2 （二）游行经

Thus have I heard:

At one time, the Buddha was staying on Vulture Peak in the city of Rājagṛha, together with a great assembly of 1,250 bhikṣus.

At that time, King Ajātaśatru of Magadha wanted to attack the country of Vṛji. He thought to himself, "Although they are brave and strong, with a large and powerful population, it should not be difficult for me to conquer them." Then King Ajātaśatru ordered the brahmin minister Udayin, saying, "Go to Vulture Peak, to where the World-Honored One is, and in my name pay homage at the feet of the World-Honored One. Inquire after the World-Honored One's well-being, asking if he is light and at ease, and if his walking is strong. Also tell the World-Honored One, 'The people of the country of Vṛji, relying on their bravery and strength, and their large and powerful population, do not submit to me. I wish to attack them. I do not know what the World-Honored One would instruct me to do?' If there is any instruction, you should remember it well, without forgetting anything. Speak as you have heard. The Tathāgata's words are never false."

Minister Udayin, having received the king's instructions, immediately rode in a jeweled carriage to Vulture Peak. When he arrived at the place where the Buddha was staying, he got off the carriage and walked forward. He went to where the World-Honored One was, inquired after his well-being, and then sat to one side. He said to the World-Honored One, "King Ajātaśatru of Magadha bows at the feet of the Buddha and respectfully inquires after your well-being, asking if you are light and at ease, and if your walking is strong. He also says to the World-Honored One, 'The people of the country of Vṛji, relying on their bravery and strength, and their large and powerful population, do not submit to me. I wish to attack them. I do not know what the World-Honored One would instruct me to do?'"

At that time, Ānanda was behind the World-Honored One, holding a fan and fanning the Buddha. The Buddha said to Ānanda, "Have you heard that the people of the country of Vṛji are gathering together to discuss proper matters?"

He replied, "I have heard it."

The Buddha told Ānanda, "If they can do that, the young and old will be harmonious and prosperous, and the country will be peaceful for a long time without being harmed. Ānanda, have you heard that the people of the country of Vṛji are harmonious with their rulers and ministers, and respect each other between superiors and inferiors?"

He replied, "I have heard it."

The Buddha told Ānanda, "If they can do that, the young and old will be harmonious and prosperous, and the country will be peaceful for a long time without being harmed. Ānanda, have you heard that the people of the country of Vṛji follow the Dharma, understand taboos, and do not violate propriety and decorum?"

He replied, "I have heard it."

The Buddha told Ānanda, "If they can do that, the young and old will be harmonious and prosperous, and the country will be peaceful for a long time without being harmed. Ānanda, have you heard that the people of the country of Vṛji are filial to their parents and respectful to their teachers and elders?"

He replied, "I have heard it."

The Buddha told Ānanda, "If they can do that, the young and old will be harmonious and prosperous, and the country will be peaceful for a long time without being harmed. Ānanda, have you heard that the people of the country of Vṛji are respectful to their ancestral temples and pay homage to the spirits?"

He replied, "I have heard it."

The Buddha told Ānanda, "If they can do that, the young and old will be harmonious and prosperous, and the country will be peaceful for a long time without being harmed. Ānanda, have you heard that the people of the country of Vṛji are pure and clean in their homes, and even in their jokes and laughter, do not speak inappropriately?"

He replied, "I have heard it."

The Buddha told Ānanda, "If they can do that, the young and old will be harmonious and prosperous, and the country will be peaceful for a long time without being harmed. Ānanda, have you heard that the people of the country of Vṛji respect śramaṇas and uphold the precepts, and look after them without ever being lazy?" He replied, "I have heard it."

The Buddha told Ānanda, "If they can do that, the young and old will be harmonious and prosperous, and the country will be peaceful for a long time without being harmed."

At that time, the great minister Yasa said to the Buddha, "If the people of that country practice even one of these principles, they cannot be plotted against, let alone all seven. Because of the many affairs of state, I now ask to take leave and return home."

The Buddha said, "Yes, you should know the time." At that time, Yasa immediately rose from his seat, circumambulated the Buddha three times, bowed in respect, and withdrew.

Not long after he left, the Buddha told Ānanda, "You should order all the bhikṣus from Rājagṛha and its surroundings to gather in the lecture hall."

He replied, "Yes." He then went to Rājagṛha City, gathered all the bhikṣus, and assembled them in the lecture hall. He then informed the World-Honored One, "The bhikṣus have already gathered. The Sage should know the time."

At that time, the World-Honored One rose from his seat, went to the Dharma lecture hall, took his seat, and addressed the bhikṣus, "I shall now explain to you the seven non-retrogressive dharmas. Listen attentively and contemplate them well."

At that time, the bhikṣus addressed the Buddha, saying, "Yes, World-Honored One! We wish to hear it with great joy!"

The Buddha told the bhikṣus, "The seven non-retrogressive dharmas are: First, regularly gathering together to discuss the true principles, then the young and old will be harmonious and the Dharma cannot be destroyed. Second, the superiors and inferiors harmoniously respect and follow without contradiction, then the young and old will be harmonious and the Dharma cannot be destroyed. Third, upholding the Dharma and understanding taboos, not contradicting the system, then the young and old will be harmonious and the Dharma cannot be destroyed. Fourth, if there are bhikṣus who are able to protect the assembly and have many acquaintances, they should be respected and served, then the young and old will be harmonious and the Dharma cannot be destroyed. Fifth, contemplating and protecting the mind, with filial respect as the foremost, then the young and old will be harmonious and the Dharma cannot be destroyed. Sixth, purifying the practice of the Brahma-way, not following desires and emotions, then the young and old will be harmonious and the Dharma cannot be destroyed. Seventh, putting others before oneself, not being greedy for fame and profit, then the young and old will be harmonious and the Dharma cannot be destroyed."

The Buddha told the bhikṣus, "There are also seven dharmas that cause the Dharma to increase and not be depleted. First, being content with few affairs and not liking to do many things, then the Dharma increases and is not depleted. Second, liking quietude and not liking to speak much. Third, having little sleep and being without confusion. Fourth, not forming cliques and speaking of things that are of no benefit. Fifth, not boasting about oneself without virtue. Sixth, not associating with evil people. Seventh, liking the solitude of mountains and forests. Bhikṣus, in this way the Dharma increases and is not depleted."

The Buddha told the bhikṣus, "There are also seven dharmas that cause the Dharma to increase and not be depleted. What are the seven? First, having faith, believing in the Tathāgata, the Arhat, the Perfectly Enlightened One, who is endowed with the ten epithets. Second, knowing shame, being ashamed of one's own shortcomings. Third, knowing modesty, being embarrassed by evil conduct. Fourth, being learned, being able to uphold the good teachings of the upper, middle, and lower levels, with profound and wonderful meaning, pure and undefiled, and fully endowed with the practice of purity. Fifth, diligently practicing austerities, extinguishing evil and cultivating goodness, diligently practicing without abandoning. Sixth, remembering what one has learned in the past without forgetting. Seventh, cultivating wisdom, knowing the Dharma of birth and cessation, entering the essential path of the sages, and exhausting the root of all suffering. These seven dharmas cause the Dharma to increase and not be depleted."

The Buddha told the bhikṣus, "There are also seven dharmas that cause the Dharma to increase and not be depleted. What are the seven? First, respecting the Buddha. Second, respecting the Dharma. Third, respecting the Saṃgha. Fourth, respecting the precepts. Fifth, respecting concentration. Sixth, respecting and obeying one's parents. Seventh, respecting non-negligence. These seven dharmas cause the Dharma to increase and not be depleted."

The Buddha told the bhikṣus, "There are also seven dharmas that cause the Dharma to increase and not be depleted. What are the seven dharmas? First, contemplating the impurity of the body. Second, contemplating the impurity of food. Third, not delighting in the world. Fourth, always contemplating the thought of death. Fifth, giving rise to the thought of impermanence. Sixth, contemplating the suffering of impermanence. Seventh, contemplating the selflessness of suffering. These seven dharmas cause the Dharma to increase and not be depleted."

The Buddha told the bhikṣus, "There are also seven dharmas that cause the Dharma to increase and not be depleted. What are the seven? First, cultivating the mindfulness awakening factor, tranquil and desireless, leading to the unconditioned. Second, cultivating the Dharma awakening factor. Third, cultivating the vigor awakening factor. Fourth, cultivating the joy awakening factor. Fifth, cultivating the ease awakening factor. Sixth, cultivating the concentration awakening factor. Seventh, cultivating the equanimity awakening factor. These seven dharmas cause the Dharma to increase and not be depleted."

The Buddha told the bhikṣus, "There are six non-retrogressive dharmas that cause the Dharma to increase and not be depleted. What are the six? First, always practicing kindness with the body, not harming sentient beings. Second, speaking kindly with the mouth, not uttering evil words. Third, contemplating kindness with the mind, not harboring harm. Fourth, obtaining pure offerings and sharing them equally with others. Fifth, upholding the noble precepts without any omissions or defilements, definitely unshakable. Sixth, seeing the noble path to the end of suffering. These six dharmas cause the Dharma to increase and not be depleted."

The Buddha told the bhikṣus, "There are also six non-retrogressive dharmas that cause the Dharma to increase and not be depleted. First, mindfulness of the Buddha. Second, mindfulness of the Dharma. Third, mindfulness of the Saṃgha. Fourth, mindfulness of precepts. Fifth, mindfulness of generosity. Sixth, mindfulness of the heavens. Cultivating these six mindfulnesses causes the Dharma to increase and not be depleted."

At that time, the World-Honored One, having stayed in Rājagṛha as he wished, told Ānanda, "You should all prepare yourselves. I wish to go to the Bamboo Grove."

He replied, "Yes." He then put on his robe and took his alms bowl, and together with the great assembly, he attended the World-Honored One. Passing through Magadha, he arrived at the Bamboo Grove. He went to the hall and sat down. He spoke to the bhikṣus about precepts, concentration, and wisdom. Cultivating precepts leads to concentration, which brings great rewards. Cultivating concentration leads to wisdom, which brings great rewards. Cultivating wisdom purifies the mind, leading to liberation. One exhausts the three taints - the outflow of desire, the outflow of existence, and the outflow of ignorance. Having attained liberation, one attains the knowledge of liberation: birth and death are exhausted, the practice of the Brahma way is established, what was to be done is done, and one will not be reborn again.

At that time, the World-Honored One, having stayed in the Bamboo Grove as he wished, told Ānanda, "You should all prepare yourselves. We shall go to the city of Pāṭaliputra."

He replied, "Yes." He then put on his robe and took his alms bowl, and together with the great assembly, he attended the World-Honored One. Passing through Magadha, he arrived at the city of Pāṭaliputra. He sat under a pāṭali tree.

At that time, the lay believers heard that the Buddha had come from afar with the great assembly and was sitting under a pāṭali tree. They immediately went out of the city. Seeing the World-Honored One under the pāṭali tree, with a dignified appearance, his faculties tranquil and well-tamed, like a great dragon with clear and unclouded water, adorned with the thirty-two marks and eighty minor marks, they were delighted. Having seen this, they gradually approached the Buddha, bowed their heads at his feet, and sat to one side.

At that time, the World-Honored One gradually taught the Dharma to them, showing, teaching, benefiting, and delighting them. The lay believers, having heard the Buddha's teaching, said to the Buddha, "We wish to take refuge in the Buddha, Dharma, and the noble Sangha. We only pray that the World-Honored One will compassionately allow us to become lay followers. From now on, we will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol. We will uphold the precepts without forgetting. We wish to make offerings tomorrow. We only pray that the World-Honored One and the great assembly will deign to accept our invitation."

At that time, the World-Honored One silently accepted. The lay believers, seeing the Buddha's silence, immediately rose from their seats, circumambulated the Buddha three times, bowed, and returned. They then built a great hall for the Tathāgata, leveled the ground, swept and sprinkled it, burned incense, and arranged precious seats. When the offerings were ready, they went to inform the World-Honored One, "The offerings are ready. The Sage only knows the time."

Then the World-Honored One rose from his seat, put on his robe, took his alms bowl, and went with the great assembly to the lecture hall. He washed his hands and feet, and sat in the middle. At that time, the bhikṣus sat to the left, and the lay believers sat to the right. Then the World-Honored One told the lay believers, "Ordinary people who break the precepts have five kinds of decline. What are the five? First, they seek wealth but do not get what they wish. Second, even if they obtain something, it will decline day by day. Third, wherever they go, they are not respected by the people. Fourth, their bad reputation spreads throughout the world. Fifth, when their bodies perish and their lives end, they will enter hell." He also told the lay believers, "Ordinary people who uphold the precepts have five kinds of merit. What are the five? First, whatever they seek, they immediately get what they wish. Second, their wealth and possessions increase without loss. Third, wherever they go, people respect and love them. Fourth, their good reputation spreads throughout the world. Fifth, when their bodies perish and their lives end, they will definitely be reborn in heaven."

At that time, it was already midnight. He told the believers, "You should return home." The lay believers then followed the Buddha's instruction, circumambulated the Buddha three times, bowed at his feet, and returned.

At that time, when the night was clear, the World-Honored One went to a quiet place. With his pure and penetrating heavenly eye, he saw that the great gods each had their own land, and the middle and lower gods also had their own land. At that time, the World-Honored One returned to the lecture hall, took his seat, and the World-Honored One knew the time. He asked Ānanda, "Who built this city of Benares?"

Ānanda said to the Buddha, "This was built by the minister Yasha to defend against the Vajjians."

The Buddha told Ānanda, "The one who built this city was in accord with the intentions of the gods. I, in the clear night, went to a quiet place and saw with my heavenly eye that the great gods each had their own land, and the middle and lower gods also had their own land. Ānanda! You should know that where the great gods have their land, if people live there, they will be prosperous and happy. The middle gods have their land, and the middle people live there; the lower gods have their land, and the lower people live there. The merit and demerit are each according to where they live. Ānanda! This place is where the virtuous live, where merchants gather, where the laws of the country are true and there is no deception. This city is the best, praised by all directions, and cannot be destroyed. This city will eventually be destroyed by three things: first, great water, second, great fire, third, the people in the middle conspiring with outsiders to destroy the city."

At that time, the lay believers of Pāvāla prepared offerings throughout the night. When it was time, they informed the Buddha, "The offerings are ready. Please know the time." The lay believers then arranged the offerings, served the food with their own hands, and after the meal, offered water. They then took a small seat and sat in front of the Buddha.

At that time, the World-Honored One showed him, saying, "Now, this place is where the wise and intelligent live, where many uphold the precepts, cultivate holy life, and delight the good spirits." He then made a wish for him, saying, "Those who are respectable know how to respect, those who are to be served know how to serve, who are generous and inclusive, have a compassionate mind, are praised by the gods, always together with goodness, not together with evil.

At that time, the World-Honored One, having spoken the Dharma, rose from his seat, surrounded by the great assembly, and was escorted back. Minister Yasha followed behind the Buddha and thought, "Now, when Shakyamuni Buddha exits this city gate, let this gate be named Gautama Gate. Also, let the place where the Tathāgata crosses the river be named Gautama River." At that time, the World-Honored One left the city of Pāvāla and arrived at the riverbank. At that time, there were many people on the riverbank, some crossing the river by boat, some by raft, and some by floating on logs. At that time, the World-Honored One and the great assembly, like a strong man bending and stretching his arm, suddenly arrived on the other shore. Having seen this meaning, the World-Honored One then spoke a verse:

The Buddha is the ferryman of the ocean, the Dharma bridge
crossing the river; The vehicle of the Mahayana path, crossing all
gods and humans. He also unties his own knots, crosses the
shore and attains immortality; He makes all disciples untie their bonds
and attain nirvana.

At that time, the World-Honored One, having traveled from Vārāṇasī, arrived at the village of Kuṇḍaliya and stayed under a tree. He told the bhikṣus, "There are four profound teachings: the noble precepts, the noble concentration, the noble wisdom, and the noble liberation. These teachings are subtle and difficult to understand. Because I and you did not understand them, we have been wandering in saṃsāra for a long time." At that time, the World-Honored One, having seen this meaning, spoke a verse:

The noble precepts, concentration, wisdom, and liberation are supreme; only the Buddha can discern them
He liberates them from suffering and transforms them, causing them to sever the habits of saṃsāra.

At that time, the World-Honored One, having stayed in the village of Kuṇḍaliya as he wished, told Ānanda to go together to the village of Nāḍī. Ānanda accepted the instruction, put on his robe, took his alms bowl, and together with the great assembly, attended and followed the World-Honored One. Passing through Vārāṇasī, he arrived at the village of Nāḍī and stayed at the place of the drum.

At that time, Ānanda was in a quiet place, silently reflecting, "The twelve householders of the village of Nāḍī: the first is called Gaggara, the second is called Galiṅga, the third is called Vigaṭa, the fourth is called Galiṣu, the fifth is called Chālu, the sixth is called Bhayālu, the seventh is called Bhadralu, the eighth is called Subhadralu, the ninth is called Tārīśa, the tenth is called Subāḍīśa, the eleventh is called Yasu, and the twelfth is called Yasuḍalu. When these people die, where will they be reborn? There are also fifty people who have died, and five hundred people who have died. Where will they be reborn?" Having thought this, he rose from the quiet place and went to where the World-Honored One was. He bowed his head at the Buddha's feet, sat to one side, and said to the Buddha, "World-Honored One! I was in a quiet place, silently reflecting, 'When the twelve householders of the village of Nāḍī, Gaggara and the others, die, and there are also fifty people who have died, and five hundred people who have died, where will they be reborn?' Please explain this for me."

