26.9 （九）舍利

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī.

At that time, the World-Honored One was with a great assembly of five hundred bhikṣus. At that time, the World-Honored One wished to go to Rājagṛha for the summer retreat. Śāriputra also wished to go to Rājagṛha for the summer retreat. The twelve hundred and fifty disciples all wished to go to Rājagṛha for the summer retreat. However, after Śāriputra and Maudgalyāyana had completed the summer retreat, they would enter parinirvāṇa.

At that time, the World-Honored One, together with the bhikṣus, Śāriputra, Maudgalyāyana, and others, traveled to the Kalandaka Bamboo Grove in Rājagṛha and spent the summer retreat there. At that time, the World-Honored One said to Śāriputra, "Now the twelve hundred and fifty disciples are spending the summer retreat here with you. However, Śāriputra and Maudgalyāyana bhikṣus will enter parinirvāṇa. What do you think, Śāriputra! Are you able to teach the wonderful Dharma to the bhikṣus? I now have a pain in my back and wish to rest a little."

Śāriputra replied, "Yes, World-Honored One!"

At that time, the World-Honored One personally folded his saṃghāṭī robe, placed his right side on the ground, and crossed his legs. He focused his mind on the dawn.

At that time, Venerable Śāriputra said to the bhikṣus, "When I first received the precepts, after half a month, I attained the four kinds of eloquence and realized them fully. I will now explain them, distinguishing their meanings, so that you may understand and clearly distinguish them. Listen carefully and contemplate them well!"

The bhikṣus replied, "Yes." At that time, the bhikṣus received the teachings from Śāriputra.

Śāriputra said, "What are the four kinds of eloquence? The eloquence of meaning that I have realized. The eloquence of the Dharma that I have realized through this. The eloquence of suitability that I have realized through this. The eloquence of self that I have realized through this. I will now extensively distinguish their meanings. If there are any doubts among the four assemblies, you may ask about their meanings while I am present. If there are any doubts about the four dhyānas, or the four immeasurables, you may ask me, and I will explain them. If there are any doubts about the four right efforts, you may ask about their meanings, and I will explain them. The four bases of supernormal power, the four foundations of mindfulness, and the four noble truths - if there are any doubts, come and ask me about their meanings, and I will explain them. If you do not ask now, it will be of no benefit to regret later! I now possess the profound Dharma and the practices of the World-Honored One, the One Without Attachment, the Perfectly Enlightened One. If you have any questions about their meanings, I will explain them, so that you do not have regrets later."

At that time, Venerable Mahāmaudgalyāyana, having finished his meal, put on his robe and took his bowl, and was about to enter Rājagṛha to beg for food. At that time, the staff-bearing brāhmaṇas saw Maudgalyāyana coming from afar, and each went to each other, saying, "This is the foremost disciple among the śramaṇas of Gautama. We should all surround him and beat him to death."

At that time, those brāhmaṇas surrounded and seized him, beating him to death with tiles and stones, and then left. His body was covered everywhere, with bones and flesh rotten and exhausted, suffering unbearably.

At that time, Mahāmaudgalyāyana thought, "These brāhmaṇas surrounded and beat me, causing my bones and flesh to rot and fall off before leaving. Now my body is in pain everywhere, suffering unbearably, and I have no strength to return to the garden. I can now return to the monastery by supernatural power." At that time, Maudgalyāyana immediately returned to the monastery by supernatural power and went to where Śāriputra was, sitting to one side.

At that time, Venerable Mahāmaudgalyāyana said to Śāriputra, "This brāhmaṇa with a staff surrounded and beat me, causing my bones and flesh to rot and fall off. My body is in unbearable pain. I now wish to attain parinirvāṇa and have come to bid you farewell.

At that time, Śāriputra said, "Among the disciples of the World-Honored One, who is foremost in supernatural powers and has great spiritual power, why did he not avoid it by supernatural power?"

Maudgalyāyana replied, "The actions I have previously committed are extremely deep and heavy. I must seek to receive retribution. It is impossible to avoid it. It is not received in the sky. However, my body is extremely painful today. Therefore, I have come to bid you farewell and attain parinirvāṇa."

Śāriputra said, "Among the bhikṣus and bhikṣuṇīs, those who cultivate the four bases of supernormal power extensively expound their meaning. If those people wish to dwell for an eon or beyond an eon, and even not attain parinirvāṇa, why do they not dwell and attain parinirvāṇa?"

