startled while sitting under a tree and went to where the Buddha was. He bowed his head to the Buddha's feet and stood to one side. He said to the Buddha, "While I was sitting under a tree, the earth shook greatly. I was startled and my hair stood on end. I have never seen such an earthquake before.

The Buddha told Ānanda, "There are eight causes for the earth to shake. What are the eight? The earth rests on water, the water rests on wind, and the wind supports the water. It is like looking up at the sky from the ground. Sometimes the wind moves the water, the water moves the earth, and the earth shakes as a result. This is the first shaking. There are arhats who, out of their own dignity, wish to test their spiritual powers. They wish to make the earth shake, so they press down on the earth with two fingers. The earth and sky shake greatly. This is the second shaking. There are gods with great spiritual power who wish to shake the earth, and the earth shakes greatly. This is the third shaking. When the Buddha was a bodhisattva, he descended from the fourth dhyāna heaven and entered his mother's womb. At that time, the earth and sky shook greatly. When the bodhisattva was born from his mother's right side, the earth and sky shook greatly. When the bodhisattva attained enlightenment and became a Buddha, the earth and sky shook greatly. When the Buddha rose to preach the sutras, the earth and sky shook greatly. When the Buddha abandoned his lifespan, the earth and sky shook greatly." The Buddha told Ānanda, "In three months from now, the Buddha will enter parinirvāṇa. The earth and sky will shake greatly again. This is the eighth shaking.

Ānanda heard the Buddha's self-determination of three months and immediately wept, asking, "Is it not to abandon your lifespan?" The Buddha told Ānanda, "It is to abandon your lifespan.

Ānanda said to the Buddha, "I have heard from the Buddha that if a bhikṣu has these four dharmas, they are called the four bases of supernormal power, and they can live for an eon. The Buddha's virtues surpass the four bases of supernormal power. Why not live for more than an eon?" The Buddha told Ānanda, "It is because of this. It is what you have done. I have told you twice and three times that there is great joy in Jambudvīpa. If you remain silent and do not respond, I see your horns. Why do you listen to Māra entering your belly? I cannot stop now. In three months, I will enter parinirvāṇa." Ānanda immediately got up and told the bhikṣu saṃgha, "The Buddha will enter parinirvāṇa in three months." The Buddha told Ānanda, "Gather all the bhikṣus in the great assembly hall." Ānanda said, "All the bhikṣu saṃgha are in the great assembly hall." The Buddha then got up and went to the great assembly hall. All the bhikṣus got up and bowed to the Buddha.

The Buddha told the bhikṣus, "In the world, those who are not firm and steadfast, who take pleasure in birth and death, and do not seek the path to liberation, are all foolish. Parents will all be separated, with thoughts of sorrow and crying. People turn to love each other, longing and grieving. There is no one in the world who is born and does not die. I have said in the sūtras before that those who are born will all die, and the dead will be reborn, turning to sorrow and crying, without rest. Even Mount Sumeru will collapse and crumble, and the devas in the heavens will also die. Kings will also die, as will the poor, the rich, the noble, the humble, and even down to animals. There is no one who is born and does not die. Do not be surprised that the Buddha will enter parinirvāṇa in three months. After the Buddha leaves, you should uphold the sūtras and precepts. Those who remain should also uphold the sūtras and precepts, striving to attain liberation, no longer being born and dying, and no longer having sorrow and crying. The Buddha's sūtras should be made to last long. After the Buddha leaves, the wise in the world should uphold the sūtras and precepts together. Those who correct their minds in the world will be rejoiced by the devas in the heavens, who will assist them in attaining blessings. The Buddha's sūtras can be read, recited, studied, upheld, contemplated, corrected in mind, straightened in intention, and taught to each other. There are four things: straightening the body, mind, will, and speech. There are also four things: enduring anger and desire, abandoning evil thoughts, abandoning greed, and always worrying about death. There are also four things: not listening to the mind desiring evil, not listening to the mind desiring lust, not thinking about evil, and not thinking about becoming powerful and noble. There are also four things: always worrying about death, not listening to the mind plotting evil, restraining the mind, the mind following the person, the person not following the mind, the mind deceiving people, the mind killing the body, the mind attaining arahantship, the mind attaining heaven, the mind attaining humanity, the mind attaining animals, insects, birds, and beasts, the mind attaining hell, and the mind attaining hungry ghosts. Those who create forms are all created by the mind. Life span, the three, follow each other. The mind is the master. Life follows the mind, and lifespan follows life. The three follow each other. Now I become a Buddha, respected by all under heaven. It is all created by the mind. Remember the pain of birth and death, being separated from family and relatives. Remember the eight things and contemplate the Buddha's sūtras: First, abandon wife and children and seek the path to liberation, not contending with the world

The Buddha called Ānanda from the country of Vaiśālī, saying, "Go to the village of Kuṇḍa." Ānanda said, "Yes." As the Buddha left the country of Vaiśālī, he turned his body to look at the city. Ānanda immediately went forward and asked the Buddha, "The Buddha does not turn his body to look at the city in vain." The Buddha told Ānanda, "I do not turn my body in vain. A Buddha cannot turn back and look in vain." Ānanda said, "If the Buddha turns back to look, what is the reason?" The Buddha said, "Today is the end of my life. I will not enter this city again. That is why I look back." A bhikṣu followed the Buddha and asked, "Will you not return to this city again?" The Buddha said, "I will enter parinirvāṇa. I will not see the country of Vaiśālī again. I will go to the land of Kuśinagara.

The Buddha arrived at the village of Kuṇḍa. There was a garden there named Śiśuvana. The Buddha called all the bhikṣus, saying, "Now, sit with a pure mind and contemplate. Those who know the wisdom in birth should straighten their minds. Those with straightened minds will understand the three attitudes of lust, anger, and delusion. The bhikṣus themselves can say that they have cut off the roots of birth and death and attained arahantship. With a single mind, they have nothing to worry about again. They no longer worry about birth and death. Although they may suffer again, they have attained the path beyond birth and death.

The Buddha left the village of Kuṇḍa and called Ānanda, saying, "Go to the village of Kaṇḍa." Ānanda said, "Yes." The Buddha went with the bhikṣu saṃgha to the village of Kaṇḍa. From the village of Kaṇḍa, the Buddha called Ānanda, saying, "Go together to the village of Jina." Together with the bhikṣu saṃgha, the Buddha told the bhikṣus, "If a bhikṣu contemplates with a pure mind, a mindful mind, and a wise mind, and if he knows the wisdom of the sūtras, this is the basis of a wise mind. The attitudes of lust, anger, and delusion will all be eliminated. With the three minds purified, it is not difficult to attain the path of transcending the world. By attaining the path of arahantship, all lust, anger, and delusion will be extinguished. One should declare that one has abandoned these three things and will no longer engage in the practices of birth and death.

The Buddha left the village of Jina and called Ānanda, saying, "Let us go to the village of Hastinapura." Ānanda said, "Yes." He then went with the bhikṣus to the village of Hastinapura. The Buddha told the bhikṣus, "If one contemplates with a pure mind, a mindful mind, and a wise mind, and if one has a pure mind, the mind will give rise to wisdom. The mind that gives rise to wisdom will give rise to understanding. One will not think of lust, anger, or delusion. The mind will then be enlightened." The bhikṣu declared, "I have attained what I sought. I have seen the path of arahantship.

The Buddha left the village of Hastinapura and called Ānanda, saying, "Go to the village of Kapilavastu." Ānanda said, "Yes." He then went with the bhikṣus to the village of Kapilavastu. The Buddha told the bhikṣu saṃgha, "The Dharma of a pure mind, a mindful mind, and a wise mind leads to the elimination of the attitudes of lust, anger, and delusion. One attains the path of a pure mind. The mindful mind and the wise mind give rise to the path of a mindful mind. The pure mind and the wise mind give rise to the path of an enlightened mind. The pure mind and the mindful mind are clear. It is like cloth that is dyed with color. If the cloth is pure and clean, the color will be beautiful. This is because the cloth is pure. If a bhikṣu has these three minds - a pure mind, a mindful mind, and a wise mind - the pure mind is the basis of morality, the mindful mind is samādhi, and the wise mind is the elimination of arrogance. The mind of morality means not being lustful, angry, or greedy. Samādhi means concentrating the mind so that it does not wander. The elimination of arrogance means having no attachment to the mind and upholding the precepts of the Buddha's teachings. It is like a piece of cloth. If the cloth is dirty and one wants to dye it, it will not take the color well. This is because the cloth is not pure. If a bhikṣu is not fixed in a pure mind, a mindful mind, and a wise mind, it is difficult for him to attain the path. This is because his mind is not enlightened. If a bhikṣu understands his own mind, he will see the heavens through contemplation. He will know the thoughts of others' minds, and he will also see the good and evil destinations of hell, hungry ghosts, and animals. It is like clear water with sand, stones, and various colors. Everything in the water will be reflected because the water is clear. Seeking the path of transcending the world is like this - the mind is pure. It is like a stream. If the water is turbid, the sand and stones below will not be seen, and one will not know the depth of the water. If a bhikṣu's mind is not pure, he will not be able to attain the path of transcending the world. This is because his mind is turbid.

The Buddha left the village of Kapilavastu and called Ānanda, saying, "Go to the village of Rājagṛha." Ānanda said, "Yes." He then went with the bhikṣus to the village of Rājagṛha. The Buddha told the bhikṣus, "If one has a pure mind, a mindful mind, and a wise mind, and if one learns from the teacher's instructions, one should contemplate the teacher's mind. The teacher's mind cannot enter the disciple's mind. One should straighten one's own mind. The bhikṣu should purify his own mind. If the mind is straightened, one will attain the path of transcending the world. One should declare that one has attained the path of transcending the world and cut off the root of birth and death.