The Buddha told Ānanda, "The twelve people like Gaggara and the others have severed the five lower fetters and will be reborn in the heavens, where they will attain parinirvāṇa and not return to this world. The fifty people who have died have severed the three fetters of desire, anger, and delusion, and have become srota-āpannas. They will return to this world once more and end the root of suffering. The five hundred people who have died have severed the three fetters and become srota-āpannas. They will not fall into evil destinies, will definitely attain the Way, and will be reborn seven times, ending the cycle of suffering. Ānanda! Birth is followed by death, this is the norm of the world. Why be surprised by this? If each and every person who dies comes to ask me, wouldn't that be a disturbance?"

Ānanda replied, "Yes, World-Honored One! It would indeed be a disturbance."

The Buddha told Ānanda, "Now I will explain the Dharma mirror for you, so that the noble disciples will know where they are reborn. They will end the three evil paths, attain the state of srota-āpanna, not be reborn more than seven times, and definitely end the cycle of suffering. They will also be able to explain this to others. Ānanda! The Dharma mirror means that the noble disciples attain unshakable faith, joyfully believing in the Buddha, the Tathāgata, the Arhat, the Perfectly Enlightened One, who is fully endowed with the ten titles. They joyfully believe in the Dharma: it is truly subtle, freely spoken, without time constraints, and shows the path to nirvāṇa, which is practiced by the wise. They joyfully believe in the Saṃgha: they are well harmonized, their practice is straightforward, without flattery, they have accomplished the fruits of the path, and are harmonious above and below, fully endowed with the Dharma body. They aspire to the state of srota-āpanna and attain it, aspire to the state of sakṛd-āgāmin and attain it, aspire to the state of anāgāmin and attain it, aspire to the state of arhat and attain it. The four pairs and eight categories are called the noble assembly of the Tathāgata, which is very worthy of respect and is the field of merit in the world. They believe in the noble precepts: they are pure and undefiled, without any flaws or leaks, practiced by the wise, and attain samādhi concentration. Ānanda! This is the Dharma mirror, which allows the noble disciples to know where they are reborn. They will end the three evil paths, attain the state of srota-āpanna, not be reborn more than seven times, and definitely end the cycle of suffering. They will also be able to explain this to others."

At that time, the World-Honored One, having stayed as he wished, told Ānanda to go together to the country of Vaiśālī. He then accepted the instruction, put on his robe, took his alms bowl, and together with the great assembly, followed the World-Honored One. Passing through Vṛji, they arrived at Vaiśālī and sat under a tree. There was a prostitute named Ambapālī who heard that the Buddha had come to Vaiśālī with his disciples and was sitting under a tree. She immediately adorned a jeweled carriage and wanted to go to where the Buddha was to pay homage and make offerings. Before she arrived, she saw from afar the World-Honored One's face and appearance, his extraordinary faculties, and his fully endowed marks, like the moon among the stars. Seeing this, she was delighted. She got down from the carriage and walked forward, gradually approaching the Buddha. She bowed her head at his feet and sat to one side.

At that time, the World-Honored One gradually taught the Dharma for her, showing, teaching, benefiting, and delighting her. Having heard the Buddha's teaching, she gave rise to a joyful mind and said to the Buddha, "From today onward, I take refuge in the Three Jewels. I only wish to be allowed to be a female lay devotee in the true Dharma, and to observe the precepts of not killing, not stealing, not engaging in sexual misconduct, not speaking falsely, and not drinking alcohol for the rest of my life." She also said to the Buddha, "I only wish that the World-Honored One and the disciples would accept my invitation to stay in my garden for the night." At that time, the World-Honored One silently accepted. Seeing the Buddha's silent consent, she immediately rose from her seat, bowed her head at his feet, circumambulated the Buddha, and returned.

Not long after she left, the Buddha told Ānanda, "I will go with you to that garden to see it."

He replied, "Yes." The Buddha then rose from his seat, took his robe and bowl, and went with the thousand two hundred and fifty disciples to the garden.

At that time, the Licchavis of Vaiśālī heard that the Buddha was staying at the Āmrapālī Grove. They immediately prepared five-colored jeweled carriages, some riding blue carriages and blue horses, with blue robes, canopies, banners, and attendants, and the five-colored carriages and horses were all the same. At that time, the five hundred Licchavis were all dressed the same and wanted to go to see the Buddha. Āmrapālī took leave of the Buddha and returned home. On the way, she encountered the Licchavis. At that time, the carriages were galloping and collided with the jeweled carriages, damaging the banners and canopies, and did not avoid the road. The Licchavis reproached her, saying, "On what authority do you ride without avoiding the road, colliding with our carriages and damaging our banners and canopies?"

They replied, "Noble ones! I have already invited the Buddha to have a meal tomorrow. I am returning home to prepare the offerings, so I am going quickly and cannot avoid you."

The Licchavis then said to the woman, "Forget about your invitation. I will give you a hundred thousand taels of gold if you give it to me first."

The woman replied, "The invitation has already been made. I cannot give it to you."

The Licchavis then said to the woman, "I will give you sixteen times a hundred thousand taels of gold. Will you let me go first?"

The woman still refused, saying, "My invitation is already set. It cannot be so."

The Licchavis then said to the woman, "I will now give you half the wealth of the country. Will you let me go first?"

The woman replied, "Even if I were given all the wealth of the country, I would not accept it. The reason is that the Buddha is staying in my garden and has already accepted my invitation. This matter is already settled and cannot be changed."

The Licchavis each shook their hands and sighed, "Now, because of this woman, we have missed out on our first merit." They then went forward and went straight to the garden.

At that time, the World Honored One saw from afar the five hundred Licchavis, with their carriages and horses numbering in the tens of thousands, filling the road as they came. He told the bhikṣus, "Do you wish to know the heavenly gardens and pavilions of the Trayastriṃśa Heaven, their demeanor and adornments, which are no different from this? You bhikṣus should restrain your minds and be fully endowed with proper deportment. How do bhikṣus restrain their minds? Here, bhikṣus observe the body internally, diligently and tirelessly, mindful and undistracted, abandoning worldly greed and sorrow; they observe the body externally, diligently and tirelessly, mindful and undistracted, abandoning worldly greed and sorrow; they observe the body internally and externally, diligently and tirelessly, abandoning worldly greed and sorrow. The same is true for observing feelings, mind, and dharmas. How are bhikṣus fully endowed with proper deportment? Here, bhikṣus know when to walk and when to stop, they look left and right, bend and stretch, bow and raise their heads, they hold their robes and alms bowl, eat and drink medicine, not losing the proper measure, skillfully employing means to remove obstructions, they walk, stand, sit, lie down, wake up, speak, and remain silent, restraining their minds and not being distracted. This is called being fully endowed with proper deportment by bhikṣus."

At that time, the five hundred Licchavis went to the garden of Anāthapiṇḍada, wanting to go to where the Buddha was. They got off their carriages and walked forward, bowing their heads to the Buddha's feet, and then sat to one side. The Tathāgata was seated, his radiant appearance uniquely prominent, overshadowing the great assembly. It was like the autumn moon, or like the clear sky and earth, pure without any dust or obstruction, with the sun shining alone in the sky. At that time, the five hundred Licchavis surrounded and attended the Buddha as he sat in the assembly, his radiant appearance uniquely bright. At that time, there was a brāhman named Pāyāsi in the assembly. He immediately rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms towards the Buddha, and praised in verse:

The kings of Magadha and Anga have obtained great benefits. They are
armored with precious jewels. The World-Honored One has appeared in their land
His majestic virtue moves the trichiliocosm. His fame is as lofty as
the snow mountains. Like a lotus flower in full bloom, his fragrance
is extremely subtle. Now seeing the Buddha's radiance, it is like the
rising sun. Like the moon traveling through the sky, without any clouds
or obstructions. The World-Honored One is also like this. His radiance illuminates
the world. Observing the Tathāgata's wisdom is like seeing a torch in
the dark. He bestows the eyes of wisdom to all, resolving all
doubts and uncertainties.

At that time, the five hundred Licchavis, having heard this verse, again said to Pāyāsi, "Please speak again."

At that time, Pāyāsi repeated the verse in front of the Buddha. When the five hundred Licchavis heard the repeated verse, they each took off their jeweled garments and offered them to Pāyāsi. Pāyāsi then offered the jeweled garments to the Tathāgata. The Buddha accepted them out of compassion for them.

At that time, the World-Honored One said to the Licchavis of Vaiśālī, "There are five treasures in the world that are very difficult to obtain. What are the five? First, the appearance of a Tathāgata, Arhat, Perfectly Enlightened One in the world is very difficult to obtain. Second, those who can expound the true Dharma of the Tathāgata are rare. Third, those who can believe and understand the Dharma expounded by the Tathāgata are rare. Fourth, those who can accomplish the Dharma expounded by the Tathāgata are rare. Fifth, those who can repay kindness when rescued from danger are rare. These are called the five treasures that are difficult to obtain."

At that time, the five hundred Licchavis, having heard the Buddha's instruction, exhortation, benefit, and joy, said to the Buddha, "We only wish that the World-Honored One and the disciples would accept our invitation tomorrow!"

The Buddha told the Licchavis, "You have already invited me, and I have already received your offerings. The girl Anupamā has already invited me first."

At that time, the five hundred Licchavis, having heard that the girl Anupamā had already invited the Buddha first, each shook their hands and said, "We wanted to make offerings to the Tathāgata, but now this girl has already taken precedence over us." They then rose from their seats, bowed their heads to the Buddha, circumambulated him three times, and returned to their own homes.

At that time, the girl Anupamā prepared various offerings that night. The next day, when the time came, the World-Honored One, together with the 1,250 bhikṣus, put on his robe, took his alms bowl, and surrounded him in front and behind. He went to the place of the invitation and took his seat. At that time, the girl Anupamā immediately set out the finest food and offered it to the Buddha and the saṃgha. After the meal, the bowls were removed and the tables were cleared. Then, the girl took a golden pitcher in her hand, served the water for washing, and said to the Buddha, "Among all the gardens and parks in this city of Vaiśālī, my garden is the most excellent. I now offer this garden to the Tathāgata. Please accept it out of compassion for me."

The Buddha told the girl, "You can offer this garden to the Buddha and the saṃgha of the four directions. The reason is that the Tathāgata's possessions, such as gardens, forests, dwellings, robes, and the six objects, even the māras, Śakra, Brahmā, and the gods with great supernatural powers, are not able to accept these offerings." At that time, the girl accepted the instruction and immediately offered the garden to the Buddha and the saṃgha of the four directions. The Buddha, out of compassion for her, accepted it and spoke a verse:

Building stupas and monasteries, offering gardens and fruits for coolness, building bridges
and boats to ferry people, providing water and grass in the wilderness
and offering halls and pavilions - their merit increases day and night
Those who are pure in their precepts will surely reach the good realms.

At that time, the girl Amrapālī took a small seat and sat in front of the Buddha. The Buddha gradually taught her the Dharma, showing, teaching, benefiting, and delighting her with discussions on giving, discussions on precepts, discussions on rebirth in the heavens, and discussions on how desire is a great affliction, impure and unclean, and how the upper defilements are obstructive, and how liberation is supreme. At that time, the World-Honored One knew that the girl's mind was soft, gentle, and easily influenced, and in accordance with the methods of the Buddhas, he spoke to her about the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering.

At that time, the girl Amrapālī's faith was pure, like a clean white cloth that is easy to be dyed. She immediately removed dust and defilements from her seat, gave rise to the Dharma eye of the Dharma, saw the Dharma, attained the Dharma, and was determined and rightly established, not falling into evil paths, and attained fearlessness. She said to the Buddha, "I now take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha." She repeated this three times. "I only wish that the Tathāgata would allow me to be a female lay devotee in the true Dharma! From now on, for as long as I live, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol." At that time, after the girl had received the five precepts from the Buddha, she abandoned her previous practices, removed defilements, and immediately rose from her seat, paid homage to the Buddha, and departed.

At that time, the World-Honored One, having stayed in Vaiśālī as he wished, said to Ānanda, "You should all prepare yourselves. I wish to go to the bamboo grove forest."

He replied, "Yes." He then put on his robe and took his alms bowl, and together with the great assembly, he followed the World-Honored One on the road to Vṛji and arrived at the bamboo grove.

At that time, there was a brāhman named Viśāradha. Hearing that the Buddha and the great assembly had come to this bamboo grove, he silently thought to himself, "This Śramaṇa Gautama is renowned and his virtues are spread far and wide in the four directions. He is endowed with the ten epithets. Among the gods, Śakra, Brahmā, Māra, and Māra's followers, śramaṇas, and brāhmaṇas, he has personally realized and teaches the Dharma. His words, whether superior, middling, or inferior, are all truly genuine, profound in meaning, and complete in the practice of purity. Such a true person should be visited and seen.

At that time, the brāhman came out from the bamboo grove, went to the World-Honored One, exchanged greetings, and sat to one side. The World-Honored One gradually taught the Dharma for him, showing, teaching, benefiting, and delighting him. Having heard it, the brāhman was delighted and immediately invited the World-Honored One and the great assembly to a meal the next day. At that time, the Buddha silently accepted the invitation. The brāhman, knowing that it was approved, immediately rose from his seat, circumambulated the Buddha, and returned. He then prepared food and drink that very night. The next day, when the time came, the Buddha knew the time.

At that time, the World-Honored One put on his robe, took his alms bowl, and went to his house surrounded by the great assembly. He took his seat. At that time, the brāhman prepared various delicious dishes to offer to the Buddha and the Sangha. After the meal, the bowls were put away, and water was served for washing. He then took a small bench and sat in front of the Buddha. At that time, the World-Honored One spoke a verse for the brāhman:

If one gives food, drink, clothing, and bedding to those
who uphold the precepts, one will attain great fruits. This
is a true companion, following from beginning to end. Wherever
one goes, it is like a shadow following a form
Therefore, plant goodness as provisions for future lives. Merit is
the foundation, and beings find peace. Merit is protected by
the gods, and one's actions are not perilous. One is
not harmed in life, and at death, one ascends to heaven.

At that time, the World-Honored One spoke subtle and wonderful Dharma to the brāhman, teaching, benefiting, and delighting him. After rising from his seat, he departed. At that time, in that country, grain was scarce and famine-stricken, and begging was difficult to obtain. The Buddha told Ānanda, "Order all the bhikṣus in this country to gather at the Dharma hall."

He replied, "Yes." He then accepted the instruction and proclaimed it far and wide, gathering at the Dharma hall.

At that time, the great assembly of the country had all gathered. Ānanda said to the Buddha, "The great assembly has already gathered. The Sage knows the time."

At that time, the World-Honored One rose from his seat, went to the Dharma hall, took his seat, and addressed the bhikṣus, "This land is experiencing a famine, and it is difficult to beg for alms. You should all go to Viśālī and Vaiśālī according to your knowledge and spend the summer retreat there, so that you will not be in want. I will stay here alone with Ānanda for the summer retreat. The reason is that I fear there will be a shortage." At that time, the bhikṣus accepted the instruction and left. The Buddha stayed alone with Ānanda.

Later, during the summer retreat, the Buddha's body became ill, and he was in great pain. The Buddha thought to himself, "Now that I am ill and in great pain, and all my disciples are not here, if I were to enter parinirvāṇa, it would not be appropriate. I should now diligently exert myself and prolong my life."

At that time, the World-Honored One emerged from the quiet room and sat in a cool place. Ānanda saw this and quickly went to him, saying, "Now, looking at your face, it seems that your illness has worsened."

Ānanda said again, "World-Honored One, I am worried and anxious about your illness. I am confused and do not know which direction to go. Although my breath has not yet ceased, I am still slightly aware. I silently think: 'The Tathāgata has not yet entered parinirvāṇa, the eye of the world has not yet disappeared, and the great Dharma has not yet been damaged. Why does he not now give instructions to the disciples?'"

The Buddha told Ānanda, "Does the Sangha have any needs from me? If someone says, 'I uphold the Sangha, I embrace the Sangha,' then that person should have instructions for the Sangha. The Tathāgata does not say, 'I uphold the Sangha, I embrace the Sangha.' How could he have instructions for the Sangha? Ānanda! The Dharma I have taught is complete, both internally and externally. I never claim to have realized and penetrated it. I am already old, nearly eighty years old. It is like an old cart that can be repaired with skillful means to reach its destination. My body is also like this. With skillful means and effort, I can prolong my life a little. I endure this pain with diligence and do not think of anything. When I enter the state of non-perception, my body is at peace and free from affliction. Therefore, Ānanda! You should burn brightly, burn brightly in the Dharma, do not burn brightly elsewhere; you should take refuge in yourself, take refuge in the Dharma, do not take refuge elsewhere. How does one burn brightly, burn brightly in the Dharma, do not burn brightly elsewhere; take refuge in oneself, take refuge in the Dharma, do not take refuge elsewhere? Ānanda! A bhikṣu observes the internal body diligently without slacking, remembering without forgetting, eliminating worldly greed and sorrow; observes the external body, observes the internal and external body, diligently without slacking, remembering without forgetting, eliminating worldly greed and sorrow. The same is true for observing feelings, mind, and dharmas. This is called, Ānanda! burning brightly, burning brightly in the Dharma, do not burn brightly elsewhere; take refuge in oneself, take refuge in the Dharma, do not take refuge elsewhere."

The Buddha told Ānanda, "After my parinirvāṇa, those who can practice this Dharma will truly be my disciples, the foremost learners."

The Buddha told Ānanda, "Let us go together to the Chebāro Pagoda."

He replied, "Yes, World-Honored One."

