T7 大般涅槃经

Thus have I heard:

Thus have I heard:

The Blessed One, after a while, arose from his concentration and said to Ānanda, "These stupas in Vaiśālī - the Udayana stupa, the Gautama stupa, the Mango stupa, the Many Sons stupa, the Sāla stupa, and the Cāpāla stupa - are all very delightful. Ānanda, a person with the four bases of supernormal power can live for a full eon or less. The Tathāgata now has great spiritual power, so how could he not be able to live for an eon or less?" At that time, the World-Honored One, having opened this door of requests, spoke to Ānanda. Ānanda was silent and did not realize it. The World-Honored One spoke earnestly three times, but Ānanda was still confused and did not understand. He did not request the Tathāgata to live for an eon or less, benefiting the devas and people of the world. Why was that? Because he was deluded by Māra, the evil one. At that time, the World-Honored One spoke these words three times, but still saw that Ānanda's mind was not enlightened. He then remained silent.

Then Māra, the evil one, came to the Buddha and said, "World-Honored One! Now is the time for parinirvāṇa. Sugata! Now is the time for parinirvāṇa. Why is that? In the past, by the Nairañjanā River, I requested the World-Honored One to enter parinirvāṇa. The World-Honored One then replied, 'My fourfold assembly - bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās - is not yet complete. I have not yet subdued the other non-Buddhist paths. Therefore, I am not yet ready to enter parinirvāṇa.' World-Honored One! Now your fourfold assembly is complete. You have already subdued the other non-Buddhist paths. What you were to do is all done. Now is the time to enter parinirvāṇa." At that time, Māra, the evil one, made this request three times. The Tathāgata then replied, "Excellent! In the past, by the Nairañjanā River, I have already promised you. Because my fourfold assembly was not yet complete, I have waited until now. Now it is complete. In three months, I will enter parinirvāṇa." At that time, Māra, the evil one, heard the Buddha's words, rejoiced and leaped for joy, and returned to his heavenly palace.

At that time, the World-Honored One immediately gave up his life, but by his spiritual power, he remained alive for three months. At that time, the great earth moved in eighteen ways, and the heavenly drum sounded by itself. Due to the Buddha's power, a voice was heard in the sky, saying, "The Tathāgata will soon enter parinirvāṇa." The devas and human beings suddenly heard this voice, and their hearts were greatly saddened, with blood appearing all over their bodies.

At that time, the World-Honored One spoke a verse at that place:

All sentient beings follow existence and birth and death. I
now also have birth and death, but I do not
follow existence. All created activities, I now wish to abandon.

At that time, after the World-Honored One had spoken this verse, he remained silent. Then Ānanda saw the great earth shaking and was greatly frightened. He thought to himself, "Why has this suddenly happened? This kind of thing is not for a small reason. I should now go and ask the World-Honored One." Having thought this, he immediately rose from his seat, went before the Buddha, bowed his head at the Buddha's feet, and said, "World-Honored One! I was just contemplating in another place when I suddenly saw the great earth shake in eighteen ways, and I also heard the sound of heavenly drums in the sky. I was greatly frightened and did not know what this sign meant."

The Buddha said, "Ānanda! The great earth shaking has eight causes and conditions: First, the great earth rests on water, and this great water rests on the wind wheel. This wind wheel rests on empty space. Sometimes a strong wind suddenly arises in empty space, blowing the wind wheel. When the wind wheel moves, the water also moves. When the water moves, the great earth shakes. Second, bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who cultivate spiritual powers and have just accomplished them want to test themselves, so the great earth shakes. Third, when a bodhisattva is in Tuṣita Heaven and is about to descend to be born from his mother's womb, the great earth shakes. Fourth, when a bodhisattva is first born, emerging from his right side, the great earth shakes. Fifth, when a bodhisattva abandons the royal palace, goes forth to study the path, and attains omniscience, the great earth shakes. Sixth, when a Tathāgata attains enlightenment and first turns the wonderful wheel of the Dharma for humans and gods, the great earth shakes. Seventh, when a Tathāgata abandons his life and abides by the power of spiritual powers, the great earth shakes. Eighth, when a Tathāgata enters parinirvāṇa, the great earth shakes. Ānanda! You should know that the causes and conditions of the earth shaking are these eight things.

Ānanda! There are eight groups of people: first, kṣatriyas, second, brāhmaṇas, third, elders and householders, fourth, śramaṇas, fifth, the Four Heavenly Kings, sixth, the Trāyastriṃśa Heaven, seventh, the Māra King, and eighth, the Brahmā King. For these eight groups of people, I observe their faculties and those who are suitable to be liberated. I appear in various forms to teach the Dharma for them, but they do not know that it is taught by me. Ānanda! There are eight kinds of mastery: first, internally having the perception of form, externally observing few forms as the realm; second, internally having the perception of form, externally observing immeasurable forms as the realm; third, internally having no perception of form, externally observing few forms as the realm; fourth, internally having no perception of form, externally observing immeasurable forms as the realm; fifth, observing all forms as blue; sixth, observing all forms as yellow; seventh, observing all forms as red; eighth, observing all forms as white. These are the superior dharmas of the practitioner. Furthermore, Ānanda! There are eight kinds of liberation: first, internally having the perception of form, externally observing forms; second, internally having no perception of form, externally observing forms as impure contemplation; third, the liberation of purity; fourth, the liberation of the sphere of space; fifth, the liberation of the sphere of consciousness; sixth, the liberation of the sphere of nothingness; seventh, the liberation of the sphere of neither perception nor non-perception; eighth, the liberation of the cessation of perception and feeling. These are also the superior dharmas of the practitioner. If one can thoroughly understand these dharmas, one will be free and unobstructed in all dharmas.

"Ānanda! Do you know? When I first attained enlightenment in the past, I liberated Udraka Rāmaputra on the banks of the Nairañjanā River. At that time, Māra, the Evil One, came to me and requested, 'World-Honored One! Now is the time to enter parinirvāṇa. Well-Gone One! Now is the time to enter parinirvāṇa. Why is that? Those who are to be liberated are all liberated. Now is the time for parinirvāṇa.' He made this request three times, and I replied, 'Now is not the time for parinirvāṇa. Why is that? My fourfold assembly is not yet complete, and those who are to be liberated have not yet reached the end. The followers of other paths have not yet been subdued.' I answered like this three times. Māra, the Evil One, heard this and was filled with sorrow. He then returned to his heavenly palace. He came again and requested, 'World-Honored One! Now is the time to enter parinirvāṇa. Well-Gone One! Now is the time to enter parinirvāṇa. Why is that? In the past, on the banks of the Nairañjanā River, I requested the World-Honored One to enter parinirvāṇa. The World-Honored One then replied, "My fourfold assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās is not yet complete, and I have not yet subdued the followers of other paths. Therefore, it is not yet time to enter parinirvāṇa." World-Honored One! Now the fourfold assembly is complete, and the followers of other paths have been subdued. What was to be done has all been accomplished. Now is the time to enter parinirvāṇa." Māra, the Evil One, made this request three times. I then replied, 'In the past, on the banks of the Nairañjanā River, I already promised you. It is because my fourfold assembly was not yet complete. Now it is complete. After three months, I will enter parinirvāṇa.' When Māra, the Evil One, heard my words, he was overjoyed and returned to his heavenly palace. After I accepted Māra's request here, I then gave up my life and remained alive for three months. For this reason, the great earth shook.

At that time, Ānanda heard the Buddha's words, and his heart was filled with great sorrow and blood appeared all over his body. He wept with tears streaming down and said to the Buddha, "I only pray that the World-Honored One will have compassion on us and remain alive for one kalpa or even less than one kalpa, benefiting the devas and people of the world." He made this request three times.

At that time, the World-Honored One said to Ānanda, "It is not the time for you to request the Tathāgata to stay. Why is that? I have already promised Māra that after three months, I will enter parinirvāṇa. How can you now request me to stay? Ānanda, since you have been serving me, have you ever heard me speak two words?"

Ānanda said to the Buddha, "I have never heard the Teacher of gods and humans speak two words. I have heard the World-Honored One say to the four groups of followers that a person with the four bases of supernormal power can live for a full kalpa or less than a kalpa. How much more so for the Tathāgata, the king of immeasurable spiritual power and mastery! Now, if you cannot live for a kalpa or less than a kalpa, but will abandon your life and remain for only three months, I only pray that the World-Honored One will have compassion on us and live for a kalpa or less than a kalpa."

At that time, the World-Honored One replied to Ānanda, "The reason I am now abandoning my life is because of you. Why is that? I previously told you here that a person with the four bases of supernormal power can live for a full kalpa or less than a kalpa. The Tathāgata now has great spiritual power. How could he not be able to live for a kalpa or less than a kalpa?" Up to this point, I earnestly spoke three times, opening the door for requests, but you remained silent and never asked me to live for a kalpa or less than a kalpa. Therefore, I now remain for three months. How can you now request me to stay?

At that time, Ānanda heard the Buddha's words and definitively knew that the Buddha would enter parinirvāṇa and could not be persuaded. His heart was filled with pain, and he was distressed and overwhelmed, weeping uncontrollably. At that time, the World-Honored One, seeing that Ānanda was greatly distressed, comforted him with a voice like Brahma, saying, "Ānanda! Do not be so sorrowful now. All conditioned dharmas are like this. All gatherings will eventually separate."

The World-Honored One then spoke a verse, saying:

All conditioned dharmas are impermanent. Those who are united through affection
and love will inevitably be separated. The nature of conditioned dharmas
is like this. One should not give rise to sorrow and distress.

Then Ānanda wept and said, "The teacher of gods and humans, the unsurpassed great honored one, will soon enter parinirvāṇa. How can I not be sorrowful?" He then beat his head and cried out, "Alas! How painful! The eye of the world is extinguished! Sentient beings will soon lose their compassionate father!"

At that time, the World-Honored One again told Ānanda, "You should not give rise to sorrow now. Even if I were to remain for a kalpa or less than a kalpa, I would still eventually pass away. The nature and characteristics of conditioned dharmas are like this. Do not be solely sorrowful for me. I now wish to return to the upper-story lecture hall. Please bring my sitting mat." Then the World-Honored One together with Ānanda returned to the upper-story lecture hall.

At that time, the World-Honored One told Ānanda, "Now you should tell the bhikṣus in the great forest and the upper-story lecture hall to all go to the great assembly hall." Ānanda, upon receiving the order, immediately informed the bhikṣus that the World-Honored One wanted them all to go to the great assembly hall. When the bhikṣus had assembled, Ānanda said to the Buddha, "The bhikṣus have all assembled. May the Tathāgata know the time himself."

At that time, the Tathāgata went from the upper-story lecture hall to the great assembly hall, spread his seat, and sat down. He told the bhikṣus, "The dharmas I have taught you in the past, always contemplate them, recite and practice them without neglecting them. Cultivate pure conduct and uphold the precepts, benefiting the world, devas, and humans. Bhikṣus! What dharmas have I taught you in the past? Contemplate them, do not be lazy. The thirty-seven factors of the path, namely the four foundations of mindfulness, four right efforts, four bases of supernormal power, five faculties, five powers, seven factors of awakening, and eightfold noble path, you should cultivate and diligently contemplate. These dharmas can lead to the place of liberation. Furthermore, bhikṣus, all dharmas are impermanent. The body and life are fragile, like a flash of lightning. You should not give rise to carelessness. You should know that the Tathāgata will not remain for long. In three months, he will enter parinirvāṇa."

At that time, the World-Honored One spoke a verse, saying:

I wish to abandon this old and decrepit body. Now I
have given up my lifespan and will remain for three months
Those who should be taught and liberated are all completely finished
Therefore, I will not remain for long and will enter parinirvāṇa
The dharmas I have taught are your teachers. Uphold and protect
them, cultivate and practice them without neglecting them. You should diligently
practice them as if I were here, without any difference. Birth
and death are very fragile, and life and body are impermanent
Always seek liberation and do not engage in careless conduct. With
right mindfulness and pure contemplation, well protect and uphold the precepts
With concentrated mind and proper contemplation, restrain the senses from external
objects. If one can do this, then one protects the true
Dharma, reaches the place of liberation by oneself, and benefits devas and humans.

At that time, the bhikṣus heard the Buddha's words, their hearts greatly pained, tears streaming down, blood appearing all over their bodies, confused and distressed, they said to the Buddha, "World-Honored One! Please remain alive! Do not enter parinirvāṇa! Benefit sentient beings, increasing the devas and humans. Please remain alive! Do not enter parinirvāṇa! Open the wisdom eye for all sentient beings. All sentient beings fall into darkness. Please, Tathāgata, be their illumination! All sentient beings are all adrift in the great ocean of birth and death. Please, Tathāgata, be their boat and ferry!" Raising their hands, they beat their heads, pounded their chests, and cried out loudly, "Alas! How painful! The Tathāgata will soon enter parinirvāṇa. To whom will all sentient beings go for refuge?"

At that time, the World-Honored One told the bhikṣus, "All dharmas are impermanent. There is no separation from the union of affection and love. You should not request me to remain in the world. Why is that? Now is not the time to request me. I have briefly explained the essentials of the Dharma for you. You should uphold them well, just as I am." As the day was already late, the World-Honored One then returned with Ānanda to the lecture hall of the upper chamber.

At that time, the World-Honored One, having arrived at dawn, put on his robe, took his alms bowl, and entered the city with Ānanda to beg for food. Having obtained food, he returned to the lecture hall of the upper chamber. After eating and washing up, he went with the bhikṣus to the village of Kanda. Passing through the city of Vaiśālī, the World-Honored One looked back at the city and smiled. Ānanda immediately bowed his head to the feet and asked the Buddha, "Supreme Honored One! You do not smile without a cause." The Buddha replied, "Ānanda! The reason I am smiling at the city now is precisely because it is the last time I will see this city.