The Buddha called Ānanda, saying, "Go to the village of Vārāṇasī." Ānanda said, "Yes." He then went with the bhikṣus to the village of Vārāṇasī. The Buddha told the bhikṣus, "The mind has three defilements - the defilement of lust, the defilement of anger, and the defilement of delusion. If one upholds a pure mind, one can eliminate the defilement of lust. If one upholds a mindful mind, one can eliminate the defilement of anger. If one upholds a wise mind, one can eliminate the defilement of delusion. The bhikṣu should declare that he has attained the path of transcending the world and cut off the root of birth and death, crying and worrying.

The Buddha then left the village of Vārāṇasī and called Ānanda, saying, "Go to the city of Vaiśālī together." Ānanda said, "Yes." He then went with the bhikṣus to the north of the city of Vaiśālī and sat under a tree. Ānanda sat under a tree beside him, contemplating internally, and the earth shook greatly. Ānanda got up and went to where the Buddha was. He said to the Buddha, "Why did the earth shake so greatly?" The Buddha said, "There are four causes for the earth to shake: First, the earth is on water, the water is on wind, the wind below moves the water, the water moves the earth, and the earth shakes because of that. This is the first shaking. Second, there are arhats who want to test their path. They press the earth with their two fingers, and the earth shakes. This is the second shaking. Third, there are devas with great spiritual power who want to shake the earth, and the earth shakes. This is the third shaking. Fourth, not long after the Buddha enters parinirvāṇa, the earth will shake greatly. This is the fourth shaking." Ānanda said, "The Buddha's spiritual power is indeed like this. When the Buddha enters parinirvāṇa, the earth will shake greatly.

The Buddha told Ānanda, "The Buddha's spiritual power is majestic and extremely honorable. His enlightened teaching is immeasurable. Do you want to know the Buddha's spiritual power?" Ānanda said, "I wish to hear and know it.

The Buddha said, "I have traveled throughout the various worlds. Wherever I go, people who know me come to where the Buddha is. The Buddha's body transforms itself to match the attire and language of that country. I observe what Dharma practices the people there follow and what sutras and precepts they have. The Buddha then supplements their sutras and precepts. The people do not know who I am, nor do they know that I have come from heaven or emerged from the earth. The people greatly respect me. I have transformed and traveled to the places of all the kings. The kings ask me, 'Who are you?' I say, 'I am a mendicant in this country.' The kings ask me, 'What sutras do you teach?' I say, 'I will answer whatever sutras you ask about.' Whatever the kings like, I explain in detail. I then transform and disappear, and the kings do not know who I am. I have also gone to the countries of the Śrāvastī people. I also transform to match the attire and language of the Śrāvastī people. I ask, 'What sutras and precepts do you practice?' I know the minds of the Śrāvastī people and understand their language. I then teach the sutras and precepts, and then transform and disappear. The Śrāvastī people all think of me afterwards and discuss among themselves, 'Who was that person? A heavenly spirit?' They do not know who I am. I also do not say that I am the Buddha. After I have traveled throughout the world teaching the sutras, I go to the Heaven of the Four Heavenly Kings on the first heaven. I transform to match the attire and language of the heavenly beings. I ask the heavenly beings, 'What sutras do you practice?' The heavenly beings say, 'We do not know the sutras.' I then teach the sutras and then transform and disappear. The heavenly beings do not know who I am. I then go to the Heaven of the Thirty-three on the second heaven. I transform to match the attire and language of the heavenly beings. I ask the heavenly beings of the Heaven of the Thirty-three, 'What sutras do you practice?' The heavenly beings of the Heaven of the Thirty-three say, 'We do not know the sutras.' I teach the sutras and then transform and disappear. The heavenly beings do not know who I am. I then go to the Heaven of Yāma on the third heaven. I transform to match the attire and language of the heavenly beings. I ask the heavenly beings of the Heaven of Yāma, 'What sutras do you practice?' The heavenly beings say, 'We do not know the sutras.' I teach the sutras. I then go to the Heaven of Tuṣita on the fourth heaven. I transform to match the attire and language of the heavenly beings. I ask the heavenly

I then went to the Heaven of Brahmā, the Heaven of Brahmā's Assembly, the Heaven of Brahmā's Ministers, the Great Brahmā Heaven, the Heaven of Water Movement, the Heaven of Subtle Water Movement, the Heaven of Immeasurable Water Movement, the Heaven of Water Sound, the Heaven of Limited Purity, the Heaven of Extensive Purity, the Heaven of Pure Purity, the Heaven of Guarding the Sublime, the Heaven of Approaching the Limit, the Heaven of Swift Vision, and the Heaven of No Attachment. All the heavenly beings came to see me. I asked them, 'Do you know the sutras?' Some knew the sutras, some did not. I taught them the path of birth and death and the path of severing the root of birth and death. I taught them whatever sutras they liked. I imitated the attire and language of the heavenly beings. The other four heavens could not speak. When I wanted to ascend, the heavenly beings could not respond to me. The twenty-fifth heaven is called the Heaven of Empty Wisdom, the twenty-sixth heaven is called the Heaven of Wisdom Entering Consciousness, the twenty-seventh heaven is called the Heaven of Wisdom Entering No Thought, and the twenty-eighth heaven is called the Heaven of Non-thought Entrance.

The Buddha said, "I have seen everything, but only nirvāṇa is the most joyful."

The Buddha told Ānanda, "The Buddha's majestic power not only can shake the earth, but also the twenty-eight heavens all greatly shake. The Buddha only achieves this through right concentration."

The Buddha told Ānanda, "After my nirvāṇa, Ānanda should receive the teachings and precepts from the Buddha's mouth. Ānanda should say, 'I heard this teaching from the Buddha's mouth, and I will explain it to the later bhikṣus.' Ānanda! If you do not hide the Buddha's teachings, you can openly explain them. If there is any doubt in the sūtras, after my nirvāṇa, all bhikṣus should uphold the Dharma together. If other bhikṣus falsely want to create teachings, discard those sūtras that do not have prohibitions and precepts. Do not hold them, lest they destroy the Buddha's teachings. If other bhikṣus falsely add to or subtract from the Buddha's sūtras and precepts, Ānanda! If you say, 'I did not hear this sūtra from the Buddha,' then you should say, 'How can you falsely add to or subtract from the Buddha's sūtras and precepts?' If there are bhikṣus who do not understand the Buddha's sūtras, they should ask the senior bhikṣus. Ānanda! The sūtras and precepts you have seen and heard from the Buddha's mouth should be explained to the bhikṣu saṃgha without adding or subtracting. If anyone wants to add to or subtract from the sūtras and precepts, Ānanda! You should correct them. Discard what is not the Dharma and do not use it. If you say, 'The Buddha did not say this,' you should say, 'How can you want to destroy the Buddha's sūtras and precepts?' If there are foolish bhikṣus who do not understand the sūtras and precepts, they should ask the senior bhikṣus. The bhikṣus should not be angry. If there are bhikṣus who do not understand the sūtras, there are bhikṣus who know the sūtras and precepts and know what the Buddha said. They should go and ask about the sūtras. Those who ask should not say it is not so. If there are doubts, Ānanda! You should explain them. If they are not included in the sūtras, and are not spoken by the senior bhikṣus, discard them and do not use them. If there are doubts about the sūtras and precepts, you should ask where there are senior bhikṣus who are knowledgeable about the sūtras and precepts. You should go and ask about the sūtras. Those who ask should not say it is not so. If there are doubts, Ānanda! You should explain them. If they are not included in the sūtras, and are not spoken by the senior bhikṣus, discard them and do not use them. All bhikṣus should uphold the sūtras and precepts. After all bhikṣus uphold

"After my nirvāṇa, Ānanda should say, 'In such and such a place, there are bhikṣus who are knowledgeable about the sūtras and uphold the precepts. Such and such a newly ordained bhikṣu should go to the senior bhikṣus who are knowledgeable about the sūtras and receive the sūtras and precepts from them.' The newly ordained bhikṣus who hear the sūtras and precepts should not say they are not the Buddha's sūtras and precepts. They should uphold them together. If the bhikṣu saṃgha upholds the sūtras and precepts together, there will be lay male and female followers who, upon hearing that the bhikṣu saṃgha upholds the Buddha's sūtras and precepts together, will all joyfully make offerings of food, clothing, and medicine for the sick bhikṣu saṃgha. The Buddha's teachings can then endure for a long time. If the bhikṣu saṃgha upholds the sūtras and precepts together, and the senior and junior bhikṣus check and restrain each other, the people of the world will follow the right path. Those in the hells, animal realms, and hungry ghost realms are only led to these three paths because they do not uphold the sūtras and precepts together. All bhikṣus who uphold the sūtras and precepts should uphold them together. They should not ridicule each other, saying, 'I am more knowledgeable,' or 'I am less knowledgeable.' Each should practice according to their knowledge. If the bhikṣus uphold the sūtras and precepts together, the Buddha's teachings can endure for a long time, bringing blessings to the people of the world and delighting the gods in the heavens."

The Buddha told Ānanda, "Let us go to the country of Pāpīyas." Ānanda said, "Yes." The Buddha and the bhikṣu saṃgha left the country of Vṛji and arrived in the country of Pāpīyas, staying in the country of Śrāvastī. The people of the country of Pāpīyas, called the Pāpīyas, heard that the Buddha had come to stay in Śrāvastī. They all came out, bowed to the Buddha, and sat down. The Buddha taught the Dharma to them. At that time, there was a man named Śuddhodana, whose father was named Puṣkarasārin. Puṣkarasārin's son was sitting in the assembly. When all the people had left, Śuddhodana alone remained. He rose, circumambulated the Buddha three times, stood with palms joined, and said to the Buddha, "May the Buddha and the bhikṣu saṃgha accept my invitation for a meal tomorrow." The Buddha silently assented. Śuddhodana then bowed to the Buddha, circumambulated him three times, and returned home to prepare seats and light lamps for the Buddha and the bhikṣu saṃgha.