The Tathāgata then rose, put on his robe, took his alms bowl, went to the foot of a tree, and said to Ānanda, "Spread out a seat. I have a backache and wish to rest here."

He replied, "Yes, World-Honored One." He then immediately spread out a seat.

The Tathāgata sat down, and Ānanda spread out a small seat in front of the Buddha and sat down. The Buddha told Ānanda, "Those who cultivate the four bases of supernormal power, cultivate them extensively, always remember them, and have them in mind, can live for a kalpa and more. Ānanda, the Buddha has already extensively cultivated the four bases of supernormal power, remembered them, and has them in mind. The Tathāgata can stay for a kalpa and more, to remove the darkness for the world, to benefit many, and to bring peace to gods and humans."

At that time, Ānanda remained silent and did not respond. This happened three times, and he was still silent. At that time, Ānanda was obscured by Māra and did not understand. The Buddha showed three signs but he did not ask.

The Buddha told Ānanda, "It is time for you to know." Ānanda received the Buddha's intention, immediately rose from his seat, paid homage to the Buddha, and left. Not far from the Buddha, under a tree, he quietly contemplated.

Not long after, Māra Pāpīyas came and said to the Buddha, "The Buddha's intention is to be free from desires. It is now the right time for parinirvāṇa. You should quickly enter nirvāṇa."

The Buddha told Pāpīyas, "Stop! Stop! I know the time myself. The Tathāgata has not yet entered nirvāṇa. I need to gather my bhikṣus who can self-discipline, be courageous and fearless, reach the place of peace and tranquility, attain their own benefits, become teachers for others, expound the teachings, and reveal the meaning of the phrases. If there are different arguments, they can subdue them with the true Dharma. Also, they can personally realize it through supernatural transformations. Such disciples have not yet gathered. Also, the bhikṣuṇīs, upāsakas, and upāsikās are all like this, and have not yet gathered. Now I must widely cultivate the Brahma-conduct, expound the factors of enlightenment, and let all gods and humans see the supernatural transformations."

At that time, Māra Pāpīyas again said to the Buddha, "When the Buddha first attained perfect enlightenment under the Ajapāla-niagrodha tree by the Nairañjanā River in Uruvilvā, I went to the World-Honored One and requested the Tathāgata to enter parinirvāṇa, saying, 'Now is the right time, you should quickly enter nirvāṇa.' At that time, the Tathāgata replied to me, 'Stop! Stop! Pāpīyas! I know the time myself. The Tathāgata has not yet entered nirvāṇa. I need to gather my disciples, and so on, until the gods and humans see the supernatural transformations, then I will enter nirvāṇa.' Now the Buddha's disciples have gathered, and so on, until the gods and humans have seen the supernatural transformations. Now is the right time. Why not enter nirvāṇa?"

The Buddha said, "Stop! Stop! Pāpīyas! The Buddha knows the time himself. He will not stay for long. After three months, he will enter parinirvāṇa between the twin śāla trees in the Śāla Grove in his birthplace of Kuśinagara." At that time, Māra thought, "The Buddha does not speak falsely. He will definitely enter parinirvāṇa now." He was overjoyed and suddenly disappeared.

Not long after Māra left, the Buddha entered a state of concentration at the Caṇḍāla Shrine and extended his lifespan. At that time, the earth shook greatly, and the people of the country were all frightened, their hair standing on end. The Buddha emitted a great light that illuminated everywhere, even the dark places, so that all beings could see each other. At that time, the World-Honored One spoke in verse:

Between existence and non-existence, I now abandon existence; Concentrating
internally in samādhi, like a bird leaving its egg.

At that time, the Venerable Ānanda was startled and his hair stood on end. He quickly went to the Buddha, bowed his head at the Buddha's feet, stepped back to one side, and said to the Buddha, "Amazing, World-Honored One! The earth shook so greatly. What is the cause and condition for this?"

The Buddha told Ānanda, "There are eight causes and conditions for the shaking of the earth. What are the eight? The earth rests on water, the water rests on wind, and the wind rests on space. Sometimes a great wind arises in space, which disturbs the great water, and when the great water is disturbed, the earth shakes. This is the first. Furthermore, Ānanda! Sometimes a monk or nun who has attained the Way, or a great deity, observes that the nature of water is abundant and the nature of earth is scarce. Wishing to test their power, the earth shakes. This is the second. Furthermore, Ānanda! When a beginning bodhisattva descends from Tuṣita Heaven into his mother's womb, with focused mindfulness and non-disorder, the earth shakes. This is the third. Furthermore, Ānanda! When a bodhisattva is born from his mother's right side, with focused mindfulness and non-disorder, the earth shakes. This is the fourth. Furthermore, Ānanda! When a bodhisattva first attains unsurpassed perfect enlightenment, at that time the earth shakes greatly. This is the fifth. Furthermore, Ānanda! When a Buddha first attains enlightenment and turns the unsurpassed wheel of the Dharma, which cannot be turned by Māra, Māra's followers, śramaṇas, brāhmaṇas, gods, humans, or worldly people, the earth shakes. This is the sixth. Furthermore, Ānanda! When a Buddha's teachings are about to end, with focused mindfulness and non-disorder, wishing to abandon his life, the earth shakes. This is the seventh. Furthermore, Ānanda! When a Tathāgata enters parinirvāṇa in the realm of nirvāṇa without remainder, the earth shakes greatly. This is the eighth. These are the eight causes and conditions that cause the earth to shake greatly." At that time, the World-Honored One spoke a verse, saying:

The unsurpassed two-legged honored one, the great śramaṇa who illuminates the world
Ānanda requests the heavenly teacher, 'Why does the earth shake?' The Tathāgata
speaks with a compassionate voice, his voice like the kāvīrī river. I
will explain for you all to listen to the causes of the
earth shaking. The earth rests on water, the water rests on wind
if the wind in space arises, then the earth will shake greatly
Monks and nuns, wishing to test their supernatural powers, mountains, seas, grasses
and trees, and the great earth all shake. Śakra, Brahmā, and the
honored gods, wishing to move the earth, the mountains, seas, and ghosts
and spirits of the earth shake. The bodhisattva, the honored one of
the two-legged, has already perfected the marks of a hundred merits. When
he first enters his mother's womb, the earth then shakes greatly. For
ten months in his mother's womb, like a dragon lying on a
rug, when he is first born from his right side, the earth
then shakes greatly. When the Buddha was a child, he eliminated the
bonds of karma. When he attained enlightenment and was unsurpassed, the earth
then shook greatly. Ascending to the immortals and turning the wheel of
the Dharma in the Deer Park, with the power of the path
he subdued Māra, and the earth then shook greatly. Māra frequently came
to request the Buddha to enter parinirvāṇa. When the Buddha abandoned his
life, the earth then shook greatly. The honored one of humans, the
great guide, the immortal, who has exhausted future existences, when he takes
nirvāṇa with difficulty, the earth then shakes greatly. The pure-eyed one explains
the causes, the eight causes of the earth shaking. There are these
and others, and at that time the earth all shakes.

The Buddha told Ānanda, "There are eight assemblies in the world. What are the eight? First, the assembly of kṣatriyas, second, the assembly of brāhmaṇas, third, the assembly of householders, fourth, the assembly of śramaṇas, fifth, the assembly of the Four Heavenly Kings, sixth, the assembly of the Trāyastriṃśa Heaven, seventh, the assembly of Māra, and eighth, the assembly of Brahmā Heaven. I remember that in the past, I have sat and spoken with the assembly of kṣatriyas countless times. With the power of concentration and diligence, I can manifest myself there. If they have good form, my form surpasses theirs; if they have wonderful sound, my sound surpasses theirs; if they retreat from me, I do not retreat from them; if they can speak, I can also speak; if they cannot, I can also speak." Ānanda! I extensively expound the Dharma for them, showing, teaching, benefiting, and delighting them. Then I disappear there, and they do not know whether I am a god or a human. In this way, I go to the assembly of Brahmā Heaven countless times, extensively expounding the Dharma for them, but they do not know who I am.

Ānanda said to the Buddha, "How wonderful! World-Honored One! It is unprecedented that you are able to accomplish such things."

The Buddha said, "Such subtle and wonderful rare Dharmas, Ānanda! How wonderful! How extraordinary! It is unprecedented that only the Tathāgata can accomplish such Dharmas."

He further told Ānanda, "The Tathāgata knows the arising, abiding, and ceasing of feelings, the arising, abiding, and ceasing of thoughts, and the arising, abiding, and ceasing of perceptions. This is a very wonderful and extraordinary Dharma of the Tathāgata that you should uphold."

At that time, the World-Honored One told Ānanda, "Let us go together to the Fragrant Pagoda, sit under a tree, and spread out our seats."

The Buddha told Ānanda, "The bhikṣus who are now to the left and right of the Fragrant Pagoda, order them all to gather in the lecture hall."

Ānanda received the instruction and proclaimed it to gather them all. Ānanda said to the Buddha, "The great assembly has already gathered. The Sage knows the time."

At that time, the World-Honored One went to the lecture hall, took his seat, and told the bhikṣus, "You should know that I have personally realized and attained supreme perfect enlightenment through this Dharma, namely: the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the four dhyānas, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path. You should all be harmonious and respectful towards this Dharma, without giving rise to disputes. Receive the same teachings, be like water and milk, and diligently study and practice in my Dharma. Encourage and delight each other. Bhikṣus, you should know that I have personally realized and manifested this Dharma for others, namely: the sutra on the thread, the sutra on the verses, the sutra on the prophecies, the sutra on the verses, the sutra on the Dharma phrases, the sutra on the correspondences, the sutra on the past causes, the sutra on the heavenly origins, the sutra on the extensive, the sutra on the unprecedented, the sutra on the analogies, and the sutra on the great teachings. You should all uphold them well, weigh and distinguish them, and practice according to the circumstances. Why is this? Because the Tathāgata will enter parinirvāṇa in three months' time."

When the bhikṣus heard these words, they were all startled, confused, and lost. They threw themselves to the ground, raised their voices and cried out, "How swift! The Buddha will enter parinirvāṇa. How painful! The eye of the world will be extinguished. We will be greatly afflicted by this." Some bhikṣus wept, fell down, rolled about, and wailed uncontrollably, like a snake being cut, writhing and not knowing what to do.

The Buddha told the bhikṣus, "You should stop and not be sorrowful. All things in the world are born and then perish. How can you expect the conditioned to be unchanging? It is impossible. I have also said before that love and affection are impermanent, and that what comes together will separate. The body is not one's own, and life is not long." At that time, the World-Honored One spoke in verse:

Now I am free, having reached a place of
peace. I gather the great assembly to explain this
meaning. I am old now, with little life remaining
What is to be done is already accomplished. I
shall now abandon my life. Think of being diligent
bhikṣus, with precepts complete. Control your minds, guard your
hearts. If in my Dharma one is diligent, one
can extinguish the root of suffering, ending birth, old
age, and death.

"I now tell you bhikṣus, why do I admonish you? The heavenly demon Pāpīyas just asked me, 'The Buddha's mind is without desire. You may enter parinirvāṇa now. It is the right time. You should quickly attain nirvāṇa.' I said, 'Stop, stop, Pāpīyas! The Buddha knows the time himself. I need my bhikṣus to gather, and even the devas to witness the supernatural transformations.' Pāpīyas said again, 'When the Buddha first attained Buddhahood by the Nairañjanā River under the Ajapāla tree, I then said to the Buddha, "The Buddha's mind is without desire. You may enter parinirvāṇa now. It is the right time. You should quickly attain nirvāṇa." At that time, the Tathāgata replied to me, "Stop, stop, Pāpīyas! I know the time myself. The Tathāgata has not yet attained nirvāṇa. I need my disciples to gather, and even the devas and humans to witness the supernatural transformations, then I will attain nirvāṇa." Now the Tathāgata's disciples have gathered, and even the devas and humans have witnessed the supernatural transformations. Now is the right time. You should attain nirvāṇa." I said, 'Stop, stop, Pāpīyas! The Buddha knows the time himself. I will not stay long. In three months, I will enter parinirvāṇa.' Pāpīyas then thought, 'The Buddha does not speak falsely. He will definitely attain nirvāṇa.' Joyfully leaping, he suddenly disappeared. Not long after the demon left, I entered samādhi at the Caṇḍāla stūpa and gave up my life. At that time, the earth shook greatly, and the devas and humans were frightened, their hair standing on end. The Buddha emitted a great light, illuminating endlessly, and even the dark places were illuminated, allowing everyone to see each other. I then spoke in verse:

Between existence and non-existence, I now abandon existence. Internally
I concentrate in samādhi, like a bird leaving its egg.

At that time, the Venerable Ānanda immediately rose from his seat, bared his right shoulder, touched his right knee to the ground, knelt with his palms joined, and addressed the Buddha, saying, "I only wish that the World-Honored One would remain for one eon, not enter parinirvāṇa. Out of compassion for sentient beings, benefit the devas and humans."

At that time, the World-Honored One remained silent and did not respond. He made this request three times. The Buddha told Ānanda, "Do you believe in the Tathāgata's path of right awakening?"

He replied, "Yes, I truly believe."

The Buddha said, "If you believe, why did you come three times to disturb me? You have heard directly from the Buddha and received directly from the Buddha that those who can cultivate the four bases of supernormal power, cultivate them extensively, always remember them without forgetting, and have the intention to wish for it, can attain immortality for more than one eon. The Buddha has already extensively cultivated the four bases of supernormal power, single-mindedly remembered them without forgetting, and has the intention to wish for it. He can stop and not die for more than one eon, removing darkness for the world and benefiting many, bringing peace to gods and humans. At that time, why did you not make a second request to prevent his parinirvāṇa? Hearing it a second time would still be possible, up to hearing it a third time. You still did not make a request to stay for one eon or more than one eon, removing darkness for the world and benefiting many, bringing peace to gods and humans. Now, your words are not foolish, are they? I showed three signs, and you remained silent three times. At that time, why did you not tell me, 'The Tathāgata should stay for one eon or more than one eon, removing darkness for the world and benefiting many'? Stop, Ānanda! I have already given up my life, already discarded and vomited it. It is impossible for the Tathāgata to go back on his word. It is like a wealthy elder who vomits food on the ground. Would it still be possible to eat it again?"

He replied, "No, it would not be possible."

"The Tathāgata is also like this. He has already given up and vomited it. How could he go back on his word?"

The Buddha told Ānanda, "Let us go together to Ambapālī's Grove." He then put on his robe and took his alms bowl, and together with the great assembly, he followed the World-Honored One on the road to Vṛji and arrived at Ambapālī's Grove in a mountain forest. At that time, the World-Honored One spoke to the great assembly about precepts, concentration, and wisdom. Cultivating precepts leads to concentration, which brings great rewards; cultivating concentration leads to wisdom, which brings great rewards; cultivating wisdom purifies the mind, leading to liberation, and exhausting the three kinds of taints - the outflow of desire, the outflow of existence, and the outflow of ignorance. Having attained liberation, one gives rise to the wisdom of liberation, knowing that birth and death are exhausted, the practice of the Brahma way is established, what was to be done is done, and one will not be reborn again.

At that time, the World-Honored One stayed at Ambapālī's Grove for as long as he wished.

The Buddha told Ānanda, "You should all prepare yourselves. We will go to the villages of Campa, Kanthaka, and Vārāṇasī, and also to the city of Benares." Ānanda replied, "Yes, sir!" He then put on his robe and took his alms bowl, and together with the great assembly, he followed the World-Honored One on the road to Vṛji and gradually arrived at the other city. In the north of the city of Benares, they stayed in the Śiśupāvana Forest.

The Buddha told the bhikṣus, "I will now explain to you the four great teachings. Listen carefully and keep them in mind."

The bhikṣus said, "Yes, World-Honored One! We wish to hear it."

What are the four? If a bhikṣu says, 'Venerable ones! I heard it directly from the Buddha in such-and-such village, city, or country, and received this teaching directly.' Those who hear it should not doubt it, nor should they disparage it. They should examine its truthfulness in the scriptures, investigate its basis in the Vinaya and the Dharma. If what they say is not in the scriptures, not in the Vinaya, and not in the Dharma, they should say to them, 'The Buddha did not say this. Have you misunderstood?' Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Venerable one! Do not uphold it, do not teach it to others, abandon it.' If what they say is in the scriptures, in the Vinaya, and in the Dharma, they should say to them, 'What you say is truly spoken by the Buddha. Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier accords with the Dharma. Venerable one! You should uphold it, teach it widely to others, and do not abandon it.' This is the first great teaching.

Furthermore, a bhikṣu says, 'In such-and-such village, city, or country, I heard it directly from the harmonious assembly of monks, the elders of great learning, and received this Dharma, Vinaya, and teaching.' Those who hear it should not doubt it, nor should they disparage it. They should examine its truthfulness in the scriptures, investigate its basis in the Dharma and the Vinaya. If what they say is not in the scriptures, not in the Vinaya, and not in the Dharma, they should say to them, 'The Buddha did not say this. Did you misunderstand the assembly?' Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Venerable one! Do not uphold it, do not teach it to others, abandon it.' If what they say is in the scriptures, in the Vinaya, and in the Dharma, they should say to them, 'What you say is truly spoken by the Buddha. Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier accords with the Dharma. Venerable one! You should uphold it, teach it widely to others, and do not abandon it.' This is the second great teaching.

