Buddha Dharma Practice

A Chanting and Recitation Book

BUDDHA DHARMA PRACTICE

Edited by

Bruce W. Park

Lotus Dharma Society

BUDDHA DHARMA PRACTICE Copyright © 2008 by Bruce W. Park Edited and translated by Bruce W. Park Publisher: Lulu.com Rights Owner: Lotus Dharma Society Edition: Second Edition As a not-for-profit organization for Buddhist activities, Lotus Dharma Society is dedicated to the Buddha Dharma for the sake of all living beings. We depend on sponsors to help people to live with the teachings of the Buddha. If you would like to make a contribution to Lotus Dharma Society or receive more information, please write to us: Lotus Dharma Society 200 East 58th Street, #15J New York, NY 10022 http://lotusdharma.livejournal.com ISBN: 978-0-557-01469-9 Printed in the United States of America

To my dharma friends

Acknowledgments I have studied the Buddha Dharma for more than twenty years from various monasteries and schools. In 1997, I founded Lotus Dharma Society in New York so that ordinary people can practice the teachings of the Buddha. Since then I’ve been teaching several sutras, including the Dhammapada, the Heart Sutra, the Digha Nikaya, the Bodhichariyavatara, the Majjhima Nikaya, the Diamond Sutra, and the Avatamsaka Sutra. My friends and students asked me a compilation of the Buddhist scriptures for the daily practice. And I collected and translated some scriptures into English. I have been assisted by many sources, including Last Days of the Buddha, Sister Vajira & Francis Story; Vajra Prajnaparamita Sutra, Buddha’s Light Publishing; The Threefold Lotus Sutra, Kosei Publications; Plum Village Chanting and Recitation Book, Thich Nhat Hanh; The Vimalakirti Sutra, Burton Watson; The Dhammapada, Eknath Easwaran; The Land of Bliss, Luis O. Gomez. I am also indebted to many teachers, students, and friends who offered invaluable suggestions. In this compilation of the daily Dharma practice I am especially grateful to Gerald B. Forbes, who offered insights of a native English speaker unaffected by the typical Buddhist English expressions. This book would not have succeeded without the generous support and trust of the members of Lotus Dharma Society. But I owed the most to my wife who has been supporting my dharma project. I appreciate that she understands my lifestyle that has been described as ‘unproductive.’ I dedicate this work to all who make me a good friend in this life. New York March, 2008

BRUCE W. PARK Dharma Coach

CONTENTS 1. I Am a Buddhist.........................................................................9 2. Five Precepts............................................................................10 3. Ten Virtues...............................................................................10 4. Dharma Mission........................................................................11 5. Certificate of Precepts..............................................................12 6. Homage to the Refuges........................................................... 14 7. Namo Amitabha.......................................................................15 8. Namo Arya-valokite-shvaraya................................................. 15 9. Prajna Paramita Heart Sutra.................................................... 16 10. Prajnâ Pâramitâ Hridayam Sûtra........................................... 18 11. Good Will...............................................................................19 12. Twin Verses............................................................................21 13. Great Dharani.........................................................................24 14. Meditation on Loving-kindness..............................................32 15. First Disciples.........................................................................34 16. First Discourse........................................................................36 17. Four Divine Abodes...............................................................42 18. Last Days of the Buddha........................................................44 19. Vimalakirti Sutra..................................................................135 20. Vajra Prajna Paramita Sutra.................................................156 21. Lotus Sutra...........................................................................177 22. Avalokiteshvara Sutra..........................................................212 23. Avatamsaka Sutra.................................................................222 24. Amita Sutra...........................................................................238

1. I Am a Buddhist I am a Buddhist. I learn Buddhism at Lotus Dharma Society. I am proud and happy to be a Buddhist. The Buddha is fully enlightened. The Dharma is well proclaimed. The Sangha is practicing the way. As a Buddhist, I go to the Buddha for refuge. I go to the Dharma for refuge. I go to the Sangha for refuge. Buddham Saranam Gacchami. Dhammam Saranam Gacchami. Sangham Saranam Gacchami. The Buddha, Dharma, and Sangha are the Triple Gem. I vow to serve the Buddha so that all beings may arise the awakening mind. I vow to practice the Dharma so that all beings may attain Buddhahood. I vow to support the Sangha so that all beings may have no obstacle.

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2. Five Precepts I abstain from killing living beings. I abstain from taking what is not given. I abstain from sexual misconduct. I abstain from telling lies. I abstain from eating intoxicating food.

