The Final Journey (DA2)

At Āmragrāmaka

The Buddha told Ānanda, “Let’s go to Āmragrāmaka.” Ānanda prepared his robe and bowl and followed the Bhagavān with the great assembly. They took the road from Vṛji to Āmragrāmaka and stayed in a mountain forest there.

The Bhagavān then taught the great assembly about precepts, samādhi, and wisdom. “Cultivating precepts and obtaining samādhi wins a great reward. Cultivating samādhi and obtaining wisdom wins a great reward. Cultivating wisdom and purifying the mind wins complete liberation. With the end of the three contaminants, which are the contaminants of desire, existence, and ignorance, the knowledge of liberation arises after one is liberated: ‘My births and deaths have been ended, the religious life has been established, and the task has been accomplished. I won’t be subject to a later existence.’”

At Bhoga

After he had stayed at the town of Āmragrāmaka for as long as was appropriate, the Buddha told Ānanda, “All of you, get ready. I will be going to Jambugrāmaka, Gaṇḍagrāmaka, Hastigrāmaka (?), and then to the city Bhoga.”

Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the great assembly. They took the road from Vṛji and made their way to that other city, stopping in the rosewood grove to the north of Bhoga.

The Buddha told the monks, “I will give you a discourse on the four great ways of teaching. Listen closely! Listen closely, and consider it well!”

The monks said, “Very well, Bhagavān. We’d be glad to hear it.”

“What are the four? Suppose a monk makes this statement: ‘Gentlemen, I personally heard and received this teaching from the Buddha in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sutras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.

“If what he said isn’t in the sutras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so you must be mistaken. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’

“If what he said is based on the sutras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the first great way of teaching.

“Furthermore, suppose a monk makes this statement: ‘I personally heard and received this Dharma, Vinaya, and teaching from a unified Saṅgha or well-versed elder in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sutras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.

“If what he said isn’t in the sutras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so that Saṅgha you’ve been listening to must be mistaken. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’

“If what he said is based on the sutras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the second great way of teaching.

“Furthermore, suppose a monk makes this statement: ‘I personally heard and received this Dharma, Vinaya, and teaching from a group of monks who maintain the Dharma, Vinaya, and observances in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sutras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.

“If what he said isn’t in the sutras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so that group of monks you’ve been listening to must be mistaken. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’

“If what he said is based on the sutras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the third great way of teaching.

“Furthermore, suppose a monk makes this statement: ‘I personally heard and received this Dharma, Vinaya, and teaching from a monk who maintains the Dharma, Vinaya, and observances in that town, city, or country.’ Those who hear his claim shouldn’t disbelieve or criticize it. They must judge from the sutras whether it’s true or false. Rely on the Vinaya and the Dharma to investigate whether it’s fundamental or superficial.

“If what he said isn’t in the sutras, the Vinaya, or the Dharma, they should say this to him: ‘The Buddha didn’t say this, so that monk you’ve been listening to must be mistaken. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier contradicts the Dharma. Sir, you shouldn’t remember it or teach it to others. You should discard it.’

“If what he said is based on the sutras, the Vinaya, and the Dharma, they should say to him, ‘What you say is really what the Buddha taught. Why is that so? We rely on the sutras, the Vinaya, and the Dharma. What you said earlier matches the Dharma. Sir, you should remember it and teach it widely to others. Take care not to discard it.’ This is the fourth great way of teaching.”

At Pāpā

The Bhagavān stayed in Bhoga for as long as was appropriate, then he told Venerable Ānanda, “Let’s go to the city of Pāpā.”

Ānanda replied, “Very well,” prepared his robe and bowl, and followed the Bhagavān with the great assembly. They took the road from Malla to the city of Pāpā and stopped in Cunda’s Park.

There was a smith there named Cunda. Hearing that the Buddha had arrived in the city from Malla, he got dressed up and went to the Bhagavān. He bowed his head at the Buddha’s feet and sat to one side.

The Bhagavān gradually taught and properly edified Cunda, teaching, instructing, profiting, and delighting him. Hearing the Buddha teach Dharma, Cunda believed it and rejoiced. He then invited the Bhagavān to his home for a meal the next day.

When the Buddha silently accepted his invitation, Cunda knew that he had agreed. He rose from his seat, bowed to the Buddha, and returned home. He immediately prepared meals to offer them during the night. When the next morning came, it was up to the noble one to decide when to go.

The Bhagavān then put on his robes, took his bowl, and went to Cunda’s home while surrounded by the great assembly. Once there, they prepared seats and sat down. Cunda immediately offered them the meals that he had prepared to the Buddha and Saṅgha. He had specially cooked sandalwood tree ears, making them the most exquisite in the world, and offered the dish only to the Bhagavān.

The Buddha told Cunda, “Don’t serve these ears to the monks.” Cunda accept this instruction and didn’t dare serve any of it to them. There was then an elderly monk in the assembly who had left home during his sunset years. He took the remainder of that dish from where he sat.

Seeing that the assembly had finished eating, Cunda took their bowls and washed them. When this was done, he went before the Buddha and asked a question in verse:

“I would venture to ask the great sage,
The perfectly awakened sage of bipeds,
The skilled trainer, and supreme tamer:
How many ascetics are there in the world?”

The Bhagavān answered him in verse:

“To answer your question,
There are four kinds of ascetic in all.
Each has different inclinations;
You should know and discern them.

The first practices the most supreme path.
The second skillfully teaches the path’s meaning.
The third gets their livelihood from the path.
The fourth is defiled while on the path.

What’s considered the most supreme path,
Skillfully teaching the path’s meaning,
Getting livelihood from the path,
Or being defiled while on the path?

To cross over the thorns of love,
Enter Nirvāṇa without doubt,
And leap over the road of gods and humans,
I say this path is the most supreme.

Understanding well the supreme meaning,
Teaching the path that lacks defilement,
And kindly settling myriad doubts,
This is skillfully teaching the path.

Skillfully elaborating Dharma passages,
Basing one’s life on the path,
And seeing the immaculate state from afar,
This is called getting livelihood from the path.

Being perverted inside one’s heart,
Looking pure and clean on the outside,
And being fraudulent and dishonest,
This is being defiled while on the path.

How can one be both good and bad,
Mixing the pure with the impure?
They appear attractive on the outside
Like copper rubbed with gold.

Ordinary people who meet them
Call them noble and wise disciples.
Not all the rest are like that,
So they don’t lose their faith.

A person with a large assembly,
Who’s turbid inside and clear outside,
Keeps their perversions private,
But they’re self-indulgent at heart.

Don’t look at outward appearance,
And give your esteem automatically.
Some keep their perversions private,
But they’re self-indulgent at heart.”