Furthermore, a bhikṣu says, 'In such-and-such village, city, or country, I heard it directly from many bhikṣus who uphold the Dharma, Vinaya, and discipline, and received this Dharma, Vinaya, and teaching.' Those who hear it should not doubt it, nor should they disparage it. They should examine its truthfulness in the scriptures, investigate its basis in the Dharma and the Vinaya. If what they say is not in the scriptures, not in the Vinaya, and not in the Dharma, they should say to them, 'The Buddha did not say this. Did you misunderstand the many bhikṣus?' Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Venerable one! Do not uphold it, do not teach it to others, abandon it.' If what they say is in the scriptures, in the Vinaya, and in the Dharma, they should say to them, 'What you say is truly spoken by the Buddha. Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier accords with the Dharma. Venerable one! You should uphold it, teach it widely to others, and do not abandon it.' This is the third great teaching.

Furthermore, a bhikṣu says, 'In such-and-such village, city, or country, I heard it directly from a bhikṣu who upholds the Dharma, Vinaya, and discipline, and received this Dharma, Vinaya, and teaching.' Those who hear it should not doubt it, nor should they disparage it. They should examine its truthfulness in the scriptures, investigate its basis in the Dharma and the Vinaya. If what they say is not in the scriptures, not in the Vinaya, and not in the Dharma, they should say to them, 'The Buddha did not say this. Did you misunderstand the bhikṣu?' Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Venerable one! Do not uphold it, do not teach it to others, abandon it.' If what they say is in the scriptures, in the Vinaya, and in the Dharma, they should say to them, 'What you say is truly spoken by the Buddha. Because I rely on the scriptures, the Vinaya, and the Dharma. What you said earlier accords with the Dharma. Venerable one! You should uphold it, teach it widely to others, and do not abandon it.' This is the fourth great teaching.

At that time, the World-Honored One, having stayed in the city of Bhamgala as he wished, told Venerable Ānanda, "Let us go to the city of Papara." Ānanda replied, "Yes, World-Honored One!" He then put on his robe and took his bowl, and together with the great assembly, he followed the World-Honored One on the road through Malla to the city of Papara, to the garden of Jatu. At that time, there was a craftsman named Cunda who heard that the Buddha was coming to the city from Malla. He immediately adorned himself and went to where the World-Honored One was. He bowed his head at the Buddha's feet and sat to one side. At that time, the Buddha gradually taught and transformed Cunda with the Dharma, showing, teaching, benefiting, and delighting him. Having heard the Buddha's teaching, Cunda was filled with faith and joy. He then invited the World-Honored One to a meal the next day. The Buddha silently accepted the invitation. Cunda, knowing that the Buddha had accepted, immediately rose from his seat, paid homage to the Buddha, and returned. He then prepared the meal that night and informed the Buddha of the time the next day.

At that time, the World-Honored One put on his Dharma robe, took his alms bowl, and surrounded by the great assembly, went to his house, took his seat, and sat down. At that time, Cunda immediately prepared food and drink to offer to the Buddha and the Sangha. He separately cooked a rare delicacy of sandalwood mushrooms, which he alone offered to the World-Honored One.

The Buddha told Cunda, "Do not give these mushrooms to the monks." Cunda accepted the instruction and did not dare to give them. At that time, there was an elder monk in the assembly who had renounced the householder's life later in life. He took the mushrooms with another vessel from the seat.

At that time, Cunda saw that the assembly had finished eating and had put away the bowls and utensils. After serving the water for washing, he then asked the Buddha in verse:

I dare to ask the great sage, the rightly enlightened, the honored one with
two feet, the well-tamed and well-disciplined, how many śramaṇas are there in the world?

At that time, the World-Honored One replied in verse:

As you have asked, there are four kinds of śramaṇas; their aspirations
and pursuits are each different. You should recognize and distinguish them. One
practices the path and is superior, two skillfully explain the meaning of
the path, three live by relying on the path, and four defile
the path. What is meant by being superior in the path? Skillfully
explaining the meaning of the path, relying on the path to live
and defiling the path? Being able to cross over the thorns of
affection and love, entering nirvāṇa without doubt; transcending the paths of gods
and humans, this is called being superior in the path. Skillfully understanding
the ultimate truth, explaining the path without defilements; compassionately resolving doubts for
the masses, this is called skillfully explaining the meaning of the path
Skillfully expounding the Dharma phrases, relying on the path to sustain oneself
gazing far into the undefiled field, this is called living by relying
on the path. Harboring deceit and evil within, outwardly appearing pure and
clean; deceitful and without sincerity, this is defiling the path. How can
good and evil coexist? Purity and impurity mixed together, outwardly appearing similar
and good, like copper painted to look like gold. Lay people may
see this and think it is a noble disciple. The rest are
not all like this, do not abandon pure faith. One person holds
the masses, inwardly turbid but outwardly pure; outwardly appearing to close the
traces of deceit and evil, but actually harboring unrestraint. Do not look
at outward appearances, seeing them suddenly and then becoming intimate and respectful
outwardly appearing to close the traces of deceit and evil, but actually harboring unrestraint.

At that time, Zhou Na took a small seat and sat in front of the Buddha. The Buddha gradually taught him the Dharma, showing, teaching, benefiting, and delighting him. After the great assembly surrounded and escorted him back, they stopped under a tree on the way and said to Ānanda, "I have a backache. You can spread out a seat for me." Ānanda replied, "Yes!" He then spread out a seat, and the World-Honored One rested. At that time, Ānanda also spread out a small seat in front of the Buddha and sat down.

The Buddha told Ānanda, "Did Zhou Na have any regrets just now? If he did, what caused it?"

Ānanda said to the Buddha, "Zhou Na's offerings will not bring any blessings. Why is that? Because the Tathāgata will enter parinirvāṇa after eating his last meal at his house."

The Buddha told Ānanda, "Do not say that! Do not say that! Now Zhou Na has gained great benefits, gained longevity, gained complexion, gained strength, gained a good reputation, gained much wealth and treasures, and after death will be reborn in heaven, with all desires naturally fulfilled. Why is that? The one who offered food when the Buddha first attained enlightenment and the one who offered food when the Buddha was about to enter parinirvāṇa, these two merits are equal and no different. You should now go and tell Zhou Na, 'I have personally heard from the Buddha and personally received the Buddha's instruction. Zhou Na's offerings will now bring great benefits and great rewards.'"

At that time, Ānanda accepted the Buddha's instruction and went to Zhou Na, saying, "I have personally heard from the Buddha and personally received the Buddha's instruction. Zhou Na's offerings will now bring great benefits and great rewards. Why is that? The one who offered food when the Buddha first attained enlightenment and the one who offered food when the Buddha was about to enter parinirvāṇa, these two merits are equal and no different."

After Zhou Na had finished his meal, he heard these words for the
first time: "The Tathāgata is gravely ill, and his life and practice are
now coming to an end." Although he ate sandalwood ears, his illness still
worsened. He traveled the road with his illness, gradually approaching the city of Kuśinagara.

At that time, the World-Honored One rose from his seat, went a little further, and sat under a tree. He again told Ānanda, "My back is in great pain. Please spread out a seat for me."

He replied, "Yes!" He then spread out a seat, and the Tathāgata rested. Ānanda bowed at the Buddha's feet and sat to one side.

At that time, there was an arhat disciple named Fuguai. He was traveling from the city of Kuśinagara to the city of Pāpā. On the way, he saw the Buddha sitting under a tree, with an upright appearance, his faculties tranquil and still, having attained the supreme tranquility and peace. He was like a great dragon, or like clear water, pure and undefiled. Having seen this, he was delighted and gave rise to a good mind. He then went to where the Buddha was, bowed his head at the Buddha's feet, sat to one side, and said to the Buddha, "World-Honored One! The renunciant who seeks a pure place and delights in solitary dwelling is truly extraordinary. There were five hundred carts passing by, but he did not hear or see them. Once, my teacher was sitting quietly under a tree on the road between the cities of Kuśinagara and Pāpā. At that time, five hundred carts passed by, with the sound of the carts rumbling. He was awake but did not hear it. Someone came and asked my teacher, 'Did you see the passing carts?' He replied, 'No.' They further asked, 'Did you hear?' He replied, 'No.' They further asked, 'Were you here or elsewhere?' He replied, 'Here.' They further asked, 'Were you awake?' He replied, 'Awake.' They further asked, 'Were you awake or asleep?' He replied, 'Not asleep.' The person silently thought, 'This is rare! The renunciant is so focused and concentrated that he did not hear the rumbling sound of the carts.' He then said to my teacher, 'There were five hundred carts passing by on this road just now, with the sound of the carts shaking and moving, but you still did not hear it. How could you hear anything else?' He then bowed to my teacher and left joyfully."

The Buddha told Fuguai, "I will ask you now, answer as you wish. The rumbling sound of the carts woke him up but he did not hear it. The thunder shaking the heavens and earth woke him up but he did not hear it. Which is more difficult?"

Fuguai said to the Buddha, "The sound of thousands of carts is not equal to thunder and lightning. Not hearing the sound of carts is not difficult. The thunder shaking the heavens and earth woke him up but he did not hear it. This is truly difficult."

The Buddha told Fuguai, "Once, I was wandering in the village of Avyukta, staying in a grass hut. At that time, a strange cloud suddenly rose, with thunder and lightning striking, killing four oxen and two brothers who were plowing. A large crowd gathered. At that time, I left the grass hut and walked back and forth. Among the crowd, a person came to me, bowed at my feet, and followed me as I walked. I knew and deliberately asked, 'What is the large crowd gathered for?' The person then asked, 'Where was the Buddha just now? Were you awake or asleep?' I replied, 'I was here, not asleep.' The person also marveled at the rarity of attaining concentration like the Buddha. The thunder and lightning shook the heavens and earth, but he was peacefully concentrated and did not hear it. He then said to the Buddha, 'Just now, a strange cloud suddenly rose, with thunder and lightning striking, killing four oxen and two brothers who were plowing. That is why the large crowd gathered.' The person's mind was delighted and he immediately attained the joy of the Dharma. He bowed to the Buddha and left."

At that time, Fuguai was wearing two yellow robes worth hundreds of thousands. He immediately rose from his seat, knelt with joined palms, and said to the Buddha, "I now offer these robes to the World-Honored One. Please accept them."

The Buddha told Fuguai, "You should offer one robe to me and one to Ānanda." At that time, Fuguai accepted the Buddha's instruction, offering one to the Tathāgata and one to Ānanda. The Buddha, out of compassion for him, accepted it. At that time, Fuguai bowed at the Buddha's feet and sat to one side. The Buddha gradually taught him the Dharma, showing, teaching, benefiting, and delighting him with discussions on giving, discussions on precepts, discussions on rebirth in heaven, the great suffering of desire, impurity and defilement, the hindrance of upper defilements, and the supreme way of liberation.

At that time, the Buddha knew that Fuguai's mind was joyful, pliant, free from hindrances and entanglements, and easy to be taught and transformed. According to the constant practice of all Buddhas, he then explained to Fuguai the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering. At that time, Fuguai's faith and understanding became pure, like a clean white cloth that is easy to be dyed. He immediately removed dust and defilements from his seat, generated the Dharma eye of the Dharma, saw the Dharma, attained the Dharma, and was firmly established in the right Dharma, not falling into evil paths. He attained fearlessness and said to the Buddha, "I now take refuge in the Buddha! I take refuge in the Dharma! I take refuge in the Sangha! I only wish that the Tathāgata would allow me to be an upāsaka in the true Dharma. From now on, I will not kill, steal, engage in sexual misconduct, deceive, or drink alcohol for the rest of my life. I only wish that the World-Honored One would allow me to be an upāsaka in the true Dharma."

He also said to the Buddha, "World-Honored One! If you are traveling and teaching and come to the city of Papā, I only wish that you would deign to pass by my poor village. The reason is that I wish to offer all the food, drink, bedding, clothing, and medicine in my house to the World-Honored One. After the World-Honored One accepts it, my family will attain peace."

The Buddha said, "What you say is good!"

At that time, the World-Honored One taught, guided, benefited, and delighted Bhadra with the Dharma. He then rose from his seat, bowed his head to the Buddha's feet, and joyfully departed. Not long after he left, Ānanda presented a yellow robe to the Tathāgata. Out of compassion, the Tathāgata accepted it and put it on. At that time, the World-Honored One's countenance was serene, his majestic radiance was blazing, his faculties were pure, and his complexion was harmonious and joyful. Ānanda, having seen this, silently thought to himself, "In the twenty-five years since I became his attendant, I have never seen the Buddha's complexion so radiant and clear as it is now." He then rose from his seat, placed his right knee on the ground, joined his palms, and said to the Buddha, "In the twenty-five years since I became your attendant, I have never seen the Buddha's radiance and complexion as they are now. I do not know the reason. I wish to hear the meaning of it!"

The Buddha told Ānanda, "There are two causes and conditions for the Tathāgata's radiance and complexion being different from usual: first, when the Buddha first attained enlightenment and became a perfect and true Buddha; second, when he is about to enter parinirvāṇa and relinquish his life. Ānanda, these two causes and conditions make the radiance and complexion different from usual." At that time, the World-Honored One then spoke a verse, saying:

The golden-colored robe is radiant and delightful, fine and soft, extremely pure and fresh; Bhadra
offered it to the World-Honored One, like the white tuft of hair on the forehead.

The Buddha told Ānanda, "I am thirsty and wish to drink. Please fetch some water."

Ānanda said, "Just now, five hundred chariots crossed the stream upstream. The water is turbid and not yet clear. It is suitable for washing the feet, but not for drinking."

The Buddha ordered Ānanda three times, "Ānanda! Fetch some water."

Ānanda said, "The River Kūṣmāṇḍa is not far from here. The water is clear and cool, suitable for drinking and bathing."

At that time, there was a ghost living in the Himalayas who had faith in the Buddha's teachings. He filled a bowl with eight kinds of pure water and offered it to the World-Honored One. The Buddha, out of compassion for him, accepted it and spoke a verse:

The Buddha, with his eight kinds of voice, instructed Ānanda to fetch
water, saying, 'I am thirsty and wish to drink. After drinking, let
us go to Kuśinagara.' His voice was soft, gentle, and pleasing, delighting
the minds of the assembly. Ānanda, attending on the Buddha's left and
right, soon addressed the World-Honored One, saying, 'Just now, five hundred carts
crossed the river, making the water turbid. Drinking it may be harmful
to the body. The Kuśinagara River is not far away, with beautiful
very clear and cool water. Let us go there to drink and
also bathe.' A ghost living in the Himalayas offered water to the
Tathāgata. After drinking, his majestic power was strong, and he walked like
a lion among the assembly. The water was clear and free from
turbidity, where gods and dragons dwelled. The Buddha's countenance was like the
Himalayas, and he calmly crossed the Kuśinagara River.

At that time, the World-Honored One went to the Kuśinagara River, drank, bathed, and left with the assembly. On the way, he stopped under a tree and said to Cunda, "Take the saṃghāṭī robe and spread it out. I have a backache and wish to rest for a while." Cunda, upon receiving the instruction, spread it out. The Buddha sat on it. Cunda, having paid homage, sat to one side and said to the Buddha, "I wish to enter parinirvāṇa! I wish to enter parinirvāṇa!"

The Buddha told him, "It is time." Then Cunda entered parinirvāṇa right in front of the Buddha. At that time, the Buddha spoke a verse:

The Buddha went to the Kuśinagara River, clear and cool, free
from turbidity and defilement. The Honored One among humans entered the
water, bathed, and crossed to the other shore. The foremost of
the great assembly instructed Cunda, 'I am now exhausted. Quickly spread
out a bed for me.' Cunda promptly received the instruction and
spread out the four-fold robe. The Tathāgata rested. Cunda sat in
front and said to the World-Honored One, 'I wish to attain
parinirvāṇa, the place of no love and no hatred. Now I
shall go there.' The ocean of immeasurable merit and virtue, the
Supreme One, told him, 'What you have done is accomplished. Now
it is time.' Seeing that the Buddha had given permission, Cunda
redoubled his diligence. The cessation of activities without remainder is like
the extinction of a lamp.

At that time, Ānanda rose from his seat, went forward, and addressed the Buddha, saying, "After the Buddha's parinirvāṇa, how should we perform the funeral rites?"

The Buddha told Ānanda, "You should remain silent for now and consider your own duties. The faithful lay followers will gladly do it themselves."

At that time, Ānanda again made a third request, saying, "After the Buddha's parinirvāṇa, how should we perform the funeral rites?"

The Buddha said, "If you want to know the funeral rites, they should be like those of a wheel-turning sage king."

Ānanda again said, "What are the funeral rites for a wheel-turning sage king?"

The Buddha told Ānanda, "The funeral rites for a sage king are as follows: First, bathe the body with fragrant water, wrap it completely with new silk, and wrap it again with five hundred layers of cloth. Place the body in a golden coffin filled with sesame oil, and place the golden coffin in a second large iron coffin. Place a sandalwood coffin outside that, and pile up various fragrant woods on top of it. After the cremation, collect the relics and build a stupa at a four-way intersection, with a flagpole and banners, so that all passersby can see the stupa of the Dharma King and long for the right teachings, benefiting many. Ānanda! If you want to bury me, first bathe the body with fragrant water, wrap it completely with new silk, and wrap it again with five hundred layers of cloth. Place the body in a golden coffin filled with sesame oil, and place the golden coffin in a second large iron coffin. Place a sandalwood coffin outside that, and pile up various fragrant woods on top of it. After the cremation, collect the relics and build a stupa at a four-way intersection, with a flagpole and banners, so that all passersby can see the Buddha's stupa, long for the Dharma King's teachings, and be greatly benefited in this life and attain rebirth in the heavens." At that time, the World Honored One, deeply considering this meaning, spoke a verse:

Ānanda rose from his seat, knelt for a long time, and addressed the
World Honored One, saying, 'After the Tathāgata's parinirvāṇa, how should we perform the
funeral rites?' Ānanda, you should remain silent for now and contemplate your own
practice. The faithful in the country will naturally be happy to do it.'
Ānanda made three requests. The Buddha spoke of the funeral rites for a
wheel-turning sage king. 'If you wish to bury the Tathāgata's body, wrap it
in layers and place it in a coffin and casket. Build a stupa
at a four-way intersection for the benefit of sentient beings. Those who pay
homage will all attain immeasurable blessings.