Maudgalyāyana replied, "So it is, Śāriputra! The Tathāgata said, 'If bhikṣus and bhikṣuṇīs cultivate the four bases of supernormal power and wish to dwell for an eon, it is also possible.' But the Tathāgata dwells for an eon, and I also dwell. But today the World-Honored One will soon attain parinirvāṇa. The lifespan of sentient beings is extremely short. Moreover, I cannot bear to see the World-Honored One attain parinirvāṇa. However, my body is extremely painful and I wish to attain parinirvāṇa."

At that time, Śāriputra said to Maudgalyāyana, "You should wait a moment. I will first attain parinirvāṇa." At that time, Maudgalyāyana remained silent and did not respond.

At that time, Śāriputra went to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side. Śāriputra then said to the World-Honored One, "I now wish to attain parinirvāṇa. I only request your permission."

At that time, the World-Honored One remained silent and did not respond. Śāriputra then repeated his request three times, saying, "Now is the right time for me to attain parinirvāṇa."

At that time, the World-Honored One said to Śāriputra, "Why do you not wish to remain for one eon, let alone beyond one eon?"

Śāriputra said to the World-Honored One, "I have personally heard and received from the World-Honored One that the lifespan of sentient beings is extremely short, with a maximum of only one hundred years. Because the lifespan of sentient beings is short, the lifespan of the Tathāgata is also short. If the Tathāgata were to live for one eon, I would also wish to live for one eon."

The World-Honored One said, "As Śāriputra has said, because the lifespan of sentient beings is short, the lifespan of the Tathāgata is also short. However, this matter cannot be discussed. Because in the distant past, incalculable eons ago, there was a Buddha named Sudhana-pranidhāna Tathāgata, Arhat, Perfectly Enlightened One, who appeared in the world. At that time, the lifespan of humans was eighty thousand years, and there were none who died prematurely. When Sudhana-pranidhāna Tathāgata attained Buddhahood, he immediately manifested countless Buddhas, established countless sentient beings in the practices of the Three Vehicles, and established some in the stage of non-retrogression. He also established countless sentient beings in the four castes, and established countless sentient beings in the palaces of the Four Heavenly Kings, the Heaven of the Thirty-three Gods, the Heaven of Yāma, the Heaven of Tuṣita, the Heaven of Nirmāṇarati, the Heaven of Paranirmitavaśavartin, the Heaven of Brahmakāyika, the Heaven of Desire, the Heaven of Form, and the Formless Heaven. On that day, he entered parinirvāṇa in the realm of nirvāṇa without remainder. Now Śāriputra says, 'Because the lifespan of sentient beings is short, the lifespan of the Tathāgata is also short.' How can Śāriputra say, 'The Tathāgata will abide for one eon, up to one eon, and I will also abide for one eon, up to one eon'? However, sentient beings cannot know the long or short lifespan of the Tathāgata. Śāriputra should know that the Tathāgata has four inconceivable matters that cannot be known by the Lesser Vehicle. What are the four? The world is inconceivable, sentient beings are inconceivable, dragons are inconceivable, and the realm of the Buddha's land is inconceivable. These are called, Śāriputra, the four inconceivables."

Śāriputra said, "Yes, World-Honored One! There are four inconceivables: the world, sentient beings, dragon palaces, and the Buddha's land are truly inconceivable. However, I have always had this thought for a long time: 'Śākyamuni Buddha will not abide for one eon.' Moreover, the gods came to me and said, 'Śākyamuni Buddha will not be in the world for long, he is about eighty years old, and now the World-Honored One will soon attain parinirvāṇa.' I cannot bear to see the World-Honored One attain parinirvāṇa. Moreover, I have heard this from the Tathāgata: 'All the past, future, and present Buddhas, the foremost disciples first attain parinirvāṇa, and then the Buddha attains parinirvāṇa; and the last disciple also first attains parinirvāṇa, and then the World-Honored One will soon attain parinirvāṇa.' I only wish that the World-Honored One would allow me to attain parinirvāṇa."

The World-Honored One said, "Now is the right time."