When the Tathāgata spoke these words, rain fell from the sky without clouds. Then Ānanda again said to the Buddha, "World-Honored One! It is very extraordinary! The sky is clear and free from haze, yet suddenly such dense rain falls." The Buddha told Ānanda, "Do you know? The gods in the sky, hearing me say that it is the last time I will see the city of Vaiśālī, are greatly distressed and weep in sorrow. This is heavenly tears, not rain.

At that time, Ānanda and the bhikṣus, hearing the Buddha's words, were again distressed and fainted to the ground. They said to the Buddha, "Now the gods and humans are extremely pained. How can the World-Honored One wish to abandon and enter parinirvāṇa?" At that time, the Tathāgata comforted them with the Brahma voice, saying, "You should not give rise to sorrow and suffering." The bhikṣus said, "The World-Honored One is now seeing the city of Vaiśālī for the last time. Before long, he will enter parinirvāṇa. How can we not be sorrowful and pained?" In this way, it spread from one to another, and the sound reached the Licchavīs and others.

At that time, the Licchavīs, hearing these words, were distressed in their hearts and blood appeared all over their bodies. They raised their hands to pat their heads, beat their chests, and cried out loudly, "Alas! How painful! The eye of the world is extinguished. Sentient beings now have no refuge." They spoke to each other, saying, "We should now go to where the Buddha is and entreat the World-Honored One to stay in Vaiśālī, to live for an eon or less than an eon, to benefit the devas and humans of the world." They then quickly went to where the Buddha was. Having left the city gate, they saw the Tathāgata from afar, and also saw Ānanda and the bhikṣus, weeping and lamenting, fainting and distressed. The Licchavīs were even more sorrowful. They went before the Buddha, bowed their heads at his feet, and said to the Buddha, "The World-Honored One now wishes to enter parinirvāṇa. All sentient beings will lose the eye of wisdom. They will be in darkness. How can they see where they should go? We only pray that the World-Honored One will live for an eon or less than an eon." They made this request three times. The Buddha then replied, "All conditioned dharmas are impermanent. Even if one lives for an eon or less than an eon, one still returns to impermanence."

At that time, the Tathāgata spoke a verse, saying:

Although Mount Sumeru is high and wide, it will eventually be worn
away. Although the great ocean is deep and vast, it will also
dry up. Although the sun and moon are bright and clear, they
will soon set in the west. Although the earth is solid and
can bear everything, at the end of the eon, the fire of
karma will burn it and it will also return to impermanence. Those
who are united in affection and love will inevitably be separated. The
past Tathāgatas, with their indestructible vajra bodies, were also subject to impermanence
How can I be different now? This is the way of the
Buddhas. You should not request it. Do not give rise to sorrow
and distress only for me.

At that time, after the World-Honored One spoke this verse, he told the Licchavis, "You should stop crying and listen to the Tathāgata's final words." The Licchavis said, "Excellent! World-Honored One! We wish to hear it." Then the Tathāgata spread out his sitting mat, sat cross-legged, and the bhikṣus and Licchavis, restraining themselves with difficulty, each sat to one side.

At that time, the World-Honored One told the Licchavis, "You should know that there are seven dharmas that, if practiced, will increase and not decrease. First, being harmonious and without opposition; second, mutually understanding and discussing good deeds; third, upholding the precepts and observing propriety; fourth, respecting parents and other elders; fifth, relatives being harmonious and following each other; sixth, repairing and making offerings to the stupas in the country; seventh, upholding the Buddha's teachings, respecting bhikṣus and bhikṣuṇīs, and protecting upāsakas and upāsikās. If one practices these seven dharmas, it will cause one's dignity and virtue to increase, the country to flourish, and the people to be prosperous and happy. From now until the end of your life, you should uphold them without being lazy." The Licchavis then said to the Buddha, "If we practice even one of these seven dharmas, it will still cause our dignity and virtue to increase, let alone practicing all seven dharmas! Excellent! World-Honored One! We have now obtained blessings and benefits. We will uphold them until the end of our lives without forgetting them."

At that time, the World-Honored One told the bhikṣus, "From now on, you should also practice the seven dharmas. First, being harmonious and harmonious like water and milk; second, always gathering together to discuss the Dharma; third, upholding the precepts and not giving rise to the thought of violating them; fourth, respecting teachers and senior bhikṣus; fifth, taking care of and respecting bhikṣus who practice in the wilderness; sixth, encouraging benefactors to build abodes for the Three Jewels; seventh, diligently guarding the Buddha's teachings. You should know that if a bhikṣu practices these seven dharmas, his merits and wisdom will increase day by day.

Furthermore, bhikṣus! There are seven more dharmas that you should practice. First, not engaging in worldly livelihood like householders; second, not engaging in frivolous and joking speech; third, not indulging in sleep and neglecting diligence; fourth, not discussing worldly matters that are of no benefit; fifth, distancing oneself from bad friends and associating with good friends; sixth, right mindfulness, not giving rise to wrong thoughts; seventh, if one attains something in the Buddha's teachings, one should further seek progress. If you can practice these seven dharmas, your merits and wisdom will increase day by day.

Furthermore, bhikṣus! There are seven more dharmas that you should practice. First, generating firm faith in the Buddha, Dharma, and Saṃgha; second, having a sense of shame; third, having a sense of modesty; fourth, always delighting in learning; fifth, not being restless in mind; sixth, delighting in hearing the meaning of the sūtras; seventh, delighting in cultivating wisdom. If you can practice these seven dharmas, your merits and wisdom will increase day by day.

Furthermore, bhikṣus! There are seven more dharmas of the factors of awakening that you should practice. First, discerning dharmas; second, diligence; third, joy; fourth, mindfulness; fifth, concentration; sixth, tranquility; seventh, equanimity. If you can practice these seven dharmas, your merits and wisdom will increase day by day.

Furthermore, bhikṣus! There are seven more dharmas. First, contemplating impermanence; second, contemplating non-self; third, contemplating impurity; fourth, contemplating suffering; fifth, not delighting in the world; sixth, not being attached to the five desires; seventh, diligently cultivating tranquility. If you can practice these seven dharmas, your merits and wisdom will increase day by day.

Furthermore, bhikṣus! There are seven more dharmas. First, always practicing loving-kindness with the body; second, always practicing loving-kindness with speech; third, always practicing loving-kindness with the mind; fourth, when benefactors make various offerings, distribute them equally without partiality; fifth, delight in explaining the profound and wonderful Dharma without weariness; sixth, do not teach others with worldly texts; seventh, do not give rise to hatred and jealousy towards those who are not fellow students. If you can practice these seven dharmas, your merits and wisdom will increase day by day.

Furthermore, bhikṣus! There are seven more dharmas. First, being able to skillfully distinguish the nine divisions of the Dharma; second, being able to understand their meanings; third, practicing and reciting the Dharma at the right times; fourth, being able to maintain proper conduct while walking, standing, sitting, and lying down; fifth, when teaching others, to teach according to one's own strengths; sixth, when brāhmaṇas, kṣatriyas, elders, and householders come to listen to the Dharma, to skillfully assess their capacities and teach accordingly; seventh, being able to distinguish between the wise and the foolish. If you can practice these seven dharmas, your merits and wisdom will increase day by day, and you will be able to protect my true Dharma.

At that time, the wives of the Licchavis in the country heard that the Buddha would soon enter parinirvāṇa and would be seeing Vaiśālī for the last time. Their hearts were filled with great sorrow and grief. Each of them, together with five hundred attendants, prepared five hundred carriages laden with offerings and various adornments. The white oxen and carriages had white banners and canopies. The black and yellow oxen and carriages were also like this, each according to the color of the oxen. They left the city in order and went to where the Buddha was. At that time, the World-Honored One saw them coming from afar and told the bhikṣus, "Do you see these wives of the Licchavis coming, with their attendants in front and behind, so beautifully adorned?" The bhikṣus replied, "Yes, we see them." The Buddha told the bhikṣus, "The Licchavi elders of Vaiśālī and their wives, their manner of coming and going, is very splendid, no different from the gods of Trāyastriṃśa Heaven.

At that time, the wives of the Licchavis arrived where the Buddha was. They bowed their heads at his feet, wept sorrowfully, and were unable to control themselves. They offered various offerings to the Buddha and said, "World-Honored One! Please remain in the world to teach and transform sentient beings. If the World-Honored One now enters parinirvāṇa, we will be blind and forever without enlightenment. We have received birth with little merit and are in this female body, always limited and not free. We have no opportunity to often be close to the World-Honored One. If the World-Honored One is about to enter parinirvāṇa, our wholesome roots will diminish day by day.

At that time, the Tathāgata replied, "From now until the end of your lives, diligently uphold the precepts, guarding them as one would protect one's eyes. Be upright in your thoughts and do not give rise to flattery or jealousy. This will be like always seeing me." When the wives of the Licchavis heard these words of the Buddha, their grief doubled and they were unable to control themselves. They sat to one side.

At that time, the woman Ambapālī, with an upright and beautiful appearance, the foremost in the world, heard that the Buddha would soon enter parinirvāṇa and would be seen for the last time in the city of Vaiśālī. She was filled with grief and tears flowed uncontrollably. She then left the city with her five hundred attendants, adorning five hundred carriages, and went to where the Buddha was. At that time, the World-Honored One, seeing them coming from afar, told the bhikṣus, "The woman Ambapālī is coming to see me now. Her appearance is extraordinary, unparalleled in the world. You should all be upright in mind and correct in thought, without giving rise to attachment. Bhikṣus! Observe this body, which is impure, filled with liver, gall, intestines, stomach, heart, lungs, spleen, kidneys, feces, urine, pus, and blood. There are eighty thousand kinds of worms dwelling within it. Hair, body hair, nails, teeth, thin skin covering the flesh, and the nine orifices constantly flow, with nothing to be enjoyed. Moreover, this body, from its beginning, arises from impurity. Wherever this body goes, it can cause impurity to overflow. Although adorned with carvings and colors, and perfumed with famous fragrances, it is like a jeweled vase containing foul stench. Moreover, when it dies, it swells and rots, with the limbs dismembered. The worms in the body then feed on it, and it is devoured by tigers, wolves, vultures, owls, and hawks. The foolish people of the world cannot observe correctly, but are attached to affection and cling to it until death. How can there be any wise person who would delight in this?"

At that time, the World-Honored One spoke a verse, saying:

Although adorned with necklaces, fragrant flowers, and self-adornment, the impure things
such as feces, urine, saliva, and mucus are stored inside. Sentient
beings cherish and protect it, deluded and unaware, like ashes covering
fire. The foolish person treads on it; the wise should distance
themselves and not give rise to a defiled and attached mind.

At that time, Ambapālī went before the Buddha, bowed her head at his feet, made offerings with various offerings, choked with tears, and said to the Buddha, "I only wish that the World-Honored One would prolong your life and remain in the world, not entering parinirvāṇa, benefiting the devas and humans of the world! If the World-Honored One is determined to enter parinirvāṇa, all sentient beings will have no one to guide them, like infants who have lost their kind mother."

At that time, the World-Honored One said to her, "The nature and characteristics of all conditioned phenomena are like this. You should not give rise to sorrow." The World-Honored One then spoke the Dharma for the assembled: "From now on, you should uphold the precepts and not violate them. Those who break the precepts are despised by devas, nāgas, and spirits. Their bad reputation spreads, and people do not like to see them. If they are in a crowd, they alone have no dignity. The good spirits no longer protect them. When they are about to die, their minds are fearful. Even if they have slight goodness, they do not remember it. When they die, they follow their karma and experience the suffering of hell for eons. Only then can they be released, but they will again experience the bodies of hungry ghosts and animals. In this way, they will continue without any chance of liberation. Bhikṣus who uphold the precepts are respected by devas, nāgas, and spirits. Their good reputation spreads and is heard throughout the world. When they are in a large assembly, their dignity and brilliance are radiant. The good spirits always follow and protect them. When they are about to die, their right mindfulness is clear. When they die, they are reborn in a pure place." When the Tathāgata spoke this Dharma, 68,000 koṭis of devas, humans, and the eight classes of beings were free from defilements and attained the purity of the Dharma eye. Sixty bhikṣus exhausted their taints, their minds were liberated, and they attained arahantship.

At that time, the World-Honored One told the Licchavis, their wives, and Ambapālī, "I now wish to proceed to the village of Gandhāra. You should each return to your abodes. Know that all conditioned phenomena are impermanent. You should only practice the Dharma I have taught, and do not weep and grieve like infants." The World-Honored One then rose from his seat.

At that time, the Licchavis, their wives, and Ambapālī, hearing the Buddha's words, beat their chests and heads, wailing loudly, following the road after the Buddha, unwilling to turn back. Seeing their deep longing, the World-Honored One, unable to comfort them with words, used his spiritual power to transform the river into a deep and steep shore, with swift and turbulent waves. Seeing the Tathāgata and the bhikṣus on the other side of the river, they were even more grief-stricken, fainting and falling to the ground. They spoke to each other in a faint voice, "How did this great river suddenly appear, and yet it is so turbulent and frightening? It must be that the Tathāgata, seeing that we would not give up following him, deliberately created this to cut off our path!" The Licchavis, their wives, and Ambapālī, unable to cross, were even more agitated. They looked up, choked with sobs, and despaired before returning.

At that time, the Tathāgata arrived at the northern forest of the village of Gandhāra and said to the bhikṣus, "You should know that there are four kinds of dharmas: precepts, concentration, wisdom, and liberation. If one does not hear and know these four dharmas, one will wander in the ocean of birth and death for a long time. If I had not heard and known these four dharmas in the past, I would not have been able to quickly attain anuttarā-samyak-saṃbodhi.