Cunda then got a small seat and sat in front of the Buddha, and the Buddha gradually taught him the Dharma. After teaching, instructing, profiting, and delighting him, the Buddha returned to the park with the great assembly surrounding him.

The Buddha stopped under a tree on the road and told Ānanda, “Could you prepare a seat? My back is aching.”

Ānanda replied, “Very well,” and he prepared a seat right away so that the Bhagavān could take a break. Ānanda also prepared a small seat for himself and sat in front of the Buddha.

The Buddha asked Ānanda, “Did Cunda have any regrets or resentments about what happened? If he did, what was the reason for it?”

Ānanda said to the Buddha, “Cunda provided alms that didn’t bring any benefit. Why is that? The Buddha had the final meal before obtaining Nirvāṇa at his home.”

The Buddha told Ānanda, “Don’t say that. Don’t say that. Cunda will get a great reward in the present. He’ll have a long life both in appearance and strength, and he’ll get a good reputation from it. He’ll create many treasures, and he’ll be born in heaven when he dies. He’ll naturally get what he desires. Why is that? The two virtues of providing a meal to a Buddha when he’s just achieved awakening and when he’s about to be extinguished are perfectly and completely without difference. Now, you can go and tell Cunda, ‘I personally heard and received this from the Buddha: ‘The meal that Cunda provided will bring a great reward in the present. It will obtain a great result.’”

Ānanda got the point of Buddha’s instruction and went to Cunda. He told him, “I personally heard and received this from the Buddha: ‘The meal that Cunda provided will bring a great reward in the present. It will obtain a great result. Why is that? The two virtues of providing a meal to a Buddha when he’s just achieved awakening and when he’s about to be extinguished are perfectly and completely without difference.’”

After the meal at Cunda’s home,
Such words were heard for the first time.
The Tathāgata’s discomfort was severe,
His life and practice coming to an end.

Although he only ate sandalwood ears,
His discomfort still increased.
He embraced it on the road
And made his way to Kuśinagara.

The Bhagavān then rose from his seat, walked for a while on the road, and then went to a tree again. He said to Ānanda, “This backache is excruciating. Could you prepare a seat for me?”

Ānanda replied, “Very well,” and he immediately prepared a seat for the Tathāgata to rest. Ānanda then bowed at the Buddha’s feet and sat to one side.

There was an arhat disciple named Pukkaśa who was headed to Kuśinagara from Pāpā. He saw the Buddha under a tree on the road. He looked handsome and upright with peaceful and settled faculties. He was the most well-behaved [person he’d seen], and his tranquility was supreme. He was like a great nāga in clear water without any dirt [and adorned with the thirty-two signs and eighty excellent features.] He rejoiced upon seeing him, and a good thought arose in him.

When he reached the Buddha, he bowed his head at his feet and withdrew to sit to one side. He then said to the Buddha, “Bhagavān, it’s extraordinary for someone who’s left home to reside in a pure state and love being in a quiet place. Just now, there were 500 carts passing by, but you didn’t hear or see them. There was a time when my teacher was sitting quietly under a tree between Kuśinagara and Pāvā. When 500 carts and chariots passed by him, he didn’t hear the noise and ruckus that they made. Someone came and asked my teacher, ‘Didn’t you see that group of carts pass by?’

“He replied, ‘I didn’t.’

“They then asked, ‘Did you hear them?’

“He replied, ‘I didn’t.’

“They again asked, ‘Were you here or somewhere else?’

“He replied, ‘I was here.’

“They asked, ‘Were you awake?’

“He replied, ‘I was awake.’

“They asked, ‘Were you awake or asleep?’

“He replied, ‘I wasn’t asleep.’

“That person thought, ‘That’s amazing! This homeless man was so focused that he didn’t notice or hear the noise and ruckus those carts made!’

“Then that person said to my teacher, ‘The noise of those 500 carts and chariots shook the ground as they passed by on the road, yet you still didn’t hear them. How could you have heard any other sound?’ He then bowed to my teacher, rejoiced, and departed.”

The Buddha told Pukkaśa, “Now, I will ask you a question. Answer it how you think. Is it harder for someone to be awake when a group of carts shake the ground and not hear it or to be awake and not hear thunder shake heaven and earth?”

Pukkaśa said to the Buddha, “How could the noise a hundred thousand carts be equal to a thunderclap? It wouldn’t be as hard to not hear the noise of the carts, but it’d be a difficult thing to be awake when thunder shakes heaven and earth and not hear it!”

The Buddha told Pukkaśa, “I once traveled to the village Ādumā (?) and stayed in a thatched hut. There was an unusually intense downpour with lightning and thunder. Four oxen and two brothers tilling their field were killed. A crowd of people had gathered together when I came out of my grass hut to pace back and forth. Someone from the crowd came over to me, bowed their head at my feet, and followed along as I walked. Knowing the answer, I asked, ‘Why has this large crowd gathered?’

“That person then asked, ‘Where was the Buddha when it happened? Was he awake or asleep?’

“I answered, ‘I was here, and I wasn’t asleep at the time.’

“That person praised it as a rare thing to hear of a samādhi like the Buddha’s. The lightning and thunder was a loud noise in heaven and earth, but I was the only awake person who didn’t hear it in my peaceful samādhi.

“Then he said to the Buddha, ‘There was an unusually intense downpour with lightning and thunder. Four oxen and two brothers tilling their field were killed. That’s what they are doing here.’ Glad and joyful to obtain the Dharma, that person bowed to the Buddha and departed.”

That Pukkaśa was at the time wearing two sheets of yellow cloth worth a hundred thousand [coins]. He rose from his seat, saluted the Buddha with his palms together, and said to the Buddha, “Now, I offer these sheets of cloth to the Bhagavān. Please accept it.”

The Buddha told Pukkaśa, “Give one to me and one to Ānanda.”

Pukkaśa got the point of the Buddha’s instruction and offered one sheet to the Tathāgata and gave one to Ānanda. The Buddha accepted them out of compassion for him.

After bowing at the Buddha’s feet, Pukkaśa then sat down to one side. The Buddha then gradually taught him Dharma, teaching, instructing, profiting, and delighting him. He discussed generosity, precepts, how to be born in heaven, the great danger of desire that’s polluting and impure, and the obstacle of the higher contaminants. [He praised] escaping it as [the most subtle, pure, and] supreme thing.

The Buddha knew Pukkaśa’s mind was joyous and softened, didn’t have hindrances or entanglements, and easily educated. As buddhas always do, the Buddha then taught Pukkaśa the noble truth of suffering … suffering’s formation … suffering’s cessation, and the noble truth of suffering’s escape.