Śāriputra then sat in front of the Tathāgata, straightened his body and mind, focused his attention in front, and entered the first dhyāna. From the first dhyāna, he arose and entered the second dhyāna. From the second dhyāna, he arose and again entered the third dhyāna. From the third dhyāna, he arose and again entered the fourth dhyāna. From the fourth dhyāna, he arose and again entered the sphere of space, the sphere of consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. From the sphere of neither perception nor non-perception, he arose and entered the concentration of cessation. From the concentration of cessation, he arose and entered the sphere of neither perception nor non-perception. From the sphere of neither perception nor non-perception, he arose and entered the sphere of nothingness, the sphere of consciousness, and the sphere of space. From the sphere of space, he arose and entered the fourth dhyāna. From the fourth dhyāna, he arose and entered the third dhyāna. From the third dhyāna, he arose and entered the second dhyāna. From the second dhyāna, he arose and entered the first dhyāna. From the first dhyāna, he arose and entered the second dhyāna. From the second dhyāna, he arose and entered the third dhyāna. From the third dhyāna, he arose and entered the fourth dhyāna. Then Venerable Śāriputra arose from the fourth dhyāna and said to the bhikṣus, "This is called the lion's heroic concentration.

At that time, the bhikṣus exclaimed in wonder, "How amazing! How extraordinary! Venerable Śāriputra's entry into samādhi is so swift!"

At that time, Śāriputra immediately rose from his seat, bowed his head to the World-Honored One's feet, and then withdrew.

At that time, many bhikṣus followed behind Śāriputra. Śāriputra then turned around and said, "Virtuous ones! Where do you wish to go?"

The many bhikṣus replied, "We wish to make offerings to Venerable Śāriputra."

Śāriputra said, "Stop! Stop! Virtuous ones! This is already an offering. I already have a śrāmaṇera who can make offerings to me. You should each return to your places, contemplate the Dharma, cultivate pure conduct, and end suffering. The Tathāgata's appearance in the world is extremely rare, appearing only occasionally, like the udumbara flower that appears only occasionally. The Tathāgata is also like this, appearing only after many eons. It is also difficult to attain a human body, and it is also difficult to attain the accomplishment of faith. Desiring to renounce the householder life and study the Tathāgata's teachings is also difficult to attain. Wishing for all conditioned phenomena not to cease is also difficult to attain; extinguishing desire and attachment completely without remainder, extinguishing and attaining nirvāṇa. Now there are four principles taught by the Tathāgata. What are the four? All conditioned phenomena are impermanent - this is the first principle taught by the Tathāgata. All conditioned phenomena are suffering - this is the second principle taught by the Tathāgata. All conditioned phenomena are selfless - this is the third principle taught by the Tathāgata. Nirvāṇa is ultimate peace - this is the fourth principle taught by the Tathāgata. These are called, virtuous ones, the four principles taught by the Tathāgata."

At that time, the bhikṣus all shed tears together, saying, "Now Śāriputra has entered parinirvāṇa, how could it be so fast?"

At that time, Venerable Śāriputra said to the bhikṣus, "Stop! Stop! Virtuous ones! Do not grieve. The law of change cannot be avoided. The king of Mount Sumeru is still subject to impermanence, let alone the body of a mustard seed. How can Śāriputra bhikṣu escape this affliction? The Tathāgata's vajra body will also soon enter parinirvāṇa, let alone my body. Therefore, you should each cultivate the Dharma practice and attain the end of suffering."

At that time, Venerable Śāriputra went to the monastery. Having arrived, he put away his robes and alms bowl, left the bamboo grove, and went to his birthplace. At that time, Venerable Śāriputra gradually begged for alms and arrived in the country of Māṣaka. At that time, Venerable Śāriputra wandered in his birthplace in Māṣaka, and his body fell ill, suffering greatly. At that time, there was only the novice monk Upāli who made offerings, removed the impurities from below his eyes, and provided him with purity.

At that time, Śakra, Lord of the Devas, knew what Śāriputra was thinking in his mind. In the time it takes a strong man to bend and stretch his arm, he disappeared from the Heaven of the Thirty-three and came to Śāriputra's monastery. Having arrived, he bowed his head to Śāriputra's feet and rubbed his feet with both hands, proclaiming his name, saying, "I am Śakra, Lord of the Devas."

Śāriputra said, "Excellent, Lord of the Devas! May your life be endless!"

Śakra, Lord of the Devas, replied, "I now wish to make offerings to Venerable Śāriputra."

At that time, Śāriputra replied, "Stop, stop, Lord of the Devas! This is already an offering, the purity of the devas, the asuras, dragons, ghosts, and the various heavenly beings. I now have my own novice monk who is sufficient to be my attendant."

At that time, Śakra, Lord of the Devas, spoke to Śāriputra three times, saying, "I now wish to create meritorious deeds. Do not go against my wish. I now wish to make offerings to Venerable Śāriputra." At that time, Śāriputra remained silent and did not respond. At that time, Śakra, Lord of the Devas, personally removed the excrement, not shrinking from the hardship.

