T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. I

exceeds that of ordinary days. This may not be an auspicious sign, but is it because your majesty has decided to forsake the span of life, sir? Among the eighty-four thousand elephants, foremost is the treasured white elephant decorated with gold and silver ornaments from which precious gems are strung. The elephant, the precious gem, and so on are themselves your majesty's possessions. I entreat your majesty: be reminded of these treasures and enjoy a further span of this life with us. May your majesty not forsake your life span and leave tens of thousands of your subjects without their ruler. "Again, among the host of eighty-four thousand horses, the treasured horse is foremost. Among the eighty-four thousand chariots, the treasured golden wheel is foremost. Among the eighty-four thousand gems, the divine gem is foremost. Among the eighty-four thousand women, the treasured jadelike lady is foremost. Among the eighty-four thousand householders, the treasured householder gentleman is foremost. Among the eighty-four thousand warriors, the treasured military commander is foremost. Among the eighty-four thousand cities, Kuśinagara is foremost. Among the eighty-four thousand pavilions, the Sudharma pavilion is foremost. Among the eighty-four thousand towers, the central tower is foremost. Among the eighty-four thousand thrones, the bejeweled throne is foremost. Among the eighty-four thousand million garments, the soft and smooth garment is foremost. The eighty-four thousand kinds of meals are each different and exquisite in taste. All of these varieties of treasures, without exception, belong to your majesty. I entreat your majesty: be reminded of these treasures and enjoy a further 136

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span of life with us. May your majesty not forsake your life span and leave tens of thousands of subjects without their ruler. "

At that time, King Sudarśana replied to the queen, "Your ladyship,

since olden days you have assisted me in the virtues of mercy, gentleness, respectfulness, and obedience, and you have never uttered a careless word. Why do you say this to me now?" The queen said to the king,

"I do not understand, sir. How could

my statement be contrary to your majesty, sir?" The king replied to the queen,

"The things to which you have referred, namely, the elephants, horses, chariots, the golden wheel, the palace pavilion and cloister, the good garments, the exquisite meals—all these are impermanent and cannot be held for a long time. Though you have urged me to remain in this life, how can I follow this request?"

Queen Sumatī said again to the king,

"I do not understand, sir. Your

majesty is my merciful teacher. What else could I say, sir?" The king replied,

"If you understand that the elephants, horses, chariots, golden wheel, pavilions and cloisters, garments, and exquisite meals are all impermanent, and hence cannot be held beyond a temporary period of time, you would not exhaust your mind and thoughts out of attachment to these things. The reason is that I have no more life left and must soon leave for the next life. It is the universal rule that whenever there is birth, there is death; whenever there is a meeting, there is a separation. Who could, once born into this life, live forever? One should sever oneself from affection and love and give weight to the path of seeking the ultimate goal. Such are [what I consider to be] words of respect and obedience.

"

O Ānanda, at that time, having heard the king's exhortation, the treasured lady wept and cried in sorrow. Wiping away her tears, she said to the king,

"Your majesty, those elephants, horses, chariots, golden wheel, pavilions and cloisters, renowned garments, exquisite meals, are all impermanent and hence cannot be held beyond a temporary period of time, sir. May your majesty not exhaust your mind and thoughts out of attachment to these things. Your majesty has no more time left in the span of life and must soon leave for the life to come. It is the universal rule that whenever there is birth, there is death; whenever there 137

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I is a meeting, there is a separation. Who could, once born into this life, live forever? One should sever oneself from affection and love and give weight to the path of seeking the ultimate goal, sir. "

O Ānanda, as the treasured lady was uttering this statement, King Sudarśana suddenly passed away. Just as when a valiant soldier bites into a delicious morsel, there was no suffering or agony. The king's spirit ascended to the seventh Brahmā Heaven (i.e., the twentieth of thirty-three heavens). Seven days after the death of the great king Sudarśana, the treasures of the golden wheel, the divine gem, and so on all disappeared of their own accord. The treasures of the elephant, the horse, the ladyship, the master householder, and the military commander all passed away on the same day the king died. The castle, the ponds, the Sudharma pavilion, the cloister tower, the ornamented items, the golden palm tree grove—all turned into earth and forest. The Buddha continued, saying to Ānanda:

Whatever is conditioned is impermanent, is subject to change, and necessarily ends in cessation. When one does not mind avarice and pursues it, he will exhaust his life. When one is attached to someone with affection and love, he will not find the limit of satisfaction. Only those who have realized the right insight and thus see the path as it really is can know the limit of satisfaction.

O Ānanda, I recall that in my past lives I returned to this land six times to become the universal ruler and laid my ashes in this land. In this [seventh] life, I have accomplished supreme, perfect enlightenment and once again forsake my life span and lay my ashes at this place. There will be no more birth and death after this, and hence, no land where my body may be placed after this. This is the last and the limit of my life cycle, with no more birth hereafter.

At that time, the World-honored One was about to reach final cessation in the spot between the paired śālatrees in the śālagrove, the original place of the Mallan clan, in the city of Kuśinagara. He instructed Ānanda, Go to the city of Kuśinagara and tell the Mallan clanspeople, "Wise

friends, you should know that the Tathāgata is going to enter final nirvana 138

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in the middle of this night under the twin śālatrees. You should be there to ask him about whatever doubts you have [regarding religious salvation] and directly receive his answer and instruction. Do not make cause for regret by missing this opportunity.

"

Thus instructed, Ānanda rose from his seat and, after venerating the Buddha, left for Kuśinagara. With tears in his eyes he went into the city, accompanied by a bhikṣu. At that time he happened to see that five hundred Mallan clanspeople were gathering in a place for some purpose. Seeing Ānanda approaching them, the Mallans stood up to greet him but, remaining at one side, they enquired,

"It is strange to see the venerable coming into town now, at this time. It is already almost evening. What is your purpose, sir?" With tears in his eyes, Ānanda said to them:

I came here in order to benefit you. I announce to you, wise friends, that the Tathāgata is about to enter final nirvana in the middle of this night. You should go ask him about whatever doubts you have [regarding your salvation] and directly receive his answer and instruction. Do not make cause for regret by missing this opportunity. At that time, having heard this news, the Mallan clanspeople loudly cried out in grief, their bodies twisting and falling to the ground as they fainted, then recovering consciousness, just as when huge trees fall due to the complete loss of their roots' hold, their branches breaking in a mess [on the ground]. They lamented in unison:

How is it that so soon the Buddha should go to cessation? Why must the Buddha go to cessation so quickly? When the Eye of Insight of the world ceases to be, all sentient beings will surely wither for a long time to come. Ānanda was then obliged to console the Mallans:

Please stop your wailing and do not be grief-stricken. There is no one in heaven or on earth who once his life has begun it will not end. No matter how hard we try to make conditioned things continue in their existence, such a result is totally out of the question. Hasn't the Buddha said frequently that whenever there is a meeting, there is a separation? Whatever has its birth has its death as well.

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I The Mallan clanspeople then said to each other:

We shall go home at once and then go to the twin śālatrees accompanied by our families, as well as taking with us white cloth equally as long as five hundred suits of garments.