The next day, Śuddhodana came and said to the Buddha, "It is ready." The Buddha rose, took his alms bowl, and went with the bhikṣus to Śuddhodana's house for the meal. Among the bhikṣus, there was an evil bhikṣu who broke the water vessel. The Buddha knew this, and Śuddhodana also saw it. After the Buddha had finished eating, Śuddhodana took a small stool and sat in front of the Buddha. He said to the Buddha, "I have a question. In heaven and on earth, there is none wiser than the Buddha. How many kinds of bhikṣus are there in the world?"

The Buddha said, "There are four kinds: 1. Those who are superior in the path. 2. Those who understand the path and can speak. 3. Those who rely on the path for a living. 4. Those who defile the path. What is meant by being superior in the path? The meaning of the path is immeasurable. They can practice the great path, supreme and incomparable. They subdue their minds and bow to the teachings. They lead the world with the Dharma. These are the bhikṣus who are superior in the path. What is meant by understanding the path and being able to speak? They value the Buddha's teachings as the foremost. They practice without doubt or difficulty. They can also expound the Dharma for others. These are the bhikṣus who understand the path and can speak. What is meant by relying on the path for a living? They contemplate self-restraint and diligently study. They are single-minded and untiring. They cover themselves with the Dharma. These are the bhikṣus who rely on the path for a living. What is meant by defiling the path? They only do what they like. They rely on their family lineage and exclusively engage in impure practices. They engage in debates. They do not contemplate the Buddha's words and do not fear wrongdoing. These are the bhikṣus who defile the path. Among ordinary people, there are disciples who know what is pure and what is not. There are good ones and bad ones. They cannot all be considered the same. The bad ones slander the good. It is like weeds among crops. The weeds ruin the crop. A bad child in a family ruins the whole family. A bad bhikṣu ruins the other bhikṣus. One should not consider all bhikṣus to be bad." The Buddha said, "People should not consider appearance and clothing to be good. A pure and upright mind is what is truly good. One should not falsely judge others.

The Buddha told Śuddhodana, "If one offers food to the Buddha and the bhikṣu saṃgha, one will be reborn in heaven after death. Those who know the sūtras should abandon the mind of desire, anger, and ignorance. One should not blame the many because of one person."

The Buddha left Śuddhodana's house and called Ānanda, saying, "Go to the country of Kuśinagara." Ānanda said, "Yes." He then went with the bhikṣu saṃgha from the country of Kapilavastu to the country of Kuśinagara. On the way, the Buddha became ill and stopped to sit by the side of the road. He called Ānanda, who said, "Yes." The Buddha said, "Near here is a stream called Kuṇḍa. Go and fetch a full bowl of water. I wish to drink and wash my face." Ānanda went and arrived at the edge of the stream. At that time, there were five hundred carts crossing the upstream, causing the water to become greatly turbid. Ānanda then took the turbid water and brought it back, saying to the Buddha, "There were five hundred carts crossing the upstream, causing the water to become greatly turbid. It is only suitable for washing the face and feet, not for drinking. There is another stream nearby, called Heti, with clear water. It is not far from here. You can go there to drink." The Buddha then took the turbid water to wash his face and feet. The illness was slightly relieved.

At that time, there was a great minister named Pāyāsi in the country of Kapilavastu. He was following the road and saw from afar the Buddha's majestic spirit and dignified appearance sitting in tranquility. Minister Pāyāsi approached the Buddha, bowed to him, and sat back. The Buddha spoke the sūtra for him, and tears flowed from Pāyāsi's eyes. The Buddha said, "What kind of bhikṣu spoke the sūtra for you? Why do you cry when you hear the sūtra?" Pāyāsi said, "There was a person named Rājagṛha who recited the sūtra for me, and at that time, tears flowed from my eyes." The Buddha said, "What kind of sūtra did he recite for you?" Pāyāsi said, "Rājagṛha was sitting under a tree, contemplating his body. Soon after, a person asked, 'There were just five hundred carts passing by. Did you hear the sound of the carts?' He replied, 'I did not hear.' The person said, 'You were so close, why didn't you hear?' He replied, 'Suddenly, I did not hear.' The person said, 'Was the bhikṣu asleep?' He replied, 'No, I was not asleep.' The person said, 'Why didn't you hear the sound of the carts?' He replied, 'I was contemplating the path and contemplating my own body and the five viscera.' The person said, 'The carts passed by like this, and you did not hear the sound of the carts.'" Pāyāsi said, "I encountered a person on the road who spoke the sūtra for me. The bhikṣu Rājagṛha was deeply absorbed in the path and did not hear the sound of the five hundred carts. This is why I cried." The Buddha told Pāyāsi, "How does the sound of five hundred carts compare to the sound of thunder?" Pāyāsi said, "Even the sound of a thousand carts is not as loud as the sound of thunder.

The Buddha told Pāyāsi, "Once, I was sitting in Udumbara Village, contemplating the fundamental causes of birth and death in the world. At that time, there was a violent rainstorm with thunder and lightning, killing four oxen and two brothers who were plowing. At that time, there were many people going to see. A person came to me, bowed to me, and I asked, 'Why are there so many people here?' The person said, 'Just now, there was lightning that killed four oxen and two brothers. Why didn't the Buddha hear it? Was the Buddha asleep?' The Buddha said, 'I was not asleep, I was sitting contemplating the path.' The person said, 'The Buddha's path is so deep that he was not asleep and yet did not hear the sound of lightning. The Buddha's contemplation of the path is very profound.' The person also immediately shed tears.

Minister Pāyāsi said, "The Buddha's path is so profound. From now on, I shall uphold the Buddha's teachings and precepts." Pāyāsi immediately called his attendants to return and bring a golden brocade cloth for him to offer to the Buddha. The attendants returned and brought it. Pāyāsi offered it to the Buddha, saying, "Please know that the Buddha does not need it. Please have pity on me and accept it." The Buddha accepted it. Pāyāsi bowed to the Buddha and left. Not long after he left, the Buddha called Ānanda, "Bring the golden brocade cloth. The color is very good, pure yellow." Ānanda said, "I have served the Buddha for over twenty years, and I have never seen a brocade as good as this." The Buddha said, "There is such a very good one." Ānanda said, "The Buddha's complexion today is like the color of this brocade." The Buddha told Ānanda, "There are two times when the Buddha has this color. When the Buddha first attained enlightenment, his complexion was as good as this. Tonight at midnight, I will enter parinirvāṇa, and my complexion will be as good as this again."

The Buddha again called Ānanda, "Go to the riverbank of the Hīraṇyavatī River. I wish to bathe my body." Ānanda said, "Yes." The Buddha went with Ānanda alone to the riverbank of the Hīraṇyavatī River. The Buddha undressed and took water to bathe himself. The Buddha told Ānanda, "This morning, the householder Śrīvatsa invited me for a meal. Tonight at midnight, I will enter parinirvāṇa. If you tell Śrīvatsa, 'The Buddha has eaten your meal and will enter parinirvāṇa tonight at midnight,' he will be delighted. Tell Śrīvatsa not to cry. If one offers a meal to the Buddha, one obtains five blessings. If one offers a meal to the Buddha, the Buddha uses the energy of that meal to enter parinirvāṇa. Śrīvatsa will obtain long life, good appearance, wealth, nobility, and rebirth in heaven. The Buddha is worthy of respect. If one offers a meal to the Buddha, one obtains five blessings."

Ānanda said to the Buddha, "There is a bhikṣu named Candana. He is quick-tempered and often scolds and quarrels with other bhikṣus. After the Buddha's parinirvāṇa, how should we deal with the Buddha's teachings and precepts?" The Buddha told Ānanda, "After my parinirvāṇa, do not speak to him. If other bhikṣus do not speak to him, the bhikṣu Candana will reflect and feel deeply ashamed for often quarreling with other bhikṣus."

The Buddha told Ānanda, "Arrange a bed with the head to the north. I have a severe back pain and want to lie down." Ānanda immediately arranged a bed with a pillow. The Buddha lay on his right side, with his knees drawn up and his feet stacked, contemplating the path of non-action.

The Buddha lay down and called Ānanda, "Do you know the seven matters of the mind? What are the seven? First, having determination; second, being clear about the scriptures; third, not being lax in the scriptures; fourth, not being greedy for sleep but delighting in the scriptures; fifth, regulating the mind; sixth, purifying the mind; seventh, viewing the impurities within the body. If a bhikṣu has these seven dharmas, he can know for himself the path to liberation." Ānanda thought, "The Buddha is lying down lazily." The Buddha told Ānanda, "Do you think the Buddha is lying down lazily?" The Buddha told Ānanda, "If one is not lax in the scriptures, not lax in sitting and rising, and wishes to become a Buddha, one can attain the Buddha's words." Having spoken, he immediately rose and sat.

At that time, there was a bhikṣu named Jiebin who came to Ānanda and said, "I want to ask a question." Ānanda said, "The Buddha's holy body is not well. Please wait." The Buddha immediately knew from within what the bhikṣu wanted to ask. The Buddha told Ānanda, "Call the bhikṣu to come in." Upon entering and seeing the Buddha, the Buddha said, "Ask what you want to ask." The bhikṣu said, "The Buddha is sick. Please put aside the sūtra. There is no need to speak further. The Buddha spoke of seven matters. We have heard them and will uphold them. Please stop, Buddha. Do not speak the sūtra." The Buddha told the bhikṣu, "When I lay down earlier, Ānanda thought that the Buddha had a lazy mind. Why lie down? I arose to speak of the seven matters for this reason." The bhikṣu said, "The Buddha is the most honored in heaven and on earth. Why not request medicine from the heavens to cure the illness?" The Buddha said, "Just as a house that has been standing for a long time will eventually collapse, the ground continues to be as it was before. The Buddha's mind is as stable as the ground. The body is like an old house. The mind is without illness, but only the body is ill." The Buddha said, "One should worry about seven matters. One should worry about upholding the precepts with the body." The bhikṣu said, "Now the Buddha is about to enter parinirvāṇa with a physical illness. How much more so for ordinary people?" The bhikṣu said, "A fledgling bird relies on its parents for food to survive. Now the Buddha abandons us and enters parinirvāṇa. Whom shall we rely on?" The World-Honored One said again, "My sūtras do not say that there is no birth and no death. Bhikṣus should remember to uphold the Buddha's weighty precepts." The bhikṣu turned and left.

