T6 般泥洹经

Thus have I heard:

Once, the Buddha was staying at Vulture Peak in Rājagṛha, together with a great assembly of monks, 1,250 monks in all. At that time, King Ajātaśatru of Magadha was at odds with the people of Vaiśālī. The ministers discussed, saying, "Vaiśālī relies on the wealth and abundance of their country, the fertile fields and abundance of precious treasures. They do not submit to us. We should go and attack them." There was a wise and great minister named Varṣākāra, of the brāhman caste. The king ordered him to go, bow at the Buddha's feet, respectfully inquire about his well-being, and say, "King Ajātaśatru is at odds with the people of Vaiśālī. The ministers have discussed going to attack them. I wish to hear the Buddha's teachings." The great minister received the order and immediately prepared five hundred carriages, two thousand cavalry, and two thousand infantry. He went to Vulture Peak and, upon reaching the entrance to the small path, got off the carriage and proceeded on foot. Seeing the Buddha, he was overjoyed. His facial expression was respectful and courteous. He bowed deeply and said, "King Ajātaśatru of Magadha bows at the Buddha's feet and respectfully inquires about your well-being, your light and strong constitution, your ease in walking, and the daily increase of your virtuous influence." The Buddha said, "Excellent! Is the king, the people of the country, and yourself all at peace?" Varṣākāra said, "The king is at odds with the people of Vaiśālī. The ministers have discussed going to attack them, because they rely on the wealth and abundance of their country, the fertile fields and abundance of precious treasures. They do not submit to us. I wish to hear the Buddha's teachings."

The Buddha replied to the great minister, "Once, I was traveling in Vaiśālī, in the Zhengzao Shrine. I saw that the people there were all very cautious. I then spoke to them about the seven methods for governing the country and the path to non-decline. If one can practice them, one will flourish daily and not decline. He then joined his palms and said, 'I wish to hear the seven methods. What should be practiced?' The Buddha said, 'Listen carefully.' He replied, 'I receive the teaching.'" At that time, Venerable Ānanda was standing behind the Buddha, fanning him. The Buddha said to Ānanda, "Have you not 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, "In this way, they will not decline. Have you heard that the ruler and ministers of Vaiśālī are always harmonious, and those appointed are loyal and virtuous, 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 virtuous, passing on their positions to each other." "Have you heard that the people of Vaiśālī follow the Dharma, are self-reliant, have no desires, and dare not transgress?" He replied, "I have heard that they follow the Dharma, are self-reliant, have no desires, and dare not transgress." "Have you heard that the people of Vaiśālī are respectful in their manners, with men and women distinguished, and the young serving the elders?" He replied, "I have heard that they are respectful in their manners, with men and women distinguished, and the young serving the elders." "Have you heard that the people of Vaiśālī are filial to their parents, deferential to their teachers and elders, and accept and understand their teachings?" He replied, "I have heard that they are filial to their parents, deferential to their teachers and elders, and accept and understand their teachings." "Have you heard that the people of Vaiśālī follow the ways of Heaven and Earth, respect the spirits, and respect the four seasons?" He replied, "I have heard that they follow the ways of Heaven and Earth, respect the spirits, and respect the four seasons." "Have you heard that the people of Vaiśālī honor morality and virtue, and provide clothing, food, bedding, and medicine to the śramaṇas and pratyekabuddhas in their country, as well as those who come from the four directions?" He replied, "I have heard that they honor morality and virtue, and provide clothing, food, bedding, and medicine to the śramaṇas and pratyekabuddhas in their country

At that time, the Buddha instructed Venerable Ānanda to invite the bhikṣus who were practicing on Vulture Peak to gather in the lecture hall. After they had all gathered and bowed, they sat to one side. The Buddha said, "Bhikṣus, listen to what I say and practice it well." They all said, "We receive the teaching."

The Buddha said, 'Bhikṣus, there are seven teachings that can prevent the Dharma from declining. What are the seven teachings? First, one should often gather to discuss and recite the scriptures, without being lazy. Second, one should be harmonious, loyal, and upright in teaching each other, passing on one's position to the next. Third, one should not take or desire from others, but only enjoy the mountains and forests. Fourth, one should cut off hope for the elders and the young, serving each other with respect. Fifth, one should be filial and respectful in serving the elders, accepting and understanding their teachings. Sixth, one should uphold the Dharma, respect the precepts, and cultivate pure conduct. Seventh, one should follow the path and make offerings to the noble assembly, opening up and teaching the ignorant who come to study, providing them with clothing, food, bedding, and medicine. With these seven teachings, one can abide for a long time.

Bhikṣus, there are seven ways of guarding the Dharma that can prevent it from declining. One should practice them well: First, guard purity and do not enjoy conditioned things. Second, guard against desire and do not be greedy for material gain. Third, guard against anger and do not quarrel. Fourth, guard the practice of emptiness and do not enter the crowd. Fifth, guard the Dharma mind and do not give rise to various thoughts. Sixth, guard single-minded concentration and sit in meditation. Seventh, guard against loss and be content with coarse and sparse clothing and food, and a grass mat as a bed. With these seven teachings, one can abide for a long time.

Bhikṣus, there are seven ways of respecting the Dharma that can prevent it from declining. One should practice them well: First, respect the Buddha with a good mind, pay homage, and do not rely on others. Second, respect the Dharma with the intention of the Way, and do not rely on others. Third, respect the Saṃgha by following their instructions, and do not rely on others. Fourth, respect learning by serving those who uphold the precepts, and do not rely on others. Fifth, respect listening by serving those who teach, and do not rely on others. Sixth, respect purity and non-desire, and do not rely on others. Seventh, respect concentration by serving those who sit in meditation, and do not rely on others. With these seven teachings, one can abide for a long time.

Bhikṣus, there are seven kinds of wealth that can prevent the Dharma from declining. One should practice them well: First, have faith and see the truth with joy and delight. Second, have precepts and be careful not to violate them. Third, have a sense of shame and repent of one's mistakes. Fourth, have a sense of modesty and act in accordance with one's words. Fifth, have much learning and recite without weariness. Sixth, have wisdom and deeply practice the subtle. Seventh, practice the Dharma and do not expect offerings. With these seven teachings, one can abide for a long time.

Bhikṣus, there are seven kinds of enlightenment that can prevent the Dharma from declining. One should practice them well: First, the enlightenment of mindfulness is pure and free from desire, abandoning scattered thoughts. Second, the enlightenment of Dharma understanding is pure and free from desire, abandoning scattered thoughts. Third, the enlightenment of diligence is pure and free from desire, abandoning scattered thoughts. Fourth, the enlightenment of joy and delight is pure and free from desire, abandoning scattered thoughts. Fifth, the enlightenment of one-pointedness is pure and free from desire, abandoning scattered thoughts. Sixth, the enlightenment of concentration is pure and free from desire, abandoning scattered thoughts. Seventh, the enlightenment of guarding practice is pure and free from desire, abandoning scattered thoughts. With these seven teachings, one can abide for a long time.

Bhikṣus, there are seven kinds of knowledge that can prevent the Dharma from declining. One should practice them well: First, know the Dharma, the twelve divisions of the Buddha's teachings, and recite and discuss them. Second, know how to discuss, seek the wisdom of the Dharma, and thoroughly understand its essentials. Third, know the time, when to recite, walk, meditate, or lie down, without missing the appropriate time. Fourth, know oneself, the depth and shallowness of one's practice, whether it is mature or just beginning, and one's aspiration should be superior. Fifth, know moderation, not being greedy for delicious things, eating moderately to suit one's body, and not causing illness. Sixth, know the assembly, entering the assembly of bhikṣus, brāhmaṇas, sages, gentlemen, and commoners, distinguishing who is worthy of respect, who can be stayed with, who can be sat with, who can be silent with, and who can be spoken with. Seventh, know people, observing their preferences, examining their abilities, and guiding them according to their inclinations, causing them to know the transformation of the sages. With these seven teachings, one can abide for a long time.

Bhikṣus, there are seven kinds of contemplation that can prevent the Dharma from declining. One should practice them well: First, contemplate the path of the sūtras, as one would think of one's parents. Parents give birth to a child, thinking of them for one lifetime. Contemplating the Dharma saves people, liberating them from birth and death for countless lifetimes. Second, contemplate that all people have suffering. Worrying about one's wife, family, and possessions, when one dies, they all disperse and one does not know where they fall. If one has committed sins, one's relatives cannot free one from them. Knowing this impermanence, one should contemplate practicing the path. Third, contemplate diligence, rectifying one's body, speech, and mind, and attaining the path is not difficult. Fourth, contemplate humility, not being arrogant, serving the wise, and being taught what is not yet known, compassionately teaching others. Fifth, contemplate subduing the mind, not chasing after the six sense objects, suppressing the tendencies of desire, anger, and ignorance, and not engaging in deviant practices. Sixth, contemplate the body, which is only filled with foul odors, wind, cold, heat, and blood, and there is nothing to be greedy for. Seventh, contemplate oneself, the body being like filth, and contemplate death every day. Since the opening of heaven and earth, all living beings have been born and none have not died. The world is like a dream, what is seen and loved is impermanent. When one awakens, one realizes emptiness. One should know this is an illusion and not deceive oneself. With these seven teachings, one can abide for a long time.

Bhikṣus, there are also six kinds of dharmas that one should practice well in order to abide for a long time: First, cultivate the body and give rise to a compassionate mind. Rely on the pure and holy dharmas to carry out these heavy responsibilities, harmoniously loving and respecting fellow practitioners, without attachment or disputes, striving to uphold and practice together. Second, cultivate good conduct of speech and give rise to a compassionate mind. Third, cultivate good conduct of mind and give rise to a compassionate mind. Fourth, when one attains robes, food, alms bowls, and other things, one should not be attached to them. Fifth, uphold the precepts without violating them, and be able to use them to encourage others. Sixth, if one attains the right view and receives the right path, one will be able to know the end of suffering and attain liberation. One should carry out these heavy responsibilities, harmoniously loving and respecting fellow practitioners, without attachment or disputes, mutually establishing and upholding the practice of the path. Moreover, bhikṣus should have compassion for all crawling and moving creatures, even down to lice and fleas, and give rise to a compassionate mind. When people die, one should grieve for them. If they become human beings but do not hear the Dharma, their family members cry but do not know where their souls and spirits go. Only those who have attained the Way can know it. The Buddha therefore expounds the Dharma of the sūtras. The sūtras cannot be neglected, and the Way cannot be neglected. There are many ways in the world, but the Way of the king is the greatest. The Buddha's Way is like this, being the highest. It is like when many people shoot at a target together. Some hit the target first, some hit it later. As long as they keep shooting, they will eventually hit the target. It is also like all the rivers in the world, which flow ceaselessly and return to the ocean. Bhikṣus are like this. If they practice the Way without stopping, they will attain liberation. According to the teachings of the Buddha's Dharma, they should pass them on to each other, recite the Buddha's words, always teach them, and teach the four groups of disciples in turn. In this way, the Buddha's sūtras can abide for a long time.

At that time, the Buddha invited the Venerable Ānanda to go together to the city of Bārāṇasī. He accepted the instruction and went. The Buddha put on his robe and alms bowl, passed through the city of Rājagṛha, and stopped halfway at the king's garden. The Buddha told the bhikṣus, "Listen all. For those who practice the Way, they should know the Four Noble Truths. Ordinary people do not know them, so they wander in the long path, transmigrating in birth and death without rest. I therefore open your minds. What are the Four? First, knowing suffering as suffering is called true. Second, suffering arises from craving, which is called true. Third, the extinction of suffering and craving is called true. Fourth, the acceptance of the path of the extinction of suffering and craving is called true. Not being wise about suffering and not knowing it, one wanders in the long path, transmigrating in birth and death without rest. One should know this truth of suffering. Suffering refers to the suffering of birth, old age, sickness, death, sorrow, separation from what is loved, and not obtaining what one seeks; in short, the suffering of the five aggregates. Having realized this suffering, one can cut off craving and attachment. This is called attaining the eye, being the ultimate birth, and not having suffering again. Craving arises from attachment. When suffering and craving are completely extinguished, one attains the truth of the path, attains the eye of seeing, and is completely born, never having suffering again. Having seen the true truths and attained the eye of the path, one will no longer be reborn and the long path will be forever cut off. Thus, bhikṣus, one should also know the eight practices. What are the eight? First, with a concentrated mind, receive the Buddha's teachings. Second, abandon desires and have no disputes with the world. Third, never commit killing, stealing, or sexual misconduct. Fourth, do not deceive, flatter, or speak ill of others. Fifth, do not be jealous, greedy, or have disbelief. Sixth, contemplate impermanence, suffering, emptiness, and non-self. Seventh, observe the foul and impure nature of the body. Eighth, do not be attached to the body and know that it will return to the earth. The Buddhas of the past all saw these Four Noble Truths, and the Buddhas of the future will also see these Four Noble Truths. Those who crave the affection and love of family life and the glory and fame of the world will never attain the path of transcending the world. The path arises from the mind. Those with pure minds attain the path. Next, those with upright minds who do not violate the five precepts can attain rebirth in heaven. Next, those who believe in the path and delight in studying the scriptures and Dharma can later become human. If one

The Buddha and the Venerable Ānanda went to Bārāṇasī first and stayed under a divine tree outside the city. The brāhmaṇas and householders heard that the Buddha had come with his disciples. They all went outside the city to pay homage to the Buddha. Some brought mats, some brought woolen blankets, some brought water and lamps, and went to where the Buddha was. They bowed their heads and sat to one side. The Buddha told the brāhmaṇas and householders, "People in the world who indulge in desires and give in to their minds have five kinds of depletion: First, indulging themselves, their wealth decreases day by day. Second, indulging themselves, they endanger their bodies and lose the path. Third, indulging themselves, they are not respected by the masses and have regrets at death. Fourth, indulging themselves, their bad reputation spreads throughout the world. Fifth, indulging themselves, when their bodies die, their spirits fall into the three evil paths. People who can subdue their minds and not indulge themselves have five kinds of abundance: First, restraining themselves, their wealth increases day by day. Second, restraining themselves, they approach the path of the mind. Third, restraining themselves, they are respected by the masses and have no regrets at death. Fourth, restraining themselves, their good reputation spreads throughout the world. Fifth, restraining themselves, when their bodies die, their spirits are reborn in the heavens and blessed lands. People who do not indulge themselves have these five good qualities. They should reflect on them." The Buddha spoke the Dharma and taught the people various essential words, all of whom rejoiced. They all went forward, bowed their heads at the Buddha's feet, circumambulated him three times, and left.