The Buddha told Ānanda, "There are four kinds of people in the world who should be given stūpas, incense, flowers, silk canopies, and music for offerings. Who are the four? First, the Tathāgata should be given a stūpa. Second, the pratyekabuddha. Third, the śrāvaka. Fourth, the wheel-turning sage king. Ānanda! These four kinds of people should be given stūpas, incense, flowers, silk canopies, and music for offerings." At that time, the World Honored One spoke a verse:

The Buddha should be the first to have a stūpa, followed by
the pratyekabuddha and śrāvaka, and also the wheel-turning sage king who rules
over the four continents. These four should be given offerings, as recorded
by the Tathāgata. The stūpas of the Buddha, pratyekabuddha, śrāvaka, and wheel-turning sage king.

At that time, the World Honored One told Ānanda, "Let us go together to the city of Kuśinagara, to the twin śāla trees."

He replied, "Yes!" and together with the great assembly, he surrounded the World Honored One and proceeded on the road.

There was a brahman who was traveling from Kuśinagara to Pāpā. On the way, he saw from afar the World Honored One, whose appearance was upright and proper, with tranquil faculties. Upon seeing him, he was delighted and a good mind arose within him. He went before the Buddha, greeted him, stood to one side, and said to the Buddha, "My village is not far from here. I only wish that Gautama would stay there for the night. After eating in the morning, he can then proceed to the city." The Buddha told the brahman, "Stop! Stop! You have already made offerings to me now.

At that time, the brahman earnestly invited three times, but the Buddha's reply was the same as before. He also told the brahman, "Ānanda is behind. You can express your intention to him."

At that time, the brahman, having heard the Buddha's instruction, went to Ānanda. After greeting him, he stood to one side and said to Ānanda, "My village is not far from here. I wish to invite Gautama to stay there for the night. After eating in the morning, he can then proceed to the city."

Ānanda replied, "Stop! Stop! Brahman! You have already made offerings."

The brahman made the invitation three times, earnestly. Ānanda replied, "It is hot now, and the village is far away. The World-Honored One is tired and should not be troubled."

At that time, the World-Honored One, having seen this meaning, spoke a verse:

The pure one advanced on the road, tired, he went to
the twin trees. The brahman saw the Buddha from afar, quickly
approached and bowed his head. 'My village is nearby now, please
stay for one night out of compassion. In the morning, I
will offer a small meal, then go to the city.' The
brahman said, 'I am tired, and the road is far, I
cannot go on. The treasurer is behind, you can stay and
tell him my intention.' Having received the Buddha's instruction, he went
to Ānanda: 'Please come to my village, after the morning meal
then leave.' Ānanda said, 'Stop, stop, it is hot, I will
not go.' The three invitations were not granted, he was distressed
and unhappy. 'Alas, these conditioned dharmas, flowing and changing, not abiding
Now, between the twin trees, he will extinguish my body without
taints. The Buddha, pratyekabuddhas, and śrāvakas, all return to extinction; impermanence
has no choice, like fire burning a mountain forest.

At that time, the World-Honored One entered the city of Kuśinagara, heading towards his birthplace, between the twin śāla trees, and said to Ānanda: "Please arrange a bed and seat for the Tathāgata between the twin trees, with the head facing north and the body facing west. The reason is that my Dharma will spread and remain for a long time in the north."

He replied, "Yes!" and arranged the seat, with the head facing north.

At that time, the World-Honored One himself folded his saṃghāṭī robe into four layers, lay on his right side like a lion king, and placed his feet one on top of the other.

At that time, the spirits between the twin trees who had faith in the Buddha scattered flowers out of season on the ground. Then the World-Honored One said to Ānanda, "These spirits between the twin trees are making offerings to me with flowers out of season. This is not an offering to the Tathāgata."

Ānanda said, "What is called making offerings to the Tathāgata?"

The Buddha said to Ānanda, "One who can receive the Dharma and practice the Dharma is called making offerings to the Tathāgata." The Buddha observed this meaning and spoke a verse:

The Buddha was lying down between the twin trees, his mind undisturbed. The
tree spirit, with a pure mind, scattered flowers over the Buddha. Ānanda addressed
the Buddha, saying: 'What is called making offerings?' Receiving the Dharma and being
able to practice it is called making offerings with the flowers of awakening
Scattering purple golden flowers like wheels over the Buddha is not yet making
offerings; understanding the aggregates, sense bases, and sense fields as selfless is called
the foremost offering.

At that time, Brahmadatta was standing in front of the Buddha, holding a fan to fan him. The Buddha said, "Step back, do not stand in front of me."

At that time, Ānanda silently thought to himself: "This Brahmadatta is always by the Buddha's side, providing for his needs. He should respect the Tathāgata, gazing without satiation. Now, at the very end, he needs his care, yet he is ordered to step back. What is the reason for this?" Then, Ānanda adjusted his robes and addressed the Buddha, saying: "This Brahmadatta is always by the Buddha's side, providing for his needs. He should respect the Tathāgata, gazing without satiation. Now, at the very end, he needs his care, yet he is ordered to step back. What is the reason for this?"

The Buddha told Ānanda: "Outside this city of Kuśinagara, within a distance of twelve yojanas, are the abodes of various great gods and spirits, without any empty spaces. These great gods all dislike this bhikṣu standing in front of the Buddha, thinking: 'Now, the Buddha is about to enter final nirvāṇa for the last time. We gods all hope to pay our respects, but this bhikṣu has great spiritual power and his radiance obscures us, preventing us from approaching to pay homage and make offerings.' Ānanda! It is for this reason that I ordered him to step back."

Ānanda said to the Buddha: "This venerable bhikṣu, what merit has he accumulated in the past? What practices has he cultivated, that his spiritual power is now like this?"

The Buddha told Ānanda: "Long ago, in the past, ninety-one kalpas ago, at that time there was a Buddha named Vipaśyin. At that time, this bhikṣu, with a joyful mind, held a torch of grass to illuminate that stūpa. Because of this cause and condition, it caused his majestic radiance to penetrate up to the twenty-eight heavens, surpassing the light of the gods."

At that time, Ānanda immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: "Do not attain parinirvāṇa in this small and humble city, in this desolate and ruined land. Why is that? There are other great countries - the great country of Campā, the country of Vaiśālī, the city of Rājagṛha, the country of Vārāṇasī, the country of Śrāvastī, the country of Kapilavastu, the country of Vārāṇasī. The people in those countries are numerous, and they have faith and delight in the Buddha's teachings. After the Buddha's parinirvāṇa, they will surely be able to respectfully make offerings to the relics."

The Buddha said: "Stop! Stop! Do not have such a view, do not think of this land as humble and small. Why is that? In the past, there was a king here named Mahāsudarśana. At that time, this city was called Kuśāvatī, the capital of the great king. It was four hundred and eighty li long and two hundred and eighty li wide. At that time, grain was abundant and cheap, and the people were prosperous. The city was surrounded by seven layers of railings, also seven layers, carved and incised, with jeweled bells hanging in between. The foundation of the city was three fathoms deep and twelve fathoms high. The towers on the city walls were twelve fathoms high, and the pillars were three fathoms in circumference. The golden city had silver gates, the silver city had golden gates; the lapis lazuli city had crystal gates, the crystal city had lapis lazuli gates.

The city was round and adorned with the four treasures. The railings in between were also made of the four treasures. The golden towers had silver bells, the silver towers had golden bells. The moat was seven layers deep, with lotus flowers growing in it: blue lotus flowers, red lotus flowers, white lotus flowers, and pink lotus flowers. Golden sand was spread on the bottom. On both sides of the road, there were many trees. The golden trees had silver leaves and fruits, the silver trees had golden leaves and fruits; the crystal trees had lapis lazuli flowers and fruits, the lapis lazuli trees had crystal flowers and fruits. Between the trees were many bathing pools, with clear streams and deep ponds, clean and pure, without impurities. The sides were paved with bricks of the four treasures. The golden stairs had silver steps, the silver stairs had golden steps; the lapis lazuli stairs had golden steps, the lapis lazuli stairs had crystal steps. The railings surrounded them, connecting with each other. In the city, there were many trees growing everywhere. The golden trees had silver leaves and fruits, the silver trees had golden leaves and fruits, the crystal trees had lapis lazuli flowers and fruits, the lapis lazuli trees had crystal flowers and fruits. Between the trees, there were also four kinds of jeweled ponds, with four kinds of flowers growing. The streets were neat and orderly, with rows of houses. When the wind blew, the flowers scattered on the side of the road. A gentle breeze arose from the four directions, blowing the jeweled trees, producing a soft sound, like heavenly music. The people of the country, both men and women, young and old, played together among the trees, enjoying themselves. There were always ten kinds of sounds in the country: the sound of conches, drums, vīṇās, singing, dancing, blowing, elephants, horses, chariots, and the sound of eating, drinking, and laughing.

At that time, King Mahāsudarśana was endowed with the seven treasures. The king had four virtues and ruled over the four continents. What are the seven treasures? First, the golden wheel treasure, second, the white elephant treasure, third, the dark horse treasure, fourth, the divine jewel treasure, fifth, the jade woman treasure, sixth, the householder treasure, and seventh, the military commander treasure. How did King Mahāsudarśana accomplish the golden wheel treasure? The king always bathed in fragrant water on the full moon day of the fifteenth, ascended to the high palace, surrounded by court ladies, and the natural wheel treasure suddenly appeared before him. The wheel had a thousand spokes, with complete radiance and color, crafted by heavenly artisans, not of this world, made of pure gold, with a diameter of four zhang. King Mahāsudarśana silently thought to himself: 'I have heard from the elders that when a kṣatriya king of the water-sprinkled lineage bathes in fragrant water on the full moon day of the fifteenth, ascends to the jeweled palace, surrounded by court ladies, a natural golden wheel suddenly appears before him. The wheel has a thousand spokes, with complete radiance and color, crafted by heavenly artisans, not of this world, made of pure gold, with a diameter of four zhang. This is called a wheel-turning sage king. Is this wheel appearing now the same as that? Now I should test this wheel treasure.'

At that time, King Mahāsudarśana immediately summoned the four divisions of troops, exposed his right arm, touched the golden wheel treasure with his right knee on the ground, and said: 'Turn towards the east according to the Dharma, do not violate the usual principles.' The wheel then turned east. At that time, King Mahāsudarśana immediately led the four divisions of troops to follow behind. The four divine beings in front of the golden wheel treasure led the way. Wherever the wheel stopped, the king stopped his carriage. At that time, the kings of the small countries in the east saw the great king arrive. They came to the king's place with a golden bowl filled with silver rice and a silver bowl filled with golden rice, bowed their heads, and said: 'Welcome, great king! This land in the east is rich and prosperous, with a flourishing population, kind and gentle disposition, and filial and obedient nature. We only wish that the sage king would govern here. We will provide attendants and obey your wishes.' At that time, King Mahāsudarśana said to the small kings: 'Stop! Stop! All of you have already made offerings to me. You should only govern with the right Dharma, without partiality or injustice. Do not let there be any unlawful conduct in the country. This is called my governance.'

At that time, the small kings, having heard this instruction, followed the great king on a tour of the countries, reaching the eastern seacoast. Then they went to the south, west, and north, wherever the wheel went. The kings of those countries each offered their lands, just like the small kings in the east. At that time, King Mahāsudarśana, having followed the golden wheel on a tour of the four seas, having enlightened and comforted the people with the Dharma, returned to his own country, the city of Kuśāvatī. At that time, the golden wheel treasure hovered in the sky above the palace gate. King Mahāsudarśana joyfully said: 'This golden wheel treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is the accomplishment of the golden wheel treasure.

What is King Mahāsudarśana's accomplishment of the white elephant treasure? At one time, King Mahāsudarśana was sitting in the main hall in the morning when the natural elephant treasure suddenly appeared before him. Its fur was pure white, standing evenly on seven places, able to fly with strength, its head was multicolored, with six slender tusks inlaid with pure gold. When the king saw it, he thought: 'This elephant is virtuous. If well-trained, it can be ridden.' He then tried to train it, and it was able to do all. At that time, King Mahāsudarśana wanted to test the elephant himself. He rode on it, left the city in the morning, traveled around the four seas, and returned at mealtime. At that time, King Mahāsudarśana joyfully said: 'This white elephant treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is the accomplishment of the elephant treasure.

What is King Mahāsudarśana's accomplishment of the horse treasure? At one time, King Mahāsudarśana was sitting in the main hall in the morning when the natural horse treasure suddenly appeared before him. It was dark blue in color, with red mane and tail, and a head and neck like an elephant, able to fly with strength. When the king saw it, he thought: 'This horse is virtuous. If well-trained, it can be ridden.' He then tried to train it, and it was able to do all. At that time, King Mahāsudarśana wanted to test the horse treasure himself. He rode on it, left the city in the morning, traveled around the four seas, and returned at mealtime. At that time, King Mahāsudarśana joyfully said: 'This dark blue horse treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is the accomplishment of the dark blue horse treasure.

What is King Mahāsudarśana's accomplishment of the divine jewel treasure? At one time, King Mahāsudarśana was sitting in the main hall in the morning when the natural divine jewel treasure suddenly appeared before him. Its substance was clear and pure, without any flaws. When the king saw it, he said: 'This jewel is wonderful. If it has light, it can illuminate the palace.' At that time, King Mahāsudarśana wanted to test this jewel. He immediately summoned the four divisions of troops, placed this jewel on a tall banner, and carried the banner out of the city at night. The light of the jewel illuminated the troops, just like daytime. Outside the troops, it could also illuminate a distance of one yojana. The people in the city all got up to work, thinking it was daytime. At that time, King Mahāsudarśana joyfully said: 'This divine jewel is truly a good omen for me. I am now truly a wheel-turning sage king.' This is the accomplishment of the divine jewel treasure.

What is King Mahāsudarśana's accomplishment of the jade woman treasure? At one time, the jade woman treasure suddenly appeared. Her complexion was composed, her facial features were upright, not tall or short, not coarse or fine, not white or black, not hard or soft. In winter, her body was warm, and in summer, her body was cool. The pores of her body emitted the fragrance of sandalwood, and her mouth emitted the fragrance of blue lotus flowers. Her speech was gentle, and her movements were calm. She rose first and sat later, never losing propriety. At that time, King Mahāsudarśana was pure and unattached, not thinking of her for a moment, let alone being intimate with her. At that time, King Mahāsudarśana joyfully said: 'This jade woman treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is the accomplishment of the jade woman treasure.

What is King Mahāsudarśana's accomplishment of the householder treasure? At one time, the householder treasure suddenly appeared. His treasure store was naturally inexhaustible. The householder had the merit of eyes that could see through the ground to hidden treasures, whether they belonged to someone or not. He could protect those that belonged to someone, and take those that did not belong to anyone to provide for the king. At that time, the householder treasure went to inform the king, saying: 'Great King! Do not worry about providing for me. I can provide for myself.' At that time, King Mahāsudarśana wanted to test the householder treasure. He ordered a boat to be prepared for playing in the water. He told the householder: 'I need gold and jewels. Give them to me quickly.' The householder replied: 'Great King, please wait a moment. I need to go to the shore.' The king then urged him: 'I need them now. Bring them here now.' At that time, the householder treasure, being strictly ordered by the king, knelt on the boat and put his right hand into the water. Treasure vases in the water followed his hand out, like insects climbing a tree. The householder treasure was also like this. When he put his hand in the water, treasures followed his hand out, filling the boat. He said to the king: 'What amount of treasures do you need now?' At that time, King Mahāsudarśana said to the householder: 'Stop! Stop! I have no need. I was just testing you. You have already provided for me.' When the householder heard the king's words, he immediately returned the treasures to the water. At that time, King Mahāsudarśana joyfully said: 'This householder treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' This is the accomplishment of the householder treasure.

What is King Mahāsudarśana's accomplishment of the military commander treasure? At one time, the military commander treasure suddenly appeared. He was wise, brave, and had exceptional judgment. He went to the king and said: 'Great King! Do not worry about any punitive expeditions. I can handle them myself.' At that time, King Mahāsudarśana wanted to test the military commander treasure. He immediately assembled the four divisions and told him: 'Now use the troops. Assemble those who are not assembled, and dismiss those who are assembled. Equip those who are not equipped, and disband those who are equipped. March those who have not marched, and halt those who have marched.' At that time, the military commander treasure, having heard the king's words, immediately ordered the four divisions. Those who were not assembled were assembled, and those who were assembled were dismissed. Those who were not equipped were equipped, and those who were equipped were disbanded. Those who had not marched marched, and those who had marched halted. At that time, King Mahāsudarśana joyfully said: 'This military commander treasure is truly a good omen for me. I am now truly a wheel-turning sage king.' Ānanda! This is King Mahāsudarśana's accomplishment of the seven treasures.

What are the four divine virtues? First, long life without premature death, which is unsurpassed. Second, a strong body without illness, which is unsurpassed. Third, a dignified and upright appearance, which is unsurpassed. Fourth, overflowing treasure stores, which is unsurpassed. These are the seven treasures and four virtues accomplished by the wheel-turning sage king.