The Buddha told Ānanda, "Quickly go to Śrāvastī and prepare a bed for the Buddha, with the head facing north. Tonight at midnight, the Buddha will enter parinirvāṇa." Ānanda obeyed and went to prepare the bed with the head facing north. After finishing, he returned and said, "The bed has been prepared." The Buddha arose and went to Śrāvastī. He lay down on the bed, leaning on his right side. There was a bhikṣu named Upavāna standing in front of the Buddha. The Buddha said, "Do not stand in front of me." Ānanda said, "In the twenty-five years I have served the Buddha, I have never seen a bhikṣu come forward without asking Ānanda." The Buddha said, "This bhikṣu has the greatest spiritual power among those devas. Hearing that the Buddha will enter parinirvāṇa, he came forward out of greed to see the Buddha." Ānanda asked, "Does only this deva know that the Buddha will enter parinirvāṇa? Are there other devas?" The Buddha told Ānanda, "Within a radius of four hundred and eighty li from the border of Kuśinagara, they are all devas who have heard that the Buddha will enter parinirvāṇa. They are crying and coming, some pulling their hair, some tearing their clothes, some blocking their hearts and fainting. They lament, 'Alas! The Buddha abandons us and enters parinirvāṇa forever. How swift! The Buddha is the great light, the eye of the three realms. Now entering parinirvāṇa, the eye of the three realms is extinguished.'"

The Buddha told Ānanda, "My sūtras do not say that there is no birth and no death. Heaven and earth are not indestructible. Foolish people take heaven and earth to be eternal, but the Buddha takes them to be empty. Heaven and earth have formation and destruction. No one can avoid abandoning their body. Goodness and evil follow the body. If the father has faults, the son does not receive retribution. If the son has faults, the father does not receive retribution. Each has their own birth and death. Goodness and evil retribution follow their own bodies."

Ānanda said to the Buddha, "After the Buddha's parinirvāṇa, how should we bury the Buddha's body?" The Buddha told Ānanda, "Do not be silent and sorrowful. There will be Śrāvakas who will share the sorrow for my body." Ānanda said, "How will they sorrow for the Buddha's body?" The Buddha told Ānanda, "The burial method will be like that of a flying emperor. The Buddha's burial will surpass that." Ānanda said, "What is the burial method of a sage emperor?" The Buddha told Ānanda, "The burial method uses brocade and cotton to wrap the body, and a thousand layers of kapok cloth are wrapped on top. Place it in a false coffin, pour kapok oil, and place various good fragrances on top. At the four intersections, build a stupa and erect a pole, place a bowl on top, hang silk banners, and burn incense and lamps. The burial method of a flying emperor is like this; the Buddha's burial will surpass that." When the Buddha said this, Ānanda was behind him, sobbing and leaning his head against the corner of the bed. He then said, "The parinirvāṇa is too swift, the eyes of the world are gone.

The bhikṣus from the counties and kingdoms on all sides heard that the Buddha was about to enter parinirvāṇa. They wept and came, saying to each other, "We may not see the Buddha." When the bhikṣus arrived, the Buddha asked, "Where is Ānanda?" They replied, "Ānanda is near the corner of the bed, bowing his head and choking with sobs." The bhikṣus shed tears and said, "The World-Honored One's parinirvāṇa is too swift!" The Buddha said, "When I previously traveled to various villages and towns, I announced to you that I would enter parinirvāṇa in ninety days.

The four groups of disciples from thousands of miles away all came. The Buddha told Ānanda, "Do not grieve. The reason is this: You have served the Buddha with utmost sincerity for over twenty years. Your kindness and benevolence towards the Buddha, your respect for the body and caution with the mouth, and your great filial piety towards the Buddha are like Ānanda. The attendants of past Buddhas were also like Ānanda, and the attendants of future Buddhas will also be like Ānanda. You know the Buddha's intentions. When you say that the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās can or cannot be seen at a certain time, and that the food and drink offered can or cannot be eaten, drunk, or slept on, you always accord with the Buddha's intentions and have never failed in propriety. You say that certain bhikṣus and certain Śrāvakas enjoy the sūtras or do not enjoy them. What you say is all true. You are the most filial towards the Buddha. Why do you weep?"

The Buddha said, "Listen, bhikṣus! The Flying Emperor has four virtues that are difficult to match. What are the four virtues? The kings of small countries, the Śrāvakas, and the common people all come to the palace of the Flying Emperor. The Flying Emperor sees them all; with a gentle and kind heart, he teaches the kings the Dharma of governing the country, knowing contentment and having no desires. The Śrāvakas and the common people go to the Buddha's temple to listen to and accept the true teachings of the Śramaṇas. Upon returning, they practice filial piety according to their determination. With a compassionate heart, he bestows them. The kings, Śrāvakas, and common people are all delighted and praise the sage emperor, moving the gods. The Flying Emperor has these four virtues. Ānanda bhikṣu also has four virtues: If the male and female lay followers, the male and female lay practitioners, come to Ānanda to ask about the sūtras and precepts, Ānanda explains them in detail. The four groups of disciples are all delighted, sit back and leave, praising along the way. This is called Ānanda's first four virtues; again, the four groups of disciples who do not understand the profound sūtras come to Ānanda to ask about their doubts. Ānanda resolves their doubts, and those who hear do not tire of it. This is called Ānanda's second four virtues; the four groups of noble ones see Ānanda attending the Buddha on the left side, and they all praise him. This is called Ānanda's third four virtues; the sūtras spoken by the Buddha, whether many or few, Ānanda hears them all and recites them, teaching the four groups without adding or subtracting. This is called Ānanda's fourth four virtues."

Ānanda said to the Buddha, "Not far from here are the kingdoms of Śrāvastī, Śāchi, Candrapura, Rājagṛha, Vārāṇasī, and Vaiśālī. These great kingdoms are well-versed in the teachings. Why not pass into nirvāṇa there? Why in this small county, moreover outside the city, in a poor and remote place?"

The Buddha told Ānanda, "Do not say it is a small gathering. Why is that? In the past, in the kingdom of Kuśinagara, which was then called Kuśāvatī, the king was greatly joyful. At that time, there were no illnesses, the rice and grain were abundant, the people were prosperous, and every household had filial sons. The city was 480 li long from east to west and 280 li wide from south to north. The city had seven layers, all built with baked bricks. The city walls were made of gold, silver, lapis lazuli, and crystal, and covered with tiles made of the four treasures. The city was six zhang and four chi tall, and two zhang and four chi wide. In the city were jeweled trees with flowers shining in five colors. There were three roads, both sides of which were covered with tiles made of the four treasures. On both sides were houses with carved and incised decorations, clothing like that of the heavens, and various musical instruments such as zithers and harps. Men and women did not mix, and the sound of singing was virtuous. The path of joy became even brighter. The people had no worries or fears, and their minds were always joyful. Their heads were not adorned, but the fragrance was far-reaching.

The sage king was named Mahāsukhadrști, also known as the flying emperor. His military might illuminated the world, and there was none to rival him. He led by the Way, without violating the king's laws. The people wished to fly, and upon thought, they would go. The king had seven treasures that naturally appeared: a golden flying wheel, a divine white elephant, a dark-blue divine horse, a moon-bright pearl, a heavenly jade female wife, a holy minister in charge of treasures, and a holy minister in charge of the army. The king had four virtues: when he was a child, when he was a crown prince, when he ascended the throne, and when he renounced the country and renounced desires to become a monk, each for 84,000 years. These were the virtues of King Mahāsukhadrști that were difficult to match. His food and drink transformed, his body was not long sick, and he was always at ease in body and mind. These were the second two virtues. His appearance was majestic, his complexion was extraordinary, and he was slightly inferior to Śakra, who considered him not as good. These were the third four virtues. All the people of the world, from the young to the old, loved the king with kindness, as a filial son wishes for his parents' peace. The king also loved all beings with a sincere heart, regarding them as his children. He gave wealth to the poor, fed the hungry, and gave drink to the thirsty. He made the poor, the old, the young, and the orphaned live together as relatives and children. He provided houses, carriages, and promptly provided medicine for the sick. These were called the four virtues.

The country always heard twelve kinds of sounds: the sounds of elephants, horses, oxen, carriages, conches, drums, dancing, singing, stringed instruments, reciting benevolence and righteousness, and praising the Buddha's supreme practices. The people's clothing was woven with various treasures, and the bright moon and mixed pearls shone on the path. Food, drink, and entertainment were like those in the Trāyastriṃśa Heaven. The residents were joyful, without a day of unhappiness. When the king wanted to go out, he called the chariot minister named Sudatta and ordered him, 'Drive the carriage slowly. I have not seen the Śramaṇas and Brāhmaṇas for a long time. I want to see them now.' The Śramaṇas and Brāhmaṇas heard that the king was going to come out and offered bright moon pearls, white pearls, green pearls, coral, and sandalwood incense to the sage king. The king did not want to accept them, but they all bowed and begged for mercy. The king then accepted them and ordered the treasure minister to double their value. The people, young and old, also scattered various treasures and flowers on the ground, praising the king's boundless longevity. The kings of the eighty-four thousand small countries heard that the flying emperor wanted to give alms and all came to follow him to the great hall. The emperor wanted to ascend the main hall with the kings, but the kings declined, saying, 'We all have jeweled halls in our countries.' The emperor said, 'Your small halls are not enough to be mentioned. Just look at the bright hall.' None dared to ascend. The kings each had jeweled carriages, ten zhang high, all with four wheels. From the bottom to the top, they were all made of the seven treasures. Above were banners and flags, brightly shining on each other. The carriages were drawn by six flying horses. At that time, there was a carriage drawn by two camels and elephants, named Kurāja, which was the one ridden by the sage emperor. The eighty-four thousand carriages all led the way to the bright hall.