Then the Buddha rose and went to the outskirts of Āveśi, sat under a tree, and with the divine eye of the mind, saw the heavenly beings above, who had sent the wise spirits to guard this land. The Venerable Ānanda rose from his meditation, bowed his head, and stood to one side. The Buddha asked Ānanda, "Who planned to build this city of Bārāṇasī?" He replied, "It was built by the Magadha minister Varsakāra, who wanted to block the Vajjis." The Buddha said, "Excellent! Excellent! Varsakāra is wise. He knows to plan this. I see the heavenly beings of the Trāyastriṃśa Heaven, who together hold this land. Wherever the land is protected by heavenly beings, it will surely be peaceful and prosperous. Moreover, this land is close to the heavens. The spirit who rules this land is named Manasi. If it is protected by Manasi, the country will become more and more prosperous, and there will surely be many sages, virtuous and wise people, and noble and talented ones. Other countries will not be able to match it, nor will they be able to destroy it. This city will last for a long time. When it is about to be destroyed, it will be destroyed by three things: first, a great fire, second, a great flood, and third, the people of the country conspiring with outsiders.

Varsakāra heard that the Buddha was traveling with his disciples and had arrived here. He immediately rode in a majestic carriage with five hundred carriages, leaving the city to pay homage to and make offerings to the Buddha. Upon arrival, he got off the carriage, walked into the garden gate, saw the Buddha, was delighted, and respectfully spoke with a dignified demeanor. After bowing and taking his seat, the Buddha spoke the Dharma and taught him various essential words. Varsakāra was delighted and said, "I wish to offer a humble meal. I hope the Sage and his assembly will deign to accept it." The Buddha silently agreed. Varsakāra then rose, bowed his head, circumambulated the Buddha three times, and returned. Upon returning, he prepared delicious food and arranged the room throughout the night, setting up seats inside. Early the next morning, he went to inform the Buddha, "The meal is ready. May the Sage know the time." The Buddha then put on his robe, took his alms bowl, and went with his disciples to his house. He took his seat on a high seat in front of the assembly. Varsakāra personally served the delicious food and offered the drink. After washing the dishes, he stood and said to the Buddha, "May the Buddha bless the merit of my offerings, so that the people of this country and all heavenly beings may always be at peace." The Buddha blessed him, saying, "The Buddha rejoices with you. You will be honored by heavenly beings and serve as a guide for the people of the land. By offering food to the Buddha and the monks who uphold the precepts, and receiving the blessings of the sages, the words of the Dharma and wisdom, and upholding the sutras and precepts, you will be respected and serve those who are worthy of respect and service. Generously giving and embracing all with kindness, having a compassionate mind, will enable you to always obtain blessings and welfare, and see the right path." The minister was delighted. The Buddha continued, "Although you have official duties in this life, because of this merit, you will surely be liberated in the future. If one can offer food to the Buddha and the true sages who uphold the precepts, and receive the blessings of the sages, it will never be in vain. You should also know that if one wishes to hold office or occupy a position, one should not have a greedy mind, an extravagant mind, an arrogant mind, a cruel mind, or a reckless mind. By removing these five, one will have no regrets in the future, and upon death, one will ascend to the heavens, eliminating the sins of the evil paths." After speaking, the Buddha rose from his seat and left through the eastern city gate. Varsakāra followed and said, "Let us name this gate 'Gautama Gate'." When the Buddha crossed the ferry, he also named it "Gautama Ferry".

At that time, the people were crossing the river in various ways, some in large boats, some in small boats, some in bamboo rafts, and some in wooden floats. The Buddha sat in concentration and thought to himself, "In the past, before becoming a Buddha, I have crossed this river countless times in boats and rafts. Now that I am liberated, I will never ride in them again. I will also enable my disciples to be free from them." The Buddha emerged from concentration and spoke a verse:

The Buddha is the ferryman of the sea, the Dharma bridge
crossing the river. The Mahayana sutras ferry all heavenly beings and
humans. He also liberates himself, crosses the shore, and attains immortality
He enables all disciples to untie their bonds and attain nirvana.

At that time, the Buddha invited Venerable Ānanda to go together to the country of Kuṇḍa. Upon receiving the instruction, they all went and sat under a tree. The Buddha told the bhikṣus, "Listen all! You should uphold pure precepts, contemplate concentration, and understand the practice of wisdom. These three are the abundant merit and fame of meditation, and also the means to be free from the defilements of desire, anger, and ignorance. This is called the right method to cross over desire and swiftly attain liberation. You should rely on this to liberate yourselves, exhaust this life, enter the pure practice, diligently do what is appropriate, and know the single mind. Cultivate your nature well, be free from disputes with the world, and know the affairs of the world. You should worry about your own body, dwell in tranquility, and contemplate internally. The mind will then become clear, the three defilements will be removed, and you will attain the path by yourself. The mind will no longer wander and be attached. It is like a king who is the lord of the people. A bhikṣu who contemplates internally can have myriad thoughts, all of which are controlled by the mind."

The Buddha went with Ānanda to the country of Kusumapura and stayed under a Jambu tree by the river. The disciples went into the city to beg for food, washed, returned to pay homage to the Buddha, and stood to one side. They said to the Buddha, "In this country, there are many epidemics and deaths. This morning, we heard that ten people, namely Xuanhe, Shixian, Chudong, Yuzhen, Shuliang, Kuaixian, Bosong, Jiandu, Decheng, and Jinggao, all died. Where will these people go after death?"

The Buddha told the bhikṣus, "These ten people have already severed their natural souls and spirits, and have been reborn in the Heaven of the Eighteenth Heaven. They have attained the stage of non-return and will not come down to experience worldly dharmas again. Moreover, those who died in this country are not only these. With my heavenly eye, I see that five hundred faithful men are all like Nanda, having severed the three defilements, and have attained the stage of non-return. They will not be reborn again and will attain nirvāṇa. There are also three hundred faithful men who have severed the three fetters of desire, anger, and ignorance, and have attained the stage of once-return. They will be reborn once more and then reach the end of suffering. There are also five hundred faithful women who have attained the four joys, severed the three fetters, attained the stage of stream-entry, and are free from the three evil paths. They will be reborn in the heavens and among humans for no more than seven lifetimes and will attain arahantship."

Then the Buddha said to the bhikṣus, "You say that the dead disturb the Buddha. But I am the Buddha and no longer experience this. What fear is there? How wonderful and marvelous! Birth and death have their time. The arising of the Buddhas, although born in the world, is not due to the dharmas of the Buddha. Why is this? The dharmas of the Tathāgata have already ceased, and there is nothing not realized. It is clearly explained that what is called marvelous is that from this one attains this, and without this one does not attain this. From this arises this birth, and the cessation of this is the complete cessation of that. Why is this? Because of seeking with desire, there is ignorance. Due to ignorance, there is karmic formation. Due to karmic formation, there is consciousness. Due to consciousness, there is name and form. Due to name and form, there are the six sense bases. Due to the six sense bases, there is contact. Due to contact, there is feeling. Due to feeling, there is craving. Due to craving, there is grasping. Due to grasping, there is existence. Due to existence, there is birth. Due to birth, there is old age and death, sorrow, lamentation, suffering, dejection, and mental anguish. This is the complete suffering of existence, the basis of birth and death, turning like a wheel, without rest. From ignorance and non-illumination, there is birth and death. If there were no ignorance and no desire, then karmic formation would cease. With the cessation of karmic formation, consciousness would cease. With the cessation of consciousness, name and form would cease. With the cessation of name and form, the six sense bases would cease. With the cessation of the six sense bases, contact would cease. With the cessation of contact, feeling would cease. With the cessation of feeling, craving would cease. With the cessation of craving, grasping would cease. With the cessation of grasping, existence would cease. With the cessation of existence, birth would cease. With the cessation of birth, old age and death, sorrow, lamentation, suffering, dejection, and mental anguish would cease. This is the complete cessation of the suffering of existence. Therefore, I have previously said that the ignorant have birth and death, while the wise uphold the path and do not have birth and death. One should contemplate this and subdue the mind so as not to uphold the path of rebirth. Moreover, to approach the path, there should be four joys, which should be well contemplated and practiced: first, to contemplate the Buddha with joy and not be apart from it; second, to contemplate the Dharma with joy and not be apart from it; third, to contemplate the Saṃgha with joy and not be apart from it; fourth, to contemplate the precepts with joy and not be apart from it. Contempl

At that time, the Buddha invited the Venerable Ānanda to go together to the country of Vaiśālī. He immediately accepted the instruction and went. The Buddha, enjoying the pleasure of the city, stopped outside the city, looking towards the garden of the Licchavi woman. The Licchavi woman heard that the Buddha was coming with his disciples from Gṛdhrakūṭa Mountain. She immediately adorned her carriage and clothes, and together with five hundred female disciples, left the city to go to the Licchavi garden, wishing to kneel and pay homage to the Buddha. The Buddha saw from afar the five hundred women coming and instructed the bhikṣus, "Seeing this, all should lower their heads and contemplate internally, disciplining your minds. Their beautiful clothes are like painted vases. Although they are adorned with colors, inside they are only filled with excrement and urine. Know that beautiful women are all like painted vases. Those who practice the Way should not be deluded by them. Therefore, you should be diligent in controlling your minds and contemplating the distinctions. This Licchavi woman is also coming because of my teaching. What is meant by being diligent in controlling? It means that when unwholesome dharmas arise, one is able to immediately cut them off, diligently cultivating and restraining one's mind. When unwholesome dharmas have not yet arisen, one is able to prevent them from arising, diligently cultivating and restraining one's mind. When wholesome dharmas have not yet arisen, one is able to generate them, diligently cultivating and restraining one's mind. When wholesome dharmas have already arisen, one is able to establish them and not forget them, causing them to increase and expand, diligently cultivating and restraining one's mind. Therefore, one should think, 'It is better to break bones and crush one's body than to follow one's mind and do evil.' This is called being diligent in controlling. What is meant by contemplating the distinctions? It means contemplating the internal body and observing the body, contemplating the external body and observing the body, contemplating the internal and external body and observing the body, contemplating the internal feelings and observing the feelings, contemplating the external feelings and observing the feelings, contemplating the internal and external feelings and observing the feelings, contemplating the internal mind and observing the mind, contemplating the external mind and observing the mind, contemplating the internal and external mind and observing the mind, contemplating the internal dharmas and observing the dharmas, contemplating the external dharmas and observing the dharmas, contemplating the internal and external dharmas and observing the dharmas, contemplating the distinctions and cutting off the mind from not being able to do so. This is called contemplating the distinctions. What is meant by distinguishing what is possible and what is not possible? It means distinguishing and practicing according to what is right. This is called distinguishing. Those who are able to be diligent in controlling

Not long after, the Licchavi clansmen of Vaiśālī heard that the Buddha was coming with his disciples from Gṛdhrakūṭa Mountain, seven li away from the city. They immediately rode in majestic four-colored carriages, leaving to see the Buddha. Among the Licchavis, some rode blue horses and blue carriages, with blue clothes, blue canopies, blue banners, and blue flags, and their attendants were all blue; some rode yellow horses and yellow carriages, with yellow clothes, yellow canopies, yellow banners, and yellow flags, and their attendants were all yellow; some rode red horses and red carriages, with red clothes, red canopies, red banners, and red flags, and their attendants were all red; some rode white horses and white carriages, with white clothes, white canopies, white banners, and white flags, and their attendants were all white. The Buddha saw that the carriages and riders filled the road, coming in numbers of hundreds of thousands. He then told the bhikṣus, "Do you wish to see the attendants entering and leaving the garden of the Heavenly Emperor in the Heaven of the Thirty-three? It is no different from this." When the Licchavis arrived, they all got off their carriages, walked into the garden of the Licchavi woman, paid homage, and sat to one side. The Buddha spoke the Dharma and properly guided the great assembly. A certain person stood up, adjusted his clothes, and addressed the Buddha, saying, "I have always heard of the Buddha's virtues, which are lofty and great. Heaven and earth are not unmoved by them. I have always respected and looked up to them day and night from wherever I am. I dare not be disturbed by the pure teachings." The Buddha told the Licchavi, "The wise and sagacious in the world know how to respect the Buddha. Those who respect the Buddha will attain their own blessings. After death, they will ascend to heaven and not fall into evil paths." Thereupon, the Licchavi spoke a verse in praise, saying:

Coming to pay homage to the Dharma King, the mind is upright and the power of
the path is at peace. The most supreme is called the Buddha, the name is as
famous as the snow mountains. It is like a flower, pure and without doubt, obtaining joy
like being near fragrance. The body is square, looking at it without weariness, the light is
like the brightness of dew. Only the Buddha's wisdom is lofty and wonderful, the brightness is
great without any flaws. I wish to uphold the pure precepts of faith and take refuge
in the Three Jewels.

At that time, the five hundred prominent families in the assembly each took off their upper robes and gave them to Piṇḍola. Piṇḍola held the robes and said to the Buddha, "These venerable ones, having heard the good words, are delighted. They have all offered five hundred upper robes to the World-Honored One. May you accept them with compassion." The Buddha accepted them and said, "Know this, Piṇḍola! The Buddha, as the Tathāgata, Arhat, Perfectly Enlightened One, accomplished in knowledge and conduct, the Sugata, knower of the world, unsurpassed guide, trainer of those who can be trained, teacher of gods and men, the Buddha, the Blessed One, has appeared in the world. There are five difficult and naturally occurring phenomena. What are the five? The Buddha appears in the world to teach and transform the world. Śakra, Brahmā, śramaṇas, brāhmaṇas, dragons, spirits, emperors, and others naturally attain wisdom, manifest realization in the world, and expound the true path. The upper words are also good, the middle words are also good, and the lower words are also good. They are complete in essential meaning, pure and thoroughly expressed, and fully expounded. This is the first difficult and naturally occurring phenomenon. When the Buddha teaches the Dharma in the world, those who hear it all delight in it, believe, recite, and uphold it. They straighten their body, speech, and mind, leave evil and enter the right path. This is the second difficult and naturally occurring phenomenon. The people of the world, having heard the Buddha's teachings, their minds are opened and resolved. They deeply contemplate and all attain clear wisdom. This is the third difficult and naturally occurring phenomenon. The people of the world, having heard the Buddha's teachings, mostly love and respect them. They leave the three evil paths and are reborn in the heavens and among humans, attaining great benefits. This is the fourth difficult and naturally occurring phenomenon. The people of the world, having heard the profound and wonderful Dharma words of the Buddha's teachings, understand the causes and conditions of the origin of birth and death. They cut off emotions and desires and all attain liberation. The first diligent ones attain the path of arahantship, the second diligent ones attain the path of non-return, the third diligent ones attain the path of once-return, and the fourth diligent ones attain the path of stream-entry. This is the fifth difficult and naturally occurring phenomenon. Ordinary people, having faith in the Buddha, even if they offer a little goodness, all attain great blessings and it is not in vain. Therefore, Piṇḍola! You should encourage yourself and study this attainment."