Then the World-Honored One spoke a verse, saying:

If I had not heard these four dharmas for a long time, I
would not have been able to quickly realize the unsurpassed, perfect, true path
You should diligently cultivate these four dharmas, which can sever the suffering of
birth and death and be the supreme field of merit for gods and humans.

At that time, after the World-Honored One had spoken this verse, he extensively explained the meaning of these four dharmas for the bhikṣus. When the Tathāgata was expounding this teaching, 1,200 bhikṣus immediately attained the exhaustion of taints and realized arahantship.

At that time, the World-Honored One, together with the bhikṣus, rose from his seat and went to the villages of Elephant, Āmra, and Jambū, and finally arrived at the city of Sugandha. Having arrived at the city, he sat down with the bhikṣus surrounding him in front and behind. Then the World-Honored One said to the bhikṣus: "There are four noble truths that should be diligently observed. They are: the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path. Bhikṣus, the truth of suffering refers to the eight kinds of suffering: the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of not obtaining what one seeks, the suffering of being with what one dislikes, the suffering of separation from what one loves, and the suffering of the five aggregates. You should know that these eight kinds of suffering, as well as all conditioned phenomena, are truly suffering because they oppress. The truth of the origin of suffering refers to ignorance and craving, which are the fundamental causes of the eight kinds of suffering. You should know that this origin is truly the cause of suffering. The truth of the cessation of suffering refers to the cessation of ignorance and craving, which cuts off the causes of suffering. You should know that this cessation is truly cessation. The truth of the path refers to the eightfold noble path: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These eight dharmas are truly the noble path. If a person diligently observes these four truths, they will quickly be free from birth and death and reach the place of liberation. You bhikṣus, if you have already realized these truths, you should also diligently explain them to others. After my parinirvāṇa, you should also diligently contemplate and cultivate them." When the Tathāgata was expounding this teaching, 500 bhikṣus attained the exhaustion of taints and realized arahantship. 40,000 gods in the sky attained the purity of the Dharma eye, free from dust and defilements.

At that time, the World-Honored One said to the bhikṣus: "There are four definitive statements. First, if a bhikṣu wishes to expound the Dharma, he says: 'I have personally heard such a Dharma from the Buddha, understood its meaning, received and upheld it, read and recited it, and thoroughly mastered it.' You should invite him to expound it, and according to what you hear, contemplate well whether it is in the sūtras, the vinaya, or the Dharma characteristics. If it is in the sūtras, the vinaya, or the Dharma characteristics, you should uphold it and praise it as excellent. If it is not in the sūtras, the vinaya, or the Dharma characteristics, you should not uphold it or praise it. Know that such a Dharma is not spoken by me. Second, if a bhikṣu wishes to expound the Dharma, he says: 'I have heard such a Dharma from a certain group of bhikṣus, understood its meaning, received and upheld it, read and recited it, and thoroughly mastered it.' You should invite him to expound it, and according to what you hear, contemplate well whether it is in the sūtras, the vinaya, or the Dharma characteristics. If it is in the sūtras, the vinaya, or the Dharma characteristics, you should uphold it and praise it as excellent. If it is not in the sūtras, the vinaya, or the Dharma characteristics, you should not uphold it or praise it. Know that such a Dharma is not spoken by me, nor is it spoken by those bhikṣus. Third, if a bhikṣu wishes to expound the Dharma, he says: 'I have heard such a Dharma from a certain vihāra or forest dwelling, from many elder bhikṣus who are all very learned, intelligent, and wise, understood its meaning, received and upheld it, read and recited it, and thoroughly mastered it.' You should invite him to expound it, and according to what you hear, contemplate well whether it is in the sūtras, the vinaya, or the Dharma characteristics. If it is in the sūtras, the vinaya, or the Dharma characteristics, you should uphold it and praise it as excellent. If it is not in the sūtras, the vinaya, or the Dharma characteristics, you should not uphold it or praise it. Know that such a Dharma is not spoken by me. Fourth, if a bhikṣu wishes to expound the Dharma, he says: 'I have heard such a Dharma from a certain vihāra or forest dwelling, from a certain elder bhikṣu who is wise and very learned, understood its meaning, received and upheld it, read and recited it, and thoroughly mastered it.' You should invite him to expound it, and according to what you hear, contemplate well whether it

At that time, the World-Honored One, together with the bhikṣus, rose from his seat and went to the village of Kuśinagara. Having arrived at the village, he sat down with the bhikṣu assembly surrounding him in front and behind, under a tree. At that time, the brāhmaṇas, elders, and householders in the village, having heard that the Buddha had arrived, all rushed to where the Buddha was, bowed their heads at his feet, and sat to one side. They said to the Buddha: "World-Honored One! Now you have come to this village with the bhikṣus. Do you have any other purpose?" Then the Tathāgata replied: "Three months from now, I will enter parinirvāṇa. I will travel through the villages and towns, passing through this place." At that time, when the people heard the Buddha's words, they wept sorrowfully, fainted and fell to the ground, raised their hands to beat their heads, and lamented loudly, saying: "Alas! How painful! The eye of the world is extinguished. We will soon lose our guide." They said with tears: "May the World-Honored One please remain for a kalpa or even less than a kalpa." At that time, the World-Honored One replied: "You should not give rise to such sorrow. Why is that? The nature and characteristics of conditioned phenomena are like this. You should abandon feelings of sorrow and listen quietly to my final teaching." Then the people forcibly restrained themselves, lowered their heads, and listened in silence.

At that time, there was a brāhmaṇa named Fupa Yudidi in the assembly. He was intelligent, wise, learned, and well-versed. The Tathāgata then said to him: "You should know that there are four dharmas that householders should cultivate. First, respectfully serving and supporting one's parents with utmost filial piety; second, always teaching one's wife and children with good Dharma; third, having compassion for servants and knowing their needs; fourth, befriending good friends and avoiding bad people. If you always practice these four dharmas, you will be loved and respected by people in this life, and in future lives, you will always be in good places. Furthermore, Fupa Yudidi, there are four joyful dharmas for householders. First, not owing others' wealth, without shame or embarrassment; second, being extremely wealthy, but stingy and not using it, not providing for one's parents, wife and children, relatives, and dependents, and not making offerings to śramaṇas and brāhmaṇas; third, being extremely wealthy, wearing fine clothes, indulging in the best flavors, providing for one's parents, relatives, and dependents, and serving śramaṇas and brāhmaṇas; fourth, not committing evil deeds with body, speech, and mind, being intelligent and wise, and delighting in learning. You should know that although householders may have these four kinds of joy, if they do not owe others debts and are not stingy, this is called the lowest joy; being generous is called the middle joy; not committing evil deeds with body, speech, and mind, being intelligent and wise, and delighting in learning, this is called the supreme joy."

At that time, the Tathāgata spoke a verse, saying:

Not owing debts and being stingy is called the lowest joy
Having wealth and practicing generosity is called the middle joy. Purity
of body, speech, and mind, wisdom, and delighting in learning is
called the supreme joy. This is practiced by the wise. From
today onward, until the end of your lives, the young and
old should teach each other and practice these middle and supreme dharmas.

At that time, Fuboyu and the others said to the Buddha, "World-Honored One! From now on, we will mutually encourage each other with the middle and supreme dharmas." Then Fuboyu and the others, the five hundred people, immediately took refuge in the Three Jewels and received the five precepts in front of the Buddha. Fuboyu and the others said to the Buddha again, "We only wish that the World-Honored One and the bhikṣus would accept our offerings tomorrow." At that time, the Tathāgata silently accepted. Fuboyu and the others, knowing that the Buddha had accepted, immediately rose from their seats, paid homage to the Buddha, and withdrew with their retinue. Returning to their homes, they prepared fragrant and delicious food throughout the night. When the time for the meal arrived the next day, they sent a message saying, "We only wish that the World-Honored One would know the time." Then the Tathāgata, surrounded by the bhikṣus, went to their homes and took their seats in order. When Fuboyu saw that the Buddha and the saṃgha were all seated, he rose and served water, personally pouring the delicious food and drink. The other five hundred brāhmaṇas, elders, and householders each brought fine delicacies and also offered them to the Buddha.

At that time, some bhikṣus were not well-composed in their bodily deportment during the meal. When the brāhmaṇas, elders, and householders saw this, they were displeased. At that time, the World-Honored One, knowing the thoughts of the assembly, universally addressed them, saying, "You should know that the Tathāgata's true Dharma is vast and deep like the ocean, immeasurable. Moreover, the great ocean has beings with extremely large bodies, some ten thousand six hundred yojanas long, some eight thousand yojanas long, some four thousand yojanas long, some one thousand yojanas long, some half an inch long, down to the tiniest particles. The Dharma ocean of the Tathāgata is also like this. Among them are those who have attained arahantship, perfected the three insights and six supernatural powers, and have great majestic virtue and blessings among gods and humans; among them are also those who have attained the state of non-returner, once-returner, and stream-enterer, and those who have attained the stages leading to the four fruits, down to those who are ordinary beings who have not yet attained the benefits of the Dharma. Therefore, do not give rise to obstructed minds in the Dharma ocean."

Then the World-Honored One spoke a verse, saying:

All rivers and streams flow into the great ocean, and if one offers food
to the Buddha and the Sangha, the merit returns to oneself in the same way.

At that time, after the Tathāgata had spoken this verse, he further expounded various teachings to the people. At that time, the five hundred people led by Fupo Yudidi attained the purity of the Dharma eye, free from dust and defilements, within the teachings. At that time, the World-Honored One rose from his seat with the assembly of bhikṣus and proceeded further to the city of Papā. The five hundred people led by Fupo Yudidi sorrowfully wept and saw the Tathāgata off. They looked back longingly and only returned when they lost sight of him.

At that time, the World-Honored One arrived at that city. In that city, there was a skilled artisan named Cunda. His garden was extremely quiet. The Tathāgata then went with the bhikṣus surrounding him in front and back, and stayed in that garden. At that time, Cunda heard that the Buddha and the Sangha had come to his garden. He was overjoyed and could not contain himself. Together with his peers, he went to where the Buddha was. He bowed his head at the Buddha's feet, stepped back to one side, and said to the Buddha, "I do not know, World-Honored One! What is the reason for coming here? Is there some other destination?" At that time, the World-Honored One replied, "The reason I have come here now is that I will soon enter parinirvāṇa. That is why I have come to see you for the last time." At that time, Cunda and his peers, upon hearing the Buddha's words, were greatly saddened and fainted on the ground. After a long while, they spoke in a faint voice to the Buddha, saying, "World-Honored One! Now you are abandoning all sentient beings, are you not compassionate? How can you wish to enter parinirvāṇa? I only pray that the World-Honored One will remain alive for a kalpa, or even less than a kalpa!" They then beat their heads and chests, crying out, "Alas! How painful! The eye of the world is extinguished! From now on, all sentient beings will be submerged in the ocean of birth and death, without any hope of escape. Why is this so? Because the unsurpassed guide has entered parinirvāṇa."

At that time, the World-Honored One said to Cunda, "You should not give rise to suffering and distress now. All conditioned phenomena are like this, all subject to impermanence and change. The meeting and affection of loved ones will inevitably be separated. Therefore, you should not give rise to sorrow and distress now."

At that time, Cunda said to the Buddha, "I now also know that all conditioned phenomena are impermanent, and the meeting and affection of loved ones will all be separated. However, the unsurpassed Honored One is about to enter parinirvāṇa. How can I not be sorrowful and distressed now?"

At that time, the World-Honored One spoke various teachings for Cunda. Having heard them, his sorrow and distress subsided a little. He then rose from his seat, adjusted his dignified demeanor, bared his right shoulder, bowed his head at the Buddha's feet, and said, "World-Honored One, please accept my meager offerings tomorrow." The World-Honored One then silently consented. At that time, Cunda, knowing the Buddha's consent, took leave and departed. Cunda returned home and prepared many delicious foods throughout the night. At the time of the meal the next day, he sent a message to the Buddha, saying, "May the World-Honored One know the time." Thereupon, the Tathāgata, surrounded by the bhikṣus, went to his house and took his seat in order. At that time, Cunda, seeing the Buddha seated, immediately served water and personally offered various fine dishes. The World-Honored One and the saṃgha, having finished their meal and washed their bowls, returned to their original seats, and Cunda also took his seat.

At that time, the World-Honored One said to Cunda, "You have now created an extraordinary merit. The last meal you offered to the Buddha and the bhikṣus will have inexhaustible rewards. No sentient being can match the merit you have planted. You should rejoice in your heart. I have now accepted your invitation for the last time and will not accept any other offerings."

At that time, the World-Honored One spoke a verse, saying:

You have now established an extraordinary merit. The
last meal you offered to the Buddha and
the bhikṣus will have merit that increases daily
and will never be exhausted. You should now
deeply rejoice in your heart. No one's merit
can match yours.

At that time, the World-Honored One, having spoken this verse, said to Ānanda: "My body is in pain now. I wish to go quickly to the city of Kuśinagara." At that time, Ānanda, together with the bhikṣus and Cunda, heard the Buddha's words and gave rise to great pain and sorrow, weeping and lamenting, unable to control themselves. Then the World-Honored One rose from his seat, surrounded by the bhikṣus in front and behind, and headed towards the city. At that time, Cunda also followed the Tathāgata with his retinue. The World-Honored One stopped under a tree on the way and said to Ānanda: "I am now suffering from severe abdominal pain." He then took Ānanda not far from the tree and bled. Returning under the tree, he ordered Ānanda: "You should fold my saṃghāṭī robe four times and spread it on the ground. I wish to sit and rest. I cannot go any further." Ānanda received the order. The World-Honored One then sat and rested under the tree. He also told Ānanda: "I am thirsty now. You should go to the Kakutstha River and fetch some clean water." Ānanda replied: "Just now, five hundred merchant carts passed by the river. The water must be turbid. I am afraid it is not drinkable." In this way, he ordered Ānanda three times. Ānanda then took his bowl and left. When he reached the river, he saw the water was clear. He was greatly frightened, his body hair standing on end. He thought to himself: "Just now, I saw five hundred merchant carts passing through this water. I thought it was still turbid and did not say it was clear. This caused me to repeatedly disobey the Tathāgata's order." He then took the water back and offered it, saying: "It is truly amazing, World-Honored One! Just now, I saw five hundred merchant carts passing through the river, obstructing the front and back. For ten days, it still did not become clear. The World-Honored One's spiritual power caused it to become clear in a short while." The World-Honored One then accepted the water and drank it.