The Mallan clanspeople then returned home at once and, accompanying their families and taking with them a white cloth equally as long as five hundred suits of garments, they started out from Kuśinagara to the site of the twin śālatrees, where Ānanda [awaited their arrival]. Seeing the Mallan clanspeople approaching, Ānanda thought to himself: "There are too many people. If each of them wishes to see the Buddha, he will have passed away before everyone in the line has seen him. I should present all of them to the Buddha together before midnight. " Thus he led the

five hundred Mallan clanspeople and their families to the place where the Buddha was, and after venerating him by bowing his forehead to the Buddha's feet, he stood to one side. He then stepped forward and said to the Buddha: So-and-so, so-and-so, [these] Mallan clanspeople and their families respectfully enquire of the World-honored One as to whether or not he is at ease with his rising and sitting, and whether he feels strong or weak in his walking, sir.

The Buddha replied [to all the Mallan clanspeople], "I appreciate your

visit and wish you a long life and freedom from illness and pain. " In this

manner, Ānanda guided the Mallan clanspeople and their families to see the Buddha. Subsequently, they venerated the Buddha by bowing their foreheads to his feet, and sat to one side. The World-honored One then taught them about the impermanence of life, encouraging, benefiting, and delighting them. With a feeling of delight in their hearts, after listening to the teaching the Mallan clanspeople presented to the Buddha the white cloth, equally as long as five hundred sets of garments, which they had brought with them. The Buddha accepted it for the sake of their merit. The Mallan clanspeople rose from their seats and, having venerated the Buddha, departed. At this time, there was a brāhmaṇaascetic in the city of Kuśinagara, Subhadra by name. He was as old as one hundred twenty years of age, well established in his career, and renowned for his knowledge. Having heard 140

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that the śramaṇaGautama was taking the course of cessation, he thought to himself:

I still have some doubt regarding religious salvation in the matter of Dharma. Only Gautama alone understands the meaning of my doubt. Now I should see him, visiting there by my own strength. At once, he left the city of Kuśinagara during the night, [traveling to] the twin śālatrees, and arrived at the place where Ānanda was. Having greeted him, he stood to one side and said to Ānanda:

I was informed that the śramaṇaGautama is going to enter cessation during this night. I have come here because of that. I wish to meet him because I have a doubt about a religious matter on the nature of Dharma. By meeting Gautama, I wish to settle my mind once and for all. If there is some extra time, may I be allowed to see him, sir? Ānanda replied,

"O Subhadra, do not impose [your questions] on him. The Buddha is physically very ill. You should not bother him. "

Subhadra, however, firmly requested repeatedly, saying three times: I have heard that the Tathāgata appears in this world only once in a long period of time, like the udumbaraflower that blooms only very rarely and intermittently. Therefore, I have dared to come here, because I wish to settle my doubt. May I see the Buddha even for a short time, if he can spare any moment at all?

Ānanda replied in the same way,

"The Buddha is physically very ill. You

should not bother him.

" However, the Buddha said to Ānanda:

Do not prevent him. Let him come here and permit him to settle his doubt. It will not bother me too much. If he listens to my answer to his question on the subject of Dharma, he will surely be able to resolve his problem

Ānanda immediately conveyed the Buddha's permission to Subhadra, "If you wish, you may see him whenever you are ready. " At once Subhadra

went in and, having greeted the Buddha with a bow, sat to one side and said to him:

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I I have been troubled by a doubt on the matter of religious salvation, sir. If your holiness has a moment, may you help me to settle my doubt once and for all, sir.

The Buddha replied,

"Question me as freely as you wish.

" Subhadra then

asked:

Why, O Gautama, are there a number of teachers, each of whom respectively claim that they themselves are the true teachers, for example, Purāṇa-kāśyapa, Maskarin-gośālīputra, Ajitakeśa-kambalin, Kakudakatyāyana, Sañjayin-vairāṭīputra, and Nirgrantha-jñātiputra. These teachers all hold different doctrines. O śramaṇa Gautama, I wish to know whether or not your holiness has understood all these doctrines without exception. The Buddha said:

Do not ask me to talk about all these doctrines. Let me simply say that I know all of them without exception. For now, for your sake, I shall teach you the very profound and subtle doctrine. Listen attentively, and you should contemplate and remember [what I shall now say]. Subhadra focused his attention on the teaching. The Buddha said to him: If whatever doctrine among these schools lacks the practice of the eightfold noble path (āryāṣṭāṅgika-mārga), it can neither yield the fruit of the first saintly state, nor that of the second, nor that of the third, nor that of the fourth. O Subhadra, if any of these doctrines had this practice of the eightfold noble path, it should have yielded the fruit of the initial state of spiritual development, or that of the second, or that of the third, or that of the fourth. O Subhadra, there is the practice of the eightfold noble path in my teaching; hence it yields the fruits of the first saintly state, the second, the third, and the fourth. But no other school or group of practitioners has this fruit of the śramaṇa. At that time, the World-honored One uttered the following verses for Su bhadra: In the twenty-ninth year of my life,

I renounced family life

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To seek the path of religion (i.e., the good path). O Subhadra, it has been already fifty years now Since I realized enlightenment.

I have practiced morality, concentration, and wisdom, And I have been in solitary thought in seclusion. Now, I am explaining to you the essentials of my teaching. There is no saintly realization

Through anything else but this practice.

The Buddha said to Subhadra,

"If bhikṣus diligently worked for the goal

of deliverance, this world would be filled with arhats and would not be a forsaken place. " Subhadra then said to Ānanda:

His teaching assures us that if every śramaṇahas already been practicing the practice of austerity under the guidance of Buddha, is currently engaged in the practice of austerity, and will continue to carry it out properly in the future, [that śramaṇa] will be able to realize the great result. O Ānanda, you too have realized that great result since you have been engaged in the practice of austerity under the guidance of the Tathāgata. I have directly met the Tathāgata and have been able to ask him about my doubts; therefore, I should be able to realize that great result. Now, the Tathāgata has assured me that as his disciple I too am able to accomplish such a great result.

Then he asked the Buddha,

"May I now renounce my family life under

the Tathāgata's Dharma and be ordinained to receive the vow of the precepts?" The Buddha told Subhadra:

If a brāhmaṇaascetic, [previously] a student of another school, wishes to be ordained for the practice of austerity under my Dharma [and Vinaya], there is set a probation period of four months during which he should be subjected to observation as to his practice and his personality. If he is able to maintain dignity and proper manners, he may be ordained under my Dharma [and Vinaya] to receive the vow of precepts. O Subhadra, you should know that it depends on the nature of the candidate's conduct.

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Subhadra again said to the Buddha:

I understand, sir, that in the case of a student ascetic of any other school there is a probation period of four months during which he should be subjected to observation as to his practice and his personality. If he is able to maintain dignity and proper manners, he may be ordained under your authority of Dharma [and Vinaya] to receive the vow of precepts. I have served in the right Dharma for the duration of four years by now, sir. I have maintained my dignity and proper manner without omission. I should be entitled to the ordination, sir. The Buddha replied,

"I have already said that it depends solely on the

person's conduct.

" As it happened, that night Subhadra went forth from family life to be ordained, strove for perfection in the practice of austerity, directly experienced for himself in the present life [the realization] that the cause of birth and death is exhausted; the practice of austerity was accomplished; what should be done [for religious salvation] was thus accomplished; and Subhadra realized the insight into the nature of things as they really are and the subsequent insight that there would be no further birth for him. Before the night had passed he realized the ultimate state of arhatship. Thus he was regarded as the last direct disciple of the Buddha. Thereupon, it was Subhadra who initially passed away into cessation, and the Buddha entered into final cessation afterward.