The Buddha having spoken, the Licchavis rose from their seats, adjusted their robes, joined their palms, and said, "We originally wanted to invite the Buddha, but your daughter has taken precedence over us. We wish to invite you another day. We have many affairs and wish to return to bid farewell." The Buddha said, "You should know the right time." They then all bowed their heads at the Buddha's feet, circumambulated him three times, and departed.

The daughter prepared rich food throughout the night, decorated the room, set up seats in the morning, and informed the Buddha, "The food is ready. The Buddha, together with the disciples, went to her house and sat on the high seat in front of the assembly. The daughter personally served and offered bowls and drinks. After washing the water, she took a small bench and sat in front of the Buddha, wishing to ask about the Dharma. The Buddha said, 'I praise those who are generous and do not fear in the future. They gain much praise, their good reputation increases day by day, and they are loved and respected by the people. Those who are not stingy, benevolent, and wise are wise. In this way, they are free from defilements and peacefully reborn in the heavens, where the gods enjoy themselves together.' The Buddha spoke the Dharma for the daughter, guiding her with various essential teachings. They were all delighted.

The Buddha invited Venerable Ānanda to go together to the Bamboo Grove village and stay under the trees in the northern part of the city. That year, the Bamboo Grove village was in famine and grain prices were soaring. The Buddha told the monks, "Here in the famine, begging is difficult to obtain. You should go to different places in Vaiśālī and Ujjayinī to avoid hunger." Having received the instruction, they were about to leave. The Buddha said, "Monks! You should know that self-restraint brings goodness without joy, and encountering evil should not cause sorrow. Eat to sustain the body, do not crave delicacies. It is because of craving and seeking that birth and death are not severed. Those who know how to restrain the body and can self-restrain can attain concentration." The Buddha spoke the Dharma for them, guiding them with various essential teachings. They were all delighted, bowed to the Buddha, and left. They went to different countries and villages.

The Buddha went to the village of Vaisali with Ānanda alone. At that time, the Buddha's body was ill, and the whole body was in pain. The Buddha thought the pain was severe, but the disciples were all not there. He should wait for the assembly to come before entering nirvana. He should strive with the illness and accept the concentration of not thinking about the assembly. He immediately entered the samadhi of the image of the concentration of not thinking about the assembly. With this forbearance, he heard by himself. Venerable Ānanda rose from under a tree, went to the Buddha, bowed, stood to one side, and asked about the Buddha's condition: "Is the illness better? Hearing that the World-Honored One is ill, I am truly worried. Does the World-Honored One not wish to enter nirvana? Please give instructions to the disciples." The Buddha replied to Ānanda: "How could the Buddha be far from the assembly? I am always among the monks, teaching and instructing as I should. What I have said before and after is all for the assembly. You should diligently practice according to the sutras. Just now, my illness arose, and the whole body was in severe pain. I then thought of the concentration of not thinking about the assembly. The mind is not attached to the illness, and forbearance is the essential. Ānanda! The Dharma I have spoken is complete inside and outside. The Buddha is the Dharma master, without forgetting anything. What should be practiced is sufficient to know by oneself. I am also old, already eighty years old. The body is like an old cart, without strength or firmness. I have said before that birth and death have a time, and there is nothing that does not end. There is a heaven above called the Unthinkable Realm. Its lifespan is eighty-four thousand great kalpas. Even there, there is death. Therefore, the Buddha arises in the world, showing nirvana as the great path, to cut off the root of birth and death. Now, I completely entrust the turning of the wheel of the Dharma to the body, so that the Dharma can return to itself. What is meant by entrusting? What is meant by returning to oneself? It means concentrating the mind on the four contemplations: contemplating the body, contemplating feelings, contemplating the mind, and contemplating dharmas. Vigorously controlling thoughts, cutting off thoughts, this is the entrusting of the Dharma teaching for all. One should return to oneself. I have already explained this repeatedly. If one wishes to understand, one should diligently practice the inner and outer precepts, making them always so. Those who return to themselves and awaken to the Buddha's teachings are all the Buddha's descendants. Now, I have abandoned the position of a wheel-turning king to become a Buddha for the world, worrying about liberating the three realms. You should also worry about your

When they avoided the rain, they finished mending their robes. The Buddha invited Venerable Ānanda to go together to Vaiśālī. Having received the instruction, they went. Upon arriving, they stayed at the Monkey Pavilion. After begging for alms and finishing their meal, they washed their bowls and rinsed their mouths. Then, together with Ānanda, they went to the place of the Swiftly Moving Spirit. The Buddha said, "Ānanda! Vaiśālī is pleasant, Ujjayinī is also pleasant. Now, in this world, the sixteen great countries, their various prefectures and counties are all pleasant. The Ganges River produces a lot of gold. The land of Jambudvīpa is painted with five colors. People are born in the world, and longevity is pleasant. If bhikṣus and bhikṣuṇīs know the four divine feet, this is to remove suffering. Cultivating and practicing a lot, they should remember without forgetting. According to their wishes, they can attain immortality, not just for one kalpa. Thus, Ānanda! The Tathāgata has already cultivated and practiced the four divine feet a lot, concentrating the mind without forgetting. According to his wishes, the Tathāgata can stay for one kalpa and more." The Buddha repeated this up to three times. At that time, Ānanda's mind was immersed in the thought of the periphery, obscured by Māra, and he did not understand, remaining silent and not responding. The Buddha said, "Ānanda! Go to the foot of a tree and contemplate in stillness." He then received the instruction and sat in one place.

At that time, Māra Pāpīyān came and said, "The Buddha's mind is without desire. He can enter parinirvāṇa. His teachings have been completed. He can enter parinirvāṇa. In the past, when the Buddha was wandering by the River Ujjenī, he explained to the elders, 'Although I have become a Buddha and attained mastery, I do not crave long dwelling. This is not just for now. Those to be liberated are also complete. I can enter parinirvāṇa.'" The Buddha replied to Pāpīyān, "The reason I have not yet entered parinirvāṇa is that I need my bhikṣus and bhikṣuṇīs to all attain wisdom and uphold the teachings and precepts. I need to encourage those who have not entered to study and attain accomplishment. I also need my male and female lay followers to attain wisdom and uphold the teachings and precepts. Those who have not entered should enter and receive the Dharma. Those who have received it should attain accomplishment. Thus, Pāpīyān, I am waiting for these four groups of disciples to all attain the Dharma mind, to teach each other, to liberate the ignorant, and to attain accomplishment through study. Therefore, I have not yet entered parinirvāṇa until now." Māra said, "The time is sufficient. It is already complete." The Buddha said, "Be silent. The Tathāgata will not be long. After three months, I will enter parinirvāṇa." Māra's mind was then delighted. He joyfully departed. The Buddha then sat upright, concentrated his mind, and thought, "In the samadhi, I will not dwell on life and death, but discard the remaining lifespan." At that time, the earth greatly shook, and the sky became pure. The Buddha's light shone endlessly, and the devas came and filled the sky. The Buddha awakened from samadhi and spoke a verse himself:

Countless virtues and practices, I now abandon. Those who are to be liberated
near and far, I have already liberated those who are to be liberated.

The Venerable Ānanda was startled and his hair stood on end. He quickly went to the Buddha, bowed, stood to one side, and said to the Buddha, "How amazing, World-Honored One! The earth shook so greatly. What is the cause and condition for this?"

The Buddha told Ānanda, "There are eight causes and conditions for the shaking of the world. What are the eight? The world rests on water, the water rests on wind, and the wind rests on space. Sometimes a great wind arises in space, stirring up the great waters, and when the great waters are stirred, the entire earth shakes. This is the first cause. Sometimes a Śramaṇa who has attained the Way, or a divine being, with their abundant virtue and precepts, wishes to test their power, and when they touch the earth with their hand, the entire earth shakes. This is the second cause. When a Bodhisattva first descends from the fourth heaven into his mother's womb, with his wise and compassionate intention, wishing to see the Dharma and teach, to enlighten the ignorant, he then emits a divine light, shaking heaven and earth, causing all Brahmā, Śakra, Māra, Śramaṇas, and Brahmins to see the light. This is the third cause. When a Bodhisattva is born from his mother's womb, his virtue moves the gods, and the sky is clear and cloudless, with the distant illumination of divine light, causing the entire earth to shake. This is the fourth cause. When a Bodhisattva attains the unsurpassed, true, and correct Buddhahood, the entire earth greatly shakes, and the heavenly gods spread out in the four directions, proclaiming the name of the Buddha. This is the fifth cause. When a Buddha has already become a Buddha, at the time of his first great assembly, when the Dharma wheel turns three times, the gods and humans understand, and the Bodhisattvas of this world and other worlds ascend to the great path, with the distant illumination of light, causing the entire earth to shake. This is the sixth cause. When the Buddha's teachings are about to end, and he wishes to abandon his life and not remain in existence, he then emits a great light, inspiring the gods and humans, causing the entire earth to shake. This is the seventh cause. When the Buddha, the Honored One, is about to abandon his body and enter parinirvāṇa, the light is bright and illuminating, and the gods gather, causing the earth to shake everywhere. This is the eighth cause."

Ānanda said, "Has the Buddha already abandoned his life?"

The Buddha said, "I have already abandoned it."

Ānanda said, "In the past, I heard the Buddha say that if a disciple knows the four bases of supernormal power, cultivates them diligently, and focuses on them without forgetting, they can live as long as they wish. The Buddha's virtue and path surpass this, so he should not be able to stay for long either?"

The Buddha replied to Ānanda, "Is what you just said not excessive? I spoke to you about the four bases of supernormal power up to two or three times, but you were silent and immersed in obscurity, not giving rise to clear thoughts. You were obscured by Māra and then what? How can you say you possess the Buddha's teachings? Once words leave the mouth, how can they be contradicted?"

He replied, "No."

"So it is, Ānanda! The unwise, having spoken, then contradict themselves. I am not like that."

Ānanda, with tears streaming down, said, "How quickly! The Buddha enters nirvāṇa, how quickly! The eye of the world is extinguished."

At that time, the Buddha instructed the wise Ānanda to invite the bhikṣus who were traveling in the country of Vaiśālī. Having received the instruction, he immediately invited them all to gather in the lecture hall. After paying homage, they stood to one side. The Buddha told the bhikṣus, "The world is impermanent, without solidity, and will all be separated. What remains is impermanent. The activities of the mind and consciousness are just self-deception. Who can have long-lasting reunions with loved ones? Even heaven and earth and Mount Sumeru will collapse and disintegrate, let alone human beings, who wish to have long existence? The suffering of birth and death is to be despised. The Buddha will enter parinirvāṇa in three months. Do not be surprised or worried. Moreover, all past, present, and future Buddhas attain it through the Dharma. The Dharma of the sūtras still exists. You should diligently study and practice, uphold pure thoughts, and strive for liberation. When the mind and consciousness are at peace, one will not die, be reborn, or wander in the five paths, abandoning one body and receiving another. When the five aggregates are severed, there will be no suffering of hunger, thirst, cold, heat, sorrow, or distress. When people know the right mind, all the gods in heaven will rejoice on their behalf. One should subdue the mind, be gentle and humble, and not follow the activities of the mind. The activities of the mind are endless. Those who attain the Way also have the mind. The mind creates heaven, the mind creates humans, the mind creates ghosts, spirits, animals, and hell. All are created by the mind. The arising of all dharmas is attained through the activities of the mind. The mind creates consciousness, consciousness creates intention, and intention turns into the mind. The mind is the longest. The mind's intention is the activity. The activity is the life. The wise and the foolish are in the activity. The longevity and brevity of life are in the life. The mind, intention, and life are mutually dependent. One's own good and evil deeds are to be borne by oneself. The father's unwholesome deeds are not borne by the son, and the son's unwholesome deeds are not borne by the father. Goodness brings its own blessings, and evil brings its own retribution. Now the Buddha is respected by all in heaven and on earth. All are due to the mind's intention. Therefore, one should practice the Dharma with the right mind. Only those who practice the Dharma can attain peace and tranquility in this life. One should diligently uphold and recite it, and contemplate it in stillness. Then my pure Dharma can remain for a long time, and can compassionately liberate the world from suffering. The Way benefits and pacifies all gods and humans.

Bhikṣus, you should know! What is the Dharma? It refers to the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the four dhyānas, the five faculties, the five powers, the seven factors of awakening, and the eightfold noble path. By practicing and upholding it, one can attain liberation and prevent the Dharma from declining.

What are the four foundations of mindfulness? They are mindfulness of the body, mindfulness of feelings, mindfulness of the mind, and mindfulness of dharmas. By contemplating the body internally, contemplating the body externally, and contemplating both internally and externally, one discriminates and contemplates, cutting off deluded thoughts. The same applies to feelings, the mind, and dharmas.

What are the four right efforts? They are the effort to eliminate unwholesome dharmas that have arisen, the effort to prevent unwholesome dharmas that have not yet arisen from arising, the effort to generate wholesome dharmas that have not yet arisen, and the effort to increase and not forget wholesome dharmas that have already arisen.

What are the four bases of spiritual power? They are the base of spiritual power of desire, the base of spiritual power of energy, the base of spiritual power of mind, and the base of spiritual power of investigation. By contemplating desire, one eliminates various practices, and is endowed with the base of spiritual power of mindfulness. One's desire is not deluded, not grasped, and not abandoned, always guarding pure conduct. The same applies to energy, mind, and investigation.