At that time, Venerable Śāriputra entered parinirvāṇa that very night. At that time, the earth shook in six ways, there was a great sound, heavenly flowers rained down, music was played, devas filled the sky, and the wondrous devas also scattered kaṇṭaka flowers and sandalwood powder on top. At that time, when Śāriputra had attained parinirvāṇa, the devas all wailed and cried in the sky, unable to control themselves. In the sky, the desire realm devas, form realm devas, and formless realm devas all shed tears, just like the fine rain of spring. At that time, it was also like this. "Now Venerable Śāriputra has entered parinirvāṇa. How quickly!"

At that time, Śakra, Lord of the Devas, collected all kinds of incense and perfumed the body of Venerable Śāriputra. After making various offerings, he collected the relics and robes and handed them to the novice monk Mahāmaudgalyāyana, saying, "This is your teacher's relics and robes. Go and offer them to the World-Honored One. When you arrive, tell the World-Honored One about this matter in detail. If he says anything, then follow it."

At that time, Mahāmaudgalyāyana replied, "Yes, Kauśika!"

At that time, the novice monk Mahāmaudgalyāyana took the robes, alms bowl, and relics, went to where Ānanda was, and said to Ānanda, "My teacher has already attained parinirvāṇa. I now bring his relics and robes to offer to the World-Honored One!"

When Ānanda saw this, he immediately shed tears and said, "You should also come with me to where the World-Honored One is. Let us together inform the World-Honored One of this matter. If the World-Honored One has something to say, we will always uphold it."

Mahāmaudgalyāyana replied, "Yes, Venerable One!"

At that time, Ānanda brought the novice monk Mahāmaudgalyāyana to where the World-Honored One was. He bowed his head at the Buddha's feet and said to the World-Honored One, "This novice monk Mahāmaudgalyāyana came to me and said, 'My teacher has attained parinirvāṇa. I now bring his robes and alms bowl to offer to the Tathāgata.' Today my mind is troubled and my disposition is confused. I do not know east from west. I heard that Venerable Śāriputra has attained parinirvāṇa, and I am deeply saddened."

The World-Honored One said, "Ānanda, did the bhikṣu Śāriputra attain parinirvāṇa through the body of precepts?"

Ānanda replied, "No, World-Honored One!"

The World-Honored One said, "Ānanda, did he attain parinirvāṇa through the body of concentration, the body of wisdom, the body of liberation, or the body of the view of liberation?"

Ānanda said to the Buddha, "Śāriputra Bhikṣu did not attain parinirvāṇa through the body of precepts, the body of concentration, the body of wisdom, the body of liberation, or the body of the view of liberation. He was always delighted to teach and preach the Dharma without ever tiring of it. He instructed the bhikṣus without ever tiring of it. I now remember Śāriputra's deep kindness as being too much, and that is why I am sorrowful."

The World-Honored One said, "Stop! Stop! Ānanda, do not be sorrowful. Impermanent things cannot be made permanent. All that is born must die. Ānanda, did not all the past buddhas attain parinirvāṇa? It is like a lamp wick that goes out when the oil is used up. From the time of Dīpaṃkara Buddha up to the present seven buddhas and their disciples, did they not all attain parinirvāṇa? The pratyekabuddhas Śāntadeva, Mahāpraṇāda, and the pratyekabuddhas up to Nīla and Nīlaparvata, did they not all attain parinirvāṇa? At the beginning of the Bhadrakalpa, there was a great universal monarch named Mahādeva. Where is that universal monarch now? Did he not attain parinirvāṇa?"

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

All conditioned things are impermanent, and those who are born will die
Not being born, there is no more cessation. This cessation is the best.

The World-Honored One said to Ānanda, "Now give me Śāriputra's relics."

Ānanda replied, "Yes, World-Honored One!" At that time, Ānanda then gave the relics to the World-Honored One.