At that time, Ānanda was standing behind the Buddha and stroking the edge of the bed couch he wept bitterly, unable to control himself. Weeping, he said:

How is it that so soon the Buddha should go to cessation? Why must the Buddha go to cessation so quickly? How swiftly the great religion (i.e., the Dharma) is lost and obscured. When the Eye of the World ceases to be, sentient beings shall surely wither for a long time to come. Why? Though I have received the Buddha's teaching and have been practicing moral discipline, before I am able to realize what should be done in my religious path he will have gone to cessation forever. At that time the World-honored One, though [already] knowing [the 144

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answer], deliberately questioned the bhikṣus,

now?" The bhikṣus replied:

"Is the bhikṣuĀnanda present

The bhikṣuĀnanda is standing behind your holiness, sir. Stroking the edge of the bed couch, he weeps bitterly in sorrow, unable to control himself, sir. While sobbing, he lamented,

"How is it that so soon the

Buddha should go to cessation? Why must the Buddha go to cessation so quickly? How swiftly the great religion (the Dharma) is lost and obscured. When the eye of the world ceases to be, sentient beings shall surely wither for a long time to come. For what reason? Though receiving the Buddha's teaching and being able to practice moral discipline, before I am able to realize what should be done in my religious path, he will have gone to cessation forever.

"

The Buddha said to Ānanda:

May you grieve no more, nor do not wail any more. Since you began to serve as my personal attendant I have noticed an incomparable and immeasurable sense of love (i.e., benevolence) in your physical conduct, an incomparable and immeasurable sense of love in your verbal conduct, and an incomparable and immeasurable sense of love in your volitional conduct. O Ānanda, you have attended me with care (paricarati). Your merit is great, far superior to that of anyone, whether they are gods, evil ones, Brahmā, śramaṇas, or brāhmaṇas. You must continue to exert yourself. It will not be too long before you realize enlightenment. Thereupon, the World-honored One said to the bhikṣus: Those disciples who personally attended the past buddhas were also like Ānanda. Those disciples who will personally attend future buddhas will also be like Ānanda. Each of those personal attendants of the past buddhas knew what his master wished of him only after he was told, but my attendant Ānanda now knows what I wish him to do through observing my eyes: "The Tathāgata wishes to have this done. The World-honored One wishes to have that done.

" This is a wondrous

realization of excellence on Ānanda's part. You should acquire this kind of excellence.

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I The universal ruler had four kinds of wondrous excellence. What are the four? First, whichever country the holy ruler happened to visit, all the people of that land assembled to welcome his arrival with the sense of hospitality. Second, they were delighted in seeing the ruler and rejoiced in listening to his exhortation. Third, they never tired of viewing his dignified countenance. Fourth, regardless of whether he was walking, standing, sitting, or lying down, all the officials and the populace came to see him, were delighted to see him, rejoiced in listening to his exhortation, and never tired of viewing his dignified countenance. These are the four signs of the extraordinary popularity of the universal ruler.

I point out now that our Ānanda is also endowed with four such kinds of popularity. What are the four? First, when Ānanda joins the gathering of bhikṣus, even without [speaking] a word, the members of the sangha are delighted. Second, when he preaches the Dharma to the members of the sangha, they are delighted to listen to it. Third, they are also delighted to observe his dignified manner and listen to his preaching, and they never tire of doing so. Fourth, regardless of whether it is an assembly of bhikṣuṇīs (nuns), lay [male] householders (upāsakas), or [lay] female householders (upāsikās), when he joins their meeting, even without [speaking] a word, the participants of that meeting are delighted to see him, rejoice in listening to his preaching, and never tire of viewing his dignified countenance and pleasant manner. These are his four kinds of excellence.

At that time, Ānanda rearranged his robe to expose his right shoulder, kneeled with his right knee on the ground, and said to the Buddha: O World-honored One, at present, the śramaṇas of all regions, well learned and knowledgeable, those who clearly understand the collection of scriptures and disciplines and who are endowed with excellent virtue and noble conduct, have all come to see the World-honored One. Because of this I have been able to venerate and respect them, closely associate with them, and greet them with a bow. After the Buddha takes the course of cessation, however, they will not return again, because 146

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there [will no longer be] someone to look up to, sir. What should be done about this situation?

The Buddha replied to Ānanda:

Have no worry, for those sons of good families have four kinds of thought recollection. What are the four? First, they are mindful of the birthplace of the Buddha and will always be delighted to see it. They will not forget it but cherish a feeling of yearning for it. Second, they are mindful of the place of the Buddha's initial enlightenment and will always be delighted to see it. They will not forget it but cherish a feeling of yearning for it. Third, they are mindful of the place of the Buddha's initial turning of the wheel of the Dharma and will always be delighted to see it. They will not forget it but cherish a feeling of yearning for it. Fourth, they are mindful of the place of the Buddha's final nirvana and will always be delighted to see it. They will not forget it but cherish a feeling of yearning for it. O Ānanda, after my final nirvana, the merit of those sons and daughters of good families who are mindful of the time of my birth is as such. It is also like this with the merit of their being mindful of how the Buddha's supernormal power acquired enlightenment. It is also like this with the merit of their being mindful of how his initial turning of the wheel of the Dharma brought conversion. It is also like this with the merit of their being mindful of how the Buddha left the Dharma for them at the time of his final nirvana. If they have each respectively completed their journeys and sojourns to these places and have paid tribute to the Buddha at various commemorative towers and temples, they will be born in heaven after death, except for those who [have already] realized enlightenment. The Buddha said to Ānanda:

After my final nirvana, when the Śākya clanspeople come to seek the path, you should permit them to renounce family life and grant them the ordination vow of precepts for joining the sangha. You should not make it difficult for them to stay on. If a follower of a non-Buddhist school genuinely comes to seek the path, you should not impose the 147

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I four-month probation period. Why is this so? Even if he has different thoughts regarding religion, after staying a while he may come to share the original doctrine of the Dharma.

At that time, Ānanda knelt and, with his palms joined together, said to the Buddha:

The bhikṣuChanna, because of his background, behaves in an insistent manner regarding his own way. How should we deal with his behavior after the Buddha's cessation?

The Buddha said to Ānanda:

After my cessation, if Channa does not follow the standard manner of dignity, refuses to follow the admonitions, all of you should apply the punishment of verbal excommunication by instructing all bhikṣus to not exchange words with him, nor engage in forwarding or relaying instructions to or from him.

At that time, Ānanda again said to the Buddha, "After the Buddha's nirvana, what should be done with the female members who still refuse to take the act of repentance, sir?" The Buddha replied to Ānanda, "No one should

meet with them.

" Ānanda again said,

"If someone [unexpectedly] encounters

them directly, what should be done, sir?" The Buddha replied, "You should

not exchange words.

" Ānanda again asked,

"If one is in an inevitable situation

of talking with them, what should be done, sir?" The Buddha replied, "One

should examine his own mind.

" The Buddha continued:

O Ānanda, are you saying that after the Buddha's nirvana there will be no protective umbrella (i.e., cover) over your head or that you might lose whatever you have? You should not entertain this kind of view. Since my realization of enlightenment, the discourses and disciplines that I have continually taught are your protectors and your possessions. O Ānanda, from today onward, the bhikṣus must be permitted to abandon trivial formalities and adopt the [simplified] rule of propriety as a measure for distinguishing between senior and junior bhikṣus. This is called the rule of propriety for bhikṣus.