At that time, there was a son of a full-fledged sage named Pukkasati, who was a disciple of the sage Karala. He went from Kuśinagara to the city of Pāpā. Suddenly, on the way, he saw the Tathāgata sitting and resting under a tree. He joined his palms, greeted him, and sat to one side. He said to the Buddha: "The practice of leaving home, the practice of sitting in meditation is the foremost. It tames the sense faculties and keeps the mind from being disturbed. It is concentrated and tranquil, and nothing can frighten it. Why is this so? I remember in the past, I followed my teacher, the sage Karala, on the road. We were tired and stopped to rest under a tree. My teacher then sat in meditation. At that time, there were merchants who passed by in fifty carts. My teacher was still silent, his body unmoving. After a long while, he emerged from meditation. I then went to him and said: 'When you were sitting in meditation just now, there were merchants who passed by in fifty carts, their sound like thunder. I wonder if you saw them?' He replied: 'I did not see anything.' I further asked: 'Did you hear their sound?' He also replied: 'I did not hear it.' I then said: 'The dust and dirt on your robe now is because of their passing by.' At that time, I deeply gave rise to wonder and knew that the practice of sitting in meditation is extremely worthy of respect. It well restrains the sense faculties and nothing can disturb it."

At that time, the World-Honored One replied to Pukkasati: "What you said just now is not extraordinary. Why is this so? If there is someone who is not deeply asleep and also not in the state of cessation, sitting in meditation with a focused mind, and five hundred carts pass by in front of him, if he does not perceive or hear it, then this can be called extraordinary. Furthermore, Pukkasati, this is not yet considered very extraordinary. If there is someone who is sitting in meditation with right mindfulness, and there is a heavenly thunderbolt, lightning, and thunder, at that time, there were two brothers who were plowing. They were frightened by the sound and died instantly. There were also four oxen that also collapsed. But the person sitting in meditation did not perceive or hear it. Can this be called extraordinary?" Pukkasati said: "Five hundred carts passing by in front without perceiving or hearing it is already extraordinary. How much more so if there is a thunderbolt, lightning, and thunder shaking the earth, and yet not hearing or perceiving it, it is extremely rare!"

At that time, the World-Honored One told Pukkasati: "In the past, I was in the village of Achimara, sitting in meditation under a tree. At that time, there were merchants with five hundred carts passing in front of me, but I did not perceive or hear it while in meditation. After the merchants had passed for a long time, I emerged from meditation. Then, the merchants saw me rising from afar, and they all came rushing over. Seeing that dust and dirt had soiled my robe, they immediately brushed it off and asked me: 'We just passed by here with five hundred carts. Did the World-Honored One see it?' I then replied: 'I did not see it.' They further asked: 'The World-Honored One may have closed his eyes and not seen, but did he hear the sound?' I again replied: 'I also did not hear the sound.' The merchants further asked: 'Was the World-Honored One asleep? Or were you in the state of cessation?' I again replied: 'I was not asleep just now, nor was I in cessation. I was just in meditation, so I did not hear or see.' When those merchants heard my words, they gave rise to great wonder and praised it as unprecedented. They said: 'The power of sitting in meditation can be like this.' I then spoke various teachings for them. At that time, the merchants all removed dust and defilements from the Dharma and attained the purity of the Dharma eye.

Furthermore, Pukkasati, in the past, I was sitting alone in a field near that village, silently in meditation. Before long, there was suddenly a great thunderclap, with lightning, wind, and rain shaking the earth. At that time, there were two brothers plowing. Suddenly hearing this sound, they died in fear together. There were also four oxen that also collapsed. Then, the villagers heard that the two brothers who were plowing had died in fear. Either their parents, wives, or acquaintances, the whole village came together, weeping to see them. At that time, I had just emerged from meditation and saw the muddy ground and the crowd of people gathered, crying. One person came and I asked: 'Why are the people gathered here, crying?' That person replied: 'World-Honored One, did you not hear the sound of thunder, lightning, and thunderclap just now? In our village, two brothers were plowing here together, and they were both killed by the thunderclap at the same time, along with the four oxen. They also died together. How is it that the World-Honored One did not perceive it? Was the Tathāgata asleep just now? Or were you in the state of cessation?' I then replied: 'I was not asleep just now, nor was I in cessation. I was just sitting in meditation, so I did not hear it.' At that time, that person heard the Buddha's words and gave rise to great wonder and praised it as unprecedented. He thought to himself: 'Sitting in meditation can have such power.' I then spoke various teachings for him. After hearing the teachings, he removed dust and defilements from the Dharma and attained the purity of the Dharma eye.

At that time, Pukkasati heard the Buddha's words and gave rise to a rare mind. He said to the Buddha: "In the past, when I saw my teacher sitting in meditation, fifty carts passed by without him hearing. I considered it wonderful. Now, the Tathāgata speaks of these two things, which are hundreds of thousands of times incomparable. The power of the Tathāgata's meditation is inconceivable." He then took refuge in the Buddha. The Tathāgata spoke various wonderful teachings for him. After hearing the teachings, his mind opened and he understood, removing dust and defilements from the Dharma and attaining the purity of the Dharma eye. He then said to his attendant: "You should take my two pieces of golden cloth and bring them. I wish to offer them to the Buddha." The attendant obeyed the order and brought them. At that time, Pukkasati held the cloth in his hands, knelt before the Buddha, and said: "I now offer this to the World-Honored One. I only pray that you will accept it out of compassion."

At that time, the World-Honored One replied to Pukkasati: "I now accept one piece for you, and you can give one piece to Ānanda. Why is that? Ānanda has been serving by my side day and night, and today he has also looked after me while I was sick. If there are benefactors who give to the sick and those who look after the sick, this is called a great fulfillment of giving." At that time, Pukkasati heard the Buddha's words and joyfully leaped up. He then placed one piece at the Buddha's feet and took another piece to where Ānanda was. He knelt and said: "I now offer this to the Venerable One. I only pray that you will accept it." Ānanda replied: "Excellent! Excellent! You are now able to believe the words of the Teacher of gods and humans, which will cause you to be peacefully and happily for a long time. I accept it for you." Then, Pukkasati returned to where the Buddha was. The Tathāgata then spoke various teachings for him. After hearing the teachings, he attained the fruit of the non-returner. At that time, Pukkasati again said to the Buddha: "I now wish to go forth in the Buddha's teachings." The Buddha immediately called out: "Welcome, bhikṣu!" His beard and hair fell off by themselves, and the kasaya robe was put on his body, becoming a śramaṇa. He attained arahantship.

At that time, the Tathāgata emitted various lights from his mouth, blue, yellow, red, white, and crystal-colored. Then Ānanda bowed his head at the Buddha's feet, knelt with his palms joined, and said to the Buddha: "I do not know, World-Honored One, what causes and conditions are there for this auspicious sign to appear?"

The Buddha replied: "Ānanda! You should know that I have two times when I emit great light. One is when I was about to attain Buddhahood under the Bodhi tree, and the other is when I was about to enter parinirvāṇa. Ānanda! Do you know? When I attained anuttarā-samyak-saṃbodhi and entered parinirvāṇa at the end of the night, it was also like this. You should know that now, at the end of the night, between the twin śāla trees by the Hiraṇyavatī River in the city of Kuśinagara, I will enter parinirvāṇa." After saying this, the assembly of bhikṣus and the devas in the sky wept and cried out in grief.

At that time, the World-Honored One, together with the assembly of bhikṣus, arrived at the Kakutthā River. The World-Honored One then entered the river to bathe. After bathing, he sat down by the river with the assembly of bhikṣus. At that time, Cunda blamed himself, thinking: "Because the World-Honored One accepted my offering of food, he suffered from abdominal pain and wanted to enter parinirvāṇa." At that time, the World-Honored One knew Cunda's thoughts and told Ānanda: "You should know that all sentient beings should not blame themselves, saying: 'The Tathāgata accepted my offering of food, causing him to suffer from illness and enter parinirvāṇa.' Why is that? When the Tathāgata appears in the world, there are two kinds of people who attain the highest merit. One is when he comes to make offerings when about to attain anuttarā-samyak-saṃbodhi; the other is when he makes the last offering of food when about to enter parinirvāṇa. The merit of these two people is exactly the same, without any difference. The fruits they attain are immeasurable. Such two offerings are difficult to encounter, like the udumbara flower that appears only occasionally." At that time, the World-Honored One told Cunda: "Your mind is now thinking like this. You should not blame yourself in this way. You have already attained the unsurpassed and difficult-to-obtain treasure. You should be joyful. The name of the Buddha is difficult to hear even in hundreds of thousands of koṭis of kalpas. Although one may hear the name, it is difficult to see the Buddha. Although one may see the Buddha, it is difficult to make offerings. Although one may make offerings, it is also very difficult to be in these two offerings. You have now accomplished this. Before long, you will attain eloquence, wisdom, physical strength, and longevity." At that time, Cunda, hearing these words of the Buddha, was overjoyed and said to the Buddha: "Excellent! World-Honored One! I have now attained such great benefits.

At that time, the World-Honored One spoke a verse, saying:

The one who gives obtains blessings, the compassionate have no
enemies, the virtuous eliminate evil, the detached have no afflictions
If one practices such practices, one will not be far from parinirvāṇa.

At that time, after the World-Honored One had spoken this verse, he told Cunda, "You should now widely proclaim the merit of your final offering to others, so that those who hear it will attain peace for a long time."

At that time, the World-Honored One told Ānanda, "I now wish to proceed to the city of Kuśinagara, the birthplace of the wrestlers, to the side of the Hiraṇyavatī River, between the twin śāla trees." Ānanda said, "Yes, World-Honored One." Then the Tathāgata, surrounded by the bhikṣus in front and behind, proceeded on the road. Having crossed the Hiraṇyavatī River, he stayed outside the śāla forest in the birthplace of the wrestlers in the city of Kuśinagara. He told Ānanda, "You should go to the śāla forest and see the twin trees standing alone. Sweep and clean the area beneath them, arrange the rope bed, with the head facing north. My body is extremely tired and exhausted." At that time, Ānanda and the bhikṣus, hearing these words of the Buddha, were even more overcome with grief. Ānanda wept and respectfully obeyed the order. He went to the tree, swept and arranged it according to the proper way, and returned to report, "The sweeping and arrangement are all done." At that time, the World-Honored One, together with the bhikṣus, entered the śāla forest, went to the twin trees, laid down on his right side, with his feet stacked, like a lion lying down, with a focused mind and right mindfulness.

At that time, the twin trees suddenly produced flowers, which fell upon the Tathāgata. The World-Honored One then asked Ānanda, "Do you see those trees producing flowers out of season to make offerings to me?" Ānanda replied, "Yes, I see them." At that time, the devas, nāgas, and the eight classes of beings in the sky rained down various wonderful flowers, maṇḍala flowers, mahāmaṇḍala flowers, mañjūṣaka flowers, mahāmañjūṣaka flowers, and scattered them upon the Buddha. They also scattered the incense of ox-head sandalwood and other fragrances, and played heavenly music, singing praises. The Buddha told Ānanda, "Do you see the devas and the eight classes of beings in the sky making offerings to me?" Ānanda said, "Yes, I see them." The World-Honored One again told Ānanda, "Those who wish to make offerings to me and repay their kindness should not necessarily do so with incense, flowers, music, and so forth. Upholding the precepts purely, reading and reciting the scriptures, contemplating the profound and wonderful meaning of the Dharma - this is called making offerings to me.

At that time, there was a bhikṣu named Upamāna. Before the Tathāgata had taken Ānanda as his attendant, he had always served and attended to the Tathāgata. When Upamāna saw the Tathāgata lying down between the twin trees, he was greatly distressed and stood before the Buddha. At that time, the World-Honored One told him, "You should not stand before me now." Upamāna then stepped aside. At that time, Ānanda had a doubt in his mind: "I have served the Buddha for many years, but I have never seen the Buddha speak like this before. Why does he not allow me to stand before him now? The Tathāgata will soon enter parinirvāṇa, and yet he does not allow me to weep before him." Then Ānanda bowed at the Buddha's feet, knelt with his palms joined, and said, "World-Honored One! Since I have served the Buddha until now, I have often stood before the World-Honored One, but I have never heard you tell me to step back. Why do you now tell Upamāna to step aside?"