At that time, the World-Honored One, having taken the relics in his hand, addressed the bhikṣus, saying, "Now these are the relics of the bhikṣu Śāriputra, who was wise, intelligent, and had great talent. He had various kinds of wisdom, wisdom that was inexhaustible, wisdom that had no limits, wisdom that was swift, wisdom that was light and nimble, wisdom that was sharp, wisdom that was profound, wisdom that was discerning, he had few desires and was content, he delighted in solitary places, he had a courageous mind, he was not confused in what he did, he had no timid or weak mind, he was able to endure, he removed evil dharmas, his nature was gentle, he did not like disputes, he always practiced diligence, he practiced samādhi, he cultivated wisdom, he practiced the knowledge and vision of liberation. Bhikṣus should know, it is like a great tree without branches. Now the bhikṣu saṃgha is like that great tree, and the bhikṣu Śāriputra has attained parinirvāṇa, like a tree without branches. If Śāriputra had gone to any place, it would have been a great fortune for those who encountered him there, thinking, 'Śāriputra is staying in that place.' Because the bhikṣu Śāriputra was able to engage in discussions with non-Buddhist practitioners and defeat them all."

At that time, Mahāmaudgalyāyana heard that Śāriputra had attained parinirvāṇa. He then used his supernatural powers to go to where the World-Honored One was. He bowed his head at the Buddha's feet and stood to one side. At that time, Mahāmaudgalyāyana addressed the World-Honored One, saying, "The bhikṣu Śāriputra has now attained parinirvāṇa. I now take my leave of the World-Honored One and wish to attain parinirvāṇa."

At that time, the World-Honored One remained silent and did not respond. In this way, he asked the World-Honored One a second and a third time, saying, "I wish to attain parinirvāṇa." At that time, the World-Honored One also remained silent and did not reply.

At that time, Maudgalyāyana saw that the World-Honored One remained silent and did not respond. He then bowed at the feet of the World-Honored One and left. He returned to his dwelling place, put away his robes and alms bowl, left the city of Rājagṛha, and went to his birthplace. At that time, many bhikṣus followed behind Venerable Maudgalyāyana. At that time, the many bhikṣus went with Maudgalyāyana to the village of Māṣaka, where they wandered and taught the Dharma. Their bodies were afflicted with serious illnesses.

At that time, Maudgalyāyana himself spread out a seat in the open air and sat down. He 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, entered the sphere of space, arose from the sphere of space, entered the sphere of consciousness, arose from the sphere of consciousness, entered the sphere of nothingness, arose from the sphere of nothingness, entered the sphere of neither perception nor non-perception, arose from the sphere of neither perception nor non-perception, entered the samādhi of fire light, arose from the samādhi of fire light, entered the samādhi of water light, arose from the samādhi of water light, entered the samādhi of cessation, arose from the samādhi of cessation, entered the samādhi of water light, arose from the samādhi of water light, entered the samādhi of fire light, arose from the samādhi of fire light, entered the sphere of neither perception nor non-perception, arose from the sphere of neither perception nor non-perception, entered the sphere of nothingness, the sphere of consciousness, the four dhyānas, the third dhyāna, the second dhyāna, and the first dhyāna. Arising from the first dhyāna, he flew in the air, sitting, lying down, and walking. Fire came out from his body, water came out from his body, or water came out from his body, fire came out from his body. He performed the eighteen transformations and manifested supernatural powers.

At that time, Venerable Mahāmaudgalyāyana descended and sat down, crossed his legs, straightened his body and mind, and focused his thoughts in front of him. He again 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, entered the sphere of space, arose from the sphere of space, entered the sphere of consciousness, arose from the sphere of consciousness, entered the sphere of nothingness, arose from the sphere of nothingness, entered the sphere of neither perception nor non-perception, arose from the sphere of neither perception nor non-perception, entered the samādhi of fire light, arose from the samādhi of fire light, entered the samādhi of water light, arose from the samādhi of water light, entered the samādhi of cessation, arose from the samādhi of cessation, again entered the samādhi of water light, the samādhi of fire light, the sphere of neither perception nor non-perception, the sphere of nothingness, the sphere of consciousness, the four dhyānas, the third dhyāna, the second dhyāna, and the first dhyāna. Again arising from the first dhyāna, he 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, and immediately attained parinirvāṇa. At that time, Mahāmaudgalyāyana had attained parinirvāṇa.

At that time, the earth shook greatly. The devas each informed each other and came down to visit and pay homage to Mahāmaudgalyāyana, to make offerings to his venerable virtue. Some offered various incense and flowers. The devas in the sky played music, plucked stringed instruments, and danced and sang to make offerings to Venerable Mahāmaudgalyāyana.

At that time, Venerable Mahāmaudgalyāyana had already attained parinirvāṇa. At that time, the area within one yojana of the village of Nālaka was filled with devas. At that time, many bhikṣus also held various incense and flowers to scatter on the body of Venerable Mahāmaudgalyāyana.