What are the four dhyānas? Abandoning desire and evil dharmas, only contemplating and practicing, with the aspiration for non-action, one accomplishes the practice of the first dhyāna. Having extinguished contemplation and practice, internally guarding one's mind, aspiring for tranquility, one accomplishes the practice of the second dhyāna. Only observing the absence of desire, the mind is at ease and the body is upright, discerning and seeing the true, one accomplishes the practice of the third dhyāna. Having already eliminated suffering and happiness, without the thought of joy or sorrow, the mind is already pure, one accomplishes the practice of the fourth dhyāna.

What are the five faculties? The first is the faculty of faith, which directs the mind towards the four joys. The second is the faculty of energy, which cultivates the four right endeavors. The third is the faculty of mindfulness, which contemplates the four intentions. The fourth is the faculty of concentration, which contemplates the practice of the four dhyānas. The fifth is the faculty of wisdom, which sees the four noble truths.

What are the five powers? The first is the power of faith, with a joyful mind that is indestructible. The second is the power of energy, always able to control oneself. The third is the power of mindfulness, attaining the contemplation of intentions. The fourth is the power of concentration, with a mind of dhyāna that is not disturbed. The fifth is the power of wisdom, realizing the path by oneself.

What are the seven factors of awakening? The factor of awakening of mindfulness, the factor of awakening of discernment of phenomena, the factor of awakening of energy, the factor of awakening of joy and happiness, the factor of awakening of one-pointedness, the factor of awakening of concentration, and the factor of awakening of equanimity.

What are the eightfold path? Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These are the pure Dharma for transcending the world.

At that time, the Buddha invited Venerable Ānanda to go together to the city of Kuśinagara. Having received the instruction, Ānanda followed. As the Buddha was passing through the country, he went out of the city gate and turned his body to the right, looking back at the gate and smiling. Ānanda immediately adjusted his robes, placed his right knee on the ground, knelt for a long time, and asked, "Since I have been attending to you for more than twenty years, I have never seen the Buddha act without a reason. Why did you turn your body to look back at the gate and smile? What is the reason for this?"

The Buddha said, "It is so, Ānanda! The Buddha's dignified manner does not turn the body in vain and smile without reason. It is because this is my last time seeing Vaiśālī, so I am looking back and smiling." Then the Buddha spoke a verse himself:

This is my last time, viewing Vaiśālī. I
will go to nirvāṇa there, no longer taking rebirth.

Another bhikṣu also praised in verse:

The Buddha praised this last body, its practice reaching its utmost. If it
were to sink into emptiness, where would we see the coming of the Sage?

The Buddha went with Ānanda to the northern forest grove of the city of Kuśinagara and told the bhikṣus: "You should protect pure precepts, contemplate concentration, and understand wisdom. Those who uphold precepts, have concentration and wisdom, attain great virtue and abundant fame, permanently free from greed, anger, and ignorance, can attain arahantship. Those who wish to attain right liberation in this life should increase their self-understanding to end this life and enter the pure path. Having practiced accordingly, one can know for oneself that one will not receive another body in the future."

The Buddha again invited the Venerable Ānanda to go together to the city of Kaniṣṭha, and sat under a tree north of the city. He told the bhikṣus: "You should protect pure precepts, contemplate concentration, and seek to understand wisdom. Those who protect pure precepts do not follow the three characteristics. Those who concentrate their minds do not let them wander. Those who understand wisdom are free from desire and have unobstructed practice. Those with precepts, concentration, and wisdom have great virtue and abundant fame. They are also free from the three defilements and can attain arahantship. Those who wish to attain right liberation with this body should diligently seek understanding to end this life and enter the pure path. Practicing accordingly, one can know for oneself that one will be extinguished and not receive another body in the future."

The Buddha again went with Ānanda through the city of Kaniṣṭha, and also through the cities of Suvarṇabhūmi, Hastināpura, and Puṣkarāvatī, to the city of Sudarśana. Everywhere he told the disciples about these three essentials: "You should protect precepts, contemplate concentration, and understand wisdom. Those who protect these three have great virtue and abundant fame. They can eliminate desire, anger, and ignorance, which is called right liberation. Having precepts and a concentrated mind, the mind of concentration is accomplished. With a concentrated mind accomplished, the mind of wisdom is clear. Just as dyed clean cloth receives clear colors, having these three minds makes the path easy to attain. You should just diligently seek understanding with a single mind, to end this life and enter purity. Practicing accordingly, one can know for oneself the end of this life and not receive another body. If one cannot fully practice precepts, concentration, and wisdom, it is difficult to attain liberation. Having these three, the mind is naturally enlightened. Sitting and contemplating, one can clearly see the five paths - heavenly beings, humans, hell beings, animals, and ghosts - and know the thoughts and intentions of all beings. It is like a clear stream, in which the sand, gravel, blue, yellow, white, and black are all seen. Those who attain the path only see clearly because their minds are clear. Those who wish to attain the path should purify their minds. Just as turbid water cannot be seen, an impure mind cannot attain liberation. The teachings of the teacher should be practiced by the disciples. The teacher is not in the disciple's mind, but by correcting their thoughts, those with upright thoughts will naturally attain the path."

The Buddha was already delighted with Sudarśana. He again invited the Venerable Ānanda to go together to the city of Vairambhya, and sat under a tree north of the city. In the evening, Ānanda rose from his meditation, went to the Buddha, bowed, and asked with his hands folded: "I suddenly want to know how many reasons there are for an earthquake."

The Buddha told Ānanda: "There are three reasons: First, the earth rests on water, the water rests on wind, and the wind rests on space. When a great wind arises, the water is disturbed, and when the water is disturbed, the earth moves. Second, it is because the enlightened śramaṇas and divine beings want to manifest responses, so they cause the earth to move. Third, it is because of the Buddha's power. Since I became a Buddha, the earth has moved before and after, and the sun, moon, and earth of the three thousand worlds are all moved. Many devas, humans, and ghosts have heard and understood."

Ānanda exclaimed: "Wonderful! The Buddha is unparalleled. With the natural Dharma, there is nothing that is not moved. The supreme virtue and supreme Way are majestic and so."

The Buddha said: "It is so, Ānanda! The Buddha's virtue is not small. It comes from accumulating merit and practicing various good deeds for countless eons, and then becoming a Buddha on one's own. There is this wondrous and natural Dharma teaching. One knows everything and sees everything, and there is nothing that is not entered or transformed. I remember that in the past, with a compassionate mind, I transformed and taught hundreds of thousands of people, princes and nobles from all over the world, according to their appearance and demeanor. I traveled around teaching and transforming them, causing them to have good intentions. I manifested transformations like this throughout the eight directions, adapting to the customs, attire, and language of each country. I observed what methods people practiced and what scriptures they knew, and then taught them the right path. For those who enjoyed the meaning of the teachings, I established the teachings. For those who understood the principles, I explained the supreme essentials. After establishing their resolve, I would disappear. Even kings and nobles did not know who I was. Later, they all became immersed in and respected the Dharma teaching. This is the Buddha's pure and wondrous natural Dharma.

Moreover, Ānanda! I attained the Buddha's power and entered everywhere to manifest transformations with the Buddha's dignified Dharma. I entered the assembly of śramaṇas and became their teacher and guide. Later, I transformed and entered the assembly of brāhmaṇas. I also lived among the Confucian scholars and various schools of thought. According to their attire, voice, and language, I bestowed the scriptures and teachings, accomplishing everything for them. I taught the Dharma of confusion and then disappeared. All of them accepted my teachings but did not know who I was. This is the Buddha's rare and natural Dharma.

Thus, Ānanda! The Buddha's kindness is vast and all-accomplishing, but it is difficult to encounter. The Buddha appears in the world like the udumbara flower, which only blooms from time to time. The Dharma taught by the Buddha is also difficult to hear. Having heard the Dharma, one should uphold and protect it. How should one uphold it? After my parinirvāṇa, if there are bhikṣus who say: 'I have seen the Buddha's mouth and received this Dharma, this Vinaya, this teaching,' but their words are not in accordance with the sūtras and violate the Dharma, one should use the Dharma phrases, the words of the sūtras, and the words of the Vinaya to explain it. If the sūtras do not agree with the meaning of the Dharma, one should admonish them, saying: 'Virtuous one, please listen. This is not spoken by the Buddha. You have falsely received it. It contradicts the meaning of the Dharma, is not the Dharma, and is not the Vinaya. It is not in accordance with the Buddha's teachings. You should abandon it.' If there are bhikṣus who say: 'I have received this Dharma, this Vinaya, this teaching face-to-face from the assembly of elders who uphold the Dharma and precepts,' but their words are not in accordance with the sūtras and violate the true Dharma, one should use the Dharma phrases, the meaning of the sūtras, and the words of the Vinaya to explain it. If the sūtras do not agree with the meaning of the Dharma, one should admonish them, saying: 'Virtuous one, please listen. The assembly of elders knows the Dharma and understands the Vinaya. This is not the Dharma or the Vinaya. You have falsely received it. It should not contradict the meaning of the sūtras. It is not in accordance with the Buddha's teachings. You should abandon it.' If there are bhikṣus who say: 'I have received this sūtra, this Vinaya, this teaching face-to-face from the elders who are wise, talented, intelligent, and accomplished in merit and wisdom, who are respected by the assembly,' but their words are not in accordance with the sūtras and violate the true Dharma, one should use the Dharma phrases and the meaning of the sūtras to explain it. If the sūtras do not agree with the meaning of the Dharma, one should admonish them, saying: 'Virtuous one, please listen. The wise and talented ones understand the Dharma and the Vinaya. This is not the Dharma or the Vinaya. You have falsely received it. It should not contradict the meaning of the sūtras. It is not in accordance with the Buddha's teachings. You should abandon it.'

Moreover, Ānanda! If there are those who say: 'I have received this Dharma discourse from the Buddha,' but their words are erroneous and do not accord with the sūtras and Dharma, or if there are those who say: 'I have received this from the assembly of elders who uphold the Dharma,' but their words are erroneous and do not accord with the sūtras and Dharma, or if there are those who say: 'I have received this from the elders,' but their words are erroneous and do not accord with the sūtras and Dharma, or if there are those who say: 'I have received this discourse face-to-face from the wise, talented, intelligent, and accomplished in merit and wisdom,' but their words are not in accordance with the sūtras and Dharma, one should use the Buddha's words to explain it, leading them to enter the sūtras and uphold the Vinaya, and explain it in detail according to the Buddha's sūtras, Dharma, and teachings, what is upheld by the assembly of elders, what is understood by the wise and talented ones. The virtuous ones should listen attentively and uphold it according to the teachings of the Vinaya. One should not dispute. One should know to uphold these four. If, Ānanda! There are these four kinds of darkness, which undermine the true Dharma, one should distinguish them, causing them to abandon false flattery and accept the four correct intentions. This is called upholding and protecting the Dharma. Those who do not uphold the sūtras and precepts should be expelled by the assembly of bhikṣus. Like weeds that are not removed, they harm the seedlings of good crops. Disciples who are not good destroy my path and Dharma. One should examine each other and not fail to uphold the teachings because the Buddha has passed away. In the world, there are śramaṇas who uphold the sūtras and precepts, and then the world will receive blessings and the heavenly spirits will all rejoice. If one hears that there are bhikṣus who are learned in the sūtras, elders, or new learners, one should seek advice from them. In this way, the faithful men and women will joyfully offer them clothing, food, bedding, and medicine. Bhikṣus who are on the same path should not be discordant. Those who fall into hell and the three evil paths are all due to discord. Bhikṣus should not laugh at each other, saying: 'I know many sūtras, you know few sūtras.' Knowing many or few, each should practice accordingly. The words that accord with the sūtras should be used, and those that do not should be discarded. This is what the Buddha has said, what the bhikṣus have received, and should be upheld well. If it is to be like this in the future, when expounding the sūtras, one should say: 'Thus have I heard. At one time the Buddha

At that time, the Buddha invited the Venerable Ānanda to go together to the country of Pāvā. The disciples all went. The Buddha traveled through the city with ease, and stayed in the Jetavana Garden outside the city. The wealthy clansmen of Pāvā, hearing that the Buddha had arrived, all came out to pay homage, bowed their heads, and sat to one side. The Buddha told the clansmen: "The wise ones, living at home, are respectful, frugal, and moderate in their use. They have four things to offer, which bring them joy. One is to provide for one's parents, wife, and children; two is to care for guests and servants; three is to provide for relatives and friends; four is to serve one's ruler, heaven, the spirits, śramaṇas, and Daoists. This is called knowing how to live, keeping the body safe, and securing the family. One gains strength, good complexion, wealth, fame, and upon death, attains rebirth in heaven." The Buddha spoke the Dharma and taught the clansmen various essential words. They all rejoiced and left. There was a clansman named Chun, who stayed behind alone. He rose, adjusted his robes, knelt for a long time, and said to the Buddha: "I wish to offer a small meal. I hope the noble ones will deign to come." The Buddha accepted with compassion and silence. Chun was delighted, bowed, and returned. He prepared delicious food and adorned the room. In the morning, he laid out the seats and reported to the Buddha: "The meal is ready. The Buddha, together with his disciples, went to his house, took his seat on the high seat in front of the assembly. Chun personally served the bowls and offered the drinks. There was an evil bhikṣu who was about to take the vessel. The Buddha knew this. Chun thought of the Buddha's kindness and made offerings with good intentions. After serving the water, he took a small bench and sat in front of the Buddha, speaking a verse and asking:

Please invite the wise and compassionate ones, who have already crossed to
the other shore. The Dharma-chariot will dispel doubts. How many bhikṣus are there?