The Buddha said, "Ānanda! The devas, nāgas, and the eight classes of beings heard that I was lying on my right side between the twin śāla trees, and they all came to look at me. They piled up from the sky to the ground, filling the four directions, each thirty-two yojanas. This bhikṣu Upamāna stood before me. The devas, nāgas, and the eight classes of beings gave rise to an unhappy mind and thought like this: 'The Tathāgata is now between the twin trees, and he will soon enter parinirvāṇa. When we are looking at him for the last time, this bhikṣu is standing before the Buddha.' For this reason, I told him to step aside. Does Ānanda know? Now these eight classes of beings, some are weeping uncontrollably, some are distressed and confused, some are pulling out their hair with their hands, some are tearing at their adornments, all crying out in the same voice, 'The Tathāgata is entering parinirvāṇa so quickly! The Tathāgata's appearance in the world is difficult to encounter, like the udumbara flower appearing from time to time, and now he will soon enter parinirvāṇa. Alas! The eyes of the world are extinguished. From now on, who will be our guide?' The devas free from desire all lament, 'Alas! The world is extremely impermanent! There is no one born who does not return to extinction.' And those devas say to each other, 'In the past, the World-Honored One was sometimes in the city of Vaiśālī, sometimes in Rājagṛha, sometimes in Śrāvastī and other places. After the summer retreat, the bhikṣus came from all directions to pay their respects to the World-Honored One. Because of this, we were able to see the bhikṣus on the road, pay homage and make offerings, and listen to the Dharma, gaining long-lasting benefits. Now that the World-Honored One has entered parinirvāṇa, the bhikṣus will no longer come to pay their respects after the summer retreat. We will no longer be able to see the bhikṣus on the road, pay homage and make offerings, and listen to the Dharma. From now on, we will forever lose these benefits.'"

At that time, the Tathāgata told Ānanda, "If bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās can deliberately give rise to the aspiration to go to my four places after my parinirvāṇa, the merit they will attain will be immeasurable. Wherever they are reborn, they will always be among humans and devas, experiencing the blissful karmic retribution without end. What are the four? First, the place where the Tathāgata was born as a bodhisattva in the country of Kapilavastu in the Lumbinī Garden; second, the place in the country of Magadha where I first sat under the bodhi tree and attained anuttara-samyak-saṃbodhi; third, the place in the country of Vārāṇasī where I turned the wheel of the Dharma in the Deer Park where the sages dwell; fourth, the place between the twin śāla trees by the Nairañjanā River in the country of Kuśinagara where I entered parinirvāṇa. These are the four places. If bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and other people, including the followers of non-Buddhist paths, give rise to the aspiration to go there to pay homage, the merit they will attain is all as explained above."

At that time, Ānanda heard the Buddha's words and said, "World-Honored One! From now on, I shall proclaim this to the four groups of followers, so that they may know these four places. If they go to pay homage, the merit will be like this." At that time, Ānanda further said to the Buddha, "If there are good-hearted upāsikās who uphold the precepts well, enjoy listening to the Dharma, and wish to see bhikṣus, what should we do from now on?" The Buddha said, "From now on, do not meet with them." Ānanda said, "If we happen to meet them, what should we do?" The Buddha said, "Do not speak with them." Ānanda said, "If we do not speak with them, what should we do if they ask questions and wish to hear the Dharma?" The Buddha said, "You should teach the Dharma, but you should well restrain your body, speech, and mind." At that time, Ānanda said to the Buddha, "We shall uphold and practice this from now on."

At that time, Ānanda said to the Buddha, "World-Honored One! After the Buddha enters parinirvāṇa, how should we make offerings?" The Buddha said, "You should not be so sad about this. Just think: 'After my parinirvāṇa, I will uphold the true Dharma and gladly teach others what I have heard. Why is this? The devas themselves will make offerings to my body. Also, the brāhmaṇas, kings, elders, and householders will themselves make offerings to my body.'"

Ānanda said, "Although the devas and humans themselves will make offerings, I do not know what method to follow." The Buddha said, "Ānanda! Make offerings to my body according to the method of a wheel-turning sage king." Ānanda asked again, "What is the method for making offerings to a wheel-turning sage king?" The Buddha said, "Ānanda! The method for making offerings to a wheel-turning sage king is to wrap the body with new, clean cotton and fine wool, layer upon layer, until it is filled a thousand times. Place it inside a golden coffin, then a silver coffin, then a copper coffin, then an iron coffin. Then pour in various wonderful fragrant oils. Also, inside the coffin, use various fragrant flowers to smear and scatter, perform various music, sing and chant praises, and then lower the lid. Build a large jeweled palanquin, making it extremely tall and wide, with a canopy, railings, and various wonderful adornments. Place the coffin on top. Also, in the city, build a place for cremation, sweeping and sprinkling the four sides, making it extremely clean. Pile up various fine sandalwood and famous incense. Also, on top of the pile, spread out silk and wool, and set up a large jeweled tent to cover it. Then carry it to the cremation site, burn incense, scatter flowers, make offerings with music, circumambulate the incense pile seven times, and then place the coffin on the incense pile, pouring fragrant oil over it. The method of lighting the fire is to start from below. After the cremation is completed, collect the relics, place them in a golden bottle, and immediately build a caitya there, adorned with a victory banner and hanging silk banners and canopies. The people should always make offerings daily, burning incense, scattering flowers, and so on.

Ānanda should know that the method of making offerings to a wheel-turning sage king is like this. The cremation of my body should also be equal to the king, but the caitya built is different from the king's. The victory banner should be adorned with nine parasols. If sentient beings hang silk banners and canopies, burn incense, scatter flowers, light lamps and candles, pay homage, and praise my caitya, this person will obtain great blessings and benefits for a long time. In the future, not long from now, others will also build large caityas to make offerings to their bodies.

Ānanda should know that all sentient beings do not have caityas. Only four people can build caityas. The first is the Tathāgata, Arhat, Perfectly Enlightened One, Perfect in Wisdom and Action, Well-Gone, Knower of the Secular World, Unsurpassed Person, Supreme Trainer, Teacher of Gods and Men, Buddha, World-Honored One, who has compassion for sentient beings and is worthy of being the supreme field of merit for the world. A caitya should be built for him. The second is the pratyekabuddha, who contemplates the dharmas and awakens to the path by himself, and is also able to benefit and bless the people of the world. A caitya should be built for him. The third is the arhat, who contemplates the teachings he has heard and exhausts the taints, and is also able to benefit and bless the people of the world. A caitya should be built for him. The fourth is the wheel-turning sage king, who has deeply planted merit in past lives and has great majestic virtue, rules over the four continents, is endowed with the seven treasures, practices the ten wholesome deeds himself, and also encourages the people of the four continents to practice the ten wholesome deeds. A caitya should be built for him. Ānanda should know that if sentient beings make offerings to these caityas with various offerings, the merit they obtain will gradually decrease.

At that time, Ānanda heard the Buddha's words and was distressed. He wept and cried, hiding behind the Buddha not far away. In a soft voice, he said, "I am still a learner, not deeply tasting the Dharma. The Teacher of Gods and Men has suddenly abandoned me and entered parinirvāṇa. When will I tread the path of liberation?" He then raised his hand to grasp a tree branch, beating his chest and head, fainting in distress.

At that time, the World-Honored One asked the other bhikṣus, "Where is Ānanda now?" The bhikṣus replied, "Ānanda is now behind the Tathāgata, weeping and distressed under a tree." He also told the bhikṣus, "You should go there and tell Ānanda, 'The Teacher of Gods and Men now wishes to see you.'" The bhikṣu then went and conveyed the Tathāgata's message. When Ānanda heard it, he immediately returned and came to where the Buddha was. He bowed his head at the Buddha's feet and stood to one side.

The World-Honored One then asked Ānanda, "I have already told you recently that all conditioned things are impermanent, and those who meet and love will inevitably part. Why are you still grieving? Moreover, Ānanda! Since you have served me until now, your left and right service, coming and going, and communication with guests have all been appropriate. Moreover, I see that your body, speech, and mind are all pure and flawless. The blessings and benefits you have attained are immeasurable.

At that time, the World-Honored One told the bhikṣus, "Ānanda should not grieve like this. Why is that? He will soon attain the place of liberation. Bhikṣus should know that the past buddhas all had attendants, just like Ānanda now. The future buddhas will also be like this. Bhikṣus should know that Ānanda now has profound and wonderful wisdom, is intelligent and sharp-witted. Whatever Dharma treasury I have spoken in the past, Ānanda has all remembered and not forgotten. Moreover, bhikṣus, Ānanda is good at knowing the timing of coming and going. If there are guests who wish to come and see me, Ānanda will first consider the time: 'The World-Honored One may see the bhikṣus at such and such a time, may see the bhikṣuṇīs at such and such a time, may see the upāsakas at such and such a time, may see the upāsikās at such and such a time, may see the brāhmaṇas at such and such a time, may see the kṣatriyas at such and such a time, may see the elders and householders at such and such a time, may see the non-Buddhist practitioners at such and such a time.' If these people come to see me and hear the Dharma, they will all greatly obtain the blessings and benefits of merit. Why is that? It is because Ānanda's communication and progress in seeing me has caused their wholesome roots to mature.

"Moreover, bhikṣus, there are four extraordinary and rare qualities of a wheel-turning sage king. First, when a brāhmaṇa comes to the place of the wheel-turning sage king, having arrived and seen the king's dignified appearance and majestic virtue, he gives rise to joy; next, hearing the king's clear and melodious speech, he also gives rise to joy; even seeing the king silent and wordless, he is also filled with joy; and when taking leave of the king and returning to his abode, he looks back with longing, step by step, feeling regretful, like a hungry and thirsty person who cannot be satisfied. Second, the minor kṣatriyas; third, the vaiśyas; fourth, the śūdras are also like this. This is the wheel-turning sage king's four extraordinary qualities. You should know that Ānanda also has these four extraordinary qualities. First, if bhikṣus come from afar to pay respects to me, and next see Ānanda, they all give rise to joy; hearing his Dharma teaching and seeing him silent are also joyful; taking leave and departing, they long for his virtues deeply, unable to let go. Second, bhikṣuṇīs; third, upāsakas; fourth, upāsikās are also like this. You should know that Ānanda has these four extraordinary qualities."

At that time, the World-Honored One told Ānanda, "You should not grieve and say, 'The Teacher of gods and humans is about to enter parinirvāṇa. I now have no more hope of liberation.' Why is that? Whatever Dharma treasury I have spoken, after my parinirvāṇa, contemplate and uphold it, diligently practice and make progress, and you will soon attain liberation.

At that time, Ānanda, having received the Tathāgata's comforting words in the Brahma-like voice, his grief was slightly relieved. He said to the Buddha, "My mind and thoughts are now slightly awakened. I wish to make a request. Please have compassion." The Buddha replied, "What do you wish to request?" Ānanda said, "This city of Kuśinagara, compared to other great countries, is extremely small and narrow, and the people are not prosperous. I only wish that the World-Honored One would go to other great countries: Rājagṛha, Vaiśālī, Śrāvastī, Vārāṇasī, Ayodhyā, Campā, Kauśāmbī, Takṣaśilā, and other such cities, which are centrally located. The people are prosperous, the land is rich and happy, and they all have faith. They are wise and intelligent. I only wish that the World-Honored One would go to those cities to enter parinirvāṇa, widely benefiting the sentient beings there.

At that time, the World-Honored One replied to Ānanda, "You should not make such a request to me now, saying, 'This city of Kuśinagara is narrow.' Listen attentively now, I will tell you. Ānanda! In the distant past, there was a wheel-turning sage king named Mahāsudarśana in this city of Kuśinagara, who was endowed with the seven treasures and had a thousand sons. He subdued his enemies and taught the people with the right Dharma. At that time, this city was named Kuśāvatī, with two gates in the east and west, twelve yojanas apart, and two gates in the north and south, eight yojanas apart. The city was surrounded by seven layers. The first layer was pure gold, the second pure silver, the third pure lapis lazuli, the fourth pure crystal, the fifth pure agate, the sixth pure coral, and the seventh was a mixture of various treasures. The city towers were all seven stories high, with windows and railings adorned with the seven treasures, and hanging with various jeweled bells and jeweled nets. The distance between them was just one arrow's length. The four gates of the city were each ninefold, magnificently decorated and radiant, pleasing to the eye. Outside the sevenfold city walls were moats with water that was clear and pure, endowed with the eight qualities. They were all made of the seven treasures, with steps. Various birds such as peacocks, pheasants, ducks, geese, mandarin ducks, and others flew and danced in them. The water also had lotus flowers such as kuṇḍa, utpala, and puṇḍarīka, in blue, yellow, red, white, and various colors. On the banks were seven rows of jeweled trees, each with different treasures. A gentle breeze would blow, causing the branches and leaves to touch each other, making sounds like heavenly music. The city was filled with people, who were peaceful, prosperous, and extremely prosperous. They had all the five desires, like the gods in the Heaven of the Thirty-three. Bright pearls were hung in the streets, and the people moved about without any distinction between day and night. There were ten kinds of sounds in this city: the sound of elephants, horses, chariots, drums, conches, lutes, songs, the sound of striking bells and chimes to hold great assemblies, the sound of praising those who uphold the precepts, and the sound of discussing the Dharma with each other. King Mahāsudarśana had various majestic virtues, was the most upright and handsome, and was loved and respected by all who saw him. He lived a long and happy life, with no minor illnesses. The king was compassionate and kind, having pity on all, like a loving father caring for his children. All the people were close and respectful to the king, also like a

Ānanda! King Mahāsudarśana, on another occasion, wished to go out to the garden for sightseeing and amusement. He adorned the four divisions of the army, each with eighty-four thousand troops. He also had the inner palace consorts and maidservants adorn eighty-four thousand carriages to follow him for sightseeing. At that time, the king also ordered the brahmins, elders, and householders in the country to follow him on the outing. After the preparations were made, the commander of the army entered to inform the king, 'The four divisions of the army are ready. May the king know the time.' At that time, the king then ascended the white elephant carriage, surrounded by the brahmins, elders, householders, ministers, and their retinues, and the four divisions of the army, and went out to the garden. The elephant's gait was swift, like the wind. At that time, the ministers, brahmins, elders, and householders jointly advised the king, 'Great King! You have been in the deep palace for a long time. The people outside have no chance to see the king. Now that you are going to the garden for sightseeing, the people are filling the roadsides, all looking up to see the great king. For this reason, please order the charioteer not to go too fast.' Hearing these words, the king then ordered the charioteer, 'Go slowly.' The people by the road freely looked up, like a child seeing his father. At that time, the king saw that all the streets were level. There were also jeweled trees lining the shade, but there were no ponds. He then ordered a minister, 'Build jeweled ponds on both sides of the roads, one hundred bows apart.' He also ordered various famous flowers to be planted. He also ordered, 'For each pond, provide attendants. For those who come to bathe, provide them with incense and flowers. Also provide them with food and drink, satisfying their desires. Provide like this, day and night without ceasing.' He also ordered that minister, 'From now on, people from the four directions who come to seek alms will be given according to their needs.' After arriving at the garden, he played and amused himself with the brahmins, elders, householders, and other ministers until dusk, when the light of the jewels shone like daytime, and he did not see the shadow of the sun, knowing it was night. At that time, the king and the brahmins, elders, householders, and other ministers, having finished playing, returned to the palace. On another day, the brahmins, elders, householders, and ministers brought various precious treasures to offer to the king. The king then said, 'I recently ordered a certain minister in the garden to give according to one's needs from now on. My giving is like this. How can you offer me precious treasures?'