Pukkaśa’s belief was purified. Like a white cloth that readily accepts a dye, he became removed from dust and free of defilement right there on his seat, and the Dharma eye arose in him. He saw the Dharma, got the Dharma, and was certain of the proper abode. He wouldn’t fall to unpleasant destinies, and he achieved fearlessness. He said to the Buddha, “Now, I take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Saṅgha. Please, Tathāgata, permit me to become a layman in the correct teaching. From now on, I won’t kill, steal, commit sexual [misconduct], lie, or drink alcohol for the rest of my life. Please, Bhagavān, permit me to become a layman in the correct teaching!”

He also said to the Buddha, “Bhagavān, if you happen to visit Pāpā during your teaching tours, please consider visiting our poor district. Why is that? All the households there will have meals, sleeping arrangements, clothing, and medicines to offer the Bhagavān. After he accepts these offerings, those families will find peace.”

The Buddha said, “That sounds good!”

After the Bhagavān had taught Pukkaśa the Dharma, teaching, instructing, profiting, and delighting him, he rose from his seat, bowed his head at the Buddha’s feet, rejoiced, and departed.

Not long after he had left, Ānanda offered his sheet of yellow cloth to the Tathāgata, and the Tathāgata accepted it and put it on out of compassion for him.

The Bhagavān’s countenance was relaxed. His majestic glow was brilliant, his faculties were pure, and his face was happy. Seeing this, Ānanda thought to himself, “I’ve been his attendant for twenty-five years, but I’ve never seen the luster of the Buddha’s face be as bright as it is now!”

He rose from his seat, knelt on his right knee, saluted with his palms together, and said to the Buddha, “I’ve been his attendant for twenty-five years, but I’ve never seen the luster of the Buddha’s face as bright as it is now! It’s unclear to me why that is. I’d like to hear his thoughts.”

The Buddha told Ānanda, “There are two circumstances for the Tathāgata’s luster to be more exceptional than usual. First is when the Buddha first attains the path and achieves the unsurpassed and perfect awakening. Second is when a Buddha wants to be extinguished soon and discards his life force for parinirvāṇa. Ānanda, a Tathāgata’s luster is exceptional because of these two circumstances.”

The Bhagavān then spoke in verse:

“His golden robe shined with happiness,
Fine, soft, immaculate, and pure.
Pukkaśa offered to the Bhagavān
Light like his snow white eyebrow tuft.”

The Buddha ordered Ānanda, “I’m thirsty; I’d like something to drink. Go and fetch some water.”

Ānanda said, “500 carts recently forded the river upstream. The water is still muddy. We could bathe in it but not drink from it.”

The Buddha ordered him three times, “Ānanda, go and fetch some water.”

Ānanda said, “It’s not far to go to Kukustā River. It’s clear and cool to drink, and we could bathe in it.”

There was then a yakṣa spirit residing in the Himalayas that believed in the Buddha’s path. It filled a bowl with water of eight kinds of purity and offered it to the Bhagavān. The Buddha immediately accepted it out of compassion for it. He then spoke in verse:

“With his eightfold voice, the Buddha
Ordered Ānanda to fetch water:
‘I’m thirsty. I want a drink now.
After I drink, let’s go to Kuśinagara.’

With a gentle and peaceful voice,
His words made many hearts glad.
Serving the Buddha right and left,
He quickly said to the Buddha:

‘Earlier, 500 carts
Forded to the other side of the river.
They muddied the river’s waters;
I fear it’s not suitable to drink.

The Kukustā River is not far away;
Its water is delicious and refreshing.
If we go there, we could get a drink
And we could bathe ourselves, too.’

A yakṣa spirit in the Himalayas
Offered water to the Tathāgata.
His majestic strength restored,
He paced like a lion in the assembly.

The river was home to a spirit nāga;
It clarified the water of its muddiness.
His noble appearance like the Himalayas,
The Buddha calmly crossed the Kukustā.”

At Kukustā River

The Bhagavān then went to Kukustā River. After drinking, he bathed and then departed with the assembly. They stopped to rest under a tree on the road, and he told Cunda, “Take an outer robe, fold it four times, and lay it out. My back is hurting, and I want to rest for a while.”

Cunda accepted this instruction. He laid out the robe, and the Buddha sat on it. Cunda then bowed to him and sat to one side. He said to the Buddha, “I want to parinirvāṇa! I want to parinirvāṇa!”

The Buddha told him, “It’s up to you to decide when it’s time.” Cunda thereupon parinirvāṇa-ed right there in front of the Buddha.

The Buddha then spoke in verse:

“The Buddha headed for Kukustā River,
Cool, refreshing, and without muddiness.
The sage among humans entered the water,
Bathed, and crossed to the other side.

The founder of the great assembly
Gave his instruction to Cunda:
‘My body is wore out now.
Quickly, lay out a bed for me.’

Cunda accepted it at once,
Folding a robe and laying it out.
The Tathāgata then rested there
With Cunda sitting in front of him.

He said to the Bhagavān,
‘I want to obtain extinguishment.
That place without love or hate,
That’s where I will arrive now.’

That sea of measureless virtue,
The Supreme One told him,
‘You have accomplished the task;
It’s up to you to decide when it’s time.’

After recognizing the Buddha’s assent,
Cunda then redoubled his efforts.
Volition ceased without remainder,
Like a lamp’s flame going out completely.”

Ānanda then rose from his seat and went before the Buddha. He said, “After a buddha is extinguished, how is he interred?”

The Buddha told Ānanda, “You, be quiet and think about your actions. The faithful laymen would be happy to do it.”

Ānanda repeated his inquiry three times: “After a buddha is extinguished, how is he interred?”

The Buddha said, “Someone wanting to know the way to inter a buddha should do it the way they would a noble wheel-turning king.”

Ānanda then asked, “What’s the way a noble wheel-turning king is interred?”

The Buddha told Ānanda, “This is the way a noble king is interred. First, his body is bathed in fragrant water. He’s wrapped all around with fresh cotton. Next, he’s wrapped in 500 layers of cloth. His body is placed in a gold coffin and sesame oil is poured onto it. The gold coffin is lifted and placed in a second larger iron coffin. Sandalwood incense is next layered outside of that coffin. Firewood of many fragrances is piled on top of fine robes, and then he is cremated. When it’s done, his remains are placed in a shrine built at a crossroads. It’s exterior is hung with silks, and people from the country travel to see the Dharma king’s shrine. They think longingly about the correct teaching that benefited many people.