The Buddha told Chun: "There are four kinds of bhikṣus. One should recognize and distinguish them. First, those who practice the path are superior. Second, those who understand the path can speak. Third, those who rely on the path for livelihood. Fourth, those who defile the path for the sake of the path. What is meant by superior? The Dharma spoken by the Buddha is immeasurable. Those who can practice without compare, subdue the mind and attain liberation, take the Dharma as their fear, and guide the world, these bhikṣus are the most superior. What is meant by being able to speak? The subtle Dharma praised by the Buddha, those who comprehend its meaning and practice without doubt, and can also expound the traces of the path for others, these bhikṣus are compassionate and able to speak. What is meant by relying on the path? Those who are mindful of self-restraint, diligently study the teachings, are single-minded and unwavering, diligent and tireless, and sustain themselves with the Dharma, these bhikṣus know how to live. What is meant by defiling the path? Those who indulge in their desires, rely on their family lineage, and exclusively engage in defiled practices, causing others to criticize them, not respecting the Buddha's words, and not fearing wrongdoing, these bhikṣus defile the path for the sake of the path; ordinary people see and hear them and think they are on the path. Those who study pure wisdom are like this. One should know that among them, there are the true and the false, the good and the evil. They cannot be treated equally as one. The unwholesome ones slander the virtuous. Therefore, the Buddha's precepts expel the evil ones. It is like weeds growing among seedlings, which if not removed, will harm the rice. There are many such people in the world, inwardly harboring defilement, outwardly appearing pure. If one knows what is meritorious, one will have faith and follow the path, and will never give rise to hatred towards them. Those who recognize the good cultivate themselves, distance themselves from evil, and eliminate desire, anger, and ignorance, thus attaining the path quickly." Having spoken, the Buddha was delighted.

At that time, the Buddha invited Venerable Ānanda to go together to the city of Kuśinagara. Having already delighted Māra, he passed through the city and halfway along the road, the Buddha became ill and sat under a tree with a backache. He ordered Venerable Ānanda to go to the Kuśinagara River to fetch water. Ānanda then went to fetch water and returned, going to inform the Buddha, saying: "Just now, a group of carts passed by, and the water is still turbid and not yet clear. It is only suitable for washing. There is the Nairañjanā River not far from here. Please fetch water to drink." The Buddha took the bowl of water, washed his face and feet, and then endured the illness, which also subsided. At that time, the chief minister of the city, named Puṇyaka, saw the Buddha from afar. His faculties were tranquil and silent, and he had attained the purity of the cessation of the supreme mind. His complexion was bright and beautiful. He joyfully went forward to pay homage to the Buddha, made salutations, and stood to one side. The Buddha asked Puṇyaka: "Where did you attain the joy of the Dharma?" He replied: "It was due to the power of the bhikṣu Rāma. In the past, when I was practicing the path, I saw Rāma sitting under a tree. At that time, five hundred carts passed by on the road. Someone came later and got off the cart to ask the bhikṣu: 'Did you see the group of carts just now?' He replied: 'I did not see.' The other said: 'Did you hear the sound of the carts?' He replied: 'I did not hear.' The other said: 'Were you sleeping?' He said: 'I was not sleeping. I was contemplating the path.' The person then praised: 'The sound of the carts was loud, yet you did not hear it. How concentrated your mind must be! It is rare to be like this. You did not hear the sound of five hundred carts, let alone anything else.' He then offered him a dyed cotton robe. When I heard this, I greatly increased my resolve and attained the joy of the Dharma, which has lasted until today."

The Buddha asked Puṇyaka: "Do you know the sound of thunder, lightning, and thunderbolts? Which is louder, that or the sound of five hundred carts?" He replied: "Even if a thousand carts were to gallop together, their sound would still not be as loud." The Buddha said: "Once, when I was wandering in Āśva, in the afternoon, there was a sudden thunderstorm with lightning and thunderbolts that killed four oxen and two brothers who were plowing.

"Did the World-Honored One not hear it?"

"I said, 'I was in meditative concentration, walking back and forth. A man came, bowed, and followed me. I asked, "Why are you in such a hurry?" He said, "Just now a thunderbolt killed four oxen and two brothers who were plowing. Did the World-Honored One not hear it?" I said, "I did not hear it." He said, "Were you sleeping?" I replied, "I was not sleeping, I was in samādhi." The man also sighed, "It is rare to hear of attaining concentration like the Buddha!" The sound of thunder and lightning shook heaven and earth, yet he attained tranquility and did not hear it.' The man's mind was delighted, and he also attained the joy of the Dharma."

Fokuai praised, saying:

Blessed indeed are those who see the Buddha, who would not rejoice? The merit and
vows have met with the time, allowing me to attain the benefits of the Dharma.

The Buddha replied in verse:

Those who love the Dharma sleep peacefully, joyful and mindful. The Dharma
spoken by the true person, the wise always delight in practicing. Those
who protect the Dharma and practice it, are like rain nourishing life.

Then the minister ordered his servant to return and bring a newly woven golden blanket, which he offered with his own hands, saying, "I know the Buddha does not need it, but please accept it out of compassion." The Buddha accepted the blanket and taught him the right Dharma, with several important words. Fuki avoided sitting and said, "From today onwards, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha. I accept the precepts of pure faith. I will not kill, not take what is not given, not engage in sexual misconduct, not deceive, not drink alcohol, and not eat meat. I dare not violate them. Due to many affairs of state, I must return and take leave." He then bowed at the Buddha's feet, circumambulated him three times, and departed.

The Buddha ordered the wise Ānanda to bring the golden blanket woven by Fuki. Ānanda obeyed and presented it. The Buddha took it and put it on. Ānanda saw the Buddha's radiant countenance, relaxed and bright, exceptionally shining with purple golden color. He knelt and said, "Since I have served for over twenty years, I have never seen the Buddha's face as radiant and bright as today. I wish to hear the reason.

The Buddha said, "Ānanda! There are two causes and conditions for the Buddha's radiant appearance. What are the two? They are when, in the first watch of the night, I attained the unsurpassed, perfect, and true enlightenment, and when, in the last watch of the night, I abandoned the remaining conditioned feelings and attained parinirvana. Tonight at midnight, I will enter parinirvana, and that is why my appearance is radiant.

Ānanda wept and said, "How swift it is! The Buddha is entering parinirvana. How swift it is! The eye of the world is extinguished.

Then the Buddha invited the Venerable Ānanda to the River of the Wise. When the Buddha reached the riverbank, he put on his robe, entered the water, raised his robe with both hands, bathed his body, and then crossed the river to the other shore. He adjusted his robe and said to Ānanda, "I will accept alms from the virtuous Upali tomorrow morning, and that night I will attain parinirvana. You should understand Upali's intention. The Buddha will accept alms from you, and that night he will attain parinirvana. There are two things in the world that are difficult to encounter, but if one encounters them, one can make offerings to them in person and resolve doubts and fears. What are the two? First, if one offers food, it allows the recipient to use the energy from the food to attain the unsurpassed, perfect, and true enlightenment and become a supreme and holy Buddha. Second, if one offers food, it allows the recipient to use the energy from the food to abandon the remaining conditioned feelings and attain parinirvana. Now Upali is offering alms to the Buddha, and he will attain long life, freedom from desire, great wealth, supreme honor, a retinue, and rebirth in heaven. These are the five blessings. Tell Upali not to worry, but to rejoice. He has offered alms to the Buddha and will receive many rewards. Know that the Buddha is worthy of respect, the Dharma is worthy of study, and the Sangha is worthy of service."

Ānanda said to the Buddha, "What should be done with the monk Yajna, who is by nature stubborn, quick to scold and speak, and who will be left after the Buddha's parinirvana?"

The Buddha told Ānanda, "After my parinirvana, punish the monk Yajna with the Brahma punishment. Have the assembly remain silent and not speak to him. He will then be ashamed and repent on his own."

At that time, the Buddha instructed the Venerable Ānanda to prepare a bed and pillow, saying, "My back is aching." The Buddha then lay down on his right side, with one knee on top of the other, thinking of the path to true and right wisdom. Thereupon, the Buddha invited the Venerable Ānanda to speak about the seven factors of awakening. Ānanda said, "Yes! I have heard from the Buddha that the factor of awakening of mindfulness is what the Buddha used to awaken to the unsurpassed holy equanimity, the unconditioned, cessation, non-desire, the abandonment of defilements, and the pacification of afflictions. The factor of awakening of discrimination of phenomena is what the Buddha used to awaken to the unsurpassed holy equanimity, the unconditioned, cessation, non-desire, the abandonment of defilements, and the pacification of afflictions. The factor of awakening of diligence is what the Buddha used to awaken to the unsurpassed holy equanimity, the unconditioned, cessation, non-desire, the abandonment of defilements, and the pacification of afflictions. The factor of awakening of joy is what the Buddha used to awaken to the unsurpassed holy equanimity, the unconditioned, cessation, non-desire, the abandonment of defilements, and the pacification of afflictions. The factor of awakening of tranquility is what the Buddha used to awaken to the unsurpassed holy equanimity, the unconditioned, cessation, non-desire, the abandonment of defilements, and the pacification of afflictions. The factor of awakening of concentration is what the Buddha used to awaken to the unsurpassed holy equanimity, the unconditioned, cessation, non-desire, the abandonment of defilements, and the pacification of afflictions. The factor of awakening of equanimity is what the Buddha used to awaken to the unsurpassed holy equanimity, the unconditioned, cessation, non-desire, the abandonment of defilements, and the pacification of afflictions."

The Buddha said, "Ānanda, since you can speak, you must diligently practice." He replied, "Yes." "Those who can speak must diligently practice. In this way, Ānanda, those who exert themselves will quickly attain the path."

The Buddha rose and sat down, contemplating the Dharma. A bhikkhu spoke a verse, saying:

The nectar-like transformation comes from the Buddha. Those who listen quickly should speak out. The disciples should
teach with this, encouraging later learners. The seven wonderful awakenings should be consulted with the wise. Because
of the Buddha's arising, I have attained the pure practice, without blemish or defect. Those who study
should know the correct intention and thought. Loving and delighting in the Dharma, one should diligently enter
Single-mindedly guarding the mind of concentration, according to the Dharma, one should understand for the sake of
pure wisdom. Those who are sick should hear this. The subtle thoughts of awakening eliminate wrong thoughts
Those who are sick should be the Dharma King. The treasure of the path comes from this
source. They should still listen to the Dharma, let alone ordinary people who should not neglect hearing
The foremost and bright disciples come to inquire about the illness, earnestly listening to the truth. Even
the sages are not weary of it, let alone the rest who wish to neglect hearing. If
one passes the time, one will be fully equipped with the Way. Arising from wrong thoughts, the
mind is different. Like those who are not loved and delighted, the Buddha's teachings are without mixed
thoughts. Those who love and delight are single-mindedly devoted to the Dharma. The conditioned and unconditioned, the
mind's activities are tranquil. Having already stopped, without the thought of not hearing, this is called the
awakening of understanding the Dharma. The extinction of various practices, wisdom is already pure. I take refuge
in this, the honored one of the three times. May all humans and heavenly spirits together study
the true great path of loving-kindness. Now, after the holy teacher's parinirvāṇa, the sages will certainly continue
to illuminate the teachings. May the honored ones lecture and recite the Dharma words. May the divine
relics assist in the practice of transformation.

At that time, the Buddha instructed Venerable Ānanda, "You should set up a rope bed between the twin śāla trees with the head facing north. I will attain parinirvāṇa at midnight." Having received the instruction, he immediately set it up and returned to report that it was ready. The Buddha went to the twin trees, lay down on the side of the rope bed, and lay on his right side. Ānanda was behind the bed, hanging his head and weeping, saying, "How swift! The Buddha will enter parinirvāṇa. How swift! The eye of the world will be extinguished. My fellow practitioners from the four directions who wish to see the Buddha will be disappointed. It will be difficult to see the Buddha again, difficult to serve him again. Those who come but do not see him will all grieve and yearn. What is your mind like?"

The Buddha asked the bhikṣus, "Why is Ānanda weeping behind you?"

The Buddha said to Ānanda, "Do not cry. Why? Since you have served the Buddha, your physical actions have always been kind, your verbal actions have also been kind, and your mental actions have also been kind. You have given forgiveness and peace, and your thoughts are thorough and discerning. You have a mind for the Buddha. Although those who have served the Buddha in the past may have been the best in making offerings, they cannot surpass you. Also, those who will serve the Buddha in the future, and those who are serving the Buddha now, may make offerings with all their hearts, but they cannot surpass you. Why? You understand the Buddha and know what is appropriate. When the bhikṣus come to see the Buddha, those who are allowed to see him always get the right time. When the bhikṣuṇīs, upāsakas, and upāsikās come to see the Buddha, those who are allowed to see him always get the right time. When the various non-Buddhist practitioners, brāhmaṇas, householders, and others come to request an audience, those who are allowed to see him always get the right time."

The Buddha told the bhikṣus, "There are four rare and natural virtues of a universal monarch. What are the four? If the kṣatriya kings of his vassal states come to court, the sage king joyfully appears and preaches the Dharma for them. They all happily listen and accept it, and follow and uphold it. This is the first virtue. If the various followers of the Way, the brāhmaṇas, come to court, the sage king joyfully welcomes them and preaches the Dharma for them. They all happily listen and accept it, and follow and uphold it. This is the second virtue. If the various householders come to court, the sage king joyfully welcomes them and preaches the Dharma for them. They all happily listen and accept it, and follow and uphold it. This is the third virtue. If the various non-Buddhist practitioners come to court, the sage king immediately appears and preaches the Dharma for them. They all happily listen and accept it, and follow and uphold it. This is the fourth virtue.

Moreover, this bhikṣu Ānanda also has four rare and incomparable virtues. What are the four? If bhikṣus come to see Ānanda, they are immediately joyfully received and given teachings. They all happily listen and accept it, and follow and uphold it. This is the first of the four virtues. If bhikṣuṇīs, upāsakas, and upāsikās come to see Ānanda, they are immediately joyfully received and given teachings. They all happily listen and accept it, and follow and uphold it. This is the second of the four virtues. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās ask Ānanda about the meaning of the sūtras and the Vinaya, Ānanda immediately explains it for them. They all happily listen and accept it, and follow and uphold it. This is the third of the four virtues. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās ask Ānanda about the meaning of the sūtras and the Vinaya, Ānanda immediately explains it for them. They all happily listen and accept it, and follow and uphold it. This is the third of the four virtues. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās ask Ānanda about the meaning of the sūtras and the Vinaya, Ānanda immediately explains it for them. They all happily listen and accept it, and follow and uphold it. This is the third of the four virtues. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās ask Ānanda about the meaning of the sūtras and the Vinaya, Ānanda immediately explains it for them. They all happily listen and accept it, and follow and uphold it. This is the third of the four virtues. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās ask Ānanda about the meaning of the sūtras and the Vinaya, Ānanda immediately explains it for them. They all happily listen and accept it, and follow and uphold it. This is the third of the four virtues. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās ask Ānanda about the meaning of the sūtras and the Vinaya, Ānanda immediately explains it for them. They all happily listen and accept it, and follow and uphold it. This is the third of the four virtues. If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās ask Ānanda about the meaning of the sūtras and the Vinaya, Ānanda immediately explains it for them. They all happily listen and accept it, and

At that time, a transformed bhikṣu stood before the Buddha. The Buddha said, "Bhikṣu! Move aside, do not stand before me."