At that time, the brahmins, elders, householders, and ministers of the country said to the king, 'Great King! The palace where you always reside is extremely cramped. Whenever we come to pay homage to the king, the attendants cannot accommodate each other. We only wish that the Great King would expand it.' Hearing these words, the king silently agreed and thought to himself, 'I should now expand my residence.' At that time, Śakra, Lord of the Devas, knew the king's thoughts and called a son of the devas named Viśvakarman, who was extremely skilled and could do anything, and said to him, 'Now in Jambudvīpa, there is a wheel-turning sage king named Mahāsudarśana. He now wishes to expand his palace. You should go down to be the overseer and make his residence as magnificent and adorned as mine.' That deva, upon receiving the order, immediately came down, in the time it takes a strong man to bend and stretch his arm, to Jambudvīpa, standing before the king. When the king saw the deva's appearance, he knew that he was not an ordinary person, and asked him, 'Who are you, a god, that you suddenly came down?' The deva replied, 'Great King! You should know that I am a great minister of Śakra, Lord of the Devas, named Viśvakarman, who is extremely skilled. Because the Great King wishes to expand his palace, Śakra, Lord of the Devas, sent me down to be the overseer and assist the king.' Hearing these words, the king was delighted. At that time, that deva then began to expand the palace city. The four gates of the city were twenty-four yojanas apart. For the king, he built a palace, eight yojanas high and wide, adorned with the seven treasures like Śakra's palace. The palace had eighty-four thousand chambers, all with seven-treasure beds, curtains, and bedding. He also built a Dharma-expounding hall for the king, eight yojanas high and wide, adorned with the seven treasures, no different from the previous one. On the four sides of the hall, he planted jeweled trees and famous flowers, lining them for shade. He also built jeweled ponds, the water clean and pure, with the eight qualities. In the center of the hall, he set up a lion throne, adorned with the seven treasures, extremely high and wide, covered with a jeweled curtain, hanging with the seven treasures. He also set up four jeweled seats for those from the four directions who came to listen to the Dharma, made of gold, silver, lapis lazuli, and crystal, numbering eighty-four thousand. After Viśvakarman had built the palace city for the king, he took leave of the

At that time, King Mahāsudarśana, having seen that the palace city was all completed, immediately ordered the drum to be beaten and proclaimed throughout the country, 'King Mahāsudarśana will expound various teachings after seven days. Those who wish to hear may all come and gather in the Dharma-expounding hall.' At that time, the brahmins, elders, householders, ministers, and people, having heard this proclamation, all came and gathered on that day. At that time, the king then ascended the Dharma-expounding hall, ascended the lion throne, and all the assembled people also sat on the four jeweled seats. At that time, the king first expounded the ten wholesome dharmas to the people, and then further opened other Dharma gates, for as many as twelve thousand years. The sentient beings in that country, if they had ever heard the king's teachings, were reborn in the heavens after death, not falling into the three evil paths. Ānanda! That king always benefited all sentient beings like this. Ānanda! At that time, King Mahāsudarśana, in a quiet room, thought to himself, 'In my past lives, what karma did I perform, what wholesome roots did I cultivate, that I was born into a noble family, with great majesty and virtue, and my physical appearance, strength, and lifespan are unmatched by others? It must be because in my past lives I extensively practiced giving, patience, and compassion, that I have now obtained such a reward. I should now further cultivate and progress.' He then contemplated. Before long, he attained the first dhyāna, up to the fourth dhyāna, and further cultivated the four immeasurable minds. Ānanda! King Mahāsudarśana also taught his queen and concubines to cultivate the four dhyānas.

At that time, there were eighty-four thousand white elephants in the Himalayas, which came daily and lined up in front of the king's palace. The king thought, 'These white elephants always come to me, trampling on sentient beings along the way.' He then ordered the commander-in-chief, 'From now on, these elephants need not come to me every day. After a thousand years, let them come once. Forty-two thousand will suffice, not necessarily the full eighty-four thousand.' The king's jade-like queen, named Śubhaṅkarā, together with the other queens and eighty-four thousand concubines, sat in a quiet room, meditating and contemplating for forty thousand years. They said to each other, 'We have been sitting in meditation and contemplation in this quiet room for forty thousand years. We have not seen the king for a long time. We should now pay homage and inquire about him.' Having said this, they immediately followed each other to the king. The other palace ladies entered and said to the king, 'Śubhaṅkarā has now come with eighty-four thousand women to pay homage to the king.' When the king heard this, he immediately went to the Dharma-expounding hall and ascended the lion throne. Soon, Śubhaṅkarā and the others arrived. The king called them forward. Śubhaṅkarā and the others followed and approached the king. They bowed their heads at his feet, sat in order, and said, 'We have been sitting in meditation and contemplation in a quiet room for forty thousand years. We have not seen the king for a long time. We have come to pay homage and inquire about him. We wish to speak. Please listen.' The king replied, 'Excellent! As you wish.' Śubhaṅkarā then said to the king, 'In this Jambudvīpa, Aparagodānīya, Uttarakuru, and Pūrvavideha, the people of the four directions are extremely prosperous, wealthy, and at ease. They all practice the ten wholesome dharmas. It is all due to the king's virtuous influence. In this Jambudvīpa, there are eighty-four thousand cities like Kuśāvatī. The kings, ministers, and brahmins of these cities all come here to see the great king. But the king has been sitting in meditation for many years. Those who come to pay homage do not see him. It is like a filial son not seeing his kind father. Moreover, the four continents have not seen the great king touring for a long time. I only wish that the great king would skillfully manage the time and care for the people. We women are weak and of no benefit to the country. Therefore, we sit in meditation and contemplate for a long time. The great king is noble and rules over the internal and external affairs. All

At that time, King Mahāsudarśana replied to Śubhaṅkarā, 'All conditioned things are impermanent. The union of affection and love will also be separated. Although these four continents are so prosperous, I will also soon abandon them. In the past, I was an infant for eighty-four thousand years, a youth for eighty-four thousand years, a crown prince for eighty-four thousand years, and a crowned king for eighty-four thousand years. Then I became a wheel-turning sage king, ruling the four continents with the seven treasures. For eighty-four thousand years, I governed the people's affairs. For eighty-four thousand years, I expounded the teachings to the people. For eighty-four thousand years, I sat in meditation and contemplation. Since then, for five hundred and eighty-eight thousand years, although my lifespan was prolonged, it will return to exhaustion. I am now old and my time of death is approaching. The noble and happy kings of the past were no different from me, but they also passed away and returned to impermanence. The city of Kuśāvatī and the other eighty-four thousand great cities will also perish. I should not give rise to attachment here and indulge in carelessness. The reason I have attained this supreme status is all due to the accumulation of good deeds in the past. Now I should extensively plant various wholesome causes for future lives. Therefore, I sit in meditation and contemplate for many years.' At that time, Śubhaṅkarā and the others, hearing the king's words, were greatly delighted. They bowed their heads at the king's feet and returned to their abodes. Before long, the king became seriously ill and knew his life was coming to an end. He immediately established the crown prince as king. He gathered the other ministers, brahmins, elders, and householders, and poured the four oceans of water on the crown prince's head. When the matter was completed, the king passed away and was reborn in the Brahma Heaven.

Ānanda! King Mahāsudarśana ruled the four continents, but he lived only in Jambudvīpa. Although there were eighty-four thousand great cities, he lived only in Kuśāvatī. In the Himalayas there were eighty-four thousand white elephants, but the king rode only one. Although there were eighty-four thousand swift horses, the king rode only one. Although there were eighty-four thousand jeweled chariots, the king usually rode only one. Although there were eighty-four thousand consorts, the king loved only one. There were eighty-four thousand jeweled palaces, but the king lived in only one room. What he needed for his body was enough. The king was concerned with the affairs of the four directions, entangled in worldly matters, in vain exhausting his spirit, without benefit to his body.

"Ānanda! King Mahāsudarśana, was he not someone else? It was I myself. In the past, I attained this noble status. The city where I lived was right here. I was a wheel-turning king here countless times, accomplishing the benefit of immeasurable beings. Now the devas fill the sky. They were all accomplished by me in the past when I was a king, teaching them with the good Dharma. Now I will again attain parinirvāṇa in this city, causing them to attain the fruit of parinirvāṇa. Ānanda! For this reason, how can you say that this Kuśinagara city is narrow? I am now definitely staying in this city to attain parinirvāṇa." When the Tathāgata spoke these words, devas and humans in the billions attained the purity of the Dharma eye, free from dust and defilements, and they all spoke in unison to the Buddha, saying, "World-Honored One! In the past, countless, boundless, incalculable eons ago, you benefited us with the good Dharma. Now you will again establish us in the bliss of parinirvāṇa." They scattered famous flowers, played heavenly music, sang praises, and made offerings to the Tathāgata.

At that time, Ānanda said to the Buddha, "How wonderful, World-Honored One! This Kuśinagara city in the past had such extraordinary events. I no longer have a narrow mind.

At that time, the World-Honored One told Ānanda, "You should now enter the city of Kuśinagara and tell the strong men, 'I will enter parinirvāṇa in the latter part of the night. All of you should come to see me and ask any questions you have. Do not regret not seeing me when I enter parinirvāṇa.'"

At that time, Ānanda, having heard the Buddha's words, wept sorrowfully. He bowed his head at the Buddha's feet, composed himself, and entered the city with a single bhikṣu. At that time, the strong men and women and children of Kuśinagara had just gathered together to discuss the Tathāgata's parinirvāṇa, each wishing to go to see the Buddha. They saw Ānanda and immediately asked, "We heard that the World-Honored One will enter parinirvāṇa between the twin trees. We were just discussing it and wanted to go to see the Buddha." Ānanda then told the strong men the words the Tathāgata had instructed. Upon hearing it, the strong men wailed in sorrow, fainted, and fell to the ground. They whispered to each other, "Alas! The eye of the world is extinguished. From now on, whom shall we take refuge in? Like infants who have lost their kind mother, from now on, the number of humans and gods will decrease, while the three evil destinies will increase." They said to Ānanda, "Our families now wish to follow you to see the Buddha." At that time, Ānanda returned and told the Buddha, using the World-Honored One's words to proclaim it in the city. The assembly of strong men, without exception, were shocked and wept. They all came to pay homage to the World-Honored One. The strong men, women, and children, all following each other, wept and choked with tears as they walked along the road.

At that time, Ānanda saw that the number of strong men was very large. He thought to himself, "If each of these people were to pay homage to the Buddha one by one, it would never be finished. I should now have them pay homage all at once, family by family." When the assembly of strong men arrived at the Buddha's place, Ānanda immediately said to them, "You have come in such great numbers. If each of you were to pay homage to the Buddha one by one, it would never be finished. Now you should pay homage all at once, family by family." The strong men accepted the order and immediately paid homage to the Buddha. They then stepped aside and said to the Buddha, "We only wish that the World-Honored One would live for a kalpa, or even less than a kalpa, without entering parinirvāṇa. Benefit all the gods and people. Now sentient beings lack the eye of wisdom. We only wish that the World-Honored One would be their guide.

At that time, the Tathāgata said to the strong men, "You should not make this request to me now. Why is that? All conditioned things are impermanent. Those who are united in affection will inevitably be separated. Even if I were to remain in the world for a full kalpa, the union would still end. The Dharma I have taught, you should only remember and recite it without forgetting. This is no different from my being in the world." The strong men, upon hearing these words of the Buddha, were not granted their request. They were sorrowful and distressed, weeping and lamenting, and remained silent.

At that time, in the city of Kuśinagara, there was a non-Buddhist named Subhadra, who was 120 years old. He was intelligent and wise, reciting the four Vedas. He was well-versed in all writings and treatises, and was respected by all. Hearing that the Tathāgata was about to enter parinirvāṇa between the twin śāla trees in the Śāla Grove, he thought to himself, "In my writings and treatises, it is said that the appearance of a Buddha in the world is extremely rare, like the udumbara flower blooming only once in a while. Now he is in the Śāla Grove. I have some doubts. I should go and ask him. If Gautama can resolve my doubts, then he truly has attained omniscience." Having thought this, he went to where the Buddha was. Outside the grove, he encountered Ānanda and said to him, "In my writings and treatises, it is said that the appearance of a Buddha in the world is extremely difficult to encounter, only happening once in many millions of kalpas, like the udumbara flower that is rarely seen. Teaching and transforming the world, I have never seen it before. Now I hear that he is about to enter parinirvāṇa in the Śāla Grove. I have some doubts and wish to go and ask him. You should tell the World-Honored One on my behalf that I now wish to see him.