3. Ten Wholesomeness I do not kill living beings. I do not take what is not given. I do not conduct sexual misconduct. I do not speak false speech. I do not speak malicious speech. I do not speak harsh speech. I do not speak senseless speech. I do not be greedy. I do not be hateful. I do not be senseless.

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4. Dharma Mission

[1]

Released am I, friends, from all ties whether human or divine. You are also delivered from all fetters whether human or divine. Go now for the welfare and happiness of many out of compassion for the world, for the gain, welfare and happiness of gods and humans. Let not any two of you proceed in the same direction. Teach the Dharma with the right meaning and phrasing that is beautiful in the beginning, beautiful in the middle, beautiful in the end. Proclaim a spiritual life pure and perfect. There are people with little dust in their eyes who will be lost through not hearing the Dharma. There are people who will understand the Dharma. I shall go to Uruvela, to Senanigama to teach the Dharma.

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5. Certificate of Precepts Dharma Name: Dharma Teacher:

[2]

Sangha: Lotus Dharma Society Date: THREE REFUGES

The Buddha is the guide showing me the way in this life. The Dharma is the way leading to the Awakening. The Sangha is the community practicing the way together.

FIVE PRECEPTS 1. Aware of the suffering caused by the destruction of life, I vow to cultivate compassion and learn ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life. 2. Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I vow to cultivate loving-kindness and learn ways to work for the well-being of people, animals, plants, and minerals. I vow to practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting out of human suffering or the suffering of other species on earth. 3. Aware of the suffering caused by sexual misconduct, I vow to cultivate responsibility and learn ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve my own happiness and that of others, I am determined to respect my

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commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct. 4. Aware of the suffering caused by false speech and the inability to listen to others, I vow to cultivate loving speech and deep listening in order to bring joy and happiness to others and relieve them from their suffering. Knowing that words can create happiness or suffering, I vow to learn to speak truthfully, using words that inspire self-confidence, joy, and hope. I am determined not to spread news that I do not know what is true and not to criticize things of that I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I will make all efforts to reconcile and resolve all conflicts, however small. 5. Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, games, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

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6. Homage to the Refuges (Leader)

With an incense of morality, of concentration, of wisdom, of liberation, and of true knowledge, I am offering to the Buddha, Dharma, and Sangha. Om Vajra Dhupaya Hum (3) (All together)

1. Sakyamuni Buddha, a leader of the triple worlds, Parenting all living beings, my primary teacher, To whom I bow down with all my heart. 2. All the Buddhas, the enlightened ones, Dwelling in the world of Indra Net To the end of time and space, To whom I bow down with all my heart. 3. All the Dharmas, ways to Enlightenment, Dwelling in the world of Indra Net To the end of time and space, To whom I bow down with all my heart. 4. Manjushri, the Bodhisattva of great wisdom; Samantabhadra, the Bodhisattva of great practice; Avalokiteshvara, the Bodhisattva of great compassion; Ksitigarbha, the Bodhisattva of great vow; Maitreya, the future Buddha of loving-kindness; To all of whom I bow down with all my heart. 5. All the Sanghas, the spiritual communities, Dwelling in the world of Indra Net To the end of time and space, To whom I bow down with all my heart. 6. May I have the wonderful power of the Triple Gem Granting me great love and compassion. May we all at once attain Buddhahood.

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7. Namo Amitabha Namo Amitabha Namo Amitabha Namo Amitabha ……… If you wish to know truly All the Buddhas in the universe, You should see the nature of all things As created by mind alone.

8. Namo Arya-valokite-shvaraya Namo Arya-valokite-shvaraya Bodhisattvaya Mahasattvaya Maha-karunikaya Om Mani Padme Hum ……… If you wish to know truly All the Buddhas in the universe, You should see the nature of all things As created by mind alone.