The Venerable Ānanda said to the Buddha, "I have served you for twenty-five years, and I do not recognize such a bhikṣu who has no connection and yet comes straight forward."

The Buddha said, "Ānanda, this transformed bhikṣu has been a great follower of the heavens for many eons, possessing divine and wondrous power and majesty. He has removed all worries and fears, knowing that the Buddha's time is at midnight. The reason he came is because he will never see the Buddha again from now on."

Ānanda said, "Does only this god know that the Buddha will attain parinirvāṇa?"

The Buddha said, "From the city of Kuśinagara, in the east, west, south, and north, extending four hundred and eighty li, the heavens are crowded, with no empty spaces. They are all agitated and restless with sorrow, thinking in their minds, 'The Buddha's parinirvāṇa is imminent.'"

The Venerable Ānanda asked the Buddha, "Nearby, there are the great countries of Vṛji, Rājagṛha, Mālava, and Vaiśālī. Why does the Buddha not attain parinirvāṇa there, but rather in this small and narrow city?"

The Buddha said, "Ānanda! Do not consider this city to be narrow and humble. Why is that? In the past, this country was called Kuśāvatī, the capital of King Mahāsaṃmata. The city was four hundred and eighty li long and two hundred and eighty li wide. It was as beautifully adorned as a painting. The city walls were sevenfold, with four layers at the base, rising eight chi high and three chi wide. They were all made of gold, silver, crystal, and lapis lazuli, with tiles made of the four treasures. The walls were decorated with carved patterns. The ground was paved with bricks and tiles, and the houses of the people were all made of the four treasures. The roads were naturally lined with trees, and the trees were also made of the four treasures. The golden trees had silver leaves, flowers, and fruits, the silver trees had golden leaves, flowers, and fruits, and the crystal and lapis lazuli trees were also like this. When the gentle breeze moved the trees, they constantly emitted the five tones, their sound as soft and mournful as a five-stringed zither. Between the trees were bathing ponds, and beside the ponds were paved paths. In the middle were pavilions made of the four treasures. The railings, stairs, and walls of the pavilions, as well as the beds and tables, were all made of the four treasures. The ponds were always filled with various lotus flowers: blue lotuses, white lotuses, purple lotuses, yellow lotuses, red lotuses, and pink lotuses, arranged in rows all around. On the sides of the roads were also seven kinds of strange flowers, with fragrant scents. They bloomed all year round, with five-colored light. The country always heard twelve kinds of sounds: the sounds of elephants, horses, cows, carriages, conch shells, bells, bells, drums, dancing, singing, stringed instruments, reciting benevolence and righteousness, and praising the supreme practices of the Buddhas. At that time, there was a wheel-turning sage king named Mahāsaṃmata, who ruled the four continents with righteous governance. He naturally possessed seven treasures: a golden wheel treasure, a white elephant treasure, a dark horse treasure, a divine jewel treasure, a jade woman treasure, a householder treasure, and a sage minister treasure. The king had four divine virtues. When he was a youth, he lived for eighty-four thousand years; when he was a crown prince, he lived for eighty-four thousand years; when he became a wheel-turning king, he lived for eighty-four thousand years; when he retired from the Dharma robes, he lived for eighty-four thousand years. In total, he lived for three hundred and thirty-six thousand years, which was his first divine virtue. The king could fly and travel to the four continents, with the seven treasures leading the way.

At that time, the Dharma Hall where the great king ruled was forty li long and had four layers of steps. It was all made of gold, silver, crystal, and lapis lazuli. The walls, railings, pillars, beams, eaves, brackets, and roof beams were all made of the four treasures. The upper cover and the lower ground, as well as the beds, seats, tables, and mats, were all made of the four treasures. There were also eighty-four thousand pavilions with canopies and curtains. The golden pavilions had silver steps, the silver pavilions had golden steps, and the crystal and lapis lazuli pavilions were also like this. Between the pavilions, flowers and fruits hung down, adorned with the four treasures. The curtains above were made of gold and silver brocade, with red woolen blankets embroidered with various colors. At the four corners were coral. In the pavilions, the four treasures were placed. Sitting alone in the hall, there were bathing ponds on all four sides, each one li long and wide. Beside the ponds were eighty-four thousand trees, one li tall, with pavilions between them. When the great king went out, he rode an elephant. At that time, Mahāsaṃmata, with his vast merit from giving, invited śramaṇas and brāhmaṇas to the hall for meals every day. The king thought to himself, 'The days and months pass, and I am growing old. I should use these five desired treasures to build a hall. I will restrain myself and practice pure conduct.' He then went up to the Dharma Hall with only one attendant. He entered the golden pavilion and sat on the silver throne, contemplating the world. He thought, 'Attachment and desire are not extraordinary. Those who are born will die. The body returns to the earth. All things are impermanent.' The king then rose and entered the silver pavilion, sitting on the golden throne. He thought, 'Those who gather will all be separated. Attachment is useless. I should abandon affection and practice pure conduct.' He then rose and entered the crystal pavilion, sitting on the lapis lazuli throne. He thought, 'I must compete with old age, sickness, and death. I will change my mind and practice, eliminating desire, anger, and ignorance. I will think of the unconditioned path.' He then rose and entered the lapis lazuli pavilion, sitting on the crystal throne. He concentrated and thought to himself, 'I should abandon the greedy and evil dharmas of the world. I will think of the unconditioned path, guarding the pure and accomplishing the practice of one meditation.' In this way, he went through all the pavilions.

Then the eighty-four thousand jade maidens jointly said to the foremost jade maiden, 'Heavenly queen, we have heard what you know, but we have not yet personally attended. We respectfully yearn and wish to pay our respects.' She replied, 'Sisters, return and adorn yourselves. We shall go together to pay our respects.' She then informed the sage minister, 'We women have not personally attended for a long time. With a respectful mind, we all wish to pay our respects.' The minister then harnessed eighty-four thousand elephants with golden armor and inlaid with precious pearls. The white elephant king, with a red mane and tail, was the foremost. Eighty-four thousand horses with golden armor and inlaid with precious pearls. The powerful horse king, with a dark blue body and red mane and tail, was the foremost. Eighty-four thousand chariots with rhinoceros leather armor adorned with the four treasures. The sage minister was the foremost. Eighty-four thousand women, with one woman per chariot. The jade maiden treasure was the foremost. The kings and ministers went to the foot of the Dharma Hall. The attendant reported, 'The elephants, horses, chariots, ladies, and minor kings have all come and wish to see.' The king ordered the attendant to set up a bed at the foot of the Dharma Hall. The king descended from the Dharma Hall and saw the eighty-four thousand women, adorned in splendid attire. At that time, the people exclaimed, 'This is difficult to describe. The king's adornment of the women is indeed like this.' The jade maiden replied, 'We have long been unable to personally attend. Therefore, we have come adorned. We wish to pay our respects.'

Then the king sat down, and all the women came forward, bowed, and sat to one side. The jade maiden treasure said, 'Now all the elephants, horses, chariots, jade maidens, and minor kings belong to the heavenly king. I only wish that the heavenly king would pay attention and enjoy himself. Also, the eighty-four thousand countries, with the heavenly king's capital as the foremost, and the eighty-four thousand pavilions, with the great pavilion as the foremost. I only wish that the heavenly king would pay attention to nourish his life.' The king replied, 'Sister! The reason I have been restraining myself and reducing myself at night is to distance myself from these desires. Why is this? The jealousy and deceitfulness of women will bring misfortune upon me. Therefore, I abandon desires and wish to be free from this fault.' The jade maiden treasure wept and said, 'Heavenly king, why do you alone cut off love and desire, calling me your sister? Abandoning affection and cutting off the hopes of all women. I wish to hear why the heavenly king warns us to be upright in mind and practice kindness. We also wish to follow and cultivate it.' The king said, 'Kindness and upright practice do not fall into the leaks. Abandoning and reducing desires, cultivating virtue and guarding purity, thinking that life is short and death comes swiftly, and that people and things are impermanent. Only the Way is true. Therefore, I distance myself from all the elephants, horses, chariots, and women of the minor kings. I no longer attach my mind to them, wishing to worry about myself. Observing the world between heaven and earth, there is no birth without an end. Sisters, you should all be upright in mind and practice kindness, not indulging in falling into the leaks.' The jade maiden treasure then wiped away her tears and said, 'The heavenly king now restrains himself and reduces himself, not wishing to fall into the leaks. Thinking that life is short and death comes swiftly, hiding and worrying about himself, guarding and cultivating purity. Considering all people and things, there is no birth without an end. Going against and distancing oneself from all, not defiling the mind. I vow to follow the clear precepts and dare not forget.' The king, with a compassionate mind, thanked the women and dismissed them all. He then ascended the Dharma Hall and entered the golden pavilion. Sitting, he contemplated the mind of kindness, forgetting all resentment and hatred, having nothing to be jealous or evil about. He advanced to think of the great path, the immeasurable virtuous practices, universally kind to the world, and restrained himself. He then rose and entered the silver pavilion. Sitting, he contemplated the mind of compassion, forgetting all resentment and hatred, having nothing to be jealous or evil about. He advanced to think of the great path, the immeasurable virtuous practices, universally compassionate to the world, and restrained himself. He then rose and entered the

"At that time, the great king who saw well was none other than myself in a past life. Thus, Ānanda! Who can know this? In my past lives, I was a wheel-turning king who naturally possessed the seven treasures, practiced the four virtues of the right Dharma, and was always able to be non-greedy. At that time, the area within a radius of four hundred and eighty li around the city of Kuai-chi was all within the heavenly king's city. I was previously also a kshatriya king, and had already buried my bones in this land six times, making it the seventh time. Now, having become a Buddha, I have already severed birth and death. From now on, I will no longer create a body. I have also completed everything, appearing in the east, south, west, and north, teaching and transforming according to the direction, moving every three months, and finally placing my bones here."

The Venerable Ānanda said to the Buddha, "After the Buddha's parinirvana, how should we conduct the funeral?"

The Buddha said, "You be silent. The Brahmins and householders will do it as they please."

He asked again, "How should the Brahmins and householders conduct the funeral?"

The Buddha said, "It should be like the funeral rites of a wheel-turning king. Wrap the body with new kapok cloth, then wrap it with five hundred layers of cloth, place the body in a golden coffin, fill it with sesame oil and wax, lift the golden coffin, place it in a second large iron coffin, pile up various incense on top, and cremate it. After collecting the relics, build a stupa and temple at the crossroads, raise a flagpole, hang silk banners, offer flowers and incense, and pay homage. This is the funeral rite of a wheel-turning king."

The Buddha instructed Ānanda, "You go into the city and inform all the people of Kuśinagara that the Buddha will attain parinirvāṇa at midnight. Do what you wish to do now, without regret later. Those who wish to receive the Buddha's teachings in person should do so now." He accepted the instruction and entered the city of Kuśinagara. He saw five hundred people gathered together, longing to discuss matters. Ānanda told the elders, "The Buddha will attain parinirvāṇa at midnight. Do what you wish to do now, without regret later. Those who wish to receive the Buddha's teachings in person should do so now." The people were all shocked and lamented, "How swift! The Buddha is entering parinirvāṇa. How swift! The eye of the world is extinguished." The sound of their grief was heard in the palace.

The king sent the crown prince and all the people to the twin trees. Upon arrival, they asked to see Ānanda and said, "We wish to come forward to pay respects and ask questions." Ānanda entered and informed, "Crown Prince Ajātaśatru and the noble families have come together to receive the Three Refuges. They will not leave tonight." The Buddha invited them in, and they all came forward to pay homage and sat to one side. The crown prince said, "The Buddha's body will enter parinirvāṇa so swiftly." The Buddha replied, "I have already said that the world is not real and there is nothing to enjoy. Ordinary people are greedy for life, longing for the five desires, deluded and without benefit, only increasing birth and death, with immeasurable suffering. Now I am a Buddha, having attained natural freedom from desires. You should also strive for this. The wise in the world always wish to see the Buddha, enjoy hearing the Dharma, and have this intention. They should strive to establish faith, precepts, giving, learning, and wisdom. Establishing these five aspirations can remove the defilements of stinginess. Then, from generation to generation, one will receive wealth and nobility, with fame spreading far and wide. Being born in heaven is peaceful and blissful, and one can attain nirvāṇa." After the Buddha spoke, the crown prince and all the people paid homage and left.

Then, the king, together with the men and women of the country, a group of 140,000 people, fixed the time and went to the twin trees. Upon arrival, they asked to see Ānanda and said, "We wish to come forward to pay respects and receive teachings." They entered and informed the Buddha, inviting him to come in. The king, together with the wise and virtuous ones of the country, advanced, paid homage, and sat to one side. There was no lamplight in front, but the Buddha emitted a light from the crown of his head, illuminating two thousand li. The Buddha said, "It is tiring for the great king and his ministers to come." The king said, "The Buddha is about to enter parinirvāṇa. What instructions do you have?" The Buddha replied to the king, "Since I attained Buddhahood forty-nine years ago, I have fully taught the sutras and precepts. The wise and talented ones in the kingdom have all been gathered." The king and his ministers were all saddened and wept. The Buddha told the king, "From ancient times until now, gods, humans, and spirits have been born and not immortal. After death, they do not cease to exist. Only nirvāṇa is joyful. Why do you cry, O king? You should only remember goodness, change the past, and cultivate the future. Govern the country with justice, do not be too harsh, treat the virtuous kindly, pardon minor offenses, and strive to practice the four kinds of kindness to pacify the minds of the people. What are the four? First, you should give alms to provide for those in need. Second, you should be kind and loving, regarding the people as your children. Third, you should benefit others and transform them with goodness and righteousness. Fourth, you should share benefits and rejoice with the common people. If the king does this, he will always receive blessings. In my past lives, I practiced these four kinds of kindness for countless lifetimes. Therefore, I attained Buddhahood. When I first attained Buddhahood, I rejoiced in nirvāṇa." He spoke a verse,

Now I realize the Buddha's supreme honor, abandoning desire, pure and without
taints. Wisdom leads gods and humans, those who follow attain joy. Indeed
the retribution of blessings is extremely joyful, with wonderful aspirations and intentions
all accomplished. Courageously and swiftly attaining liberation, I shall pass into nirvāṇa.