The Buddha said to the bhikṣus:

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If any of you have doubt regarding the Buddha, Dharma, or Sangha, or doubt regarding the path, you should question me at once. Don't let this opportunity pass without asking me about your doubts, and later have regret because you did not do so now. As long as I am alive, I shall explain the subject with which your doubts are concerned. All the bhikṣus remained silent, not uttering a word. The Buddha again said to them:

If any of you have doubt regarding the Buddha, Dharma, or Sangha, or doubt regarding the path, you should question me at once. Don't let this opportunity pass without asking me about your doubts, only later to have regret because you did not do so now. As long as I am alive I shall explain the subject with which your doubts are concerned. Once again all the bhikṣus did not utter a word, remaining silent. The Buddha again said to them:

If you do not question me about your doubts because you are afraid of shame within or without, bring up your questions to me by way of your colleagues. Don't let this opportunity pass without asking me about your doubts, only later to regret not having done so now. The bhikṣus once again did not utter a word and remained silent. Ānanda said to the Buddha:

I have no doubt in my mind that all the members of this sangha are steady in genuine faith, sir. There is not even a single bhikṣuwho doubts the Buddha, Dharma, and Sangha or the path.

The Buddha said to Ānanda:

I myself know that even the youngest bhikṣuof this sangha now sees the path of practice and shall not fall into an evil course of life. The [bhikṣus] will return seven times to this world and necessarily exhaust the fundamental cause of suffering.

At that time, the World-honored One thus granted his assurance to the one thousand and two hundred bhikṣus regarding their respective goals of 149

The Canonical Book of the Buddha's Lengthy Discourses, Volume I realization. Thereupon, the World-honored One opened his upper robe to reveal his golden forearm and said to the bhikṣus:

You should contemplate the fact that the Tathāgata appears in this world only once in a long period of time, like udumbaraflowers that bloom only very rarely and intermittently.

At that time, contemplating the meaning of this matter, the World-honored One repeated it in verse:

His right arm is of purplish-golden hue.

The appearance of the Buddha

Is like that of a divine gem.

Things that pass away and

Come into being are impermanent;

[Hence] there is no dissoluteness in manifesting cessation. [The Buddha continued:]

Therefore, O bhikṣus, be on guard against dissoluteness. It was on the basis of constant vigilance against indolence that I realized perfect enlightenment. An immeasurable number of sentient beings will also realize perfect enlightenment on the basis of constant vigilance against indolence. Of all things in this world, there is nothing whatsoever that exists forever. This is the teaching exhorted by the Tathāgata in his last moment of life.

Thereupon, the World-honored One entered the initial state of meditative absorption; coming out of this state he then entered the second state of meditative absorption; coming out of this state he then entered the third state of meditative absorption; coming out of this state he then entered the fourth state of meditative absorption; coming out of this state he then entered the first formless state of concentration on the sphere of infinite space; coming out of this state he then entered the second formless state of concentration on the sphere of infinite consciousness; coming out of this state he then entered the third formless state of concentration on the sphere of nothing or nonutility; coming out of this state he then entered the fourth formless state of concentration on the sphere of "neither ideation nor nonideation"; coming 150

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out of this state he then entered the final state of cessation, transcendent from senses and ideation, equivalent to third saintly state of an anāgāmin. At this time, Ānanda asked Anuruddha,

"Has the World-honored One

entered final nirvana?" Anuruddha replied:

Not yet. O Ānanda, the World-honored One is now in the state of cessation. In olden days I directly heard from the Buddha that the final nirvana is entered from the fourth meditative state of absorption. Then at that time, the World-honored One, coming out of the state of cessation of ideation, entered into concentration on the sphere of "neither ideation nor nonideation"; coming out of this state he then entered into concentration on the sphere of nothing or nonutility; coming out of this state he then entered into concentration on the sphere of consciousness; coming out of this state he then entered into concentration on the sphere of space; coming out of this state he then entered into the fourth meditative absorption (rūpa-dhyānasamādhi); coming out of this state he then entered into the third meditative absorption; coming out of this state he then entered into the second meditative absorption; coming out of this state he then entered into the first meditative absorption; coming out of this state he then entered into the second meditative absorption; coming out of this state he then entered into the third meditative absorption; coming out of this state he then entered into the fourth meditative absorption; coming out of this state he then entered final nirvana.

Just at that moment the earth trembled greatly and heavenly gods and humans were greatly terrified. Various underworlds, dark and gloomy, in which neither the sun or moon shone, were equally illuminated, allowing those beings who were born therein to see each other, and they all exclaimed, "That person has been reborn here,

" "That one too was born here,

" [and so

on]. A ray of light permeated the entire world, surpassing the luminosity of heavenly beings. Then from the thirty-third heaven various lotus flowers, blue utpala,pink padma,red kumuda,and white puṇḍarīka,dropped and scattered into the air over the Tathāgata as well as the assembled host of bhikṣus, and heavenly sandalwood powder also scattered over the Buddha below and the assembly of bhikṣus. The Buddha thus passed away into final nirvana. Thereupon, the god Brahmā uttered these verses from midair: 151

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Whoever belongs to the species of sentient beings Should equally discard the configured aggregates of his being. The Buddha is one who is highest, Unsurpassed by any one of this world. O Tathāgata, the Great Sage hero, Endowed with fearless supernormal power, Though he could remain forever,

He has now entered final nirvana. At that time, the god Indra uttered the following verse: No permanence is found

With the conditioned elements of an aggregate. They embody nothing but the law of arising and perishing. Once born, no one escapes from death. The Buddha made his cessation the goal of happiness. Then Vaiśravaṇa, guardian of northern heavenly quarter, composed the following verse:

O fortunate trees and the great grove, Those śālatrees acquired the highest fortune, Because, at the spot between the twin śālatrees, The best and most qualified

For offerings and merit-cultivation passed away. Then Anuruddha composed the following verse: The Buddha abides in unconditioned transcendence and Does not depend on breathing in and breathing out. He originally came from that total quiescence, Where the Sun (i.e., the Buddha) himself set. Then the bhikṣuUpavāna composed the following verse: With neither indolence nor pride, But with self-restraint,

He practiced the supreme faculty of prajñā. 152

Sutra 2: Last Journey and Sojourns Free from attachment and untainted by defilement, He was the foremost Honorable [One] Who freed himself from craving desire. Then, the bhikṣuĀnanda composed the following verse: Heavenly gods were terrified, and Because of this their hair stood on end. Everything was fulfilled and

The Perfectly Enlightened [One] took the course of cessation. Then the god Kumbhīra also composed a verse: This world has lost the protective umbrella. Sentient beings shall remain blinded for a long time, Nor will they see the Perfectly Enlightened [One], The human Hero, the Lion of the Śākyas, again. Then the guardian god Guhyaka composed the following verse: Whether it in this life or in the next, The residents of Brahmā Heaven Could never see such a human hero Like that of the Śākya lion.