The hall was named Parāśaṭa, forty li long and wide, with walls made of bricks of gold, silver, lapis lazuli, and crystal; also pillars made of the four treasures; tiles of gold, silver, lapis lazuli, and crystal; fifty steps, all made of gold, silver, lapis lazuli, and crystal; beams of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis lazuli, and crystal; rafters of gold, silver, lapis

Ānanda! The palace walls were fourfold: gold walls, silver walls, lapis lazuli walls, and crystal walls; there were four jeweled bathing pools, forty li in circumference, with gold pools and silver steps, silver pools and gold steps, lapis lazuli pools and crystal steps, and crystal pools and lapis lazuli steps. Naturally growing in the pools were four-colored lotus flowers, blue, red, purple, and white, blooming in the pools all year round. Outside were fragrant flower trees. In front of the palace steps were four jeweled trees, forty li tall, with shade covering the ground to the same extent. The golden trees had silver leaves, the silver trees had golden leaves, the lapis lazuli trees had crystal leaves, and the crystal trees had lapis lazuli leaves. The emperor thought to himself on the palace floor, 'It is not appropriate to ascend the palace.' He declined the kings, who all dared not ascend. The emperor ordered a close minister to invite the śramaṇas and brāhmaṇas who were learned in the scriptures and upheld the precepts to ascend the palace first, and to provide them with delicious food and heavy gifts of precious jewels. After the śramaṇas and brāhmaṇas left, the emperor deeply contemplated that life is impermanent. He ascended the bright palace with a single attendant and said, 'I want to send away the palace ladies and entertainers.' The ministers and kings each sent them away. The emperor sat on a golden bed, with his feet on a silver footstool. He deeply reflected, 'The practice of lust and indulgence, what benefit is there for oneself? Fools are greedy and do not know its harm. Although I now live for three hundred and thirty-six thousand years, prosperity has decline, union has separation, the body is a decaying species, and it will become ashes and earth. Who can keep this four-jeweled palace?' He said, 'I am just one person. A small house is enough for me. What use are the forty-li palace and eighty-four thousand beds?' From the golden bed to the silver bed, he stepped on the golden footstool and said, 'One must be mindful and eliminate the minds of greed, jealousy, anger, ignorance, and deviant desires. With the four impermanences, destroy them without remainder. Seeing the impermanence of the world, how can I last long?' From the silver bed to the lapis lazuli bed, he stepped on the crystal footstool and said, 'I have eighty-four thousand jade women in my harem. I have sent them all away. To use them is to be bound by evil. I should discard the impure mind.' From the lapis lazuli bed to the crystal bed, he stepped on the lapis lazuli footstool and said, 'Thinking again and again, all things in the world are evil. Only non-action is pleasant. I should

Emperor Da Ksien Chien ascended the high observation tower and heard the loud voices of the crowd crying to the heavens. He asked, 'What voices are those?' The attendant replied, 'The voices of the heavenly maidens.' The kings and ministers fell to the ground in grief, crying to the heavens. The jeweled elephants and heavenly horses neighed and tears flowed, longing for the Heavenly King. The emperor said, 'Bring a small chair and place it on the floor.' He invited the jeweled maidens, the kings, and the ministers to advance with the jeweled elephants, heavenly horses, and jeweled carriages. The eldest queen sat beside the emperor. The emperor treated the other queens with the love of a sister. The eldest queen pointed to the jeweled maidens and said, 'The heavenly maidens' beauty shines in the world. Their heavenly garments are rarely seen. I hope you will keep them in mind to fulfill their wishes. The jeweled elephants and heavenly horses, named Huan Qing, have white pearls and night-shining jewels, and jeweled necklaces that shine throughout the country. The kings of the four directions all have the wisdom of sages. They respectfully pay homage and call themselves subjects, filial and loyal, loving and respectful of the Heavenly King.' Emperor Da Ksien Chien said, 'From generation to generation, I have had a compassionate mind. Among worldly women, they compete with jealousy, causing harm to spread and reach the king's body. This is a grave misfortune. I wish to distance myself from it. From now on, you queens are all my sisters.' The queens all cried in grief, 'What shall we do? We will be separated from life.' They all took off their ornaments and threw them to the ground. The eldest queen tore at her heart and cried, 'Heavenly King! Whom shall I rely on?' The emperor said, 'Human life is short, but your worries are long. The body is a decaying vessel, and death is imminent. From now on, hold the mind of the Way of the Śramaṇas. Distance yourself from women and be close to the virtuous. Only the Way is supreme. Cultivate the body and worry for yourself. You cannot worry about others.' He told the kings, 'Life is short and worldly worries are long. You should love your own bodies. There is no birth without death. You should correct your thoughts and actions, be compassionate and filial, and love and respect. The glory cannot last.' The kings bowed their heads in sincerity and said, 'The countries of the four heavens all serve the Heavenly King. We have always heard the sages praise this land as incomparable. The emperor and his ministers are all wise and holy. The country and its treasures are like heaven. The Heavenly King should show compassion and return to his wise thoughts.' The emperor told the kings, 'Human life is short, and worldly worries are long. You should worry for yourselves. Life is in the breath.

The Buddha told Ānanda, "The flying emperor Da Ksien Chien was me. After the king's life ended, he ascended to be reborn in the Brahma Heaven. Who would have known that the Buddha's body would become a flying emperor, practicing the right Dharma? There were also four virtues and seven treasures that naturally appeared, extending four hundred and eighty li from the Jina region and two hundred and eighty li wide, all within the city. I previously placed the seven things that support the body on this land. Now I have attained the concentration of emptiness and signlessness, cut off the source of birth and death, and from now on will no longer create a body.

Ānanda! You go into the city and tell the people, 'Tonight at midnight, the Buddha will enter parinirvana. If you have any doubts, quickly go to resolve them. Do not regret it later, harboring confusion and regret.' The Buddha was in a small village, going against the precepts. Ānanda did as instructed. The people all said, 'Why is the Buddha in a small village, about to enter parinirvana?' The people all fell to the ground, some knocking their heads, some slapping their cheeks, some pounding their hearts, some scratching their faces, some tearing their hair, some tearing their clothes, and some kicking the ground, crying and wailing, 'What shall we do?' The king heard this and was startled, saying, 'What is this sadness?' The king sent a courtier to ask what was sad outside. The people choked with sobs, saying, 'Ānanda ordered us that the Buddha will enter parinirvana, and to ask about our doubts. This is why we are crying.' The courtier returned and reported, 'Ānanda ordered the people that the Buddha will enter parinirvana, and to ask about their doubts. This is why they are crying.' The king then summoned Prince Achun and ordered him, 'You go to the Buddha and bow at his feet. Respectfully ask about his well-being. I pray that the World-Honored One will ascend to the path of parinirvana in the main hall, not in a small village.' The prince said, 'If the World-Honored One does not comply, what should I say?' The king said, 'Receive the order and return quickly.' The prince went to the Buddha. Ānanda said, 'The king of the Jina country sent the prince. I dare not let him pass.' The Buddha said, 'Call him in.' The prince prostrated fully, bowed at the Buddha's feet, and then knelt for a long time, saying, 'The king sent me to bow at the Buddha's feet and respectfully ask about his well-being. Sentient beings are sinking in the abyss. Only the Buddha can save them. Now you are about to enter parinirvana. How great is the urgency! You should be in the palace, not in a small village.' The Buddha told Achun, 'Thank your father, the king. I have told him before that I was once a flying emperor, the last sage emperor named Da Ksien Chien. I have lost my body here seven times, and now this is the eighth. Now that I have attained the Way, I will no longer place my body on this land. Thank your father, the king, for his trouble, Prince.'

The prince returned to the palace. When it was dark, the prince saw the king and explained the details. The king was startled and wept. He ordered the people of the country to all go and receive the Buddha's teachings. The king, with the people of the country, arrived at the Buddha's place. There were fourteen thousand people in total. They all stayed outside. The king said to Ānanda, "I and the people of the country, fourteen thousand in total, wish to receive the Buddha's precepts." Ānanda told the Buddha in detail about the king's intention. The World-Honored One said, "Suffer, O King and people." Ānanda said, "Can the king be sent away?" The Buddha said, "No. We should meet." The king, together with the virtuous and wise ones in the country, advanced. They all bowed their heads at the Buddha's feet and stood with joined palms. At that time, there was no lamp in front of the Buddha. The Buddha emitted light from the top of his head, illuminating two thousand li. The Buddha apologized to the king and his ministers and people for their trouble in coming. The king bowed and said, "What instructions does the Buddha have for us to follow?"

The Buddha said, "I told the messenger that I will preach the Buddha's sutras for forty-nine years. The virtuous ones in the king's country will all practice themselves. O King, return to the palace. I will enter parinirvana tonight at midnight." The king and his ministers and people all wept. The Buddha told the king, "I have heard that there is birth and there is no decay and death. Why cry? Subdue your fierce mind, and ascend to the heavenly realm. Stay away from evil and love yourself. Strive to cultivate virtue and associate with the virtuous. Think deeply about the future. Do not be rash. Human life is hard to obtain. Pity the myriad people; blame the wise, forgive the foolish. The world is full of various evils. Love yourself and rejoice in yourself." The king and the virtuous ones all withdrew. The king left the Buddha five li and camped there.