Ānanda! At that time, King Mahāsudarśana, after a long time, ordered the carriage to go out and tour the rear garden. He then told the charioteer: 'You should drive well and proceed slowly. The reason is that I want to observe carefully whether the people of the country are at ease and free from suffering.' At that time, the people of the country who were watching by the roadside also said to their attendants: 'You should proceed slowly. I want to observe carefully the majestic countenance of the sage king.' Ānanda! At that time, King Mahāsudarśana nurtured the people and the land with kindness, like a father loves his child. The people of the country admired the king, like a child looks up to his father. They offered all their precious treasures to the king, wishing for him to accept them as he pleased. The king replied: 'Stop! I already have treasures. You can keep them for yourselves.' At another time, the king had this thought: 'I should now build a palace.' As soon as this thought arose, the people of the country went to King Mahāsudarśana and each said to the king: 'We now want to build a palace for the king.' The king replied: 'I am now satisfied with your offerings. I have treasures of my own that are sufficient.' At that time, the people of the country again earnestly requested the king: 'We want to build a palace for the king.' The king told the people: 'Do as you wish.' At that time, the people, having received the king's order, immediately loaded gold onto 84,000 carts and brought it to the city of Kuśāvatī to build a Dharma hall. At that time, the second heavenly craftsman of the Trāyastriṃśa Heaven silently thought to himself: 'Only I am capable of building a Dharma hall for King Mahāsudarśana.'

Ānanda! At that time, the heavenly craftsman built a Dharma hall, 60 li long and 30 li wide, adorned with the four treasures. The foundation was level, and the steps were paved with seven layers of precious bricks. The Dharma hall had 84,000 pillars, with golden pillars and silver capitals, silver pillars and golden capitals, and lapis lazuli and crystal pillars were also like this. Around the hall were four railings, all made of the four treasures, and the four steps were also made of the four treasures. Above the Dharma hall were 84,000 precious towers. The golden towers had silver windows, the silver towers had golden windows, and the crystal and lapis lazuli towers had windows like this. The golden towers had silver beds, the silver towers had golden beds, with soft and fine gold-threaded brocade spread on the beds. The crystal and lapis lazuli towers had beds like this. The light of the hall dazzled the eyes, like the bright sun, and no one could look at it. At that time, King Mahāsudarśana had this thought: 'I should now build many gardens and ponds to the left and right of this hall.' He then built gardens and ponds, one yojana long and wide.

He also thought: 'I should build a Dharma pond in front of the Dharma hall.' He then built a pond, one yojana long and wide. The water was clear and pure, clean and free from impurities. The pond was lined with bricks made of the four treasures. Around the pond, there were railings all around, made of the four treasures of gold, silver, crystal, and lapis lazuli. In the pond grew various flowers: blue lotus flowers, red lotus flowers, white lotus flowers, and white water lily flowers, emitting a subtle fragrance that wafted in all directions. On the four sides of the pond, land grew flowers: aheya flowers, jasmine flowers, parala flowers, sumana flowers, vasika flowers, and tagara flowers. The pond keepers allowed passersby to enter and bathe, play, and cool off as they wished. They provided drinks to those who needed them, food to those who needed it, clothing, carriages, horses, incense, flowers, and treasures, not going against people's wishes.

Ānanda! At that time, King Mahāsudarśana had 84,000 elephants adorned with gold and silver, strung with precious pearls, with the elephant king as the foremost. 84,000 horses adorned with gold and silver, strung with precious pearls, with the horse king as the foremost. 84,000 chariots with lion-hide coverings, adorned with the four treasures, with the golden wheel treasure as the foremost. 84,000 pearls, with the divine pearl treasure as the foremost. 84,000 jade maidens, with the jade maiden treasure as the foremost. 84,000 householders, with the householder treasure as the foremost. 84,000 kṣatriyas, with the military commander treasure as the foremost. 84,000 cities, with Kuśinagara as the foremost. 84,000 palaces, with the Dharma palace as the foremost. 84,000 towers, with the great tower as the foremost. 84,000 beds, all made of gold, silver, and various treasures, with woolen blankets and soft and fine brocade spread on them. 84,000 billion garments, with the finest cotton, kāśika, and kapa garments. 84,000 kinds of food, served daily, with each taste different.

Ānanda! At that time, King Mahāsudarśana rode on the elephant king, and 84,000 elephants left Kuśinagara in the morning to inspect the world, circling the four seas, and returned to the city to eat in an instant. He rode on the horse king, and 84,000 horses left to inspect the world, circling the four seas, and returned to the city to eat in an instant. He rode in the golden wheel chariot, and 84,000 chariots left to inspect the world, circling the four seas, and returned to the city to eat in an instant. The divine pearl treasure illuminated the palace day and night. The jade maiden treasure, Sudarśanā, served and attended to him. The householder treasure provided for him. The military commander treasure punished him. The 84,000 cities were always governed, with Kuśinagara as the capital. The 84,000 palaces were always where the king stayed, with the Dharma palace as the main one. The 84,000 towers were always where the king stayed, with the great tower as the main one. The 84,000 seats were always where the king stayed, with the crystal seat as the main one, for the sake of meditation. The 84,000 billion garments were adorned with the finest treasures, to be worn as one wished, out of shame and modesty. The 84,000 kinds of food were always eaten by the king, with naturally arisen rice, out of contentment.

At that time, 84,000 elephants appeared. The king stepped on and collided with them, injuring countless beings. The king thought, 'These elephants come often and cause much harm. From now on, I will allow one elephant to appear every hundred years.' In this way, one elephant appeared every hundred years in turn, going around and repeating.

At that time, the Buddha told Ānanda: "The king thought to himself: 'What merit did I accumulate in the past? What good roots did I cultivate, that I now receive such majestic rewards?' He further thought: 'It is due to three causes and conditions that I have attained this fortune. What are the three? First, giving, second, upholding precepts, and third, meditation. It is due to these causes and conditions that I now receive great rewards.' The king further thought: 'I have already received human rewards. I should further cultivate the karma for heavenly rewards. I should restrain myself, avoid busyness and noise, and dwell in seclusion to cultivate the Way.' At that time, the king then ordered the virtuous and wise queen Sudarśanā, saying: 'I have already received human rewards. I should further cultivate the karma for heavenly rewards. I should restrain myself, avoid busyness and noise, and dwell in seclusion to cultivate the Way.' The queen said: 'Yes, as the great king commands.' She then ordered the inner and outer [palace] to stop attending to him.

At that time, the king ascended the Dharma hall, entered the golden pavilion, sat on the silver throne, and contemplated the desire for lust, evil and unwholesome thoughts, with perception and contemplation, joy and bliss arising from detachment, attaining the first dhyāna; eliminating perception and contemplation, internally joyful and delighted, concentrating the mind, without perception or contemplation, attaining the joy and bliss born from samādhi, attaining the second dhyāna; abandoning joy and guarding, single-mindedly not distracted, knowing the bliss of the body, sought by the sages, practicing with mindfulness and bliss, attaining the third dhyāna; abandoning suffering and bliss, first eliminating joy and sorrow, neither suffering nor blissful, practicing with mindfulness and purity, attaining the fourth dhyāna. At that time, King Sudarśana rose from the silver throne, left the golden pavilion, went to the great square pavilion, sat on the lapis lazuli throne, cultivated the mind of loving-kindness, filling one direction, and the other directions were also like this, pervading everywhere, without duality or measure, eliminating all grudges and hatred, the mind without jealousy or evil, peacefully and quietly loving-kind and gentle, enjoying oneself. The minds of compassion, joy, and equanimity were also like this.

At that time, the queen Sudarśanā silently thought to herself: 'It has been a long time since I last saw the king. I should now present myself to him.' The queen Sudarśanā then told the eighty-four thousand palace ladies: 'You should all bathe in fragrant water and adorn yourselves. The reason is that it has been a long time since we last saw the king. We should now present ourselves to him.' Upon hearing this, the ladies all adorned themselves and bathed in fragrant water. The queen Sudarśanā then told the chief minister of the army to assemble the four divisions of the army: 'It has been a long time since we last saw the king. We should now present ourselves to him.' The chief minister of the army then assembled the four divisions of the army and said to the queen: 'The four divisions of the army have been assembled. Please know the time.' Thereupon, the queen Sudarśanā, together with the eighty-four thousand palace ladies, led by the four divisions of the army, went to the Golden Grove Park. The great assembly shook and the sound reached the king. Upon hearing the sound, the king looked out the window. The queen Sudarśanā then approached and stood by the door.

At that time, the king saw the queen and said to her: 'Stop, do not come forward. I am about to go out and observe.' Then King Sudarśana rose from the crystal seat, left the great square pavilion, descended from the Dharma hall, and went with the queen Sudarśanā to the Golden Grove Park, where he took his seat. At that time, King Sudarśana's countenance was more radiant than usual. The queen Sudarśanā then thought to herself: 'Now the king's appearance is more radiant than usual. What is this strange omen?' The queen Sudarśanā then said to the king: 'Now your countenance is extraordinary. Is it not a strange omen? Do you wish to abandon your life? Now these eighty-four thousand elephants, with the white elephant as the foremost, adorned with gold and silver, and adorned with precious jewels, all belong to the king. I wish you would pay a little attention and enjoy yourself together. Do not abandon your life and abandon the people. Moreover, there are eighty-four thousand horses, with the horse king as the foremost; eighty-four thousand chariots, with the wheel treasure as the foremost; eighty-four thousand jewels, with the divine jewel as the foremost; eighty-four thousand women, with the queen as the foremost; eighty-four thousand householders, with the householder treasure as the foremost; eighty-four thousand kṣatriyas, with the chief minister of the army as the foremost; eighty-four thousand cities, with Kuśinagara as the foremost; eighty-four thousand palaces, with the Dharma hall as the foremost; eighty-four thousand pavilions, with the great square pavilion as the foremost; eighty-four thousand seats, with the jeweled seat as the foremost; eighty-four thousand kinds of clothing, with the softest as the foremost; eighty-four thousand kinds of food, with various delicacies as the foremost. All these treasures belong to the king. I wish you would pay a little attention and enjoy yourself together. Do not abandon your life and abandon the people.'

At that time, King Sudarśana replied to the queen: 'Since you have been serving me, you have been kind, gentle, and respectful, with no harsh words. Why do you now speak like this?' The queen said to the king: 'I do not understand. What is wrong with what I said?' The king said to the queen: 'What you said just now about elephants, horses, jeweled chariots, golden wheels, palaces, famous clothes, and delicacies are all impermanent and cannot last. You are urging me to stay. How can that be respectful?' The queen said to the king: 'I do not understand. How should I speak respectfully?' The king said to the queen: 'If you can say: "Elephants, horses, jeweled chariots, golden wheels, palaces, famous clothes, and delicacies are all impermanent and cannot last. I do not wish to be attached to them and tire my mind. The reason is that the king's life is short and he will soon go to the next world. For all that is born, there is death; for all that is united, there is separation. How can there be anything born here that will have eternal life? One should cut off affection and preserve the intention of the Way. This is called respectful speech."'

"Ānanda! At that time, the queen Sudarśanā, hearing the king's instruction, wept and cried, wiping away her tears, and said: 'Elephants, horses, jeweled chariots, golden wheels, palaces, famous clothes, and delicacies are all impermanent and cannot last. I do not wish to be attached to them and tire my mind. The reason is that the king's life is short and he will soon go to the next world. For all that is born, there is death; for all that is united, there is separation. How can there be anything born here that will have eternal life? One should cut off affection and preserve the intention of the Way.'"

"Ānanda! At that time, the queen Sudarśanā, while speaking these words, King Sudarśana suddenly passed away, just like a strong man eating a delicious meal. He had no suffering or distress. His spirit ascended to be reborn in the seventh Brahmā Heaven. Seven days after King Sudarśana's death, the wheel treasure, pearl treasure, elephant treasure, horse treasure, queen treasure, householder treasure, and general treasure all passed away on the same day. The city moat, Dharma hall, towers, precious decorations, and the Golden Grove Park all turned into earth and wood."

The Buddha told Ānanda, "These conditioned dharmas are impermanent and changeable, and will eventually return to destruction. Craving and desire are insatiable, and they dissipate one's life. Attachment to affection and love is never enough. Only those who attain the holy wisdom and see the truth of the path can be content. Ānanda! I remember that I once became a wheel-turning sage king here six times, and my bones were buried here. Now that I have attained supreme perfect enlightenment, I have also given up my life and placed my body here. From now on, birth and death will be forever cut off, and there will be no place to place my body. This is the last limit, and I will no longer accept existence."

At that time, the World-Honored One was about to enter parinirvāṇa between the twin śāla trees in the Śāla Grove where he was born in the city of Kuśinagara. He told Ānanda, "You enter the city of Kuśinagara and tell the Mallas, 'Virtuous ones! Know that the Tathāgata will enter parinirvāṇa at midnight between the twin śāla trees in the Śāla Grove. You should go and ask your doubts and receive teachings face-to-face. Do so now, without regret later.'"

At that time, Ānanda accepted the Buddha's instruction, immediately rose from his seat, bowed to the Buddha, and left. He walked with a bhikṣu, shedding tears, and entered the city of Kuśinagara. He saw that the five hundred Mallas were gathered in one place for some minor reason.

When the Mallas saw Ānanda coming, they immediately rose and bowed. They stood to one side and said to Ānanda, "I wonder why the Venerable has entered the city so late in the evening. What is the purpose?"

Ānanda said with tears, "I have come to inform you for your benefit. You should know that the Tathāgata will enter parinirvāṇa at midnight. You should go and ask about your doubts, receive his instructions in person. Do so now, do not regret it later."

When the Mallas heard this, they raised their voices in grief, rolling on the ground, fainting and then reviving. It was like a great tree with its roots uprooted, its branches and leaves collapsing. They all cried out, "How swiftly the Buddha has entered parinirvāṇa! How swiftly the Buddha has entered parinirvāṇa! The long decline of sentient beings, the extinction of the eye of the world!"

At that time, Ānanda consoled the Mallas, saying, "Stop! Stop! Do not grieve! All things in the world are born and then die. How can you expect the conditioned to be permanent? Did not the Buddha say that what is united will separate, and what is born will end?"

At that time, the Mallas said to each other, "Let us return to our homes, take our families, and bring five hundred white cotton cloths to the twin trees together."

At that time, the Mallas returned to their homes, took their families, and brought the white cloths. They left the city of Kuśinagara and went to the twin trees. When Ānanda saw them from afar, he silently thought to himself, "There are many people. If they see the Buddha one by one, they may not be able to see him before the Buddha enters parinirvāṇa. I should let them see the Buddha at the same time during the early night." He then took the five hundred Mallas and their families to where the World-Honored One was. They bowed their heads at his feet and stood to one side. Ānanda then said to the Buddha, "So-and-so and so-and-so Mallas and their families ask about the World-Honored One's well-being and health."

The Buddha replied, "It is good that you have come. I will make your lifespans long and free from illness and pain." Ānanda was then able to lead the Mallas and their families to see the World-Honored One.

At that time, the Mallas bowed their heads at the Buddha's feet and sat to one side. The World-Honored One then spoke to them about impermanence, showing, teaching, benefiting, and delighting them. When the Mallas heard the Dharma, they were delighted. They then offered five hundred pieces of cloth to the World-Honored One, who accepted them. The Mallas then rose from their seats, paid homage to the Buddha, and departed.

At that time, in the city of Kuśinagara, there was a brahman named Subhadra, who was one hundred and twenty years old. He was wise and learned. Hearing that the śramaṇa Gautama would attain parinirvāṇa between the twin śāla trees that night, he thought to himself, "I have doubts about the Dharma. Only Gautama can resolve my mind. Now is the time. I will go by my own strength." That night, he left the city of Kuśinagara and went to the twin śāla trees. He went to Ānanda and asked about his well-being. Standing to one side, he said to Ānanda, "I heard that the śramaṇa Gautama will attain parinirvāṇa between the twin śāla trees tonight. I have come here to ask for a meeting. I have doubts about the Dharma. I wish to see Gautama to resolve my mind. Is there any spare time to meet?"

Ānanda replied, "Stop! Stop! Subhadra! The Buddha's body is ill. Do not disturb him!"

Subhadra insisted again and again, "I have heard that the Tathāgata appears in the world only once, like the udumbara flower that appears only occasionally. I have come to seek an audience to resolve my doubts. Is there any spare time to meet?"

Ānanda replied as before, "The Buddha's body is ill. Do not disturb him!"

At that time, the Buddha told Ānanda, "Do not stop him! Let him come in. He wants to resolve his doubts, and it will not disturb me. If he hears my Dharma, he will definitely gain understanding."

Ānanda then told Subhadra, "If you wish to see the Buddha, now is the time."

Subhadra then entered, greeted the Buddha, and sat to one side. He said to the Buddha, "I have doubts about the Dharma. Is there time to resolve them?"

The Buddha said, "Ask as you please."

Subhadra then asked, "Gautama, how is it that there are various groups who call themselves teachers, such as Rāmaputra, Maskarin Gośālīputra, Ajita Keśakambalin, Kakuda Kātyāyana, Sañjayin Vairaṭṭīputra, and Nirgrantha Jñātiputra. These teachers each have different teachings. Can the Gautama Śramaṇa know them all? Or not?"

The Buddha said, "Stop! Stop! Why discuss this? I know them all. Now I will explain the profound and wonderful Dharma to you. Listen carefully and think about it well."