Then, Māyā, the mother of the Buddha, composed the following verse: The Buddha was born in the Lumbinī grove; His religion has spread widely. He returned to the place

From which he was originally born, and Forsook his human body

That was subject to the law of impermanence. Then the spirit of the twin śālatrees composed the following verse: We do not know when we may again Make an offering of unseasonably blooming flowers, After now scattering them over the Buddha like this. 153

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 27b

Well endowed with

The ten supreme powers of authority and virtue, The Tathāgata has entered final nirvana. Then the spirit of the śālaforest composed the following verse: This is the most satisfactory place Where the Buddha grew up,

Where he turned his Dharma wheel, and Where he has entered final nirvana. Then the four guardians of the heavens composed the following verse: With his highest transcendental knowledge, The Tathāgata always taught

The doctrine of impermanence, Rescued all sentient beings from the bondage of suffering, And having realized the ultimate goal, He has entered final nirvana. Then the lord of Trāyastriṃśa Heaven composed the following verse: During the period of millions of millions of kalpas, He sought the highest goal of the path, Rescued sentient beings from the bondage of suffering, And, having realized the ultimate goal, He entered final nirvana.

Then the lord of the Yamaka underworld composed the following verse: This is the last robe that the Buddha wore Before his cessation.

Since the Buddha has gone to final nirvana, To whom should this robe be given? Then the lord of Tuṣita Heaven composed the following verse: This is the last body of the Buddha, In which the configuration of his aggregates 154

Sutra 2: Last Journey and Sojourns Has been totally dissolved. There are neither thoughts of sorrow nor of joy, Nor any danger of birth and death. Then the lord of Nirmāṇarataya Heaven composed the following verse: The Buddha laid down

Upon his right side;

The Śākya lion entered final nirvana In this śālagrove.

Then the lord of Paranirmitavaśavartin Heaven composed the following verse:

The world shall wither in darkness For a long time to come

The moon, lord of the stars, fell away, and Hindered by the force of impermanence, The sun of great wisdom

Is shadowed for a long time. At that time, the bhikṣus composed the following verse: This body is like a water bubble. Vulnerable as it is to any danger, Who could ever enjoy it?

The Buddha obtained the imperishable body Like that of a diamond, and Yet his body is dissolved Because of the force of impermanence. The buddhas are in possession of the diamondlike body, Yet all are subject to the force of impermanence, So quickly perishing like a small pile of snow. How could anything else be any different from this? The Buddha thus entered final nirvana. Some of the bhikṣus fainted in sorrow and grief, casting themselves upon the ground, bitterly weeping, their bodies twisting, unable to control themselves. While weeping, they lamented: 155

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I How is it that so soon the Buddha should go to cessation? Why must the Buddha go to cessation so quickly? How swiftly the great religion (i.e., the Dharma) is lost and obscured! Sentient beings shall surely wither for a long time to come, when the world has lost its Eye of Insight forever, just as when huge trees fall due to the total loss of their roots' hold, their branches breaking in a mess; or just as a snake, its head chopped off, continues twisting and wriggling without knowing where it is going.

Then some other bhikṣus also fainted, grief-stricken, throwing themselves to the ground, their bodies twisted, wailing loudly in grief, unable to control themselves. While weeping, they lamented:

How is it that so soon the Buddha should go to cessation? Why must the Buddha go to cessation so quickly? How swiftly the great religion (the Dharma) is lost and obscured! Sentient beings shall surely wither for a long time to come when the Eye of Insight of the world has ceased to be. At that time, the elder bhikṣuAnuruddha said to those bhikṣus, "All of

you, grieve no more. The host of heavenly beings above us are also curiously voicing similar lamentations.

" Then the bhikṣus questioned Anuruddha,

"How

many gods are there above us?" Anuruddha replied:

They fill the entirety of space, beyond calculation. All of them are roaming in midair in confusion, weeping, wailing, stamping with grief, and shedding tears, saying,

"How is it that so soon the Buddha should

go to cessation? Why must the Buddha go to cessation so quickly? How swiftly the great religion (the Dharma) is lost and obscured! Sentient beings shall surely wither for a long time to come, when the world has lost its Eye of Insight forever, just as huge trees fall due to the total loss of their roots' hold, breaking their branches in a mess, or just as a snake, its head chopped off, continues to twist and wriggle without knowing where it is going.

"

At that moment, the heavenly beings, as described by Anuruddha, who were roaming in midair in confusion, weeping, wailing, stamping with grief, and shedding tears, said:

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How is it that the Buddha should go to cessation so soon? Why must the Buddha go to cessation so quickly? How swiftly the great religion (the Dharma) is lost and obscured! Sentient beings shall surely wither for a long time to come when the world has lost its Eye of Insight forever. Thereupon, throughout that night, the host of bhikṣus discussed the words of the Dharma and completed [the recitation] by the arrival of the dawn. Anuruddha said to Ānanda:

May you go to the city and tell the Mallan clanspeople, "The Buddha

has already entered final nirvana. Those who wish to make tribute and offerings to the Buddha are commended to know that now is the appropriate time. "

At that time, Ānanda stood up and after venerating the Buddha, accompanied by a bhikṣu, with tears on his face, he entered the city, where he happened to see five hundred Mallans gathered in one place for some reason. The Mallan clanspeople too, noticing Ānanda approaching them, stood up to greet him, venerated him [by bowing their foreheads to] his feet, and said to him, "Venerable,

why have you come here so early, sir?" Ānanda replied: Because I wish to benefit you, I have come here as quickly as possible this early morning. You should know that the Tathāgata already entered final nirvana last night. If you wish to make offerings, now is the appropriate time. When the Mallan clanspeople heard this news, there was none among them who did not lament and grieve. Wiping tears from their faces, they said, "How is it that the Buddha has gone to final nirvana so soon? How is it that so swiftly the Eye of Insight has ceased to be in this world?" Ānanda responded:

Dear friends, weep no more. Even if one wished to prevent conditioned things from changing, this is not at all possible. Did not the Buddha teach us while he was alive that "whoever is once born is bound to die; whenever one meets with another, he will be separated from the other; and that there is none in this world whom we love and for whom we feel affection who will exist forever"?

157

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Then some Mallan clanspeople said to each other:

We should return home, and bringing with us various incense, flowers, and musical instruments, go to the twin śālatrees as quickly as possible to make offerings to the World-honored One or his ashes. [Again, some other Mallans said:]

After an entire day of offerings, we should place the body on the couch, let the Mallan youths lift the four corners of the couch, and carry the canopy and the streamers. [We should] burn incense, scatter flowers, and with accompanying musical performance, enter the city from the eastern gate, make a round through various streets so as to allow all the citizens of the country the opportunity to make offerings, then come out of the western gate, proceed to a higher and visible place, and cremate the body there. Having discussed the proceedings, they went home to prepare incense, flowers, and musical instruments, gathered at the twin śālatrees, and made their offerings the whole day long. When the first day ended, they placed the body on a couch, and a number of Mallan clanspeople got together and tried to lift the couch, but they could not do so. Then Anuruddha said to the clanspeople. "You should leave the couch as it is. Do not exhaust yourselves in vain. Soon some heavenly beings who wish to lift the couch will come. "

Some of the Mallan clanspeople questioned Anuruddha, "Why do these gods

wish to lift this couch, sir?" Anuruddha replied:

You have been planning to make offerings to the Buddha's body with incense, flowers, and music for the entire day, then to place the body on the couch. The Mallan youths will then lift the four corners of the couch and carrying the canopy and streamers, burning incense, scattering flowers, and with accompanying musical performance, they will enter the city from the eastern gate, making a round through various streets so as to allow all the citizens of the country to have an opportunity to make offerings. They will then come out of the western gate, proceed to a higher and more visible place, and cremate the body there. Yet, according to their will, the heavenly gods wish to have the body 158

Sutra 2: Last Journey and Sojourns

remain in the same place for seven days, to be honored throughout that period with various offerings, and thereafter to place the body on the couch. Then the Mallan youths will lift the four corners of the couch, and carrying the canopy and streamers, burning incense, scattering flowers, and with accompanying musical performance, they will enter the city from the eastern gate, make a round through various streets so as to allow all the citizens of the country to have an opportunity to make offerings. They will then go out of the northern gate, cross the Hiraṇyavatī River to reach the Makuṭabandhana shrine, and cremate the body there. Because of this wish, the heavenly gods will not [yet] allow the couch to be lifted.