“Ānanda, when you inter me, first bathe my body in fragrant water and then wrap it all around with fresh cotton. Wrap it in 500 layers of cloth, place my body inside a gold coffin, and pour sesame oil on it. Lift the gold coffin and place it in a second larger iron coffin. Next, layer sandalwood incense on the outside of that coffin. Pile firewood of many fragrances on top of fine robes, and then cremate me. When it’s done, place my remains in a shrine built at a crossroads. Hang its exterior with silks, and have people from the country travel to see the Buddha’s shrine. They’ll think longingly about the Tathāgata, the Dharma king, and his awakened teaching. While they’re alive, they will get merits and rewards, and they’ll be born up in heaven when they die.”

Thereupon, the Bhagavān restated this by speaking in verse:

“Ānanda rose from his seat
And said to the Bhagavān while kneeling:
‘After the Tathāgata’s extinguished,
What’s the way he should be interred?’

‘Ānanda, you stay quiet
And think about your actions.
The laypeople in this country
Will be happy to do it.’

After Ānanda asked this thrice,
The Buddha described interring a noble king.
‘When you inter the Tathāgata’s body,
Wrap it in cloth and put it in two coffins.

Build a shrine at a crossroads
For the benefit of sentient beings.
Those who come to venerate it
Will obtain measureless merit.”

The Buddha told Ānanda, “There are four kinds of people in the world who should be memorialized by building a shrine and providing incense, flowers, silk canopies, and music there. Who are the four? First, a tathāgata should have a shrine build for him. Second is a pratyeka buddha. Third is a disciple [of a buddha]. Fourth is a [noble] wheel-turning king. Ānanda, these four kinds of people should be memorialized by building a shrine and providing incense, flowers, silk canopies, and music.”

The Bhagavān then spoke in verse:

“A buddha’s shrine is first,
Then a pratyeka buddha’s, disciple’s,
And noble wheel-turning king’s,
Who ruled over the four regions.

These four deserve memorials
As the Tathāgata has described,
At a buddha’s, pratyeka buddha’s, disciple’s,
And a noble wheel-turning king’s shrine.”

Between a Pair of Trees in Malla

The Bhagavān then told Ānanda, “Let’s go to Kuśinagara [and stop] between a pair of trees in Malla.”

Ānanda replied, “Very well.” The Buddha was surrounded by the great assembly as he walked on the road.

There was an ascetic from Kuśinagara headed to Pāvā who saw the Bhagavān on the road from afar. He looked handsome and upright with peaceful and settled faculties. The ascetic rejoiced upon seeing him, and a good thought arose in him. He went before the Buddha, exchanged greetings with him, and stood to one side. He said to the Buddha, “The village where I live is not far to go. Please stop there, Gautama. After having a meal in the morning, you could continue on to your destination.”

The Buddha told the ascetic, “Stop! Stop! You’ve already made an offering to me.”

The ascetic persisted in inviting him three times, and the Buddha’s answer was the same as the first time. He then told the ascetic, “Ānanda will be here later; you can tell him about your wishes then.”

After hearing the Buddha’s instruction, the ascetic went to Ānanda. After exchanging greetings, he stood to one side. He said, “The village where I live is not far to go. I’d like Gautama to consider stopping there. After having a meal in the morning, he could continue on to his destination.”

Ānanda replied, “Stop, stop! Ascetic, you’ve already given offerings to him.”

The ascetic still persisted with his invitation three times. Ānanda replied, “The weather is too hot right now, and your village is too far to go. The Bhagavān is exhausted and not strong enough.”

After contemplating the meaning of this, the Bhagavān spoke in verse:

“The pure eye made progress on the road;
Exhausted, he stopped between a pair of trees.
An ascetic saw the Buddha from a distance,
Hurried over to him, and bowed his head.

‘My village is nearby now,
Have pity and stay there for a night.
I’ll provide alms in the morning;
Afterward, you can continue to that city.’

‘Ascetic, my body is wore out.
It’s too far to go, beyond what I can do.
The attendant is sitting over there;
You can tell him about your wishes.’

Getting the Buddha’s point,
He went to Ānanda:
‘Please go to my village.
You can depart after the morning meal.’

Ānanda said, ‘Stop, stop!
It’s too hot, he can’t go so far.’
Three invitations weren’t accepted,
He was dejected and unhappy.

Oh, how this conditioned state
flows, changes, and isn’t constant!
Here, between a pair of trees,
My uncontaminated body will pass away.

Buddhas, pratyeka buddhas, and disciples
All return to that same cessation.
They have no choice but be impermanent;
They’re like mountain forests on fire.”

The Bhagavān arrived in his homeland on the way to Kuśinagara and was between a pair of trees in Malla. He told Ānanda, “Prepare a bed here between this pair of trees. Arrange it so my head is to the north and I’m facing the west. Why is that? My Dharma will spread and remain for a long time in the north.”

Ānanda replied, “Very well!” He prepared the bed so the Buddha’s head was to the north.

The Bhagavān folded his outer robe four times and laid down on his right side like a lion king, placing one foot on the other.

A yakṣa spirit was present between those two trees who believed in the Buddha. It scattered out-of-season flowers on the ground. The Bhagavān told Ānanda, “The spirit of these two trees has offered these out-of-season flowers to me. These are not offerings to the Tathāgata.”

Ānanda said, “What would be called an offering to the Tathāgata?”

The Buddha said to Ānanda, “When someone can accept the teaching and practice the teaching, I call that an offering to the Tathāgata.”

After contemplating this meaning, the Buddha spoke in verse:

“The Buddha was between a pair of trees;
Lying there, his heart was undisturbed.
A tree spirit with a heart that was pure
Scattered flowers on the Buddha.

Ānanda said to the Buddha,
‘What would be called an offering?’
‘Accepting and practice the teaching;
The flower of awakening is an offering.’

Purple gold flowers like cartwheels
Had never been scattered on the Buddha.
Selfless aggregates, elements, and senses,
That’s what’s called the supreme offering.”

Upamāna was in front of the Buddha fanning him at the time. The Buddha said, “You can retire; don’t stand in front of me.”

Ānanda then thought to himself, “This Upamāna has always served the Buddha right and left, providing what he needs. He would venerate the Tathāgata and gaze at him without tire. Now, he’s looking after his needs for the final time, but he’s ordered to retire. What was the cause of this?”

Ānanda then adjusted his robe and went before the Buddha. He said, “This Upamāna has always served the Buddha right and left, providing what he needs. He would venerate the Tathāgata and gaze on him without tire. Now, he’s looking after the Buddha’s needs for the final time, but he was ordered to retire. What was the cause of this?”