Subhadra accepted the teaching. The Buddha told him, "If there were no eightfold noble path among all dharmas, there would be no first, second, third, or fourth fruits of the śramaṇa. Subhadra! It is because there is the eightfold noble path among all dharmas that there are the first, second, third, and fourth fruits of the śramaṇa. Subhadra! Now in my Dharma there is the eightfold noble path, and there are the first, second, third, and fourth fruits of the śramaṇa. The heterodox groups do not have the fruits of the śramaṇa." At that time, the World-Honored One spoke a verse for Subhadra:

I left home at twenty-nine, seeking the good path. Subhadra
I attained Buddhahood fifty years ago. Practicing precepts, concentration, and
wisdom, dwelling alone in contemplation, I now teach the essentials
of the Dharma. There are no śramaṇas outside of this.

The Buddha told Subhadra, "If all bhikṣus can restrain themselves, then the world will not be empty of arhats."

At that time, Subhadra said to Ānanda, "Those who have practiced the holy life under the Śramaṇa Gautama, those who are practicing now, and those who will practice in the future, all attain great benefits. Ānanda, you have also attained great benefits by practicing the holy life under the Tathāgata. I have also attained great benefits by being able to meet the Tathāgata and ask about my doubts. Now the Tathāgata has already distinguished me with the prediction of discipleship."

He then said to the Buddha, "May I now be allowed to go forth and receive full ordination in the Tathāgata's teachings?"

The Buddha told Subhadra, "If a non-Buddhist brāhman wants to practice the holy life in my teachings, he should be tested for four months to observe his conduct and examine his intentions. If he is fully equipped with proper conduct and is free from faults, he may receive full ordination in my teachings. Subhadra, you should know that this is up to the people's conduct."

Subhadra then said, "Non-Buddhist practitioners should be tested for four months in the Buddha's teachings to observe their conduct and examine their intentions. If they are fully equipped with proper conduct and are free from faults, they may receive full ordination. Now I can serve for four years in the Buddha's true teachings, fully equipped with proper conduct, without any faults, and then receive full ordination."

The Buddha told Subhadra, "I have already said that it is up to the people's conduct."

Then Subhadra left home that night, received the precepts, and practiced pure conduct. In this very life, he personally realized the end of birth and death, established the practice of purity, accomplished what was to be done, attained true wisdom, and would no longer be subject to rebirth. Before long that night, he became an arhat, becoming the last disciple of the Tathāgata, who then passed away before the Buddha.

At that time, Ānanda was standing behind the Buddha, stroking the bed and weeping uncontrollably. He lamented, "How swiftly the Tathāgata has entered parinirvāṇa! How swiftly the World-Honored One has entered parinirvāṇa! How swiftly the great Dharma is disappearing! How long the sentient beings will suffer! The eye of the world has disappeared. Why is this? I have received the Buddha's kindness and attained the stage of learning, but my practice is not yet complete, and the Buddha has entered parinirvāṇa."

At that time, the World-Honored One, knowing this, deliberately asked, "Where is Ānanda Bhikṣu now?"

At that time, the bhikṣus said to the Tathāgata, "Ānanda Bhikṣu is now behind the Buddha, stroking the bed and weeping uncontrollably. He laments, 'How swiftly the Tathāgata has entered parinirvāṇa! How swiftly the World-Honored One has entered parinirvāṇa! How swiftly the great Dharma is disappearing! How long the sentient beings will suffer! The eye of the world has disappeared. Why is this? I have received the Buddha's kindness and attained the stage of learning, but my practice is not yet complete, and the Buddha has entered parinirvāṇa.'"

The Buddha told Ānanda, "Stop! Stop! Do not be sorrowful and weep. Since you have served me, your physical actions have been loving, without duality or limit; your verbal actions have been loving, and your mental actions have been loving, without duality or limit. Ānanda! Your offerings to me are of great merit. If there are offerings to the devas, Māra, Brahmā, śramaṇas, and brāhmaṇas, none can compare to yours. You should only be diligent, and you will soon attain the Way."

At that time, the World-Honored One told the bhikṣus, "The past buddhas' attendants were also like Ānanda, and the future buddhas' attendants will also be like Ānanda. However, the past buddhas' attendants had to be told before they knew, but now my Ānanda knows just by a glance - what the Tathāgata needs, what the World-Honored One needs. This is Ānanda's unprecedented quality. You should uphold it. A wheel-turning sage king has four extraordinary and unprecedented qualities. What are the four? When the sage king walks, all the people of the country come to welcome him. Seeing him brings joy, hearing his teachings also brings joy, and gazing at his majestic countenance is never enough. When the wheel-turning sage king stands, sits, or lies down, all the ministers and people of the country come to the king. Seeing the king brings joy, hearing his teachings also brings joy, and gazing at his majestic countenance is never enough. These are the four extraordinary qualities of a wheel-turning sage king. Now my Ānanda also has these four extraordinary qualities. What are the four? Ānanda silently enters the assembly of bhikṣus, and the assembly is all joyful. When he preaches the Dharma for the assembly, hearing it also brings joy. Gazing at his demeanor and listening to his Dharma is never enough. Furthermore, when Ānanda silently goes to the assembly of bhikṣuṇīs, the assembly of upāsakas, and the assembly of upāsikās, seeing him brings joy to all. If he preaches the Dharma for them, hearing it also brings joy. Gazing at his demeanor and listening to his Dharma is never enough. These are Ānanda's four unprecedented and extraordinary qualities."

At that time, Ānanda bared his right shoulder, touched his right knee to the ground, and said to the Buddha, "World-Honored One! Now, the elders of the four directions, who are śramaṇas with great wisdom, who are clear in the sutras and vinaya, and who have lofty virtue, come to pay homage to the World-Honored One. I am able to pay respects to them, see them, and ask them questions. After the Buddha's parinirvāṇa, they will no longer come. Without anyone to look up to, what should I do?"

The Buddha told Ānanda, "Do not worry. The noble sons always have four recollections. What are the four? First, recollecting the Buddha's birthplace, they joyfully wish to see it, remember it without forgetting, and give rise to a longing mind. Second, recollecting the place where the Buddha first attained the Way, they joyfully wish to see it, remember it without forgetting, and give rise to a longing mind. Third, recollecting the place where the Buddha turned the wheel of the Dharma, they joyfully wish to see it, remember it without forgetting, and give rise to a longing mind. Fourth, recollecting the place where the Buddha entered parinirvāṇa, they joyfully wish to see it, remember it without forgetting, and give rise to a longing mind. Ānanda! After my parinirvāṇa, the noble sons and daughters who recollect the Buddha's birthplace will have such merits. The Buddha's attainment of the Way, his spiritual power, turning the wheel of the Dharma, and liberating people, as well as his approaching parinirvāṇa and leaving behind the Dharma, are all like this. They should go to those places, travel and pay respects to the various stupas and temples. After death, they will all be reborn in the heavens, except for those who have attained the Way."

The Buddha told Ānanda, "After my parinirvāṇa, if the Śākya clansmen come and wish to become monks, allow them to renounce the householder life and receive full ordination. Do not create obstacles for them. If non-Buddhist Brahmins come and wish to become monks, also allow them to renounce the householder life and receive full ordination. Do not test them for four months. Why is that? They have different views. If they are detained for a short time, they will give rise to their original views."

At that time, Ānanda knelt with his palms joined and said to the Buddha, "After the Buddha's parinirvāṇa, what should be done about the arrogant and self-willed bhikṣus?"

The Buddha told Ānanda, "After my parinirvāṇa, if those arrogant ones do not follow the proper conduct and do not accept the instructions, you should all collectively impose the punishment of silent treatment. Order the bhikṣus not to speak with them, nor to interact with them in teaching and assisting them."

At that time, Ānanda again said to the Buddha, "After the Buddha's parinirvāṇa, what should be done about the women who have not received instruction?"

The Buddha told Ānanda, "Do not meet with them."

Ānanda again said, "If we do meet, what should be done?"

The Buddha said, "Do not speak with them."

Ānanda again said, "If we do speak with them, what should be done?"

The Buddha said, "You should examine your own mind. Ānanda, do you think that after the Buddha's parinirvāṇa, there will be no more protection and you will lose what you uphold? Do not have such a view. The sūtras and precepts I have taught since becoming a Buddha are your protection and what you uphold. Ānanda, from today onwards, I allow the bhikṣus to abandon minor precepts. Call each other by their first names. This is the way of respect and obedience for those who have left home."

The Buddha told the bhikṣus, "If you have any doubts about the Buddha, Dharma, and Saṃgha, or about the path, you should ask quickly. Now is the time. Do not regret it later. While I am still here, I will explain it for you." At that time, the bhikṣus were silent and did not speak.

The Buddha again said, "If you have any doubts about the Buddha, Dharma, and Saṃgha, or about the path, you should ask quickly. Now is the time. Do not regret it later. While I am still here, I will explain it for you." At that time, the bhikṣus were again silent.

The Buddha again said, "If you are ashamed and do not dare to ask, you should rely on your friends and quickly come to ask. Now is the time. Do not regret it later." At that time, the bhikṣus were again silent.

Ānanda said to the Buddha, "I believe that this assembly all has pure faith. There is not a single bhikṣu who doubts the Buddha, Dharma, and Saṃgha, or doubts the path.

The Buddha told Ānanda, "I also know that even the youngest bhikṣu in this assembly has seen the path and will not go to evil paths. After seven rebirths at most, they will definitely end suffering." At that time, the World-Honored One then prophesied the attainment of the fruit of the path by the 1,200 disciples.

At that time, the World-Honored One put on his uttarāsanga robe, extended his golden arm, and told the bhikṣus, "You should all observe that the Tathāgata appears in the world from time to time, like the udumbara flower appearing once in a while." At that time, the World-Honored One further observed this meaning and spoke a verse:

The right arm is purple-golden in color, the Buddha appears like a
spiritual auspicious sign; coming and going, impermanence, appearing and disappearing, without negligence.

"Therefore, bhikṣus! Do not be negligent. It is because of my own non-negligence that I attained perfect enlightenment. Immeasurable good qualities are also attained through non-negligence. All things that are impermanent exist. This is the last teaching of the Tathāgata." Then the World-Honored One entered the first dhyāna concentration, arose from the first dhyāna and entered the second dhyāna; arose from the second dhyāna and entered the third dhyāna; arose from the third dhyāna and entered the fourth dhyāna; arose from the fourth dhyāna and entered the concentration of the sphere of space; arose from the concentration of the sphere of space and entered the concentration of the sphere of consciousness; arose from the concentration of the sphere of consciousness and entered the concentration of the sphere of nothingness; arose from the concentration of the sphere of nothingness and entered the concentration of neither perception nor non-perception; arose from the concentration of neither perception nor non-perception and entered the concentration of cessation of perception and feeling.

At that time, Ānanda asked Aniruddha, "Has the World-Honored One already entered parinirvāṇa?"

Aniruddha said, "Not yet, Ānanda! The World-Honored One is now in the concentration of cessation of perception and feeling. I have heard from the Buddha in person that he will enter parinirvāṇa after arising from the fourth dhyāna."

At that time, the World-Honored One arose from the concentration of cessation of perception and feeling, entered the concentration of neither perception nor non-perception; arose from the concentration of neither perception nor non-perception, entered the concentration of non-utility; arose from the concentration of non-utility, entered the concentration of the sphere of consciousness; arose from the concentration of the sphere of consciousness, entered the concentration of the sphere of space; arose from the concentration of the sphere of space, entered the fourth dhyāna; arose from the fourth dhyāna, entered the third dhyāna; arose from the third dhyāna, entered the second dhyāna; arose from the second dhyāna, entered the first dhyāna; arose from the first dhyāna, entered the second dhyāna; arose from the second dhyāna, entered the third dhyāna; arose from the third dhyāna, entered the fourth dhyāna; arose from the fourth dhyāna, the Buddha entered parinirvāṇa. At that time, the earth greatly shook, and the devas and humans were all greatly frightened. In the dark places not illuminated by the light of the sun and moon, they were all greatly illuminated, and they could see each other. They said to each other, "That person was born here! That person was born here!" The light was universal, surpassing the light of the devas.

At that time, the devas of the Trāyastriṃśa Heaven scattered maṇḍala flowers, utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers in the sky above the Tathāgata and the assembly. They also scattered powdered celestial sandalwood on the Buddha and the great assembly. After the Buddha's parinirvāṇa, the Brahmā King of the Heaven of the Thirty-three spoke a verse in the sky:

All beings in the dark and ignorant class will all abandon the
aggregates. The Buddha is the unsurpassed Honored One, without equal in the
world. The Tathāgata, the Great Sage Hero, has the power of fearlessness
and no-fear. The World-Honored One should abide for a long time, but
now enters parinirvāṇa.

At that time, Śakra, Lord of the Devas, again spoke a verse:

The aggregates and activities are impermanent, only giving rise to the Dharma of
decline and decay. The born have no immortality, the Buddha's extinction is bliss.

At that time, Vaiśravaṇa, King of the Guardians of the World, again spoke a verse:

The great forest of merit trees, the unsurpassed merit śāla trees
the excellent field for receiving offerings, between the twin trees, attaining parinirvāṇa.

At that time, Aniruddha again spoke a verse:

The Buddha abides in the unconditioned, not relying on inhalation and exhalation
He originally came from tranquility and extinction, and the spiritual radiance then disappeared.

At that time, the bhikṣu Brahmadatta again spoke a verse:

Do not slacken in mind, but cultivate superior wisdom for oneself
Without attachment, without defilement, free from love, the unsurpassed Honored One.

At that time, the bhikṣu Ānanda again spoke a verse:

The devas and humans are filled with terror, their body hairs
stand on end. All have attained perfect enlightenment and taken parinirvāṇa.

At that time, the god Kimbila again spoke a verse:

The world has lost its protector, sentient beings are forever blind and dark
They will no longer see the perfectly enlightened one, the lion among men.

At that time, the Vajra-wielding General again spoke a verse:

In this world and the next, the gods and humans of
the Brahma world will no longer see the lion among men.

At that time, the Buddha's mother Maya also spoke a verse:

The Buddha was born in the Lumbini Grove, and his teachings spread far
and wide. Now returning to his birthplace, he will forever abandon his impermanent body.

At that time, the tree spirit of the twin trees also spoke a verse:

When will we again scatter flowers out of season upon the Buddha, the
Tathāgata who has attained the ten powers and virtues, as he enters parinirvāṇa?

At that time, the tree spirit of the Śāla Grove also spoke a verse:

This place is the most wonderful and joyful, where the Buddha was born and
grew up; here he turned the wheel of the Dharma and also entered parinirvāṇa.

At that time, the Four Heavenly Kings also spoke a verse:

The Tathāgata's unsurpassed wisdom always speaks of impermanence; he liberates beings
from the bonds of suffering and ultimately enters into quiescent extinction.

At that time, the Heavenly King of the Thirty-three Heavens also spoke a verse:

For billions and millions of eons, seeking to accomplish the unsurpassed path
liberating beings from the bonds of suffering, ultimately entering into quiescent extinction.

At that time, the Heavenly King of the Flame Heaven also spoke a verse:

This is the last robe, wrapped around the Tathāgata's body
after the Buddha's parinirvāṇa, where should the robe be offered?

At that time, the Heavenly King of the Tuṣita Heaven also spoke a verse:

This is the last body, the aggregates and sense bases
cease here; without sorrow or joy, without old age or death.

At that time, the Heavenly King of the Paranirmitavaśavartin Heaven also spoke a verse:

The Buddha will lie down on his right side this night, in
this śāla grove, the lion of the Śākya clan will attain parinirvāṇa.

At that time, the Heavenly King of the Paranirmitavaśavartin Heaven also spoke a verse:

The world will be forever in darkness, the moon, the king of stars
will fall; Covered by impermanence, the sun of great wisdom will be forever obscured.

At that time, another bhikṣu spoke a verse:

This body is like a bubble, fragile - who would enjoy it?
The Buddha attained the vajra body, yet it was still destroyed by
impermanence. The vajra bodies of all Buddhas also return to impermanence; quickly
extinguished like a little snow - what else can one hope for?

After the Buddha's parinirvāṇa, the bhikṣus were grief-stricken and collapsed on the ground, rolling and wailing uncontrollably. They lamented, "The Tathāgata's nirvāṇa is so swift! The World-Honored One's nirvāṇa is so swift! The great Dharma is obscured so quickly! The long decline of sentient beings, the extinction of the eye of the world. It is like a great tree with its roots pulled out, its branches and leaves broken. It is also like cutting a snake, writhing and confused, not knowing where to go."

At that time, the bhikṣus were also like this, grief-stricken and collapsed on the ground, rolling and wailing uncontrollably. They lamented, "The Tathāgata's nirvāṇa is so swift! The World-Honored One's nirvāṇa is so swift! The great Dharma is obscured so quickly! The long decline of sentient beings, the extinction of the eye of the world."

At that time, the elder Aniruddha said to the bhikṣus, "Stop! Stop! Do not grieve. The devas above may be suspicious."

At that time, the bhikṣus asked Aniruddha, "How many devas are above?"

Aniruddha said, "The sky is filled with them. How can they be counted? They all hover and stir in the sky, wailing and lamenting, weeping and saying, 'How swiftly the Tathāgata has entered parinirvāṇa! How swiftly the World-Honored One has entered parinirvāṇa! How swiftly the great Dharma is disappearing! The sentient beings will be long in decline, and the eye of the world will be extinguished. It is like a great tree with its roots uprooted and branches broken. It is also like a snake cut in two, writhing and confused, not knowing where to go.' At that time, the devas were also like this. They all hovered and stirred in the sky, wailing and lamenting, weeping and saying, 'How swiftly the Tathāgata has entered parinirvāṇa! How swiftly the World-Honored One has entered parinirvāṇa! How swiftly the great Dharma is disappearing! The sentient beings will be long in decline, and the eye of the world will be extinguished.'"