There was an elder in the country named Subhadra, who was one hundred and twenty years old. He was in the city that night. When he woke up, he saw the Buddha's light illuminating the entire city. There was no one in his family who went out. He immediately went to the Buddha and said to Ānanda, "I wish to ask the World-Honored One about my doubts." Ānanda said, "It is almost midnight. The Buddha will enter parinirvana soon. Please do not disturb him." Subhadra replied, "Can I not ask? I have heard that a Buddha appears only after countless eons. Now I have come to ask about my doubts. If I do not ask, I will regret it. Only the Buddha can resolve my doubts, no one else." Ānanda said, "Stop! Do not ask." The Buddha knew that Subhadra was outside, wanting to ask about his doubts. He called Ānanda and asked, "Why did you not let Subhadra ask about his doubts?" Ānanda replied, "I saw that it was almost midnight. The Buddha would enter parinirvana soon. I feared that if he came in, his words would disturb the Buddha. The Buddha would now abandon the desires of the three realms and enter the path of non-action." The Buddha said, "Bring Subhadra in. If he has doubts, he should ask." Ānanda then brought Subhadra in. When Subhadra heard that he would be allowed in, his heart was filled with joy and his body trembled. He bowed his head at the Buddha's feet. The Buddha saw that Subhadra was old and weak, and offered him a seat. The Buddha asked Subhadra, "What doubts do you have?" He replied, "The Buddha is the Heaven of Heavens in the three realms. His divine wisdom is immeasurable. He is supreme and unparalleled. He has enlightened and guided for forty-nine years. The immortals, sages, Brahma, and Indra all bow to him. I have eight companions. There are Gautama, Ajita Kesakambala, Makkhali Gosala, Kakuda Katyayana, Ajita Kesakambala, Purana Kāśyapa, Nirgrantha Jnatiputra, and Sanjaya Belatthiputta. Their wisdom is like the light of a firefly. Their goodness is like the moisture of a silk thread. They harbor the three poisons within and run after desires without. They engage in empty discussions and falsely write what is not true. They do not come to receive teachings. Will they have any connection?" The Buddha told Subhadra, "Your intentions contradict the Buddha's teachings. They are the path to birth and death, seeking wealth and nobility. My path is to cut off seeking and emptiness. I do not wish for worldly glory. I am simple and without action. This is my joy." Subhadra said, "What is the

The World-Honored One said, "Now in the three realms, I alone speak and walk alone, without any equal. Ask about your doubts without hesitation." Subhadra bowed his head and knelt for a long time, saying, "Truly as the Buddha said, I almost lost my life and fell into madness." The World-Honored One said again, "Do you understand the eight precepts?" He replied, "I understand." He bowed again and said, "I wish to abandon the practice of the lowly and uphold the pure practice of the śramaṇa." The World-Honored One said again, "Are you sincere?" He replied, "May the Buddha grant compassion and accept me as a śramaṇa." Subhadra's hair naturally fell to the ground, and the kasaya robe covered his body. He concentrated his mind on the teachings, and suddenly became free from thoughts. His mind was pure, like a bright pearl. He immediately attained the path of arahantship. He further thought to himself, "I cannot make my teacher enter parinirvana before me." He then took the path of parinirvana before the Buddha.

The Buddha called the bhikṣus in and said, "After my parinirvāṇa, if there are people in the world who abandon their homes and defilements, wish to become śramaṇas, and enter the bhikṣu saṃgha, they should first be tested for three months to see their conduct. There are four kinds of people in the world: one kind is poor and cannot support themselves, so they want to become bhikṣus; one kind owes debts and has no way to repay them, so they want to become bhikṣus; one kind is in servitude and has no use for it, so they want to become bhikṣus; one kind is a noble person with pure conduct and no defilements. Hearing that a Buddha appears only after countless eons, they see the Buddha's teachings and their minds are joyfully awakened. They abandon their homes and desires, not coveting worldly glory, and come to become bhikṣus. After my parinirvāṇa, those who come should observe their intentions, watch their sitting and rising, listen to their words, examine their steps, and see their conduct. They should seek the path with a concentrated mind. After three months of careful observation, if their intentions are noble and their conduct pure, they may be accepted as bhikṣus. Once they become bhikṣus, they should choose an elder who is knowledgeable in the Vinaya to be their teacher and bestow the ten precepts on them. If they uphold the precepts for three years without transgression, the wise ones will all accept them. They should then be given the two hundred and fifty precepts. The ten precepts are the basis, and the two hundred and forty precepts are for etiquette. If you practice this method in the future, the heavenly spirits and earth spirits will all respect and rejoice. The precepts taught by the Buddha, all bhikṣus should contemplate them carefully. Do not be lax and violate the Dharma because the Buddha has entered parinirvāṇa. What the Buddha practiced is what the disciples should contemplate. The young and old should respect each other, and there should be no unfilial behavior. If there are those who do not enjoy seeking the path but aspire to honor and glory, they should read this sūtra. Those who seek longevity and wish to be reborn in heaven should read this sūtra. The great essentials of the Buddha are to seek the path of non-action. After my parinirvāṇa, do not say that because the Buddha is gone, there is nothing to rely on. You should rely on the sūtras and precepts. After my parinirvāṇa, you should continue to practice, enjoy the sūtras, uphold the precepts, and observe the two hundred and fifty precepts. You should respect each other, just as I was here. If the younger bhikṣus become ill, the elder bhikṣus should have a compassionate

"Bhikṣus! Look carefully at the Buddha's complexion. The Buddha will not rise again. After 15.76 million years, there will be another Buddha. The Buddha's world is difficult to encounter, the Dharma is difficult to hear, the saṃgha is difficult to encounter, and the Buddha is difficult to see. In Jambudvīpa, there is a king of trees named udumbara. It has fruit but no flowers. When the udumbara tree has golden flowers, then there is a Buddha in the world. I am now about to enter parinirvāṇa. If you have any doubts about the sūtras, you should ask them while the Buddha is here. If you do not resolve your doubts now, do not quarrel later. While I am here, ask your doubts quickly."

Ānanda was behind the Buddha at that time. He bowed his head and said to the Buddha, "Since the Buddha taught and transformed us, the bhikṣus have no doubts." The disciples said, "We have no doubts, O Heavenly Honored One!" The Buddha told the bhikṣus, "The night is already half over. Do not make any more noise.

The Buddha rose and sat upright, deeply contemplating the source of the Way, abandoning good and evil, and transcending the three realms. His age also naturally reached seventy-nine. He only cut off the abyss of birth and death and the cycle of rebirth. He deeply contemplated from the Four Heavenly Kings up to the state of non-thought, and from the state of non-thought, he turned back to his body. He contemplated within his body that the four elements and impurities were not to be cherished. He lay on his right side with his head pointing north, his hand supporting his head, his knees crossed, and then entered parinirvāṇa.

The earth shook greatly. The devas scattered flowers and incense, crying and wailing, "The Dharma King has entered parinirvāṇa. Whom shall we rely on?" The king and his fourteen-myriad retinue fell to the ground, calling out to the Buddha, "The sentient beings will be long in decline. What shall we do with this pain?" Some fainted and then revived. The second emperor Śakra told the devas, "The Buddha always said that there is no birth without death. You should contemplate impermanence, suffering, emptiness, and non-self. Do not cry anymore." The seventh heavenly king also rushed down, saying, "The Buddha's light has disappeared. The Buddha has already abandoned his body. What do you expect? Those who cry and fall to the ground, can you revive?" The bhikṣus rolled on the ground, crying and saying, "The eye of the three realms has disappeared. How fast! From now on, the world will be in long decline." Some stood and cried, some stopped breathing and looked like corpses. Some deeply contemplated, "The Buddha was always saying that there is no birth without death. Crying for the body, how can it benefit the understanding of the Dharma?"

There was a bhikṣu named Aniruddha who said to Ānanda, "Stop the bhikṣus, do not let them grieve again. Stop the king and his ministers and people, stop the devas above, do not cry anymore." Ānanda asked, "Looking up at the devas, how many are there?" He said, "Within a radius of four hundred and eighty li, if they were to join hands, they would all be honored devas. If a small needle were thrown up there, it would not fall to the ground." Aniruddha stopped the devas above, but the devas cried even more sadly. Aniruddha said to Ānanda, "The Buddha did not tell us to prepare the coffin. You go and tell the Śākya clan. We can prepare the coffin ourselves. The World-Honored One has ordered the Śākya clan to prepare the coffin and bury him, so that they will not have regrets." Ānanda went and told the Śākya clan as it was. The Śākya clan lamented, "The World-Honored One has entered parinirvāṇa. We are orphaned and exposed. The wise ones are crying out. We only relied on the World-Honored One." Five hundred people went to the king to complain, saying, "Please let us alone prepare the funeral." The king said, "The Buddha has left, and sentient beings are orphaned and exposed. With harmonious minds and no disputes, we must fulfill filial piety. The Buddha has compassion for all children, allowing them to obtain blessings." When the king spoke of this matter, none were not choked with sobs.