At that time, Ānanda heard his words and thought to himself, "The World-Honored One's four elements are now out of balance. If he meets with this non-Buddhist, there will certainly be discussion, which may cause further harm." He then replied, "The World-Honored One's four elements are now out of balance. He is lying in the forest, suffering greatly. You should not see the Tathāgata now. Do not create obstacles when the World-Honored One is about to enter parinirvāṇa." Subhadra made this request three times, and Ānanda also replied three times in the same way.

At that time, the World-Honored One, with his pure divine ear, heard Subhadra's request to Ānanda. He also observed his faculties and knew it was time to save him. He then spoke to Ānanda in a voice like Brahma's, saying, "Do not create obstacles for my last disciple alone. Allow Subhadra to come forward. I wish to see him. This person is straightforward, intelligent, and easy to understand. He seeks to resolve doubts, not to come and debate for the sake of victory." Then Ānanda accepted the Buddha's instruction and told Subhadra, "The World-Honored One has already allowed you to come forward." Hearing the Buddha's permission, Subhadra was overjoyed and could not contain himself. He thought to himself, "The śramaṇa Gautama is definitely one who has attained omniscience." He then went to where the Buddha was, exchanged greetings, and sat to one side. He said to the Buddha, "Gautama, I wish to ask something. Please allow me." The Buddha said, "Excellent! Excellent! Subhadra, ask as you please.

Subhadra then asked the Buddha, "Now in this world, the śramaṇas, brāhmaṇas, non-Buddhist teachers, the six teachers such as Pūraṇa Kāśyapa, Maskarin Gośālīputra, Sañjayin Vairaṭṭīputra, Ajita Keśakambalin, Kātyāyana, and Nirgrantha Jñātiputra, each claim to be omniscient, while regarding others as having wrong views. They say that their practices are the path of liberation, and that the practices of others are the causes of birth and death. They argue with each other. How can we know their falsehood and truth? Which teacher deserves to be called a śramaṇa? Which teacher is definitely the cause of liberation?"

At that time, the Tathāgata replied, "Excellent! Excellent! Subhadra, you are able to ask me about such matters. Listen attentively, I will explain for you. Subhadra! If the eightfold noble path is not seen in all dharmas, know that there is no name of a śramaṇa, nor the second, third, or fourth. Without a śramaṇa, there is no liberation. Without liberation, there is no omniscience. Subhadra! If the eightfold noble path exists in all dharmas, there must be the names of the four śramaṇas. With the names of the śramaṇas, there is liberation. With liberation, there is omniscience. Subhadra! Only in my Dharma are there the eightfold noble path, the names of the four śramaṇas, the path of liberation, and omniscience. Those non-Buddhist teachers such as Pūraṇa Kāśyapa do not have the eightfold noble path in their teachings, nor the names of the śramaṇas, nor liberation, nor omniscience. If they say they do, know that it is definitely false. Subhadra! All sentient beings who hear my teachings and accept and contemplate them will definitely not hear in vain and attain liberation. Subhadra! When I was in the royal palace before leaving home, the entire world was deluded by the six teachers. I had not yet seen the reality of a śramaṇa. Subhadra! When I was twenty-nine years old, I left home to study the path. At thirty-six, under the bodhi tree, I contemplated the ultimate source of the eightfold noble path, attained anuttarā-samyak-saṃbodhi, and attained omniscience. I then went to the Deer Park in the country of Benares, where the sages dwelt, and turned the wheel of the four truths for the five people such as Ājñātakauṇḍinya. At that time, the name of a śramaṇa first appeared in the world, benefiting and liberating sentient beings. Subhadra! Know that my Dharma can attain liberation. The Tathāgata is truly omniscient."

At that time, Subhadra, having heard the Tathāgata speak of the eightfold noble path, was filled with joy, his body hair standing on end. Thirsty to hear the meaning of the eightfold noble path, he said to the Buddha, "I only wish that the World-Honored One would explain the meaning of the eightfold noble path for me." The World-Honored One then explained it in detail for him. Having heard the Buddha's explanation of the meaning of the eightfold noble path, Subhadra's mind opened up, and he suddenly had a great realization. He was free from defilements and impurities in all dharmas, and attained the purity of the Dharma-eye. He then said to the Buddha, "I now wish to leave home and enter the Buddha's Dharma." The World-Honored One then called out to him, "Welcome, bhikṣu!" His beard and hair fell out by themselves, and the kāṣāya robe appeared on his body, making him a monk. The World-Honored One also explained the four truths to him in detail, and he immediately attained the exhaustion of taints and became an arhat.

At that time, the World-Honored One told Ānanda, "You should know that when I attained anuttarā-samyak-saṃbodhi at the Bodhimanda, I first taught the Dharma and liberated the five people such as Ājñātakauṇḍinya. Now, at the Sāla Grove, on the verge of parinirvāṇa, I am giving my final teaching and liberating Subhadra. There are no more devas or humans who should hear my teachings and be liberated. Those with good roots who should attain liberation will all become my disciples in the future, teaching each other. Ānanda! Although Subhadra is a non-Buddhist, his good roots should have matured. Only the Tathāgata can discern this. After my parinirvāṇa, if any non-Buddhists wish to leave home and enter my Dharma, you should not immediately allow it. First, let them recite the scriptures for four months to observe their intentions and natures, whether they are false or true. If you see that their conduct is honest and gentle, and they truly have deep joy in my Dharma, then you may allow them to leave home. Ānanda! The reason is that you have little wisdom and cannot discern the faculties of sentient beings. Therefore, I am instructing you to observe them first.

At that time, Subhadra said to the Buddha, "I wish to leave home and enter the monastic order. If the World-Honored One requires me to praise and recite the scriptures in the Buddha's Dharma for forty years before allowing me to leave home, I can do that! How much more so for four months?" The World-Honored One then said to him, "It is so! Subhadra! I see that your intention is earnest and eager in my Dharma. What you say now is not empty." Subhadra then said to the Buddha, "I cannot bear to see the Honored One of devas and humans enter parinirvāṇa. I wish to enter parinirvāṇa before the World-Honored One." The Buddha said, "Excellent!" At that time, Subhadra entered the samadhi of the fire element in front of the Buddha and entered parinirvāṇa.

At that time, the Tathāgata told Ānanda, "Do not think that when you see me enter parinirvāṇa, the true Dharma will be forever cut off here. Why is that? I have previously established precepts and prātimokṣa for the bhikṣus, as well as other wonderful teachings. This is your great teacher, no different from when I am in the world. After my parinirvāṇa, the bhikṣus should respect each other according to seniority. Do not call each other by family name, but by given name. Watch over each other, and do not let there be any violation of the great precepts among the assembly. Do not seek out others' minor faults. The bhikṣu Channa should be severely punished." Ānanda asked the Buddha, "What is the severe punishment?" The Buddha said, "Ānanda! The severe punishment is that all bhikṣus should not speak to him." Thereupon, Ānanda followed the instruction.

At that time, the World-Honored One told the bhikṣus, "If you have any doubts or difficulties now, ask them freely. Do not regret after my parinirvāṇa, saying, 'The Tathāgata was recently in the Śāla Grove. At that time, I did not go to ask for clarification, causing me to have doubts now.' Although my body is now sick, I can still explain your doubts. If you wish to uphold the true Dharma and benefit devas and humans after my parinirvāṇa, you should come quickly now to resolve your doubts." The World-Honored One spoke like this three times, but the bhikṣus were silent and none asked to resolve their doubts. At that time, Ānanda said to the Buddha, "How strange, World-Honored One! You have exhorted like this three times, but there are no doubters in this assembly." The Buddha said, "It is so, it is so. Ānanda! In this assembly, there are five hundred bhikṣus who have not yet attained the Way. After my parinirvāṇa, in the future, they will all attain the exhaustion of taints. You should also be counted among them.

At that time, the World-Honored One told the bhikṣus, "If you see me committing any slight transgression with my body, speech, or mind, you should tell me." When the bhikṣus heard these words of the Buddha, they wept in distress and said to the Buddha, "How could the Tathāgata have any subtle faults with his body, speech, or mind?"

Then the Tathāgata spoke a verse:

All conditioned phenomena are impermanent, they are phenomena of arising and
ceasing. When arising and ceasing cease, that is peace and bliss.

At that time, after the Tathāgata had spoken this verse, he told the bhikṣus, "You should know that all conditioned phenomena are impermanent. Although I now have a vajra-like body, I am also not exempt from being moved by impermanence. Birth and death are extremely frightening. You should diligently practice and quickly seek to leave this pit of birth and death. This is my final instruction. The time for my parinirvāṇa has come." At that time, the bhikṣus and other devas and humans, hearing the Buddha's instruction, wept and lamented, fainting and falling to the ground. The Tathāgata then universally told them, "You should not give rise to this sorrow and distress. The nature and characteristics of conditioned phenomena are all like this." Thereupon, the Tathāgata entered the first dhyāna. Emerging from the first dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the fourth dhyāna. Emerging from the fourth dhyāna, he entered the sphere of space. Emerging from the sphere of space, he entered the sphere of consciousness. Emerging from the sphere of consciousness, he entered the sphere of nothingness. Emerging from the sphere of nothingness, he entered the sphere of neither thought nor non-thought. Emerging from the sphere of neither thought nor non-thought, he entered the concentration of cessation.

At that time, Ānanda, seeing the Tathāgata silent and still, his body and limbs no longer moving, immediately shed tears and said, "The World-Honored One has now entered parinirvāṇa." At that time, Āryadeva said to Ānanda, "The Tathāgata has not yet entered parinirvāṇa. The reason he is silent and still is because he has entered the concentration of cessation.

At that time, the World-Honored One emerged from the concentration of cessation and again entered the sphere of neither thought nor non-thought, and so on, up to entering the first dhyāna. Emerging from the first dhyāna, he entered the second dhyāna. Emerging from the second dhyāna, he entered the third dhyāna. Emerging from the third dhyāna, he entered the fourth dhyāna, and then entered parinirvāṇa in that very place.

At that time, Āryadeva said to Ānanda, "The World-Honored One has entered parinirvāṇa in the fourth dhyāna ground." Then, Ānanda and the four groups of disciples, having heard Āryadeva's words, wept and wailed, fainting and falling to the ground. Some raised their hands, slapped their heads, beat their chests, and cried out, saying to each other, "The eye of the world has extinguished so quickly! From now on, who will guide all beings? The realms of humans and gods will diminish, while the evil paths will increase daily."

At that time, the devas, nāgas, and eight groups in the sky wept profusely like heavy rain, saying to each other, "From now on, who will we take refuge in? It is like an infant losing its loving mother. The paths to the three evil realms will open up daily, while the gate of liberation will be tightly closed. All beings will sink in the sea of suffering. It is like a patient being far from a good doctor, or a blind person losing their guide. Since we have lost the unsurpassed Dharma King, the thieves of afflictions will increasingly encroach upon us." Having said this, they fainted and lamented uncontrollably.

At that time, the strong men of Kuśinagara were all as strong as fragrant elephants. Having seen the Tathāgata enter parinirvāṇa, their spirits were haggard, like a new illness.

At that time, the great earth shook, the heavenly drum sounded by itself, the four great oceans' waves overturned, Mount Sumeru naturally swayed, a violent wind blew, the trees in the forest were uprooted and withered, and it was strange and unusual.

At that time, the great Brahma King spoke a verse, saying:

In the past, future, and present, there are no sentient
beings who do not return to impermanence. Even the Tathāgata
the Honored One of gods and humans, with his vajra
body of solidity, still cannot escape impermanence, let alone other
people. All sentient beings cherish and protect their bodies, anointing
them with incense and flowers, not knowing that they will
be destroyed. The Tathāgata's golden body, adorned with excellent marks
will also be abandoned and enter parinirvāṇa. Having permanently severed
all afflictions and attained omniscience, he still cannot escape. How
much more so for those with other afflictions and entanglements.

At that time, the Heavenly King Śakra spoke a verse, saying:

All conditioned phenomena are indeed the nature of arising and ceasing
Even the most honored one with two feet will also return
to extinction. The raging fire of the three poisons constantly burns
all sentient beings. Without the great compassionate cloud, who can rain
to extinguish it?

At that time, Ārāḍa Kālāma spoke a verse, saying:

The Tathāgata today, his faculties are unshakable. His mind and intention
comprehend all dharmas, yet he abandons this body. Tranquil, cutting off
thoughts, also without any feelings. Like a lamp, when the oil
is exhausted, the light goes out. The Tathāgata's extinction is also like this.

At that time, Ānanda spoke a verse, saying:

The great earth suddenly shook, and violent winds blew in the
four directions. The ocean waves overturned, and Mount Sumeru, the jeweled
mountain, shook. The minds of the gods were sorrowful, and their
tears fell like rain. They were all greatly terrified, as if
seized by non-humans. Because of the Buddha's parinirvāṇa, such things occurred.

At that time, among the assembly, the bhikṣus and devas and humans who had not yet attained the path, having seen the Tathāgata already enter parinirvāṇa, their minds were distressed and they rolled on the ground. Those who had attained the path deeply lamented the impermanence and suffering of the world, and wept sorrowfully, unable to control themselves. At that time, Ānanda said to the bhikṣus and devas and humans, "You should not give rise to great distress. The Tathāgata has already spoken to you about the nature and characteristics of conditioned phenomena. How can you still weep?"

At that time, Ānanda then universally addressed the assembly from the four directions who had come, saying, "The Tathāgata has now entered parinirvāṇa." At that time, the people, hearing Ānanda's words, wept sorrowfully and were distressed. They said in a faint voice to Ānanda, "Now this assembly of people is extremely crowded, with thirty-two yujana filled to the brim. I only pray that the Venerable One will allow us to approach the Tathāgata in turn to see him for the last time, to pay homage and make offerings. The Tathāgata's appearance in the world is difficult to encounter, like the udumbara flower appearing from time to time. Now he is here in person entering parinirvāṇa. I only pray that he will have compassion and allow us to see him."