At that time, the bhikṣus discussed the Dharma throughout the night until dawn. Aniruddha then told Ānanda, "You should enter the city and tell the Mallas, 'The Buddha has already entered parinirvāṇa. You should do what you wish to do promptly.'"

At that time, Ānanda rose, paid homage at the Buddha's feet, and entered the city with a bhikṣu, weeping. He saw that the five hundred Mallas had gathered in one place for some reason. When the Mallas saw Ānanda coming, they all rose to welcome him, paid homage at his feet, and stood there, saying to Ānanda, "Why have you come so early?"

Ānanda replied, "I have come here early to benefit you. You should know that the Tathāgata entered parinirvāṇa last night. You should do what you wish to do promptly."

When the Mallas heard these words, they all grieved and wept, saying, "How swiftly the Buddha has entered parinirvāṇa! How swiftly the eye of the world has disappeared!"

Ānanda said, "Stop, stop! Do not grieve. It is impossible for conditioned things not to change. The Buddha has already said: 'Those who are born will die, those who come together will part; all love and affection are impermanent.'"

The Mallas then said to each other, "We should return home and prepare various incense, flowers, and music. Let us quickly go to the twin trees to make offerings to the relics. After a day, we will place the Buddha's relics on a bed, and let the Mallas' young boys lift the four corners of the bed, carrying banners and canopies, burning incense, scattering flowers, and making offerings with music. We will enter the eastern city gate, go through all the streets and alleys, so that the people of the country can all make offerings. Then we will leave through the western city gate, go to a high and prominent place, and cremate them." When the Mallas had discussed this, they each returned home to prepare incense, flowers, and music. They went to the twin trees and made offerings to the relics. After a day, they placed the Buddha's relics on a bed. The Mallas and others came to lift the bed, but they were all unable to do so.

At that time, Aniruddha said to the Mallas, "You should stop and not tire yourselves in vain. Now the devas wish to come and lift the bed."

The Mallas said, "For what reason do the devas wish to lift this bed?"

Aniruddha said, "You wish to make offerings to the relics with incense, flowers, and music for one day, then place the Buddha's relics on the bed, have the Mallas' young men lift the four corners of the bed, hold banners and canopies, burn incense, scatter flowers, and make offerings with music, enter the eastern gate of the city, go through all the streets and alleys, so that the people of the country can all make offerings; then go out the western gate of the city, to a high and visible place to cremate it. The devas wish to keep the relics for seven days, with incense, flowers, music, and respectful offerings; then place the Buddha's relics on the bed, have the Mallas' young men lift the four corners of the bed, hold banners and canopies, scatter flowers, burn incense, and make offerings with various music, enter the eastern gate of the city, go through all the streets and alleys, so that the people of the country can all make offerings; then go out the northern gate of the city, cross the Hiranyavati River, to the Tivanaka Monastery to cremate it. This is the intention of the devas, to keep the bed from moving."

The Mallas said, "Yes! This is a good idea! We will follow the devas' intention."

At that time, the Mallas said to each other, "We should enter the city first, and level the roads street by street, sweep and sprinkle them, burn incense, and then return here to make offerings to the relics for seven days." The Mallas then entered the city together, leveled the roads street by street, swept and sprinkled them, burned incense, and then left the city. Between the twin trees, they made offerings to the relics with incense, flowers, and music. After seven days, as the sun was about to set, they raised the Buddha's relics and placed them on a bed. The Mallas' young men lifted the four corners of the bed, held banners and canopies, burned incense, scattered flowers, and made offerings with various music. They walked slowly, with the relics in front and the Mallas following behind.

At that time, the devas of the Trayastriṃśa Heaven scattered flowers such as mandārava, utpala, padma, kumuda, and puṇḍarīka, as well as heavenly sandalwood powder, over the relics, filling the streets and roads. The devas played music and the spirits sang. The Mallas said to each other, "Let us put aside human music and please arrange heavenly music to make offerings to the relics."

Then the Mallas carried the bed and gradually advanced, entering the eastern city gate and stopping in the streets and alleys. They burned incense, scattered flowers, and made offerings with music. At that time, there was a Mallas' daughter named Luyi who had faith in the Buddha's teachings. She held golden flowers as big as chariot wheels and made offerings to the relics. At that time, an old woman raised her voice in praise, saying, "These Mallas have gained great benefits. The Tathāgata passed away here in the end, and the people of the whole country have had the opportunity to make offerings."

At that time, after the Mallas had made offerings, they left the city through the northern gate, crossed the Nairañjanā River, and arrived at the Tiara Monastery. They placed the bed on the ground and said to Ānanda, "What other offerings should we make?"

Ānanda replied, "I have personally heard from the Buddha and received his instructions. If you wish to bury the relics, it should be done according to the burial method of a wheel-turning sage king."

He further asked Ānanda, "What is the burial method of a wheel-turning sage king?"

He replied, "The burial method of a sage king is to first bathe the body with fragrant water, wrap it completely with new silk, then wrap it with five hundred layers of cloth, place the body in a golden coffin, fill it with sesame oil, lift the golden coffin and place it in a second large iron coffin, with a sandalwood coffin next to it on the outside, pile up various famous incense on top, and cremate it. Collect the relics and build a stupa at the crossroads, with a flagpole and streamers, so that all passersby in the country can see the king's stupa, miss the righteous teachings, and benefit greatly. Ānanda! If you wish to bury me, first bathe the body with fragrant water, wrap it completely with new silk, then wrap it with five hundred layers of cloth. Place the body in a golden coffin, fill it with sesame oil, lift the golden coffin and place it in a second large iron coffin, with a sandalwood coffin next to it on the outside, pile up various famous incense on top, and cremate it. Collect the relics and build a stupa at the crossroads, with a flagpole and streamers, so that all passersby can see the Buddha's stupa, miss the Dharma king's teachings of the Tathāgata, gain blessings in this life, and attain rebirth in heaven upon death, except for those who attain the Way."

At that time, the Mallas said to each other, "Let us return to the city to prepare funeral supplies, incense, flowers, silk, coffins, fragrant oil, and white cloth." The Mallas then entered the city together, prepared the funeral supplies, and returned to the Heaven-Crowned Temple. They bathed the Buddha's body with fragrant water, wrapped it completely with new silk, then wrapped it with five hundred layers of cloth. They placed the body in a golden coffin, filled it with fragrant oil, lifted the golden coffin and placed it in a second large iron coffin, with a sandalwood coffin wrapped around the outside, and piled various famous incense on top.

At that time, there was a Mallas minister named Rūpa who held a large torch and tried to burn the Buddha's pyre, but the fire would not burn. Another great Mallas tried to light the pyre next, but the fire would not burn. Then Aniruddha said to the Mallas, "Stop, stop, sirs! It is not something you can do. The fire is extinguished and will not burn. It is the intention of the gods.

The Mallas asked again, "Why do the gods not allow the fire to burn?"

Aniruddha said, "The gods know that Mahakasyapa is coming from the country of Vaisali with five hundred disciples. He is halfway there and has not yet cremated the Buddha's body. The gods know his intention and therefore do not allow the fire to burn."

The Mallas said, "We wish to fulfill this intention!"

At that time, Mahakasyapa was leading five hundred disciples from the country of Vaisali. On the way, he encountered a Nirgrantha holding a mandara flower. Mahakasyapa saw the Nirgrantha from afar and went up to him, asking, "Where are you coming from?"

He replied, "I am coming from the city of Kuśinagara."

Mahakasyapa said again, "Do you know my teacher?"

He replied, "I know."

He asked again, "Is my teacher still alive?"

He replied, "It has been seven days since his parinirvāṇa. I came here with these heavenly flowers." When Kāśyapa heard this, he was disappointed and unhappy. At that time, the five hundred bhikṣus heard that the Buddha had entered parinirvāṇa. They all wept bitterly, rolling on the ground and wailing, unable to control themselves. Wiping away their tears, they said, "How swiftly the Tathāgata has entered parinirvāṇa! How swiftly the World-Honored One has entered parinirvāṇa! How swiftly the great Dharma has been obscured! The sentient beings will suffer for a long time, and the eye of the world has disappeared. It is like a great tree with its roots uprooted and branches broken. It is also like a snake cut in two, writhing and confused, not knowing where to go."

At that time, among the assembly was a Śākya youth named Bhadrapāla. He stopped the bhikṣus and said, "Do not grieve, bhikṣus. The World-Honored One has entered parinirvāṇa. I am now free. He always said, 'You should do this, you should not do that.' From now on, I will do as I please."

Kāśyapa heard this and was disappointed and unhappy. He told the bhikṣus, "Quickly put on your robes and take your alms bowls. Let us go to the twin trees now, before the cremation. We may still be able to see the Buddha."

When the bhikṣus heard Mahākāśyapa's words, they immediately rose from their seats, followed Kāśyapa, went to the city of Kuśinagara, crossed the Nairañjanā River, arrived at the Heavenly Crown Temple, and went to Ānanda's place. After paying respects, they stood to one side and said to Ānanda, "We wish to pay our respects to the relics before the cremation. May we be allowed to see them?"

Ānanda replied, "Although it has not been cremated, it is difficult to see now. The reason is that the Buddha's body has been washed with fragrant water and wrapped in layers of fine cloth, with five hundred layers of cloth wrapped one after another. It is placed in a golden coffin, which is then placed in an iron coffin, with a sandalwood coffin wrapped around the outside. It is difficult to see the Buddha's body again."

Kāśyapa requested three times, and Ānanda replied as before, "It is difficult to see the Buddha's body again."

At that time, Mahākāśyapa was just about to go to the incense pile. At that time, the Buddha's body emerged from the heavy coffin with both feet, and the feet had a different color. Kāśyapa saw this and asked Ānanda in surprise, "The Buddha's body is golden in color. Why are the feet different?"

Ānanda replied, "Just now, an old woman sadly came forward and stroked the Buddha's feet with her hand. Tears fell on them, so the color is different."

Kāśyapa, having heard this, was again greatly displeased. He then went to the incense pile and paid homage to the Buddha's relics. At that time, the four groups of disciples and the heavenly beings above all paid homage at the same time. Then the Buddha's feet suddenly disappeared.

At that time, Mahākāśyapa circumambulated the pile three times and spoke a verse:

At
that
time
Mahākāśyapa
circumambulated
the
pile
three
times
and
spoke
a verse:

At that time, Mahākāśyapa, with great majesty and the four kinds of eloquence, spoke this verse. When he had finished speaking, the Buddha's pyre spontaneously burned without being lit. The Mallas said to each other, "The fire is fierce and difficult to extinguish. When cremating the relics, they may be consumed. Where can we find water to extinguish it?" At that time, there was a Śāla tree spirit beside the Buddha's pyre who had a deep faith in the Buddha's path. He immediately used his spiritual power to extinguish the fire on the Buddha's pyre.

The Mallas again said to each other, "Within twelve yojanas of this Kuśinagara, all the fragrant flowers should be gathered to offer to the Buddha's relics." They then went to the side of the city to gather fragrant flowers to make offerings.

At that time, the Mallas of Pāpā country heard that the Buddha had attained parinirvāṇa between the twin śāla trees. They all thought to themselves, "Now we should go to request a share of the relics and build a stupa to make offerings in our own country." The Mallas of Pāpā country then assembled the four divisions of their army - elephant troops, cavalry, chariot troops, and infantry - and went to Kuśinagara. They sent a messenger to say, "We have heard that the Buddha, the Blessed One, has attained parinirvāṇa here. He was also our teacher. With a respectful and admiring heart, we come to request a share of his relics to build a stupa and make offerings in our own country.

The king of Kuśinagara replied, "Yes, yes, it is as you say. But the World-Honored One has come to this land and attained parinirvāṇa here. The people of our country will make offerings themselves. It is too much trouble for you to come from afar. The share of relics cannot be obtained.

At that time, the people of the country of Śrāvastī, the people of the country of Rāmagrāma, the brāhmanas of the country of Vaiśālī, the Śākya people of the country of Kapilavastu, the Licchavi people of the country of Vaiśālī, and King Ajātaśatru of Magadha heard that the Tathāgata had attained parinirvāṇa between the twin śāla trees in Kuśinagara. They all thought to themselves, "Now we should go to request a share of the relics.

At that time, the kings of various countries, including Ajātaśatru, immediately dispatched the four divisions of their armies - elephant troops, cavalry, chariot troops, and infantry - to cross the Ganges River. They then ordered the brāhman Fragrant Surname: "You should go into Kuśinagara on my behalf and ask the Mallas, 'Are you all well and strong? We have always respected each other as neighbors, and there has never been any dispute between us. I have heard that the Tathāgata attained parinirvāṇa in your country. The unsurpassed Honored One is truly my heavenly being. Therefore, I have come from afar to request a share of his relics, wishing to return to my own country to build a stupa and make offerings. If you give it to me, the heavy treasures of the entire country will be shared with you.'"

At that time, the brāhman Fragrant Surname, having received the king's instructions, immediately went to the city and said to the Mallas, "The great king of Magadha asks about your well-being: 'Are you all well and strong? We have always respected each other as neighbors, and there has never been any dispute between us. I have heard that the Tathāgata attained parinirvāṇa in your country. The unsurpassed Honored One is truly my heavenly being. Therefore, I have come from afar to request a share of his relics, wishing to return to my own country to build a stupa and make offerings. If you give it to me, the heavy treasures of the entire country will be shared with you.'"

At that time, the Mallas replied to Fragrant Surname, "Yes, yes! It is indeed as you say. But since the World-Honored One has come to this land and attained parinirvāṇa here, the people of the country will make offerings themselves. It is too much trouble for you to come from afar. The relics cannot be divided.

At that time, the kings of various countries immediately gathered their ministers and discussed together, making a verse to announce:

We have come from afar to pay homage and humbly
request a share. If it is not given, the four
armies are here, not sparing life and limb. If it
is not obtained through righteousness, we shall take it by force.

At that time, the country of Kuśinagara immediately gathered its ministers and discussed together, answering in verse:

We have been greatly troubled, and you have come
to pay homage. We dare not give the remains
of the Tathāgata. If they want to raise troops
we also have them. We will fight to the
death, without fear.

At that time, the brāhman of the fragrant surname said to the crowd, "Virtuous ones! For a long time you have received the Buddha's teachings, recited the Dharma words with your mouths, and accepted the benevolent transformation in your minds. You always think of wanting to bring peace to all beings. How can you fight over the Buddha's relics and harm each other? The Tathāgata's remains are meant to bring great benefit. The relics are present now, you should just divide them up and take them."

The crowd all praised it as good. They then discussed, "Who is capable of dividing them?"

They all said, "The brāhman of the fragrant surname is kind, wise, and impartial. He can be made to divide them."

At that time, the kings of the various countries immediately ordered the fragrant surname, "You divide the Buddha's relics for us and make them into eight equal parts."

At that time, the fragrant surname, having heard the words of the various kings, went to the place of the relics, bowed his head to pay respects, and slowly took the Buddha's upper tooth, placing it aside. He then sent a messenger to bring the Buddha's upper tooth to King Ajātaśatru, saying to the messenger, "You should speak on my behalf to the great king, asking about his light and easy rise and strong walking, whether the relics have not yet arrived, and whether he is waiting for a long time. Now I am entrusting the messenger with the Tathāgata's upper tooth, which can be used for worship to comfort his longing. When the morning star appears, the division of the relics will be completed, and I will personally send them to him."

At that time, the messenger, having received the words of the fragrant surname, went to King Ajātaśatru and said, "The brāhman fragrant surname asks about your immeasurable well-being: 'Are you light and easy in rising and strong in walking? The relics have not yet arrived, and you are waiting for a long time. Now I am entrusting the messenger with the Tathāgata's upper tooth, which can be used for worship to comfort your longing. When the morning star appears, the division of the relics will be completed, and I will personally send them to you.'"

At that time, the fragrant surname took one stone's worth in a bottle, and then divided the relics into eight equal parts. He then said to the crowd, "I wish to be given this bottle by the assembly's agreement, so that I may build a stupa and make offerings to it in my own house."

They all said, "Wise! This is knowing the right time. We will all agree to give it to you."

At that time, the people of Vipula village said to the crowd, "Please give us the burnt earth to build a stupa and make offerings." They all said, "We will give it to you."

At that time, the people of Kuśinagara obtained a portion of the relics and immediately built a stupa in their country to make offerings.

The people of Pāvā, the people of Śrāvastī, the people of Rāmagrāma, the people of Vṛji, the people of Kapilavastu, the people of Vaiśālī, King Ajātaśatru of Magadha, and others obtained a portion of the relics and returned to their respective countries to build stupas and make offerings. The brahmin of the Fragrant Clan took the relic jar and returned to build a stupa. The people of Vipula village took the burnt earth and returned to build a stupa.

At that time, eight stupas were built for the Tathāgata's relics, the ninth was the jar stupa, the tenth was the charcoal stupa, and the eleventh was the stupa for the hair at birth.

When was the Buddha born? When did he attain enlightenment? When did he enter parinirvāṇa? He was born when the star Rāhu was visible, he renounced the householder's life when Rāhu was visible, he attained enlightenment when Rāhu was visible, and he entered parinirvāṇa when Rāhu was visible.

When was the two-legged
honored one born? When
did he leave the
suffering of the forest?
When did he attain
the supreme path? When
did he enter the
city of nirvāṇa? Rāhu
was visible when the
two-legged honored one was
born, Rāhu was visible
when he left the
suffering of the forest
Rāhu was visible when
he attained the supreme
path, and Rāhu was
visible when he entered
the city of nirvāṇa.