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9. Prajna Paramita Heart Sutra 1. Avalokiteshvara Bodhisattva, while practicing the profound prajna paramita, clearly saw that all five skandhas were empty and overcame all suffering. 2. Shariputra! Form is no other than emptiness, emptiness is no other than form. Form is exactly emptiness, emptiness is exactly form. Feeling, perception, volition and consciousness are also like this. 3. Shariputra! This is the emptiness of all dharmas: they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. 4. For this reason in emptiness there is no form, no feeling, perception, volition or consciousness. No eye, ear, nose, tongue, body or mind. No sight, sound, scent, taste, touch or thought. No seeing, even no thinking. No ignorance and no end of ignorance, even no aging-death and no end of aging-death. No suffering, origin, cessation or path. No wisdom and no attainment. 16

5. Because nothing is attained, bodhisattvas rely on prajna paramita, then their heart is without hindrance, and since without hindrance, without fear, escaping upside down, dream-like thinking, and completely realizing nirvana. All Buddhas of all times rely on prajna paramita, thus attaining anuttara-samyak-sambodhi. 6. Hence, know that prajna paramita is the all-powerful mantra, the great awakening mantra the unexcelled mantra, the unequalled mantra, able to remove all suffering. This is true, not false. 7. Therefore, proclaim the prajna paramita mantra. Recite the mantra thus: Gate gate paragate parasamgate bodhi svaha Gate gate paragate parasamgate bodhi svaha Gate gate paragate parasamgate bodhi svaha.

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10. Prajn~ P~ramit~ Hridayam Sãtra Âryâvalokiteshvara bodhisattvo gambhîrâyâm prajnâ pâramitâyâm caryâm caramâno vyavalokayati sma: panca skandhâh; tâmshca svabhâva-shûnyân pashyati sma. Iha Shâriputra! Rûpam shûnyatâ shûnyataiva rûpam, rûpân na prithak shûnyatâ, shûnyatâyâ na prithag rûpam, yad rûpam sâ shûnyatâ, yâ shûnyatâ tad rûpam. Evem eva vedanâ samjnâ samskâra vijnânâni. Iha Shâriputra! Sarva dharmâh shûnyatâ lakshanâ, anutpannâ, aniruddhâ, amalâ, na vimalâ, nonâ, na paripûrnâh. Tasmâc Châriputra shûnyâtayâm na rûpam na vedanâ na samjnâ na samskârâ na vijnânâni. Na cakshuh shrotra ghrâna jihvâ kâya manâmsi. Na rûpa-shabda gandha rasa sprashtavya dharmâh. Na cakshurdhâtur yâvan na mano vijnâna dhâtuh. Na vidyâ, nâvidyâ, na vidyâ kshayo, nâvidyâ kshayo, yâvan na jarâ maranam na jarâmarana kshayo, na duhkha samudaya nirodha mârgâ, na jnânam, na prâptir, aprâptitvena. Bodhisattvasya prajnâ pâramitâm âshritya viharaty acittâvaranah. Cittâvarana nâstitvâd atrasto, viparyâsâtikrânto nishtha nirvânah. Tryadhva vyavasthitâh sarvabuddhâh prajnâ pâramitâm âshrityânuttarâm samyaksambodhim abhisambuddhâh. Tasmâj jnâtavyo prajnâ pâramitâ mahâmantro mahâvidyâ mantro anuttara mantro asamasama mantrah, sarvadukha-prashamanah, satyam amithyatvât, prajnâ pâramitâyâm ukto mantrah. Tadyathâ gate gate pâragate pârasamgate bodhi svâha. Iti prajnâ pâramitâ hridayam samâptam. 18

11. Good Will

[3]

This is what should be done By those who are skilled in goodness And who know the path to peace: You should be able and upright, Straightforward, and gentle in speech, Humble and not conceited, contented and easily satisfied. Unburdened with duties, and frugal in their ways. Peaceful and calm, wise and skillful, Not proud and demanding in nature. Not perform the slightest thing That the wise would later reprove. May all beings everywhere, Strong or weak, great or mighty, Medium, short or small, May all beings everywhere, Seen or unseen, living far off or nearby, Born or to be born, May all beings be happy and joyous. Let no one deceive another. Let no one despise another anywhere. Let no one, out of anger or hatred, Wish harm to another at all.

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Just as a mother would risk her own life To protect her child, her only child, from harm, So within yourself let grow A boundless heart for all living beings. Let your loving kindness flow to the whole universe, To its height, its depth, its broad extent, A limitless love, without hatred or enmity. Then, as you stand or walk, sit or lie down, As long as you awake, cultivate mindfulness; Your life will bring heaven to earth. Not holding to fixed views, But endowed with clear vision, Freed from sensual pleasures, You never again will come to another state of being.