At that time, the World-Honored One gradually begged for alms from the city of Rājagṛha, leading five hundred bhikṣus, wandering and teaching among people, and went to the village of Nālaka, together with five hundred bhikṣus. At that time, Śāriputra and Maudgalyāyana had not long passed away. At that time, the World-Honored One was sitting in the open air, silently observing the bhikṣus. Having silently observed the bhikṣus, he told the bhikṣus: "I now see that this assembly of people has greatly diminished. The reason is that in this assembly there are no bhikṣus like Śāriputra and Maudgalyāyana. Wherever Śāriputra and Maudgalyāyana go, their skillful means are not in vain. It is heard that Śāriputra and Maudgalyāyana are now in this direction. The reason is that the bhikṣus Śāriputra and Maudgalyāyana are capable of subduing these non-Buddhist paths."

At that time, the World-Honored One told the bhikṣus: "The Buddhas' creations are very wonderful and extraordinary! These two disciples with wisdom and supernatural powers have attained parinirvāṇa, yet the Tathāgata is not sorrowful. Even the past tathāgatas as numerous as the sands of the Ganges also had disciples with wisdom and supernatural powers. The future buddhas who will appear in the world will also have disciples with wisdom and supernatural powers. Bhikṣus should know that there are two kinds of giving in the world. What are the two? They are giving of material things and giving of the Dharma. Bhikṣus should know that if one speaks of giving of material things, one should seek it from the bhikṣus Śāriputra and Maudgalyāyana; if one wishes to seek giving of the Dharma, one should seek it from me. The reason is that I, the Tathāgata, have no giving of material things. You should make offerings to the relics of the bhikṣus Śāriputra and Maudgalyāyana today."

At that time, Ānanda addressed the Buddha, saying: "How can we make offerings to the relics of Śāriputra and Maudgalyāyana?"

The World-Honored One said: "You should gather various incense and flowers, and at the crossroads, build four temple stupas. The reason is that if one builds a temple, one should build four stupas. What are the four? A wheel-turning sage king should build a stupa, an arhat who has exhausted the taints should build a stupa, a pratyekabuddha should build a stupa, and a Tathāgata should build a stupa."

At that time, Ānanda addressed the World-Honored One, saying: "What are the causes and conditions for the Tathāgata to build a stupa? What are the causes and conditions for pratyekabuddhas, arhats who have exhausted the taints, and wheel-turning sage kings to build stupas?"

The World-Honored One said: "You should know that a wheel-turning sage king practices the ten wholesome deeds and cultivates the ten merits, and also teaches others to practice the ten wholesome merits. What are the ten? He himself does not kill living beings, and also teaches others to refrain from killing. He himself does not steal, and also teaches others to refrain from stealing. He himself does not engage in sexual misconduct, and also teaches others to refrain from sexual misconduct. He himself does not speak falsehoods, and also teaches others to refrain from speaking falsehoods. He himself does not engage in frivolous speech, and also teaches others to refrain from frivolous speech. He himself is not jealous, and also teaches others to refrain from jealousy. He himself does not quarrel, and also teaches others to refrain from quarreling. He himself has a correct mind, and also teaches others to refrain from a confused mind. He himself has right views, and also teaches others to practice right views. Bhikṣus should know that a wheel-turning sage king has these ten merits, and therefore he should be given a stupa."

At that time, Ānanda addressed the World-Honored One, saying: "What are the causes and conditions for the Tathāgata's disciples to build stupas?"

The World-Honored One said: "Ānanda should know that an arhat who has exhausted the taints, because he will no longer be reborn, is pure like heavenly gold, and the three poisons and five hindrances will never appear again. For these causes and conditions, the Tathāgata's disciples should build stupas."

Ānanda addressed the Buddha, saying: "What are the causes and conditions for pratyekabuddhas to build stupas?"

The World-Honored One said: "There are pratyekabuddhas who awaken on their own without a teacher, eliminate the fetters, and will no longer be reborn. Therefore, they should build stupas."

At that time, Ānanda addressed the World-Honored One, saying: "What are the causes and conditions for the Tathāgata to build stupas?"

The World-Honored One said: "Ānanda! The Tathāgata has the ten powers and four fearlessnesses. He subdues the unyielding, liberates the unredeemed, causes those who have not attained the path to attain it, and causes those who have not attained parinirvāṇa to attain it. When people see this, they are extremely joyful. This, Ānanda, is called the Tathāgata building stupas. This is called the Tathāgata building stupas."

At that time, Ānanda heard what the World-Honored One had said and joyfully upheld it.