The Mallan clanspeople said,

"We agree, sir.

" Splendid were the words

of Anuruddha! It precisely accorded with the will of the heavens. The Mallan clanspeople said to each other:

Let us go back to the city and repair the roads and streets, clean them, and burn incense along them, then return here and continue to make offerings to the World-honored One for seven full days. All the Mallan clanspeople then returned to town, repaired the roads and streets, cleaned them, burned incense along them, and, coming out of the town, made offerings for seven full days at the twin śālatrees by scattering flowers, burning incense, and playing musical instruments near the time of sunset on the last day. The body was then moved onto the couch. The Mallan youths lifted the four corners of the couch. They carried the canopy and streamers, scattered flowers, burned incense, and played musical instruments. In this manner, the [funeral] procession proceeded, calmly accompanied in front and behind by the leading group and the following group, respectively. Then the gods of Trāyastriṃśa Heaven scattered from midair various lotus flowers, blue, pink, red, and white, as well as heavenly sandalwood incense over the body of the World-honored One, thus filling up the streets with [these offerings]. Some heavenly beings played music and the spirits sang songs. Then the Mallan clanspeople spoke among themselves,

"Halt the human performance

of music and let the heavenly performance of music be an offering to the body. "

In this manner, the Mallans carried the couch and proceeded gradually. Entering 159

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I the town from the eastern gate, they stopped at various streets to make offerings by burning incense, scattering flowers, and performing music. The daughter of a Mallan, a devoted believer of the path taught by the Buddha, offered a golden flower garland as large as a carriage wheel. An elderly woman gave praise in an uplifted voice:

These Mallans will acquire great benefit. For at the end of his career, the Tathāgata entered final nirvana in this place, and it is for him that all the citizens of this country are delightfully paying tribute by means of various offerings.

Having completed the various offerings, the procession of Mallans then departed from the northern gate of the city, crossed the Hiraṇyavatī River, and reached the Makuṭabandhana shrine, where they placed the couch on the ground. The Mallan clanspeople then said to Ānanda, "What else should

we do to make additional offerings?" Ānanda replied: I closely heard from the Buddha and received an instruction directly from him. The funeral rite should be exactly similar to that which should be held for a universal ruler.

The Mallans asked him again,

"How should the funeral rite for the universal

ruler be done, sir?" [Quoting the Buddha's words,] Ānanda replied: For a universal ruler, you should first bathe the body with warm scented water, cover the entire body with new cotton cloth, wrap it in a cloth equally as long as five hundred sets of garments, place the body within a golden coffin, pour sesame oil over it, place the golden coffin inside a second but larger iron vault, cover it with a sandalwood vault, cover that vault with a thick pile of a variety of incense, and then cremate the whole thing. After retrieving the ashes, build a commemorative tower or shrine at each major crossroads and hang a picture on the rock pillar set before it, so as to enable the citizens of the country who are passing on the roads to view the towers of the universal ruler of the law, causing a sense of affection to rise in their hearts toward his benevolent rule, and thus bring about a beneficial influence upon the populace.

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O Ānanda, if you wish to conduct the funeral rite for me, you should bathe my body with warm scented water, cover my entire body with new cotton cloth, wrap it in a cloth equally as long as five hundred sets of garments, place the body within a golden coffin, pour sesame oil over it, place the golden coffin inside a second but larger iron vault, cover it with a sandalwood vault, cover that vault with a thick pile of a variety of incense, then cremate the whole thing. After retrieving my ashes, build a commemorative tower or shrine at each major crossroads and hang my picture on the rock pillar set before it, so as to enable whoever passes on the road to view the Buddha's tower, refreshing his [or her] sense of affection toward the religious deeds accomplished by the Tathāgata and encouraging them to strive for their own goal of happiness in life when born into this world, and obtain the opportunity upon their death to be reborn in heaven. Of course, this excludes those who have [already] realized the ultimate goal of the path. Thereupon, the Mallan clanspeople said to each other: We should go back to the city to collect the funeral items, the incense and flowers, cotton cloth, the coffin and vault, and the scented oil, as well as the roll of white cloth.

They returned together and completed the preparation of the necessary things. Returning to the Makuṭabandhana shrine, they bathed the Buddha's body with warm scented water, covered it entirely with a new cotton cloth, wrapped it in the roll of cloth equally as long as five hundred sets of garments, placed it in the golden coffin, poured scented oil over it, placed the coffin inside a second, larger iron vault, covered it with another sandalwood vault, and covered the vault with a thick pile of various renowned incense. The minister of the Mallan country held up a huge torch to set fire to the funeral pyre of the Buddha but the flame did not reach the pyre. A few other Mallan dignitaries one after another tried to set fire to the pyre, but the flame would not reach the pyre. Then Anuruddha said to the Mallan clanspeople, "Try no more. Wise gentlemen, it is beyond your power. The fire extinguished itself due to the will of the gods.

" The Mallans questioned him,

"Why should the heavenly gods prevent

it from being burned, sir?" Anuruddha replied:

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Our senior bhikṣuMahākāśyapa, accompanied by five hundred disciples, is enroute midway from the city of Pāvā to this place. If it has not yet been cremated, he wishes to see the Buddha's body once again. As the gods know his thoughts, they have prevented this funeral pyre from burning.

The Mallans said,

"Let his wish be realized. "

At that time, Mahākāśyapa was hurrying on the way from Pāvā, accompanied by five hundred of his disciples. Mahākāśyapa and his disciples met a Jain ascetic who was holding a mandāraflower in his hand, standing on the road. Noticing the Jain ascetic from a distance, Mahākāśyapa approached him and questioned him,

"Where have you come from?" [The Jain ascetic] replied, "I have come from the city of Kuśinagara, sir. "

Kāśyapa again asked him, "Do you know my master?" He replied,

"Yes, I know him.

"

[Kāśyapa] again asked,

"Is he still alive?"

[The ascetic] answered,

"Seven days have now passed since his final nirvana. I have come from there, having obtained this heavenly flower, sir. "

Having heard this, Kāśyapa was disheartened with disappointment. The five hundred disciples, having heard of the Buddha's cessation, wept in sorrow, wailing, their bodies twisted, hardly able to control themselves. Wiping away their tears, they lamented: How is it that the Buddha should go to cessation so soon? Why must the Buddha go to cessation so quickly? How swiftly the great religion (the Dharma) is lost and obscured! When the Eye of the World ceases to be sentient beings shall surely wither for a long time to come, just as when huge trees fall due to the total loss of their roots' hold, breaking their branches in a mess, or just as a snake, its head chopped off, continues to twist and wriggle without knowing where it is going. At that time, a Śākya monk, Upananda by name, stopped the bhikṣus, saying:

Don't worry. Because of the World-honored One's cessation I have obtained my freedom. He used to say to us, "Do this at all times,

" "This

you should not do.