The Buddha told Ānanda, “For as far as twelve yojanas outside Kuśinagara, there are great spirits and gods that live here; there’s no space empty of them. Those great spirits were criticizing this monk who was standing in front of the Buddha. ‘Now, finally the Buddha is about to be extinguished, and we spirits have come to present offerings, but this monk is outshining us with his great majesty and glowing light. He’s preventing us from approaching, venerating, and making offerings to the Buddha!’ Ānanda, this is the reason I ordered him to retire.”

Ānanda said to the Buddha, “This venerable monk has accumulated what virtue and cultivated when actions that he has such majesty today?”

The Buddha told Ānanda, “Long ago, ninety-one eons in the past, there was a Buddha named Vipaśyin. At the time, this monk carried a grass torch with a joyous heart to illuminate his shrine. He has this glowing majesty today that penetrates the twenty-eight heavens above because of this history. The glow of these gods and spirits doesn’t compare to his.”

The Story of Mahāsudarśana

Ānanda then rose from his seat, bared his right shoulder, and saluted with his palms together. He said to the Buddha, “Don’t be extinguished in this inferior, little city, in this barbaric land. Why is that? There are other great countries such as Campā, Vaiśālī, Rājagṛha, Vṛji, Śrāvastī, Kapilavastu, and Bārāṇasī. There are many people among their populations who confidently believe the Buddha’s teaching. After the Buddha’s extinguishment, they surely will pay respects and give offerings to his remains.”

The Buddha said, “Stop! Stop! Don’t make such observations. No one takes this land to be barbaric. Why is that? In the past, this country had a king named Mahāsudarśana.

“At that time, the city here was called Kuśavātī. That great king’s capital city was 480 yojanas long and 280 yojanas wide. Grain was bountiful there, and its people were prosperous. The city had seven walls, and it was surrounded by seven balustrades that were carved, engraved, and hung with precious bells here and there. The city’s foundation was twenty-four feet deep, and it was 160 feet tall. Its lookout towers rose 160 feet above the city, and there were pillars that were twenty-four feet around. Where the city wall was gold, the gates were silver. The silver city walls had gold gates, the beryl city walls had crystal gates, and the crystal city walls had beryl gates.

“The perimeter of the city was also decorated with the four treasures. The balustrades alternated between the four treasures, too. There were gold towers with silver bells and silver towers with gold bells. It had a sevenfold treasure moat with lotus flowers growing in it, such as utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. Its bottom was strewn with gold sand. Tāla trees grew on both sides of the road. Some had golden trunks with silver leaves, flowers, and fruit. Others had silver trunks with gold leaves, flowers, and fruit, crystal trunks with beryl leaves, flowers, and fruit, and beryl trunks with crystal leaves, flowers, and fruit.

“There were many bathing pools between the tāla trees that were clear, flowing, deep, clean, and unpolluted. They had stairs along their sides with bricks made of the four treasures. The gold stairs had silver steps, the silver stairs had gold steps, the beryl stairs had crystal steps, and the crystal stairs had beryl steps. Balustrades also encircled them in connected circles a distance away [from the pools].

“Tāla trees grew everywhere in the city. Those with gold trunks had silver leaves, flowers, and fruit. Those with silver trunks had gold leaves, flowers, and fruit. Those with crystal trunks and beryl leaves, flowers, and fruit. Those with beryl trunks had crystal leaves, flowers, and fruit. There were also pools made of the four treasures between the trees where the four kinds of flowers grew. The streets were orderly, arranged in grids of five [buildings to a side]. The breeze blew the myriad flowers and scattered them along the roadsides. Light winds blew in all directions through the treasure trees, making gentle sounds like heavenly music. The people of that country, male and female, adults and children, walked among the trees to entertain themselves.

“Ten kinds of sound were constantly heard in that country: Conch sounds, drum sounds, small drum sounds, sounds of singing, sounds of dancing, sounds of flutes, sounds of elephants, sounds of horses, sounds of carts, and the sounds of eating, drinking, and making merry.

“King Mahāsudarśana had possession of the seven treasures then. The King had four virtues and ruled the four continents. What were the seven treasures? First is the golden wheel treasure. Second is the white elephant treasure. Third is the dark blue horse treasure. Fourth is the magic jewel treasure. Fifth is the beautiful woman treasure. Sixth is the householder treasure. Seventh is the army general treasure.

“How did that great king Mahāsudarśana achieve the golden wheel treasure? Every fifteenth-day full moon, the King bathed in fragrant water, went up into the high hall, and surrounded himself with maidens. The wheel then spontaneously appeared before him. It had a thousand spokes and possessed a glow. It was something made by a heavenly artisan, not something made in this world. It was made of pure gold, and it was about fourteen feet in diameter.

“King Mahāsudarśana thought to himself, ‘In the past, I’ve heard senior elders say this: “A warrior king from a water anointed tribe bathes in fragrant water on the fifteenth-day full moon, go up into the high hall, and surround themselves with maidens. The golden wheel then spontaneously appears before them. It has a thousand spokes and possesses a glow. It’s something made by a heavenly artisan, not something of this world. It’s made of pure gold, and it’s fourteen feet in diameter. He’s then called a noble wheel-turning king.” Now, this wheel has appeared! But is it that one? I had better test this wheel treasure.”’

“King Mahāsudarśana then summoned his four armies and faced the golden wheel treasure with his right shoulder bared. He knelt on his right knee, touched the golden wheel with his right hand, and said: ‘Head east. Turn according to the Dharma, and don’t go contrary to the eternal law.’ The wheel then turned east.

“The king then followed it, leading his four armies, and four spirits were ahead of the golden wheel, guiding it. The king stopped his horses where the wheel stopped to dwell. When the lesser kings in the east saw the great king arrive, they came to him with gold bowls holding silver grain and silver bowls holding gold grain. They presented them to their chief, saying, ‘Welcome, Great King! The lands in this eastern region are plentiful now, and the people are prosperous. Their culture is gentle, loving, and loyal. Please, Noble King, rule them properly! We’ll serve you, right and left, and accept what’s appropriate.’

“King Mahāsudarśana told the lesser kings, ‘Stop, gentlemen! Stop! You’ve given offerings to me, but I will simply rule with the correct Dharma. Don’t go out of your way to serve me, and let no one in the country act contrary to the Dharma. This is what I call my way of ruling.’

“When the lesser kings heard these instructions, they followed the Great King as he toured their countries. He went east until the ocean was in sight, and next traveled south, west, and north, going wherever the wheel went. The kings in those regions each presented their countries in the same way as the lesser kings in the east did.

“King Mahāsudarśana followed the golden wheel as it traveled around the four oceans, revealing the way and making the populace peaceful as he went. He then returned to Kuśavātī in his home country. When the golden wheel treasure hovered in the air while he was in his palace, King Mahāsudarśana celebrated. ‘This golden wheel treasure is a true sign to me that I really am a noble wheel-turning king.’ This was his accomplishment of the golden wheel treasure.