At that time, Ānanda heard the people's words and thought to himself, "The Tathāgata's appearance in the world is extremely difficult to encounter, and the final offerings are also extremely difficult. Whom should I allow to make offerings to the Buddha first now? I should now allow the bhikṣuṇīs and upāsikās to come forward and make offerings to the Buddha's body. The reason is that these women are weak and may not have been able to reach where the Tathāgata is when they came before. For this reason, they should be allowed to go first." Having thought this, he then proclaimed, "All bhikṣuṇīs and upāsikās are allowed to come forward to where the Tathāgata's body is." The bhikṣuṇīs and countless upāsikās all came to where the Buddha was. Having seen that the Tathāgata had already entered parinirvāṇa, they wept sorrowfully and enwrapped him, paying homage and making various offerings.

At that time, there was a poor upāsikā who was one hundred years old. Seeing the brāhmaṇas, kṣatriyas, elders, householders, and the wives and children of the strong men, young and old, making offerings with wonderful incense and flowers, she lamented her own poverty and lack of such wishes. She thought to herself, "The Tathāgata's appearance in the world is extremely difficult to encounter, and the final offerings are also extremely difficult. Now I am destitute and have nothing to express myself." Having thought this, she was even more sorrowful and distressed. She wept bitterly, her tears staining the Tathāgata's feet, and said, "May I always see the Buddha in my future lives." The bhikṣuṇīs and upāsikās, having finished making offerings, then returned to their original places.

At that time, Ānanda again universally announced to the other people, "The bhikṣuṇīs and upāsikās have finished making offerings. You may come forward in order to make offerings." At that time, the people came in order to where the Buddha's body was. Having seen that the Tathāgata had already entered parinirvāṇa, they wept and rolled on the ground, their hearts greatly saddened and distressed. They made offerings with various offerings. At that time, the assembly of strong men all gathered together and said to each other, "How should we cremate the Tathāgata's body? When the World-Honored One was about to enter parinirvāṇa, he should have left instructions." They then went together to ask Ānanda, "We now wish to cremate the Tathāgata's body. What is the proper way? When the World-Honored One was about to enter parinirvāṇa, he should have left instructions. Please tell us." At that time, Ānanda said to the strong men, "The Tathāgata left instructions for the cremation method, saying to treat it the same as a wheel-turning sage king." Ānanda then fully explained the matter that the Buddha had instructed before.

The strong men, having heard Ānanda's words, all prepared the cremation equipment together. First, they built a jeweled palanquin, carved and adorned with exquisite craftsmanship. They placed the Tathāgata's body on the jeweled palanquin, burning incense and scattering flowers. They performed various music and sang praises. In the music, they spoke of the Dharma of suffering, emptiness, impermanence, non-self, and impurity. At that time, the strong men said to Ānanda, "The Tathāgata has now entered parinirvāṇa. The final offerings are extremely difficult to encounter. We request to keep the Tathāgata's body for seven days and seven nights to make offerings to our heart's content, so that all devas and humans may attain peace for a long time." Ānanda then asked Ānanda about the strong men's words. Ānanda replied to Ānanda, "Excellent! Do as you wish." At that time, Ānanda told the strong men, "Allow the Buddha's body to be kept for seven days and seven nights to make offerings to your heart's content."

At that time, the strong men, having heard Ānanda's words, were greatly saddened and delighted. They then made various offerings in the forest. After seven days, the strong men wrapped the Tathāgata's body with new, clean cotton and fine silk, and then placed it inside a golden coffin. Inside the golden coffin, they scattered ox-head sandalwood, fragrant powder, and various wonderful flowers. They then placed the golden coffin inside a silver coffin, and the silver coffin inside a copper coffin, and the copper coffin inside an iron coffin. They then placed the iron coffin on a jeweled palanquin, performing various music, singing praises, and chanting. The devas in the sky scattered maṇḍala flowers, mahā-maṇḍala flowers, mañjūṣa flowers, mahā-mañjūṣa flowers, and played heavenly music, making various offerings. They then successively placed the coffin lids. At that time, the strong men said to each other, "The seven-day period is now over. We should carry the Tathāgata's coffin around the city, allowing the people to make offerings to their heart's content, and then go to the south of the city for cremation." Having said this, they then carried the Tathāgata's coffin together, exhausting their strength but unable to lift it. They were all surprised and did not know why. They asked Ānanda, "We, the strong men, wish to carry the Buddha's coffin around the city. Returning to the south gate for offerings and cremation, we have exhausted our strength but cannot lift it. We do not know what this is a sign of. Please tell us, Venerable One."

At that time, Ānanda said to the people, "The reason is that the devas in the sky wish to have the Buddha's coffin circumambulate the city. Enter through the north gate and stay in the city, allowing the devas and humans to make various offerings. Then, you should exit through the east gate and go to the place of the precious crown stūpa for cremation." Having heard these words, the strong men said to each other, "If that is the intention of the devas, we should comply." They then carried the Buddha's coffin, circumambulated the city once, entered through the north gate, and stayed in the city, allowing the devas and humans to make offerings to their heart's content. They performed wonderful music, burned incense, scattered flowers, and sang praises. The devas in the sky rained down maṇḍala flowers, mahā-maṇḍala flowers, mañjūṣa flowers, mahā-mañjūṣa flowers, and played heavenly music, making various offerings. After the offerings were completed, they then exited through the east gate of the city and went to the place of the precious crown stūpa. Having arrived there, the bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, and the eight groups of beings were overcome with grief and could not control themselves. They then piled up ox-head sandalwood and various incense. On top of the pile, they spread out silk and cotton, and set up a large jeweled canopy to cover it. They carried the jeweled coffin and circumambulated the incense pile seven times, burning incense, scattering flowers, and performing various music. They placed the jeweled coffin on the incense pile, and took wonderful fragrant oil to pour all over it.

At that time, the four groups of the assembly and the devas and humans, longing and grieving, could not control themselves. They then used fire to burn from below. The fire would not burn, even after two or three attempts. The people did not know why and asked Ānanda about it, "Why won't the incense pile burn?" Ānanda said, "The reason is that Venerable Mahākāśyapa, having heard that the Tathāgata was about to enter parinirvāṇa in the country of Takṣaśilā, came with five hundred bhikṣus from that country to see the World-Honored One. That is why the Tathāgata did not allow the fire to burn." At that time, the great assembly, having heard these words, deeply sighed in wonder.

At that time, Mahākāśyapa, in the country of Takṣaśilā, heard from afar that the Tathāgata was in the city of Kuśinagara, about to enter parinirvāṇa. He was greatly saddened and came with five hundred bhikṣus along the road. Not far from the city, he was exhausted and sat under a tree with the bhikṣus on the roadside. He saw a non-Buddhist holding a maṇḍala flower. Kāśyapa asked, "Where are you coming from?" He replied, "I am coming from the city of Kuśinagara." Kāśyapa asked again, "Do you know my teacher, the Perfectly Enlightened One?" He replied, "Yes. Your teacher is in the twin śāla trees in the śāla forest in the city of Kuśinagara. He has already entered parinirvāṇa and it has been seven days. He is now at the precious crown stūpa, about to be cremated. The devas and humans are filled with offerings. That is why I obtained these heavenly flowers." At that time, when Kāśyapa heard these words, he wept and choked with grief. The bhikṣu assembly fainted and fell to the ground. They said to each other in a faint voice, "Alas! How painful! The eye of the world has disappeared." Then Kāśyapa comforted them, "You should not be so distressed. The nature and characteristics of conditioned phenomena are all like this. Even the Tathāgata, the Honored One, could not escape. How much less so others who can be free? You should diligently seek to be free from worldly suffering. Now you should quickly rise and go to the precious crown stūpa to pay homage and gaze upon it." At that time, among the assembly, there were other bhikṣus who had renounced late in life. They were ignorant and unwise. They said to each other, "When the Buddha was in the world, he forbade us and did not allow us to indulge ourselves. Now that he has entered parinirvāṇa, how wonderful!"

At that time, Kāśyapa and the bhikṣus went to the city of Kuśinagara and arrived at the precious crown stūpa. Seeing the Tathāgata's coffin on the incense pile, they wept and circled it seven times. They then climbed the incense pile and reached the precious coffin. At the foot of the coffin, they wailed and wept, bowing their heads in reverence. At that time, the Tathāgata extended his two feet from within the precious coffin. When Kāśyapa saw this, he was doubly saddened and shocked. The devas and humans, seeing this extraordinary and rare event, all sighed in wonder and deeply grieved. At that time, Kāśyapa saw a stain on the Buddha's foot and immediately turned to ask Ānanda, "Why is there this stain on the Tathāgata's foot?" Ānanda replied, "When the Tathāgata was about to enter parinirvāṇa, the four groups were filled. I then thought, 'If I allow the great assembly to advance at the same time, the women will be weak and may not be able to reach the front.' I then first allowed the bhikṣuṇīs and upāsikās to approach the Tathāgata to pay homage and make offerings. At that time, there was a poor upāsikā who was one hundred years old. Seeing the brahmins, kṣatriyas, elders, householders, and the wives and daughters of the strong men, young and old, making offerings with wonderful incense and flowers, she lamented her own poverty and lack of means to express her feelings. With this thought, she was doubly saddened and grieved. As she approached the Buddha's feet, her heart was greatly distressed, and tears flowed, staining the Tathāgata's foot." At that time, when Kāśyapa heard these words, he was deeply saddened and blamed Ānanda for not stopping it, causing this stain. He then offered incense and flowers to the Buddha's coffin, paid homage and praised it. When he was finished, the two feet naturally retracted. Kāśyapa then returned to the ground. By the power of the Buddha, the incense pile naturally caught fire on all four sides. After seven days, the precious coffin melted. At that time, the devas in the sky rained down various wonderful flowers and played music, singing and praising in offering to the relics. The assembled people and the strong men all made various offerings. The strong men then collected the relics in a golden urn and placed them on a jeweled carriage. Burning incense and scattering flowers, they played various music and returned to the city. They built a tall tower and placed the relics in it. They then arranged the four divisions of troops to guard and protect it. Only allowing bhikṣus and bhikṣuṇīs to enter to

At that time, King Ajātaśatru, the son of Vaidehī, heard that the strong men had collected the Buddha's relics and placed them on a high tower, arranging the four divisions of troops to guard and protect them. He was greatly saddened and angry at the strong men. He then sent a message to the strong men, saying, "The World-Honored One was also my teacher while he was in the world. When he entered parinirvāṇa, I regret not being able to see him. My clan and the World-Honored One are both kṣatriyas. Why do you alone collect the relics, place them on a high tower, and arrange the four divisions of troops to guard and protect them, not sharing them with others? You should give me a portion. I wish to build a wonderful stūpa in my country and make various offerings. If you can agree, we will have eternal good relations; if you do not agree, I will raise troops to attack you." The seven other kings and the people of Vaiśālī and the Licchavis also sent messages in the same way. The brahmins, elders, and householders also each sent messages to the strong men, saying, "The World-Honored One was also our teacher. Please have compassion and give us a portion of the relics.

At that time, the messengers of the various countries arrived at the place of the strong men and fully conveyed the king's intentions. When the strong men heard this, they deeply felt unfair and replied to the messengers, "The Buddha came to our country and entered parinirvāṇa. The relics naturally belong to us. We wish to build a stūpa in our country to make offerings and adorn it. This is not possible. If the stūpa is completed, you are welcome to come and make offerings and pay homage. If you wish to raise troops and attack, the military forces of this country are also sufficient to match you." At that time, the messengers each returned to their countries and told the kings about this matter. When the kings heard this, they became even more angry and each raised the four divisions of troops to attack. At that time, the strong men also prepared their weapons to meet the enemy.

In the city of Kuśinagara, there was a brahmin named Tuluṇa, who was intelligent and wise, and deeply believed in the Three Jewels. He thought to himself, "The kings of the eight countries and the Licchavis are strong and their troops are sharp. Moreover, the strong men are brave and difficult to handle. If they fight, there will certainly be no two victors." He then said to the strong men, "Although you are brave and bold, the kings of the eight countries are united in their strength and their troops are gathered like clouds. If they fight, there will certainly be no two victors. Once weapons are drawn, there will certainly be injuries. While the Tathāgata was in the world, he taught people to practice kindness. But today, you suddenly want to kill each other. You should not be stingy with the relics. You should divide them among the various countries and the Licchavis, and each build stūpas in their territories. In accordance with the teachings of the World-Honored One in the past, and also so that you may all obtain blessings and benefits." When the strong men heard these words, their minds were enlightened, and they replied, "What you have said is indeed reasonable. We will listen to your words.

The brahmin saw that the strong men had all put down their armor, and then left the city to tell the kings, "Why do you raise troops for the sake of the Dharma?" The kings replied, "We seek the relics for the sake of the Dharma, but we are refused and not given a share. Therefore, we raise troops and come together." The brahmin then said to the kings, "I have already mediated for the strong men. I will give you a share of the relics. You may take the jeweled bottles and I will divide them for you." The eight kings were delighted and handed over the golden bottles. The brahmin received the golden bottles and returned to the high tower to divide the relics and give them to the eight kings.

At that time, the eight kings, having obtained the relics, were overjoyed and returned to their own countries to build stūpas. The brahmin begged for a share of the relics from the strong men and built a stūpa himself. The strong men took a share and built a stūpa at the place of cremation, combining the remaining ashes and charcoal. In this way, they built ten stūpas in total.

From the time the Tathāgata first wished to enter parinirvāṇa until after his parinirvāṇa and cremation, stūpas were built. The events are as follows. Later, Kāśyapa together with Ānanda and the bhikṣus gathered the Tripiṭaka in Rājagṛha.