" From now on I can do as I wish. 162

Sutra 2: Last Journey and Sojourns

Having heard these words, Kāśyapa was disheartened, and with disappointment said to the bhikṣus: All of you, pack your robes and almsbowls. We are going to the place of the twin śālatrees. Since the cremation has not yet been done we may yet be able to see the Buddha.

Then the bhikṣus, having heard Mahākāśyapa's words, rose from their seats and followed him, proceeding to the city of Kuśinagara, crossing the Hiraṇyavatī River, and [finally] arriving at the Makuṭabandhana shrine. Having arrived at the place where Ānanda was, and after greeting him with a bow, Mahākāśyapa said to him,

"We wish to see the body once again. Since

the cremation has not yet been done, is it possible to do so?" Ānanda replied: Though the cremation has not yet been done, it would be very difficult to see the body, sir. The reason is that the Buddha's body was washed with warm scented water, totally covered with new cotton cloth, wrapped in a roll of cloth equally as long as five hundred sets of garments, placed in a golden coffin, then placed inside a second, larger iron vault, and then encased in a sandalwood vault. Because of this it would be very difficult to see the Buddha's body once again, sir.

Though Kāśyapa requested three times, Ānanda replied exactly as he had first replied,

"For this reason, it would be difficult to see the Buddha's body again, sir.

" Mahākāśyapa then faced the funeral pyre directly and both of the Buddha's feet extended out from within the vault, bearing a strange color. Having examined this, Kāśyapa was curious and asked Ānanda, "Why do the

Buddha's feet appear so different, having a golden color?" Ānanda replied: Previously, an elderly woman, in her grief, stretched out both her hands to rub his feet. The change in the color of the Buddha's feet was effected by her tears falling upon them, sir.

Having heard this, Kāśyapa again felt disheartened with disappointment, but he faced directly the funeral pyre and venerated the Buddha's body. At that moment, all four kinds of the Buddha's disciples (i.e., bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās) as well as heavenly beings all accordingly offered veneration at the same time. At that moment both of the Buddha's feet suddenly 163

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I disappeared. Thereupon, Mahākāśyapa circumambulated the funeral pyre three times and uttered the following verses: The supreme insight of all the buddhas, Which has no equal in this world Except among the buddhas themselves, To that sacred insight

That is without equal in this world, I pay tribute with a bow.

The śramaṇawho has no equal in this world Except among the buddhas themselves, Highest, spotless, the Great Sage of all relations, Most honored by heavenly gods, Toward that foremost human hero, I pay tribute with a bow.

Having no equal in the practice of austerity, Teaching others without attachment, Untainted and undefiled,

Toward that highest Honorable One, I pay tribute with a bow.

Having totally exhausted three fundamental defilements, He who was engaged

In the practice of ultimate quiescence; Having neither a second, nor any of similar standing, Toward he who is worthy of the ten supreme titles, I pay tribute with a bow.

The Sugata (Well-gone) was the highest, The most honorable

Among all venerable ones in the human world; He who discovered the Four Noble Truths and The way that leads to ultimate cessation, To that insight of safety and peace, I pay tribute with a bow.

164

Sutra 2: Last Journey and Sojourns The highest among the ascetic mendicants (śramaṇas), Turning wrong to right,

He who introduced the way to total quiescence, Toward he whose trace is like the deep water, I pay tribute with a bow.

Without the heat (of passion), With the spotless teaching, And the mind that is quiescent, He who has removed all defilements, Toward that Honorable One, without defilement, I pay tribute with a bow.

Immeasurable with his eye of insight, Wonderful and unthinkable is the title Of [sublime] authority like that of nectar, Toward that matchless (i.e., unequaled) one, I pay tribute with a bow.

With his voice like a lion's roar, With no fear in the forest, He who overcame the Evil One [Māra] And transcended the four social classes, For that reason,

I pay tribute with a bow.

Thus Mahākāśyapa, who was endowed with great authority and virtue, well equipped with the four logical-linguistic excellences (catuṣ-pratisaṃvidaḥ), finished the foregoing verses. At that moment, the funeral pyre started to burn of its own accord. The Mallan clanspeople said to each other: Now the fire appears to have intensified and is spreading over the pyre, and it may not be controlled. After cremation it will extinguish itself, but where can we now obtain water to prevent the fire from spreading over the whole pyre?

Then the śālatree spirit by the side of the funeral pyre, who was devoted to the path of the Buddha, extinguished the fire with his supernormal power. 165

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 29b

The Mallan clanspeople said to each other:

To the right and left beyond the city of Kuśinagara, for a range of twelve yojanas, let us go collect fragrant flowers to offer to the Buddha's body.

At once they left the city and collected fragrant flowers to be used for the funeral rite. Then each of the Mallan clanspeople of Pāvā, having heard that the Buddha had entered final nirvana under the twin śālatrees, without exception thought, "I must now go there and seek a part of his ashes (śarīras). We shall erect a commemorative tower in our original place and conduct offering services to the Buddha.

" The Mallan clanspeople of Pāvā assembled the four

divisions of their army, the elephants, horses, chariots, and foot soldiers, and well prepared they marched toward the city of Kuśinagara. On their arrival they sent a messenger who delivered the following words: We have been informed that the Buddha stayed in reliance upon your service and entered final nirvana in your country. He was also our teacher. We have come here to receive some of his ashes out of respect and affection for the World-honored One. We intend to erect commemorative towers in order to make offerings to him. The king of Kuśinagara replied:

That is right, sir. Your claim is indeed correct, sir. However, the Worldhonored One happened to be here and entered final nirvana in our land. Our officials and countrymen should themselves perform the memorial service for the Buddha. Though it has caused you such trouble to come from such a long distance, we cannot pass the ashes into your hands, sir. At that time, the Buli people of the country of Allakappa, the Kauliyan people of Rāmagrāma, the brāhmaṇas of Vaṭhadvīpa (Veṭhādīpa), the Śākya people of Kapilavastu, the Licchavi people of Vaiśālī, and King Ajātaśatru of Magadha had been informed that the Tathāgata had entered final nirvana at the twin śālatrees near the city of Kuśinagara. All equally thought to themselves, "We must now go there and receive some ashes.

" So the rulers of

those countries, [especially] King Ajātaśatru of Magadha, at once ordered 166

Sutra 2: Last Journey and Sojourns

their countrymen to assemble the four divisions of their armies, the elephants, horses, chariots, and foot soldiers, and well prepared they marched and crossed the Ganges River, sending the brāhmaṇaDroṇa as [the king's] proxy by instructing him:

Go to the city of Kuśinagara under my name and ask the Mallan clanspeople: "May I enquire as to whether you gentlemen are at ease in your rising and siting, and feel strong in your walking, sirs. Wise gentlemen, I am delighted to exchange mutual respect with you. We have been on good terms as to territorial demarcation and have never put the matter into the form of a public suit. I understand that the Tathāgata has entered final nirvana within your country. I simply wish to pay my respects and reverence to the highest Honorable One as if he were a heavenly god. Hence I have traveled a great distance to obtain a share of the Buddha's ashes, and upon taking the ashes to my own land I will erect a commemorative tower for them in order to conduct offerings. If you grant me some of the ashes, I will arrange for some of my country's treasure to be shared with your country, sir.