The Śākya clan and the people raised the Buddha's golden bed and returned to the royal city. The devas covered the Buddha's bed with a famous jeweled canopy, with banners and flags leading the way. Flowers, incense, and various treasures fell like snow below. Twelve kinds of music were played behind. The devas, humans, dragons, and ghosts all lamented. The Śākya clan asked, "When the World-Honored One was alive, he ordered us to prepare the coffin and burial. What is the proper way?" Ānanda said, "The Buddha said, 'The method of burying a flying emperor, the Buddha surpasses it.'" The Śākya clan asked, "What is the method of burying a sage emperor?" He said, "Use new silk cloth to tightly wrap the body, and then wrap it again with new kapok cloth. Place it in a false coffin, pour fragrant oil to penetrate the body, and cover it with a lid. Use sandalwood incense, cypress incense, elm wood, and camphor wood as firewood, placing them above and below the coffin, four sides high and wide, each thirty zhang. Set fire to the snake-shaped coffin, and play the twelve kinds of music simultaneously. Scatter good incense and flowers on top. Collect the relics, remove the ashes and charcoal, wash them thoroughly with good fragrant juice, and place them in a golden urn. Place the urn on a golden bed, and place it in the fasting hall in the palace. After ninety days, build a stupa at the crossroads, hang silk banners, and offer flowers, incense, and music. The method of burying a flying emperor is like this; the Buddha will surpass it." The Śākya clan wiped away tears and said, "Yes. We will do as you instruct. Please allow seven days." The Śākya clan all said to the king, "We wish to prepare the coffin and burial for the World-Honored One's sacred body. Please, Your Majesty, come and witness it." The king said, "I respectfully agree." The Śākya clan all raised the Buddha's golden bed and returned through the western gate of the city. In the center of the city, they spent seven days. They obtained thirty myriads of people who all helped with the coffin and burial. The common people all held the twelve kinds of music. Lamps were lit day and night. The lamps extended twelve li from the city, with one lamp after another.

The second emperor Śakra, leading an army of one hundred thousand devas and humans, came down, bringing the twelve kinds of heavenly music, flowers, incense, and various treasures, hanging in the air three li above the ground. Śakra alone came down and asked Aniruddha, "What instructions did the Buddha give?" Aniruddha fully informed Śakra of the Buddha's teachings. Śakra said, "I wish to bury him with all the treasures, music, flowers, incense, and burial implements. Is it appropriate?" He replied, "I will ask about it." Aniruddha fully informed Ānanda of Śakra's intention. Ānanda replied, "When the Buddha was alive, did he not order the devas and the king not to prepare the coffin and burial, but to order the Śākya clan to bury him, so that they would not have regrets?" He then returned and fully informed the devas of Ānanda's intention. The devas said, "Our heavenly burial implements are not inferior to those of the common people." He replied, "What are you saying? The World-Honored One has a heavy order for the Śākyas. Be careful not to criticize them." The Śākya clan immediately said, "We want to raise the Buddha's relic bed and leave through the western gate of the city, but the bed will not move." The Śākyas all said, "The bed does not move. Can it leave the city?" Ānanda asked Aniruddha, "Why does the bed not move?" He replied, "The devas want to prepare the coffin and burial, so they make the bed not move." Aniruddha said, "I will go up and inform Brahmā, Śakra, and the devas." He then went up and informed Brahmā and Śakra, "Ānanda apologizes for the devas' intention to prepare the coffin and burial. This is the Buddha's intention." Brahmā, Śakra, and the devas said, "We have brought burial implements here. Can we be on the right side of the bed, and the king and the people on the left side, with music, flowers, and incense to see off the World-Honored One?" He replied, "I will return and report." Aniruddha returned and fully informed Ānanda of the devas' intention. Ānanda said, "If you want to prepare the coffin and burial, it goes against the Buddha's teachings. If you want to send him off with filial piety, it is acceptable." He then reported to Brahmā and Śakra. The matter was approved, and the devas were all delighted. They all went down and were on the right side of the Buddha's golden bed, while the

Emperor Śakra took the lead, holding the bed's right front foot with his hand. Brahmā held the bed's right rear foot, Ānanda held the bed's left front foot, and the king held the bed's left rear foot. The Śākya clan tied the bed's front two feet with silk. The devas, dragons, ghosts, and spirits scattered flowers, various treasures, famous incense, music, banners, flower canopies, and each followed behind. The king and the people also had the same offerings. The devas pulled the golden bed, singing and praising its virtues above. The people continued the mournful singing below. The devas, ghosts, dragons, emperors, and people all lamented at the same time, beating their chests and calling out, "The Buddha's extinction is like this. Whom shall sentient beings rely on?" Leaving the western city gate, heading towards the Zhoulipa-dan Hall, there was a large lecture hall. The Śākya clan, according to the Buddha's instructions, wrapped the body with new silk cloth, and a thousand layers of kapok cloth, criss-crossing it. Placing it in a false coffin, pouring fragrant oil to penetrate the body, covering it with a heavenly canopy. The Śākya clan all lifted the coffin down to the hall, in the middle courtyard, using sandalwood incense, cypress incense, elm wood, camphor wood, and oak wood as firewood, high and wide thirty zhang. The devas, ghosts, dragons, kings, and people all scattered flowers and incense on the firewood. The Śākya clan lit the firewood, but the fire would not burn. They asked Aniruddha, "Why does the fire not burn?" He replied, "There is an elder disciple of the Buddha named Mahākāśyapa, who is traveling to teach and transform. He is now returning with two thousand disciples and countless devas. They want to see the Buddha one last time, so the fire will not burn." The Śākya clan said, "Yes." They instructed to wait.

Mahākāśyapa came with four groups of disciples, each with five hundred people. On the way, he stopped to rest. There was a non-Buddhist named Upavāna who came from the Buddha. He saw Mahākāśyapa with two thousand disciples. Upavāna advanced to Mahākāśyapa, bowed, and greeted him. Mahākāśyapa asked, "Where do you come from?" He said, "I come from the country of Na-jie." Mahākāśyapa said, "Do you know our teacher, the Buddha?" "Yes, I know him. It has been seven days since his parinirvāṇa. I obtained these heavenly flowers from him." At that time, among the disciples, those who had not yet seen the truth, upon hearing of the Buddha's parinirvāṇa, were all shocked, fell down, beat their chests, and rolled around, calling out, "Alas! Whom shall sentient beings rely on?" Those who had seen the truth deeply remembered the Buddha's teachings. The world is impermanent, and affection is like an illusion. Who can attain eternal existence? Among the monks, there was an old and ignorant monk who did not understand the sage's intention. Seeing the monks grieving in pain, he stopped them and said, "Please do not grieve. When the World-Honored One was alive, the Dharma and precepts were heavy and repeated. This is not the Dharma, and that is not the meaning. To uphold this is to be without violation or transgression. Now that the World-Honored One has passed away, we are free. Is this not joyful?" The monks all criticized him. They then reported to the heavens. The heavens took the old monk and threw him outside the crowd. Mahākāśyapa instructed the monks, "Make haste and follow the path." The four groups of disciples and countless devas and humans walked in grief, all going to where the Buddha was. They circumambulated the hall three times, bowed their heads to the ground, crawled on their faces, and vomited blood until they fainted. Mahākāśyapa looked closely at the golden coffin of the Buddha and thought to himself, "I have come too late. I did not see my teacher. I do not know where the Buddha's head and feet are." The Buddha immediately responded by extending both feet. Mahākāśyapa then bowed his head to the Buddha's feet and praised the Buddha's merits, speaking in verse:

They are not born and do not age, and they
do not die. They do not meet again, and there
is no hatred in meeting. They do not cause love
and desire to be separated. One should seek means to
attain this state. They are the five aggregates, which will
never be received again. They will not again receive these
five aggregates. Suffering is completely exhausted, and the basis of
existence is also removed. One should seek means to attain
this state. The Buddha has cut off worldly love and
desire, and it is completely finished. It is then called
forbearance, and one also abandons worldly afflictions. The Buddha is
self-attained, and he also brings peace to the world. One
should only join one's palms and humbly pay homage to
the Buddha. The Dharma spoken by the Buddha is the
brightest in the world. The Buddha is the foremost seer
of the path, peaceful and unobstructed. He also brings life
to the world, so that there is no more aging
and death. How can the world not repay the Buddha's
kindness? The moon appears only to dispel the darkness of
night. The sun appears only to illuminate the day. Lightning
appears only to illuminate the clouds. The Buddha's illumination appears
to illuminate the three realms. All rivers do not surpass
the Kunlun River. All great waters do not surpass the
ocean. Among all the stars, the moon is the brightest
The Buddha is the most honored in the world, in
heaven and on earth. The Buddha has crossed the world
and bestowed blessings until now. The Buddha's teachings and precepts
are clear until now. Until now, the Buddha's disciples have
practiced and received them. All gods and humans respectfully join
their palms and pay homage.

After Mahākāśyapa praised, the devas, ghosts, dragons, emperors, and common people all bowed at the Buddha's feet. After all the bowing was finished, the feet returned to the coffin. The devas, humans, ghosts, and dragons, seeing the feet disappear again, choked with sobs and cried at the same time. After the crying, Mahākāśyapa and the monks consoled each other. The Buddha's light penetrated the seventh Brahma Heaven, and the dark and hidden places in the ten directions, where beings did not see each other, were illuminated by the Buddha's light, and they suddenly became bright. They looked at each other and said, "What is this light?" The funeral family poured fragrant milk on the fire to extinguish it, and carefully washed the relics, storing them in a golden urn. The Buddha's inner and outer robes remained as they were, and the kapok cloth that wrapped his body was completely burned. They took the urn with the relics and placed it on a golden bed, then returned to the palace and stopped in the main hall. The devas scattered flowers and played music, lighting lamps step by step around the city, filling twelve li of land with lamps. Ānanda said to Ānanda, "Thank the devas and dragons, and return to your abodes." The devas, dragons, and ghosts all shed tears, saying, "The sun and moon of the three realms are gone. The world will be in long decline. How long can we bear this separation? You are urging us to leave. Why?" He replied, "The masses are restless. They want to offer flowers and incense. You should return for a while to fulfill their wishes." Śakra asked Ānanda, "When will the temple of the World-Honored One be established?" Ānanda asked Ānanda. Ānanda said, "In ninety days, a stupa will be erected at the crossroads." The devas all said, "We will wait ninety days. Will there be a connection?" Ānanda said, "The disciples of the four groups who are far away will surely rush to fulfill their hopes." The devas simultaneously bowed their heads to the ground. Śakra took the lead, and the devas followed, circumambulating the hall three times, crying and leaving.