“How did the Great King Mahāsudarśana accomplish the white elephant treasure? The Great King Mahāsudarśana was sitting up in his proper Dharma hall in the morning, and the elephant treasure suddenly appeared before him. Its hair was all white, it stood flush in seven places, and it had the ability to fly. Its head was mottled, and its six tusks were delicate and filled with pure gold.

“When he saw this, the King thought, ‘This elephant treasure is excellent! If it’s well trained, I could ride it.’ He then tested its training, and it was capable of doing everything it should. The Great King Mahāsudarśana wanted to further test the elephant, so he mounted it and rode it out of the city in the morning. He traveled around the four oceans and returned after it was time to eat.

“King Mahāsudarśana celebrated. ‘This white elephant treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the elephant treasure.

“How did the Great King Mahāsudarśana accomplish the horse treasure? King Mahāsudarśana was sitting up in his correct Dharma hall in the morning, and the horse treasure suddenly appeared before him. It was dark blue with a vermilion mane and tail. It’s head and neck were like an elephant’s, and it had the ability to fly.

“When he saw this, the King thought, ‘This horse is excellent! If it’s well trained, I could ride it.’ He then tested its training, and it was capable of doing everything it should. King Mahāsudarśana wanted to test this horse treasure himself, so he mounted it and rode it out of the city in the morning. He traveled around the four oceans and returned after it was time to eat.

“King Mahāsudarśana celebrated. ‘This dark blue horse treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the blue horse treasure.

“How did the Great King Mahāsudarśana accomplish the magic jewel treasure? King Mahāsudarśana was sitting up in his correct Dharma hall in the morning, and the magic jewel treasure suddenly appeared before him. Its substance and color were transparent and without any flaw or defilement.

“When he saw this, the king thought, ‘This jewel is marvelous! If it glows, it could light the inside of the palace!’ King Mahāsudarśana then tested it by summoning his four armies and placing the jewel treasure atop a tall banner. He carried this banner out of the city during a dark night, and the jewel’s light illuminated the troops as though it was daytime. The troops marched in a circuit outside the city, and it’s illumination had range of a yojana. Inside the city, people could go about their business like they did during the day.

“King Mahāsudarśana celebrated. ‘This magic jewel is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the magic jewel treasure.

“How did that great king Mahāsudarśana accomplish the beautiful woman treasure? The beautiful woman treasure suddenly appeared before him. Her countenance was agreeable, and her appearance was handsome. She wasn’t too tall or short, too crude or fine, too white or black, or too sharp or gentle. In winter, her body was warm, and she was cool during summer. The hair pores of her whole body exuded the scent of sandalwood, and her breath had a fragrance like an utpala flower. Her words were gentle, stimulating, and calm. She was the first to rise and the last to sit. She didn’t do anything inappropriate. King Mahāsudarśana was pure and detached, so he didn’t think about her for a moment, much less be intimate with her.

“King Mahāsudarśana celebrated. ‘This beautiful woman treasure is a true sign to me that I really am a noble wheel-turning king now!’ This was his accomplishment of the beautiful woman treasure.

“How did that great king Mahāsudarśana accomplish the householder treasure? A householder man suddenly appeared with a natural storehouse of treasures and measureless wealth. The householder had an eye from past merit that clearly saw hidden treasures in the earth and whether they had owners or not. He saw and knew all this. When the treasure had an owner, he would protect it for them. When a treasure didn’t have an owner, he would collect it and provide it for the King’s use. The householder treasure went to the King and said, ‘Great King, you don’t need to worry about giving me a salary. I can take care of it myself.’

“King Mahāsudarśana wanted to test the householder treasure. He ordered a boat prepared to go sailing on a river, then he told the householder, ‘I need a treasure of gold. Quick, provide it to me.’

“The householder replied, ‘Wait just a moment, Great King, while I’ll go onto shore.’

“The King pressed him, ‘I need it immediately. Get it right now.’

“The householder treasure accepted the King’s command and knelt down on the boat. He put his right hand into the water, and a precious jar came out of the water after his hand. Like a caterpillar climbing a tree, that householder treasure was likewise. Putting his hand in the water, a treasure would climb his hand as he brought it out. Filling the boat up [with treasures] and then told the king, ‘How much treasure does the king need?’

“King Mahāsudarśana said to the householder, ‘Stop, stop! I didn’t need any treasure; it was just a way to test you. You’ve already given offerings to me.’

“Hearing what the king had said, that householder immediately threw the treasures back into the water.

“King Mahāsudarśana celebrated. ‘This householder treasure is a true sign to me that I really am a noble wheel-turning king now.’ This was his accomplishment of the householder treasure.

“How did Great King Mahāsudarśana accomplish the army general treasure? The army general treasure suddenly appeared. He was shrewd, courageous, and good at planning. He went to the King and said, ‘Great King, if there’s anyone to be made to submit, don’t worry about it. I can handle it for you.’

“Great King Mahāsudarśana wanted to test the army general treasure. He assembled the four armies and told the general, ‘Now, take charge of the army. Assemble those who haven’t yet assembled and disperse those who have assembled. Equip those who haven’t yet been equipped, and dismiss those who’ve been equipped. Let go those who haven’t yet been on leave, and have those who’ve been on leave remain.’

“Hearing what the King said, the army general treasure led the army. He assembled those who hadn’t yet assembled and dispersed those who had assembled. He equipped those who hadn’t yet been equipped, and dismissed those who’d been equipped. He let go those who hadn’t yet been on leave, and made those who had been on leave remain.

“King Mahāsudarśana celebrated. ‘This army general treasure is a true sign to me that I really am a noble wheel-turning king now.’ Ānanda, this was how the Noble Wheel-Turning King Mahāsudarśana accomplished the seven treasures.

“What were his four miraculous virtues? First was a long life that was incomparable and didn’t end early. Second was physical vigor that was incomparable and tireless. Third was a handsome appearance that was incomparable. Fourth was a treasury that was incomparable and overflowing. These were the seven treasures and four virtues accomplished by that noble wheel-turning king.

“Ānanda, after a long time, King Mahāsudarśana ordered his horses readied and went for a ride to visit a park. He told the driver, ‘Be a good driver, and go at leisurely pace. Why is that? I want to closely observe the country and see that people are happy and untroubled.’

“Once he had observed the country’s people from the side of the road, he then told his driver, ‘Continue at a leisurely pace. I want [them] to closely observe the Noble King’s majestic countenance.’