The king and those who came all rose to pay homage to the Buddha, circumambulated him three times, and departed.

At that time, there was an old non-Buddhist scholar in the city, named Subhadra, who was 120 years old. Hearing that the Buddha would attain parinirvāṇa in the middle of the night, he thought to himself, "I have doubts about the Dharma. I always wish that Gautama would explain it once, and my mind will be at ease." At that time, he immediately rose and walked to the twin trees by his own strength. He said to Ānanda, "I have heard that Gautama has set the time for the middle of the night. I wish to see him to resolve my doubts." Ānanda said, "Stop! Stop! Subhadra! Do not disturb the Buddha!" Subhadra persistently requested this up to three times, saying, "I have heard that the Buddha is a Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Men, Teacher of Gods and Men, Buddha, Blessed One. It is extremely difficult to encounter him, like the udumbara flower, which appears only once in hundreds of thousands of years. I wish to see him once to resolve my doubts." Ānanda, thinking that it would disturb the Tathāgata, did not want to pass it on. The Buddha's divine mind was pure and surpassed that of ordinary people. He knew it from within and immediately ordered Ānanda, "Do not stop him. Let him enter. This will be the last time I will liberate the non-Buddhist Subhadra." Subhadra was allowed to enter. He was delighted and joyful. A good mind arose in him. Seeing the Buddha, he was overjoyed. He paid homage, asked about his well-being, and exchanged greetings. After finishing the polite exchanges, he stood to one side and said to the Buddha, "I wish to ask something. Is there any leisure time to resolve my doubts?" The Buddha said, "Ask as you wish. You will understand upon hearing it."

Subhadra asked, "In this world, scholars each claim to be teachers. There are the followers of Kapila, Ajita, Kaśyapa, the son of the heron, the followers of Jīvaka, the followers of the golden fence, the followers of the many accumulated vows, and the followers of the son of Nirgrantha. Do they have anything to say? Do they know it themselves?"

The Buddha told Subhadra, "They are different from the Buddha. You yourselves are attached to life and have wrong views. The first is wrong views, not knowing this world and the next world, and thinking that one can attain liberation by oneself through divination, sacrifices, and seeking blessings. The second is wrong thoughts, thinking about desires and having a mind of contention and anger. The third is wrong speech, speaking falsely, flatteringly, and maliciously. The fourth is wrong conduct, killing, stealing, and having lustful thoughts. The fifth is wrong livelihood, seeking profit through clothing and food, not by the right path. The sixth is wrong practice, not being able to stop evil and not being able to practice good. The seventh is wrong intention, intending to always seek pleasure and considering the body to be pure. The eighth is wrong concentration, single-mindedly hoping for liberation without seeing the way out. Thus, Subhadra! In the past, when I left home, I practiced for twelve years, attained the Way, became a Buddha, and expounded the Dharma for fifty years. Since leaving home, I have had precepts, concentration, wisdom, understanding, and liberation. Only the Buddha and the śramaṇas speak the right path, not ordinary people. The eight true paths I originally practiced are the first śramaṇa path, which is also attained from this. The second, third, and fourth are all attained from this. If one does not see these eight true paths, one will not attain the four paths of the śramaṇa. The eight true paths are: first, right view, seeing this world and the next world, knowing that doing good brings blessings and doing evil brings harm, knowing suffering, knowing its origin, and knowing its cessation and the path to its cessation. Second, right thought, thinking of leaving home and abandoning a mind of contention and anger. Third, right speech, speaking truthfully, sincerely, gently, and faithfully. Fourth, right conduct, not killing, not being unfaithful, and having no lustful thoughts. Fifth, right livelihood, seeking clothing and food through the right path, not unrighteously. Sixth, right practice, restraining evil conduct and giving rise to good intentions. Seventh, right intention, intending to contemplate the four observations of the body, feelings, mind, and dharmas, and understanding impermanence, suffering, non-self, and impurity. Eighth, right concentration, single-mindedly practicing the four dhyānas. The śramaṇa and brāhmaṇa who practice these eight right paths attain the four paths and are able to roar like a lion. My virtuous disciples practice without negligence, extinguishing worldly thoughts, and thus attain arahantship."

Then Subhadra said to Ānanda, "Excellent, Venerable One! This benefit is vast and wonderful, truly unprecedented. Those who encounter this must be the Buddha's foremost disciples. Now, having received the Buddha's grace, I have heard this Dharma. I wish to renounce the household life and receive the precepts of accomplishment."

Ānanda said to the Buddha, "The non-Buddhist Subhadra wishes to receive the Buddha's natural precepts and laws, renounce the household life, and follow the practice of the śramaṇa precepts."

The Buddha approved his intention to receive the precepts and said, "He is the last one I have accepted to attain the purity of the Dharma-eye. Subhadra." He then gave him the precepts and made him a bhikṣu. With a single-minded acceptance of non-laxity, he controlled himself with vigor, contemplated with determination, and cut off [afflictions]. As he wished, he shaved his head and beard, donned the monastic robes, left home with faith, and attained the Dharma. His mind was fully endowed with holy life. He knew for himself that he had attained realization, accomplished understanding, and thoroughly penetrated. He practiced as he should and attained knowledge through his mind. The Venerable Subhadra had already transcended the world and attained arahantship. Sitting, he thought to himself, "I cannot wait for the Buddha to enter parinirvāṇa." He then entered parinirvāṇa before the Buddha.

At that time, the Buddha told the bhikṣus, "After my parinirvāṇa, if there are such non-Buddhist practitioners among the ordinary people who wish to abandon their topknots and come to the island of the Dharma to bathe in the pure teachings, renounce the household life, and follow the precepts, I will allow them to become śramaṇas. Why? Because they have great intentions. They should first be tested for three months to see if they can restrain themselves and be mindful. If their words and actions match, they can abandon their faults. They should first be given the ten precepts. If they do not violate them for three years, they will be given the two hundred and fifty precepts. The ten precepts are the basis, and the two hundred and forty precepts are the rules of propriety and deportment. If they can practice this, the devas will rejoice on their behalf. Moreover, those who aspire to receive the precepts and become śramaṇas have four reasons for their longing to approach the path. After my parinirvāṇa, some will leave officialdom to become śramaṇas, some will become śramaṇas because of old age, some will become śramaṇas because of poverty, and some will become śramaṇas because of practicing the right path. For those who are virtuous, practice the right path, are old, poor, or have left officialdom to become śramaṇas, their clothing and food will be sufficient. If they receive and recite the Dharma teachings and have the practice of the brahma-life, they can remain for a long time. This will bring peace and liberation to many people, and the world will have a support. It will benefit devas and humans. Therefore, it is said that those who follow the Dharma will find peace and liberation in this world. You should listen carefully. What are the teachings that bring peace and liberation in this world? They are the twelve divisions of the Buddha's teachings: sutras, geyas, vyakarana, gathas, upadeśas, itivrittakas, jātakas, adbhutadharmas, avadānas, vaipulya, upadeśas, and upadeśas. If one upholds and protects these teachings, one will find peace and liberation in this world. You should listen carefully, uphold, recite, contemplate, and purify them so that the pure path may endure for a long time. You disciples should encourage yourselves and not be lazy, thinking that the Buddha is gone and there is no one to return to. You must uphold the teachings and always recite the precepts on the half-month and new moon days, and recite the sutras on the six days of fasting. Focus your minds on the sutras as if the Buddha were present. Moreover, noble sons and daughters should remember four things: the Buddha's initial birth as

The Venerable Ānanda, fanning the Buddha from behind, replied, "Yes, they all have wished and delighted in it. There is not a single bhikṣu who has any doubt or disagreement with the Buddha, the Dharma, the Saṃgha, or the Four Noble Truths.

The Buddha told Ānanda, "Those who have wished and delighted in the Tathāgata's true teaching, and have no doubts or disagreements with the Buddha, the Dharma, the Saṃgha, and the Four Noble Truths, should abandon their greedy, arrogant, and stubborn minds, and follow the Buddha's teachings with diligence and acceptance. Meditate on the practice of the Way. This is the last instruction left by the Buddha. You must all follow it together. You bhikṣus, look at the Buddha's appearance, which will be difficult to see again. After one billion four thousand years, there will be Maitreya Buddha again, which will also be difficult to encounter. In the world, there is the udumbara flower, which bears fruit without blooming. If it blooms, there will be a Buddha in the world. The Buddha is the sun in the world, always worried about dispelling the darkness for all. Since I became a holy teacher, I have reached the age of seventy-nine. What should be done has already been thoroughly accomplished. You should strive for it. The night is already half over."

Then the Buddha entered the first dhyāna, and then the second dhyāna, the third dhyāna, and the fourth dhyāna. He then entered the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. He then entered the cessation of perception and feeling. At that time, Ānanda asked Aniruddha, "Has the Buddha entered parinirvāṇa?" Aniruddha replied, "Not yet. The Buddha is now contemplating the cessation of perception and feeling." Ānanda said, "I heard the Buddha say before that from the fourth dhyāna, one can enter the remaining unconditioned state of mind, and then enter parinirvāṇa.

At that time, the Buddha abandoned the cessation of perception and feeling and contemplated the sphere of neither perception nor non-perception. He abandoned the sphere of neither perception nor non-perception and contemplated the sphere of nothingness. He abandoned the sphere of nothingness and contemplated the sphere of infinite consciousness. He abandoned the sphere of infinite consciousness and contemplated the sphere of infinite space. He abandoned the sphere of infinite space and contemplated the fourth dhyāna. He abandoned the fourth dhyāna and contemplated the third dhyāna. He abandoned the third dhyāna and contemplated the second dhyāna. He abandoned the second dhyāna and contemplated the first dhyāna. He then contemplated the third dhyāna from the first dhyāna, and then from the fourth dhyāna, he entered the remaining unconditioned state of mind and entered parinirvāṇa.

At that time, the earth shook greatly, and devas, nāgas, and spirits filled the sky, scattering flowers like rain. All were moved and came to make offerings. At that time, the second heavenly king, Śakra, descended and spoke a verse:

The aggregates are impermanent, arising only to cease. The
born do not escape death. The Buddha's extinction is bliss.

The seventh Brahma-king spoke a verse:

Wonderful! The Buddha has abandoned all worldly reliance, leaving
behind pure teachings unmatched in the three realms. His
divine truth, power, fearlessness, and light have now been extinguished.

The Venerable Aniruddha spoke a verse:

The Buddha has already attained non-conditioning, no longer relying on inhalation
and exhalation. He came by nature, and now his spiritual radiance
has disappeared. His mind is pure, without attachment, accepting this illness
for the sake of others. His teachings have been widely given
and now he returns to quiescence. Those who encountered the Buddha
have all received his grace. Now he has entered pure emptiness
seeking to be enlightened again.

At that time, the bhikṣus were all agitated and said, "Alas! The Buddha has entered parinirvāṇa. How quickly! The eye of the world has disappeared." Some lamented and pitied the suffering of the world, not attaining this path. Some observed the body and only relied on existence arising from causes and conditions, creating and creating again, experiencing impermanent suffering, being born and then dying, dying and being reborn, transmigrating through birth and death, the spirit not extinguished, not reaching this state. The Venerable Aniruddha said, "Stop, stop! Ānanda, instruct the bhikṣus. The gods above see this as confused and deluded. How can one who has renounced the household life and entered the natural precepts not be able to benefit oneself through the Dharma?" Ānanda wiped away his tears and asked, "How many heavens are there above?" He replied, "From Vaiśālī to the Udumbara shrine and the Ganges River, four hundred and eighty li, the heavens are filled, without any gaps. They are all agitated and say, 'Alas! The Buddha has entered parinirvāṇa. How quickly! The eye of the world has disappeared.' Some lament and pity the suffering of the world, obscured by greed and desire, not seeing this path. Some instruct each other, saying, 'The Buddha said that the origin of birth and death arises from conditions. The mind creates and creates again, experiencing impermanent suffering, being born and then dying, dying and being reborn, consciousness following the path of wandering, not knowing nirvāṇa. The Buddha has already transcended the world. We should each diligently practice. The night is almost over.'" Aniruddha instructed Ānanda to enter the city and announce, "The Buddha has already passed away. Whatever you wish to do, you should do it in a timely manner."

Ānanda entered the city to announce. When the people heard it, they were all shocked and exclaimed, "How quickly! The Buddha has entered parinirvāṇa. How quickly! The eye of the world has disappeared." The entire city gathered together, holding flowers and incense, to go to the Buddha's relics, bow their heads in reverence, and make offerings. They asked Ānanda, "What is the funeral method?" He replied according to the teachings, saying, "The method of the wheel-turning king, the Buddha will be even greater." The noble families said, "May we be allowed to wait for seven days, to offer music, flowers, incense, and lamps, to express our minds." Ānanda replied, "Do as you wish." The people then made a golden urn, a golden bier, a golden coffin, an iron coffin, and prepared five hundred new kapok cloth. At that time, the people from all four directions, filling the area within four hundred and eighty li, all brought music, flowers, and incense to come to the twin trees, to lift the Buddha's body and place it on the golden bed, offering music, reverence, and worship.

Then the people selected young boys to support and carry the bier, wanting to go to the Udumbara shrine to cremate it. But the young boys could not get close to the Buddha to carry the bier. They tried again and again, but still could not lift it. The Venerable Aniruddha said to Ānanda, "The reason the bier cannot be carried is because the gods want the people to lean on the left side of the bier, the gods on the right side, and the people follow behind, lifting the bier together to enter the eastern city gate, circumambulating the city, making offerings with heavenly music, and then exiting the western city gate to place it at the Udumbara shrine, piling up various incense to cremate it." Ānanda said, "Yes. I will do as the gods wish." He informed the people, who all said they would comply. They then had the boys attach various silks to the left corner of the bier, and the gods attached heavenly silks to the right corner of the bier and tied it. Countless gods in the sky scattered heavenly flowers and rained fragrant dew.