Twenty thousand monks stayed to guard the relics. They also thanked the king and returned to the palace. The ministers bowed their heads to the ground and cried, circumambulating the hall three times before returning to the palace. They ordered the consorts and maids to all observe the precepts. After ninety days, the funeral family was also solemn and respectful. The disciples of the four groups from far and near all brought flowers and incense, crying and blocking the road. They circumambulated the hall three times, bowed their heads to the ground, and fell to the ground in grief, crying, "What shall we do?" The kings within a thousand li all followed the crown prince. Those beyond a thousand li sent their crown princes, leading their ministers and people, all going to the Buddha's place. They circumambulated the hall in grief, offering flowers and incense. Those who arrived first left first, and those who arrived later left later.

The monks all asked Ānanda, "What is the funeral method?" He replied, "Go east, thirty li from the city. There is a village called Wei Zhi. At the crossroads, erect a stupa and build a temple. Use jade to make bricks, each brick three feet long and wide. The stupa is five zhang tall. Place the golden urn with the relics in the center. Build a stupa and erect a flagpole, hang silk banners, burn incense and light lamps, sweep and scatter flowers, and play music from the twelve divisions day and night to make offerings. The funeral family should all build the stupa together. The Śakras, Brahmās, ghosts, dragons, kings, and ministers and people should send off the Buddha's relics." The funeral family respectfully accepted, as instructed by Ānanda.

Mahākāśyapa and the arhats discussed with Ānanda, "These three hundred thousand people, as well as the king, ministers, and people, will all be reborn in Tuṣita Heaven, where Maitreya Buddha is. When Maitreya becomes a Buddha, he will first preach the Dharma. Ninety-six koṭis of bhikṣus will attain arahantship. Maitreya will teach the Dharma to sentient beings, saying, 'All these supernatural powers are from those who built stupas during the time of Śākyamuni Buddha, hung banners, burned incense, lit lamps, practiced the Buddha's precepts, and were all lay believers.' Mahākāśyapa discussed with Ānanda and the arhats, 'What path will the king of Kuśinagara go to after his life ends?' Mahākāśyapa said, 'This king will be reborn in the heaven of the twelve minor water spirits. Later, when Maitreya comes down to become a Buddha, he will be named Sudatta. He will build palaces and lecture halls for Maitreya, like the Jetavana Monastery, the Anāthapiṇḍada Park, and provide robes, food, medicine, and other necessities for the bhikṣu saṃgha.' Ānanda asked Mahākāśyapa, 'Why did the king of Kuśinagara not attain arahantship in the presence of Maitreya Buddha?' Mahākāśyapa said, 'This king has not yet become weary of the suffering of birth, old age, sickness, death, and sorrow, so he did not attain arahantship.' Mahākāśyapa told Ānanda, 'Those who are not weary of the suffering of birth and death will never attain the Way.' Ānanda replied, 'I have long been weary of it. Why have I not attained the Way?' Mahākāśyapa said, 'You only uphold the precepts, but do not contemplate the evil of the body and the body within and without. You keep transmigrating through birth and death, only because of food.

The eight border countries heard that the Buddha had entered parinirvāṇa and his relics were in Kuśinagara, so they all sent troops to request a share of the relics. The king of Kuśinagara said, "The Buddha was in my country. Now that he has entered parinirvāṇa, I will make offerings. It is too far and inconvenient. The relics cannot be given." The eight kings replied, "We are bowing and requesting a share of the relics. If you do not give them to us, we will definitely take them by force." The Heavenly Emperor saw the eight kings quarreling over the relics, wanting to take them back to their countries for offerings. He transformed into a brāhman named Dhunikī, bowed with joined palms, and addressed the kings of the eight countries, saying, "Listen to my words. When the Buddha was alive, the kings honored and respected him. The Buddha was always compassionate and generous. As rulers, you should not quarrel. You should practice the four immeasurables and divide the Buddha's relics, so that all countries can have ancestral temples. Open the blind and ignorant people, let them know there is a Buddha, and make them have the blessings of the ancestral line." The heavenly spirits, ghosts, dragons, kings, and people all said, "Excellent! Dhunikī is universally bestowing the field of merit on sentient beings." They all invited Dhunikī to make an eight-part division. Dhunikī himself used a golden urn from heaven, coated the inside with honey, and divided the relics into equal portions, giving each king a jar. The kings, having obtained them, were filled with grief and joy. They all made offerings with incense, flowers, hanging silk, various brocades, burning incense, lighting lamps, and playing music day and night. Dhunikī knelt and begged for the remaining honey-coated relics in the jars, saying he wanted to build a temple. The kings gave them to him, and he put them in the jars. There was a Daoist named Huanwei who came to request relics from the king. The king said, "They have already been divided. You cannot get any more. There is only burnt charcoal. You can go and take it yourself." The Daoist took the charcoal and made offerings with incense and flowers. There was also a person from Śākya who came to request relics. The king said, "They have already been divided. There is only remaining ash. You can go and take it yourself." He then took the ash and made offerings for ninety days.

Mahākāśyapa, Ānanda, and Kātyāyana discussed, "Ānanda has followed the Buddha the longest and is closest to the Buddha. The Buddha's teachings and practices, Ānanda has internalized without any omissions. He can receive Ānanda's teachings and record them on bamboo and silk." The bhikṣu saṃgha discussed, "Ānanda is a layperson. He may have greedy thoughts and hide the wonderful words, refusing to fully proclaim them." The bhikṣu saṃgha said, "We should trick him. Set up a high seat. The sages will gather there. The bhikṣu saṃgha will use compassion to question him up and down. By asking about the essentials of the sūtras, we can get the truth." The king of Kuśinagara built a temple for the Buddha, with meditation rooms, totaling three thousand. The bhikṣus lived there, reciting sūtras and sitting in meditation. The king sent a minister named Māndhātṛ with three thousand soldiers to guard the Buddha's temple. Mahākāśyapa and Ānanda together reported to the bhikṣu saṃgha that the Buddha's sūtras and vinaya were called the Four Āgamas. Ānanda had followed the Buddha and was uniquely close to him. The Buddha, seeing that sentient beings were unrestrained in their lust, composed one Āgama; in their violent anger and rebellion, he composed one Āgama; in their ignorance and distance from the right path, he composed one Āgama; in their lack of filial piety towards their parents and distance from the wise, not respecting and not considering repaying the Buddha's kindness, he composed one Āgama. The bhikṣus said, "Only Ānanda knows. The Four Āgamas should come from Ānanda." Mahākāśyapa said, "Ānanda is a layperson. He may have greedy thoughts and not fully proclaim the sūtras." The bhikṣus said, "We can use previous matters to question Ānanda. We should put Ānanda on a high bed and the wise assembly question him from below." They all said, "Excellent! It truly fits the great occasion." The bhikṣus then gathered the sages. They expelled Ānanda. The sages all sat down. They again ordered Ānanda to advance. He advanced and bowed to the sages. Those who had attained arahantship all sat as before. Those who had not attained it all stood up. The bhikṣus ordered him to ascend to the central high seat. Ānanda declined, saying, "This is not my seat." The sages all said, "Because of the Buddha's sūtras, we honor you there. We receive the highest Dharma from you." Ānanda then sat down.

The wise assembly asked him, "You have seven faults. Do you know them? When the World-Honored One was alive, he said, 'There is great joy in Jambudvīpa.' You were silent." The bhikṣu who was in charge called Ānanda. Ānanda immediately replied, "The Buddha is the unsurpassed, perfectly enlightened, and truly accomplished one. Can he not be free? Must he wait for my words? Even if the Buddha were to live for an eon, Maitreya will become the supreme Buddha." The sages were silent. Ānanda was fearless. The sages all said, "Return to your seat. We know that your proclamation of the Dharma is the same as the true Dharma we have heard." This happened three times. Ānanda descended three times. Ānanda again said, "I have heard from the Buddha that..." When the bhikṣu saṃgha heard Ānanda's words, "I have heard from the Buddha that...", they all choked with sobs, saying, "What shall we do? The Buddha has just been in the world, and now he says he has heard it from the Buddha." The heavenly spirits, ghosts, dragons, emperors, ministers, and people, the four groups of disciples, all lamented. Mahākāśyapa and the sages selected forty arhats and received the Four Āgamas from Ānanda. One Āgama was written on sixty rolls of silk. Before the sūtras were completed, four named trees naturally grew in the Buddha's temple. One tree was named Kaṇṭha, one was named Kaṭhina, one was named Āmra, and one was named Nyagrodha. The bhikṣu saṃgha said, "We wrote the Four Āgamas with compassionate minds. Four divine trees naturally grew. The Four Āgamas are the way tree of the Buddha." They then made a vow to receive the two hundred and fifty pure and bright precepts of the bhikṣu saṃgha, the five precepts of the bhikṣuṇī saṃgha, the five precepts of the upāsaka, and the ten precepts of the upāsikā. After writing the sūtras, the bhikṣu saṃgha each practiced the precepts and taught them to others for a thousand years. During those thousand years, those who upheld the precepts would be in the presence of the fourth Maitreya Buddha. Maitreya Buddha would teach the Dharma to the heavens. He said, "All those who are gathered here are those who upheld the precepts during the time of Śākyamuni Buddha. They have come to this assembly." Maitreya Buddha said, "You should diligently apply yourselves to diligence. The precepts are difficult to fulfill. Hold them to the best of your ability." After the Buddha's nirvāṇa, eight temples were built. The ninth was a bottle

From the Buddha's nirvāṇa to the second year of Yongxing, the eleventh day of the second month, it has been more than eight hundred and eighty-seven years. On the eleventh day of the seventh month, it is now the year of Bingxu. This is recorded by the bhikṣu Kangri. Again, to the sixth year of Qingli, the year of Bingxu, it is a total of one thousand nine hundred and ninety-four years.