“Ānanda, King Mahāsudarśana kindly nurtured the people and cared for their needs like a father loving his children. The people were fond of the King like children looking up to their father. They all paid tribute to the King with precious things, hoping that he would accept their gifts.

“The king responded, ‘Stop, people! I have my own treasures. You can use these for yourselves.’

“At another time, the king had the thought, ‘Now, I’d better oversee the building of a palace.’

“When he made this decision, people came to King Mahāsudarśana, and they each said, ‘I would like to build a palace hall for the King!’

“The king replied, ‘Now, I’ve received your offerings, but I have treasure and materials enough to build it myself.’

“The people would then repeat their request, ‘I would like to contribute to building a palace hall for the King!’

“The king told the people, ‘You may do as you wish.’

“Accepting the King’s instruction, those people brought 84,000 carts laden with gold. They went to Kuśavātī and built a Dharma hall there. At the time, the wondrous craftsman god of the Trāyastriṃśa Heaven thought to himself, ‘I’m the only one capable of building a correct Dharma hall for King Mahāsudarśana.’

“Ānanda, that craftsman god built a Dharma hall that was sixty yojanas long and thirty yojanas wide. It was decorated with the four treasures and had a level foundation beneath it. Bricks made of the seven treasures were used to build its stairsteps. That Dharma hall had 84,000 pillars. The gold pillars had silver capitals. The silver pillars had golden capitals. There were also beryl and crystal pillars [with crystal and beryl] capitals. Four balustrades made of the four treasures encircled the hall. Four sets of stairs were also made of the four treasures.

“That Dharma hall had a tower above it made of 84,000 jewels. Where the tower was gold, it had silver doors and windows. Where it was silver, it had gold doors and windows. Where it was beryl or crystal, it had [crystal or beryl] doors and windows. The gold part of the tower had silver couches, and the silver part of the tower had gold couches. Fine and soft cloth made of gold spun into thread was spread over the seats. The beryl and crystal parts of the tower had [crystal and beryl] couches, too. The radiance of that hall dazzled people’s eyes. It was like the full radiance of the sun; no one could look at it.

“King Mahāsudarśana then thought, ‘Now, I could build many parks and ponds in the area to the left and right of this hall.’ He then built those parks and ponds in a radius of one yojana.

“He also had this thought, ‘I’ll build a Dharma lake in front of the Dharma hall.’ He immediately set aside land for it a yojana in length and width. That body of water was clear, pure, and unpolluted. It had stairs going down into it that were built with bricks made of the four treasures. A balustrade circled the lake on four sides that was made of the four treasures of gold, silver, crystal, and beryl. A variety of water-born flowers grew in the lake, such as utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers. They emitted a sublime fragrance that wafted in all four directions.

“That lake also had land-born flowers on its four shores, such as atimuktaka flowers, campaka flowers, pātala flowers, sumanā flowers, vārṣika flowers, and dhanuṣkarī flowers. Workers maintained the lake, and passersby swam and bathed in it. They would roam around in it, refreshing themselves as they liked. Those needing a drink were given drinks. Those needing food were given meals. Clothing, carts, horses, fragrant flowers, and treasures weren’t denied to the people who wanted them.

“Ānanda, King Mahāsudarśana had 84,000 elephants that were decorated with gold and silver and wore jewels, but the king of the elephants was the best. The King had 84,000 horses that were decorated with gold and silver and wore jewels, but the king of the horses was the best. The King had 84,000 chariots covered with lion skins and adorned with the four treasures. The chariot with golden wheels was the best. The King had 84,000 jewels, but the magical jewel was the best. The King had 84,000 beautiful women, but the beautiful woman treasure was the best. The King had 84,000 householders, but the householder treasure was the best. The King had 84,000 warriors, but the army general treasure was the best. The King had 84,000 cities, but the city of Kuśavātī was the best. The King had 84,000 halls, but the correct Dharma hall was the best. The King had 84,000 towers, but the great, correct tower was the best. The King had 84,000 couches made of gold, silver, and many treasures with fine and soft cushions and blankets spread over them. The King had 84,000 million clothes, and the kṣauma cloth, Kāśi cloth, and karpāsa cloth were the best. The King had 84,000 kinds of food that were prepared every day, and each meal tasted unique.

“Ānanda, King Mahāsudarśana rode the best elephant of his 84,000 elephants, leaving Kuśavātī at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 horses, he rode his strong horse treasure, leaving [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. He rode the golden-wheeled chariot of his 84,000 chariots and harnessed the strong horse treasure to it. He left [Kuśavātī] at sunrise to travel the world and go around the four oceans. In an instant, he returned to the city to eat. Of his 84,000 jewels, he used his magical jewel treasure to illuminate the inside of his palace, making it as bright as day at night. Of his 84,000 beautiful women, the beautiful woman treasure well and nobly served him left and right. Of his 84,000 householders, the householder treasure was capable of providing his income. Of his 84,000 warriors, the army general treasure was capable of making enemies submit. Of his 84,000 cities, Kuśavātī was always his capitol. Of his 84,000 halls, the King always stayed in the correct Dharma hall. Of his 84,000 towers, the King always stayed in the great, correct tower. Of his 84,000 seats, the king always sat on a crystal seat in calm meditation. Of his 84,000 million clothes, he wore whatever fine treasure ornaments he wished with modesty and conscientiousness. Of his 84,000 kinds of food, the King always satisfied eating naturally cooked rice.

“When his 84,000 elephants came to the King, they trampled and crashed into untold numbers of sentient beings, injuring them. The king then thought, ‘These elephants frequently come and injure many people. From now on, I will permit one elephant to appear every hundred years.’ Thus, each elephant took turns appearing in subsequent centuries, and they started over when they had all appeared.”

The Buddha then told Ānanda, “The king then thought, ‘What virtues did I accumulate and what roots of goodness did I cultivate in the past to obtain these such glorious rewards in the present?’

“He then thought to himself, ‘There were three causes and conditions that brought about these fortunate rewards. What are the three? First was generosity, second was observing precepts, and third was meditation. It was because of these causes and conditions that I’ve obtained these great rewards in the present.’

“The king also thought, ‘Now that I’ve received these fortunate rewards among humans, I should go further by cultivating the deeds of heavenly fortune. It would be good to restrain myself, leave this hubbub, and live in a secluded place in order to revere the path.’

“The king then summoned his good and noble woman treasure and told her, ‘Now that I’ve received these fortunate rewards among humans, I should go further by cultivating the deeds of heavenly fortune. It would be good to restrain myself, leave this hubbub, and live in a secluded place in order to revere the path.’

“She replied, ‘Very good! I’ll do as the great king instructs.’ So, he ordered her to stop attending to him in public and private.