"

Having thus received the king's instruction, the brāhmaṇaDroṇa at once went to the city and said to the Mallan clanspeople: The king of Magadha makes courteously enquires as to whether you [respected gentlemen] are at ease in your rising and sitting, and feel strong in your walking. [He says:] "Wise gentlemen, I am delighted to exchange mutual respect with you. We have been on good terms as to territorial demarcation and have never put the matter into the form of a public entered final nirvana within your country. I simply wish to pay my respects and reverence to the highest Honorable One as if he were a heavenly god. Hence I have traveled a great a distance to share some of the Buddha's ashes, and on taking the ashes to my own land I will erect a commemorative tower for them in order to conduct offerings. If you grant me some of the ashes, I will arrange for some of my country's treasure to be shared with your country, sir. "

At that time, the Mallan clanspeople replied:

167

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I That is right, sir. Your claim is indeed correct, sir. However, the Worldhonored One happened to enter final nirvana in our land. Our officials and countrymen should themselves perform the memorial service for the Buddha. Alhough it has caused you such trouble to come from such a long distance, we cannot pass the ashes into your hands, sir. The rulers of various countries assembled their respective officials to discuss the matter and composed the following verse: With courtesy we have come from a far distance For the sake of a peaceful consultation and to Request a share of the ashes

With words of moderation.

If this is not granted,

We have readied the four divisions of our armies here. If [the relics] cannot be obtained on a justifiable basis, Without fearing injury or death,

We will obtain them by force.

Then the people of Kuśinagara [also] assembled their officials, and together with the public they discussed the matter and replied in verse: Although you have taken the trouble To come from a long distance and

Proposed a deal with humility,

We dare not allow ourselves to yield The ashes of the Tathāgata.

If you decide to resort to military force, We have our own force here and

Will fight against you even if we lose our lives. We have no doubt about this.

At that time, the brāhmaṇaadvised the people: Dear wise men, you have received the Tathāgata's teaching through the long night. Do you not wish to recite the words of his Dharma, convert yourselves to his compassion, and be mindful of the peace of all sentient beings? If you raise armed conflict for the sake of the 168

Sutra 2: Last Journey and Sojourns

Buddha's ashes, everyone shall injure and kill each other. If you wish to have the Tathāgata's ashes, benefit everyone widely; since the ashes are available here, it is surely better to divide them among those who wish to have a portion.

Everyone agreed that this would be best. Next, they discussed who would be fairminded enough to carry out the task. Everyone agreed, "Let the brāhmaṇaDroṇa divide the ashes through his humane wisdom. " Thereupon, those

rulers of the various countries entrusted the task to the brāhmaṇaDroṇa, saying,

"Please divide the ashes on our behalf into eight equal portions. "

Droṇa, having listened to the rulers' agreement, went to the place where the ashes were stored and, having honored the ashes by bowing his head, proceeded to gently take an upper tooth and placed it aside. He sent for a messenger and instructed him: Carry this upper tooth of the Buddha to King Ajātaśatru. You should present my words to his majesty: "O great king, may I humbly enquire as to whether your majesty is at ease in his rising and sitting, and feels strong in his walking. Since the ashes have not yet been brought forth, your majesty may feel immeasurably impatient. Now I have entrusted an upper tooth of the Tathāgata in the hands of this messenger to carry it to your majesty, so that an offering service may be conducted before it and so that your majesty may be comforted by it, prior to the expected plan (i.e., of erecting a commemorative tower). At sunrise tomorrow I shall complete [the task of] dividing the ashes and will personally transport your portion of the ashes to your majesty. "

Having received Droṇa's instruction, the messenger at once went to King Ajātaśatru and said:

With immeasurable honor, the brāhmaṇaDroṇa enquires as to whether your majesty is at ease in his rising and sitting, and feels strong in his walking. Since the ashes have not yet been distributed, your majesty may feel immeasurably impatient. Now he has entrusted an upper tooth of the Tathāgata into my hands to bring to your majesty, so that an offering service may be conducted before it and so that your majesty may be comforted by it, prior to the expected plan (of erecting a commemorative 169

30a

The Canonical Book of the Buddha's Lengthy Discourses, Volume I tower). At sunrise tomorrow he will complete the division of the ashes, and will personally transport your portion of the ashes to your majesty. At that time Droṇa received all the ashes, measuring one shi, collected in a urn, and at once divided the ashes into eight equal portions. Having done so, he said to those who attended the session,

"May I request you to use this

urn and yourselves witness who takes what through mutual consultation. "

Everyone praised Droṇa,

"What splendid wisdom this is! He really knows

what is most proper at this given moment,

" and each mutually agreed to

accept a portion. Then the people of Pippalavana made a request of all the people, saying:

We would like to receive the amber that remains on the ground, for the sake of erecting a commemorative tower in our country in order to conduct an offering service.

Everyone agreed,

"Let them have it.

" Then the people of Kuśinagara

received a portion and erected their commemorative tower for conducting their offering service. The people of Pāvā, those of Allakappa, those of Rāmagrāma, those of Veṭhadvīpa, those of Kapilavastu, those of Vaiśālī, and the king of Magadha, Ajātaśatru, having received their respective portions, returned to their countries and erected commemorative towers for conducting offering services. The brāhmaṇaDroṇa received the urn that contained the ashes, returned to his country, and erected a commemorative tower there. The people of Pippalavana took the amber to their country and erected a commemorative tower in their country. At that time, eight commemorative towers were built, and a ninth was erected for enshrining the vase, a tenth for enshrining the amber, and an eleventh for enshrining the World-honored One's hair.

When was the Buddha born? When did the Buddha realize enlightenment? And when did he enter final nirvana? He was born when the boiling star (feixing) appeared; he was enlightened when the boiling star appeared; he entered the city of nirvana when the boiling star appeared. 21

When was the foremost among humans born?

When did he renounce the world of suffering?

When did he realize the highest path?

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Sutra 2: Last Journey and Sojourns When did he enter the city of nirvana? When the boiling star appeared,

The Foremost among Humans was born. When the boiling star appeared,

He came forth from the world of suffering. When the boiling star appeared,

He realized the highest path.

When the boiling star appeared,

He entered the city of nirvana.

On the eighth day, the Tathāgata was born. On the eighth day the Buddha renounced the world. On the eighth day, he realized perfect enlightenment. On the eighth day, he entered final cessation. On the eighth day, the Foremost among Humans was born. On the eighth day, he came out from the world of suffering. On the eighth day, he realized the highest path. On the eighth day, he entered the city of nirvana. In the second month, the Tathāgata was born. In the second month, the Buddha renounced the world. In the second month, he realized enlightenment. In the second month, he entered final nirvana. In the second month, the Foremost among Humans was born. In the second month, he came out of the world of suffering. In the second month, he realized the highest path. In the second month, he entered the city of nirvana. The śālatree flowers were profusely blooming; Various lights mutually illuminated. At that original place,

The Tathāgata entered final nirvana. When the Great Merciful [One] entered final nirvana, Many people praised and venerated him. Having removed all the people's fearfulness, He was determined to take the course of nirvana. [End of Sutra 2: Last Journey and Sojourns] 30b

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