At that time, the minister of the country of Kuśinagara discussed with the minister of the country of Kuśinagara to send the relics with human music and heavenly music. They then slowly entered the eastern city gate, circumambulated the city, stopping at various crossroads and alleys to offer flowers, incense, and music. They then exited the western city gate and arrived at the Udumbara shrine. They wrapped the Buddha's body with kapok cloth, then wrapped it a thousand times with hemp cloth, and poured sesame oil into the golden coffin. After placing the Buddha's body inside, they lifted the golden coffin and placed it in the iron coffin. When the coffin was closed, they piled up various incense. The minister of Kuśinagara held fire and wanted to burn the Buddha. The fire went out as soon as it was lit, and it would not burn even after three attempts. The Venerable Aniruddha said to Ānanda, "The reason the fire will not burn is because the gods want to see Mahākāśyapa coming with his five hundred disciples from Pāpīyas. They are already halfway there, wanting to pay homage to the Buddha in person, so they make the fire not burn." Ānanda said, "Yes. I will do as the gods wish."

At that time, there was a non-Buddhist practitioner named Aiyue who saw the Buddha enter parinirvāṇa. He obtained heavenly manasra flowers and was halfway there when Kāśyapa saw him and asked from his carriage, "Do you know the holy teacher Buddha whom I serve?" He replied, "I know of it. It has been seven days since he entered parinirvāṇa. Heavenly beings and humans have gathered to make offerings to his body. I came from there and obtained these heavenly flowers." Kāśyapa was then disappointed and unhappy. Among the five hundred bhikṣus, some lingered and lamented, looking up to the sky and crying, "The Buddha has entered parinirvāṇa so quickly! The eye of the world has disappeared." Some were sorrowful and lamented, thinking of the suffering of the world, bound by affection and love, not seeing this path. Kāśyapa explained, "Virtuous ones, let go of your worries. Know that the body arises from conditions, created by the mind. It leads to impermanent suffering. The born will die, and the dead will be reborn. The five paths are not peaceful. Only nirvāṇa is blissful. Those who have not attained the path should seek the benefits of the Dharma. Abandoning the conditioned and not gathering will lead to the unconditioned. Gather your robes and quickly go to see the Buddha's body." Among the assembly, there was one named Danhou, also a son of the Śākya clan who left the household life with the Buddha. He stopped the bhikṣus and said, "Why be worried again? From now on, we have attained freedom. The old one always said, 'This should be done, that should not be done.' Now that he has passed away, isn't it better?" Kāśyapa was displeased. When he arrived at the twin trees and saw the Buddha's remains, he said to Ānanda, "Before the cremation, please let me see the Buddha's body." Ānanda replied, "The Buddha's body has already been wrapped and soaked in sesame oil. It is placed in a golden coffin, surrounded by various incense, and covered with fragrant oil. Although it has not yet been cremated, it is difficult to see." Kāśyapa requested three times, and Ānanda answered as before, saying that it was difficult to see the Buddha's body again. Then the Buddha's body emerged from the heavy coffin with both feet. Everyone who saw it was delighted. Kāśyapa bowed and paid homage. He saw that there was a different color on the Buddha's feet and asked Ānanda, "The Buddha's body is golden in color. Why is this different?" Ānanda replied, "There was an old and weak mother who bowed at the Buddha's feet and tears fell on them

They have extinguished birth and death, and will no longer experience
old age and death. They will also not meet again, without
any hatred. Having already abandoned affection, they will not be worried
about separation. They should seek means to attain this state. The
Buddha has purified the five aggregates, and has already cut them
off, without any further existence. He will also not again experience
the five aggregates. Suffering has already been completely exhausted, and the
basis of existence has also been removed. They should diligently seek
means to attain such peace. The Buddha has already cut off
worldly desires and attained complete understanding. He has also been able
to endure and be free from all difficulties and hardships. He
has already attained peace for himself, and also peace for the
world. They should bow to him, and forever attain liberation from
the three realms. The sutras and precepts spoken by the Buddha
are the brightest in the world. He has widely revealed the
right path, without any doubt. He has also universally revived the
world, enabling them to be liberated from old age and death
Those who encounter the Buddha, who would not receive great kindness?
It is like the moon shining at night, dispelling the darkness
Like the sun shining during the day, it can illuminate the
world. It is also like lightning appearing, temporarily illuminating thick clouds
The Buddha's illumination appears for a moment, illuminating the three realms
Among all rivers, none surpasses the Kunlun River. Among all great
waters, none surpasses the ocean. Among all stars, the moon is
the brightest. The Buddha is the guide of the world, the
most honored in heaven and on earth. The reason the Buddha
has transcended the world is to bestow blessings everywhere. The teachings
and precepts he has spoken are clearly understood everywhere. He has
also spread the Dharma, and his disciples joyfully practice it. He
has caused gods, humans, ghosts, and dragons to respectfully follow and pay homage.

Having spoken, Kāśyapa bowed at the Buddha's feet and circumambulated the pyre three times before standing to one side. The bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, and others all came forward, bowed at the Buddha's feet, circumambulated the pyre three times, and stood to one side. Then the Buddha's pyre spontaneously ignited without burning. The Venerable Ānanda then spoke a verse, saying:

The Buddha's body is pure inside and out, the body of the Brahma
world. Originally, the spirit descended, and now it is placed here. Wrapped in
thousands of layers of brocade, it is not used to cover the body
It is also not washed and cleansed, like a single pure and bright one.

By the end of the night, the Buddha's pyre burned out and four trees naturally grew: the suśenī tree, the kāvīra tree, the aśvattha tree, and the nyagrodha tree. The nobles of the country jointly collected the Buddha's relics, filled them in a golden urn, placed them on a palanquin, and carried them into the city to be placed in the great hall. They played music together, scattered flowers, burned incense, paid homage, and made offerings. At that time, the Huashen of the Pāṇḍava country, the Kulin of the Kārūṣa country, the Manli of the Magadha country, the Brahmins of the Shenzhou country, and the Lijian of the Vaiśālī country, having heard that the Buddha had entered parinirvāṇa between the twin trees, each arrayed the four kinds of troops - elephant troops, cavalry, chariot troops, and infantry - and arrived at the city of Kuśinagara. They sent messengers to say, 'We have heard that the Buddha, the Blessed One, has entered parinirvāṇa here. He is also our teacher. With a respectful and admiring heart, we have all come to you, requesting a share of the relics to return to our homelands and establish stūpas.' The king of Kuśinagara said, 'The Buddha himself came here. I shall make offerings. I am sorry, all of you. The share of relics cannot be obtained.' The Śākya clansmen of the Aśmaka country also arrayed the four kinds of troops and arrived, reporting, 'We have heard that the Buddha, the Blessed One, has entered parinirvāṇa here. He is the Śākya sage who came from our own kin. He is truly our father. With a respectful and admiring heart, we have come to request a share of the relics to return and establish stūpas.' The king replied as before, unwilling to give a share. King Ajātaśatru of Magadha also arrayed the four kinds of troops, crossed the river, and came. He sent the brahman Maudgalyāyana to inquire about the news, expressing sincere words, 'I have been a friend of yours in faith for a long time. I do not take or dispute. Now the Buddha, the Blessed One, has entered parinirvāṇa here. He is truly the honored one of the three realms and my own heaven. With a respectful and admiring heart, I have come to request a share of the relics. You should give them to me. Then I will share with you the precious things I have. I wish to share them with you forever.' The king replied, 'The Buddha himself came here. I shall make offerings. I am sorry, Your Majesty. The share of relics cannot be obtained.' Then Mau

Now each of you has come from afar to pay
homage and humbly request a share. If I do not
give it, there will be commotion. The four armies are
here. I cannot use force. I must decide by fate.

The people of Kuśinagara also replied in verse:

I have troubled you all to come from afar and pay
homage. The Buddha's remains have arrived. I dare not give them
to you. If you wish to raise the crowd, I also
have this. Let us decide by fate. I am not afraid.

The brahman Maudgalyāyana explained to the crowd, "You all have followed the Buddha's strict teachings for many nights, reciting the Dharma words daily, and are convinced by his benevolent teachings. All sentient beings still think of wanting peace. Moreover, the Buddha's great compassion is the reason for burning his body and leaving his bones, wishing to widely bless the world. How can we destroy his original intention of benevolence? The relics are present, we should just divide them." The crowd all praised it as good, and went to the relics, bowed, and stood to one side. They then asked Maudgalyāyana to divide them. Maudgalyāyana then took a jar and received a stone-sized portion, smeared it with honey inside, and divided it into eight portions. He then said to the crowd, "Since I respect the Buddha, and also appreciate the intentions of the crowd, I wish to obtain the relics in the jar and return to build a stupa." They all said, "Wise indeed! This is knowing the right time." They then agreed to give it to him. There was also a brahman named Vātsīputra who said to the crowd, "I secretly admire the good intentions and beg for the burnt charcoal to return and build a stupa." They all agreed to give it to him. Later, a heretical practitioner from the country of Heng obtained the burnt ashes. At that time, the eight countries obtained the eight portions of the Buddha's relics and each returned to build stupas, all of which were very grand and beautiful. The brahman Maudgalyāyana, the great practitioner of the country of Maudgalyāyana, returned to the country of Maudgalyāyana, and the practitioner of the country of Heng obtained the burnt ashes and returned to build stupas. There were eight stupas for the eight portions of the relics, a ninth jar stupa, a tenth charcoal stupa, and an eleventh ash stupa.

The Buddha was born on the eighth day of the fourth month, left home on the eighth day of the fourth month, attained Buddhahood on the eighth day of the fourth month, and entered parinirvāṇa on the eighth day of the fourth month. All were at the time when the Buddha star appeared. At this time, the flowers and fruits of all plants and trees were abundant. After the Buddha entered parinirvāṇa, the light of the world disappeared, and the devas of the ten directions all did not fail to take refuge in the Buddha.

After dividing the relics, they also stayed for ninety days for the disciples of the four groups from distant places who had not yet heard. Then they built stupas. The kings, nobles, and people from various countries, as well as their families and servants, all fasted and observed precepts for ninety days. The disciples of the four groups from distant places gathered in Kuśinagara and asked Ānanda, "Where should we build the stupa?" Ānanda replied, "Forty li outside the city, at the crossroads in the Weiqi region." The nobles of Kuśinagara jointly made bricks and tiles, three chi square, and used them to build a stupa, five chi high and five chi square, containing a golden jar with the relics placed inside. A tall Dharma wheel was erected, with a canopy and hanging silk, burning lamps, flowers, incense, music, paying homage and making offerings. The people of the whole country were able to jointly promote blessings.

Mahākāśyapa, Aniruddha, and the assembly of bhikṣus discussed together, "The thirty thousand people in one day, as well as the nobles and ministers of various countries, who encountered the Buddha and respectfully practiced merit, will all be born in the fourth heaven and meet Maitreya to attain liberation. The king of Kuśinagara will be born in the twelfth heaven of Water Sounds and, when Maitreya becomes a Buddha, will come down to build a monastery for the Buddha, surpassing the present Anāthapiṇḍada's Park." Ānanda asked Mahākāśyapa, "Why did the king of Kuśinagara not seek to become an arhat in Maitreya Buddha?" He replied, "This king has not yet become weary of the suffering of birth and death. One who has not become weary of suffering cannot become an arhat." Ānanda said, "I have already become weary of the suffering of the body and cannot leave the world. Why cannot I attain the Way?" Mahākāśyapa replied, "You only uphold the precepts, do not practice body contemplation, and sit relying on the thought of food and drink in birth and death. The practice of birth and death has not yet ceased.

After ninety days, Mahākāśyapa, Aniruddha, and the assembly of bhikṣus discussed together, "The Buddha's twelve divisions of the canon have the four Agamas. Only Ānanda served the Buddha for a long time. What the Buddha spoke, Ānanda recited. We should receive it from the written texts. Fearing that he has not yet attained the Way and still has greedy thoughts, we want to hold him accountable for past events. We should set up a high seat for him, and he should ascend and descend three times. This way, we can get the truth." They all said, "Very good." When the assembly was seated, the upright bhikṣus expelled Ānanda. After a while, they invited him back. Ānanda entered and paid respects to the assembly. Those who had not attained the Way all stood up for him. The upright bhikṣus placed him on a high seat in the center, and he declined, saying, "This is not Ānanda's seat." The bhikṣus said, "For the sake of the Buddha's teachings, we place you on a high seat. We want to ask you something." Ānanda took his seat. The assembly asked, "You have a great fault. Do you know it? The Buddha once said, 'The happiness of Jambudvīpa.' Why didn't you respond?" The upright bhikṣus ordered Ānanda to descend. He descended and said, "Did the Buddha not attain freedom? Did he need me to speak for him?" The assembly was silent. The upright bhikṣus again ordered Ānanda to ascend. The assembly again asked, "The Buddha told you, 'One who has attained the four dhyānas can stay for one eon and more.' Why did you remain silent?" Ānanda descended and said, "The Buddha said that Maitreya will come down to become a Buddha. Those who have just entered the Dharma should attain it from him. If I stayed, what would be the difference from Maitreya?" The assembly was again silent. Ānanda was frightened. The bhikṣus said, "Virtuous one, you should fully explain the Buddha's teachings according to the Dharma." He replied, "Yes." In this way, he ascended three times. Ānanda said for the last time, "Thus have I heard at one time." Those in the assembly who had not attained the Way all wept, saying, "The Buddha just spoke the teachings. Why is it so soon?"

Mahākāśyapa then selected forty arhats from the assembly to receive the four Agamas from Ānanda: the Madhyama Āgama, the Dīrghāgama, the Ekottara Āgama, and the Saṃyuktāgama. These four texts were written for those with greed and desire, anger and joy, ignorance and foolishness, and those who are unfilial and do not follow teachers. Each of the four Agamas was written on sixty rolls of silk. The bhikṣus said, "By writing these four texts, they will spread throughout the world." Therefore, at the place where the Buddha was cremated, four trees spontaneously grew, and they gathered together to classify and write down the Buddha's twelve divisions of the canon. The precepts and Dharma are complete. Those who uphold the Buddha's teachings and precepts for a thousand years will all gather to be born in Maitreya Buddha's presence and attain liberation from birth and death.