“The king then went up into the Dharma hall, entered his golden tower lookout, and sat on a silver bench. He contemplated greed and lust as being bad and not good. With perception and examination, this seclusion gave rise to joy and happiness, and he attained the first dhyāna.

“Perception and examination ceased, and he was joyous with an inner confidence. He gathered his mind and unified it. Without perception or examination, this samādhi gave rise to joy and happiness, and he attained the second dhyāna.

“He discarded joy and guarded against it. Focusing his mindfulness, he was undisturbed. He knew for himself the happiness that was sought by noble people. Guarded, mindful, and happily practicing, he attained the third dhyāna.

“To abandon pain and pleasure, he first eliminated sorrow and joy. Neither discomforted nor pleasured, his guarded mindfulness was purified, and he attained the fourth dhyāna.

“King Mahāsudarśana then rose from his silver bench, emerged from his golden lookout tower, and went to his great, correct tower. He sat on an beryl seat there and cultivated kindness. He pervaded one direction with it and then the other directions as well. Everywhere, throughout, peerless, and measureless, he eliminated various resentments. His heart having no ill will, he was quiescent, kind, and gentle and enjoyed himself. He did likewise with compassion, joy, and equanimity.

“His beautiful woman treasure thought to herself, ‘It’s been a long time since I saw his face, and I’ve been thinking of going to look after him. I’d better present myself to the Great King now.’

“The woman treasure nobly addressed his 84,000 maidens, ‘It would be good if each of you bathed in fragrant water and dress up in fine clothes. Why is that? It’s been a long time since we’ve seen the King’s face, so we ought to present ourselves to him.’ Hearing this, the women dressed up and put on ornaments after they bathed and were clean.

“The woman treasure also nobly told the army general treasure to assemble the four kinds of troops. ‘It’s been a long time since we’ve seen his face. We ought to present ourselves to the King.’

“The army general treasure then assembled the four armies and said to the woman treasure, ‘The four armies have assembled. Let us know when it’s time.’

“The woman treasure led the 84,000 maidens. With the four armies in the front and rear, they went to a golden tāla tree park. That great assembly shook the ground, and the sound reached the King. He was sitting next to a window and looked out when he heard them. The woman treasure came forward and stood at the door.

“Upon seeing her, the king immediately told her, ‘Stop, don’t go any further. I’ll come out to see you.’ King Mahāsudarśana rose from his crystal seat, emerged from his great, correct tower, came down from the correct Dharma hall, and accompanied the beautiful woman treasure to the tāla tree park. Once there, they prepared seats and sat down.

“King Mahāsudarśana’s countenance was more radiant than usual. His noble woman treasure thought, ‘Now, the great king’s appearance is better than usual. What does this portend?’

She then said to the Great King, ‘Your countenance is [better than] usual now. Is this a sign of some change? Are you going to discard your life? Now, the white elephant treasure is the best of the 84,000 elephants that are decorated with gold and silver and wear jewels. They are the King’s own possessions. Please stop and consider this for a moment. Enjoy being with them; don’t be so ready to discard your life and forsake the people.

“There’s also the powerful horse king who is the best of 84,000 horses … the wheel treasure that’s the best of 84,000 chariots …. the magic jewel treasure that’s the best of 84,000 jewels … the beautiful woman treasure who’s the best of 84,000 women … the householder treasure who’s the best of 84,000 householders … the army general treasure who’s the best of 84,000 warriors … Kuśavātī is the best of 84,000 cities … the correct Dharma hall is the best of 84,000 halls … the great, correct tower is the best of 84,000 towers … the treasure ornamented [seat] is the best of 84,000 seats … the softest [clothing] is the best of 84,000 garments … You have 84,000 kinds of food that have unique flavors. All these many treasures are the King’s possessions. Please stop and consider this for a moment. Enjoy being with them; don’t be so ready to discard your life and forsake the people.’

“King Mahāsudarśana answered the woman treasure, ‘Your service to me up until now has been kind and dutiful. Your words were never crude. Why is it now that you say this?’

“The woman treasure said to the King, ‘I don’t understand. Did I say something disagreeable?’

“The king told the woman treasure, ‘You speak of such things as elephants, horses, jewels, chariots, golden wheels, halls, towers, names of garments, and delicious food. These things are impermanent. They don’t last that long, but you exhort me to stay. How’s that agreeable?’

“The woman treasure said to the king, “I don’t understand. What words would be kind and agreeable?’

“The king told her, ‘Suppose you were to say: “Elephants, horses, jewels, chariots, golden wheels, halls, towers, names of garments, and delicious foods are all impermanent and not long-lasting. Please don’t be attached to them. It’s tiresome to the spirit. Why is that? There isn’t much left of the King’s life before he goes to the next life. What’s born has its death, and those who come together have their separation. How can something that’s born have an eternal life? It’s best to cut off affections and live wishing for awakening.” These words I would called agreeable.’

“Ānanda, when she heard the King’s instruction, the beautiful woman treasure cried and wept. Wiping her tears, she said, ‘Elephants, horses, jewels, chariots, golden wheels, halls, towers, names of garments, and delicious foods are all impermanent and not long-lasting. Please don’t be attached to them. It’s tiresome to the spirit. Why is that? There isn’t much left of the King’s life before he goes to the next life. What’s born has its death, and those who come together have their separation. How can something that’s born have an eternal life? It’s best to cut off affections and live wishing for awakening.’

“Ānanda, that beautiful woman treasure was touched by these words for a moment before King Mahāsudarśana suddenly died. Like a young man taking a bite of a delicious meal, [he passed away] without any pain or hardship. His spirit was born up in the seventh Brahma Heaven. Seven days after King Mahāsudarśana died, the wheel treasure and jewel treasure spontaneously disappeared, and the lives of the elephant treasure, horse treasure, beautiful woman treasure, householder treasure, and army general treasure ended on the same day. The city, lakes, Dharma hall, lookout tower, precious decorations, and tāla tree parks all became [ordinary] land and trees.”

The Buddha told Ānanda, “This conditioned state is impermanent and liable to change. It’s certain to erode away, but greed and desire are tireless. A man’s life is squandered on his attachments and affections, without any satisfaction. Satisfaction comes only by attaining noble wisdom and truly seeing this path.

“Ānanda, I recall myself being in this situation in the past. I became a noble wheel-turning king six times, and their bones were interred here when they died. Now, I’ve achieved the unsurpassed, perfect awakening. Once again, I’ve discarded my life, and my body will be interred here. But from this time on, my births and deaths are forever ended. There won’t be another place where my body will be interred. This one being the very last, I won’t be subject to another existence.”