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12. Twin Verses

[4]

1. Our life is shaped by our mind; We become what we think. Suffering follows an evil thought As wheels of a cart follow the oxen that draw it. 2. Our life is shaped by our mind; We become what we think. Joy follows a good thought Like a shadow that never leaves. 3. How will hatred leave him if you think, ‘He was angry with me, he hit me, He defeated me, he robbed me’? 4. How will hatred touch him if you do not think, ‘He was angry with me, he hit me, He defeated me, he robbed me’? 5. For hatred never destroys hatred; Only love does. This is an eternal law. 6. People forget that their lives will end soon; Those who remember it do not argue. 7. As a strong wind blows down a weak tree, Mara the Tempter overwhelms weak people who, Eating too much and working too little, 21

Are caught in the frantic pursuit of pleasure. 8. As the strongest wind cannot shake a mountain, Mara cannot shake those who are moderate, disciplined, Full of faith, and active. 9. What good is a saffron robe if your mind is not pure? What will the robe do, if truthfulness is lacking, Self-control is denied? 10. Cast aside meanness, stand on virtue, Learn discipline and speak the truth, And the robe truly fits you. 11. Foolish to think that truth is in untruth, Equally foolish that untruth is in truth— Such thinking leads nowhere 12. Truth is always truth, Untruth always untruth – This is what matters, this is right desire. 13. As rain seeps through an ill-thatched hut, Passion will seep through an untrained mind. 14. As rain cannot seep through a well-thatched hut, Passion cannot seep through a well-trained mind. 15. Those who are selfish suffer here and hereafter; They suffer in both worlds from the results of their own actions. 22

16. But those who are selfless rejoice here and hereafter. They rejoice in both worlds from the results of their own actions. 17. Those who are selfish suffer in this life and in the next. They suffer seeing the results of the evil they have done, And more suffering awaits them in the next life. 18. But those who are selfless rejoice In this life and in the next. They rejoice seeing the good that have done, And more joy awaits them in the next life. 19. Those who recite many scriptures But fail to practice their teachings Are like a cowherd counting other’s cows. They do not share in the joys of the spiritual life. 20. But those who know few scriptures Yet practice their teachings, Overcoming all lust, hatred, and delusion, Live with a pure mind in the highest wisdom. They stand without external supports And share in the joys of the spiritual life.

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13. Great Dharani 1. (Opening the Sutra) With water I am chanting the Sutra. Om Paramitaya Om Paramitaya Om Paramitaya Let me purify my speaking. Sri Sri Mahasri Susri Svaha Sri Sri Mahasri Susri Svaha Sri Sri Mahasri Susri Svaha Let me console the gods of the five directions. Namo Samanta Bhutanam Om Turu Turu Jimi Svaha Namo Samanta Bhutanam Om Turu Turu Jimi Svaha Namo Samanta Bhutanam Om Turu Turu Jimi Svaha The Dharma is profound, peaceful, and subtle. It is hard to see and understand it all. Now I hear it, study it, and practice it. May I understand the true Dharma of the Buddha. Let me open the doors of the Dharma. Om Aranam Aradha Om Aranam Aradha Om Aranam Aradha 2. (Recalling the Title) Now I open the Great Dharani granting the great, perfect, unbound compassion of the Bodhisattva Avalokiteshvara 24

saving this world with his thousand hands and eyes. 3. (Going with Avalokiteshvara) Namo Arya-valokite-shvaraya Bodhisattvaya May I know all dharmas soon. Namo Arya-valokite-shvaraya Bodhisattvaya May I get an eye of wisdom before long. Namo Arya-valokite-shvaraya Bodhisattvaya May I save all living beings soon. Namo Arya-valokite-shvaraya Bodhisattvaya May I attain good skillfulness before long. Namo Arya-valokite-shvaraya Bodhisattvaya May I board a ferry of wisdom soon. Namo Arya-valokite-shvaraya Bodhisattvaya May I cross the sea of suffering before long. Namo Arya-valokite-shvaraya Bodhisattvaya May I practice virtue and meditation soon. Namo Arya-valokite-shvaraya Bodhisattvaya May I climb the hill of nirvana before long. Namo Arya-valokite-shvaraya Bodhisattvaya May I enter a house of liberation soon. Namo Arya-valokite-shvaraya Bodhisattvaya May I join the Dharma body before long. When I go to the hell of swords, let them be destroyed by themselves. When I go to the hell of hot metals, let them be cooled by themselves. When I go to the hell of sufferings, 25

let them be crashed by themselves. When I see hungry ghosts, let them be full of food by themselves. When I see jealous gods, let them be good by themselves. When I see harsh animals, let them be wise by themselves. 4. (Recollecting the Buddha) Namo Amitabha Namo Amitabha Namo Amitabha 5. (Reciting the Great Dharani) The Great Dharani is deep and lovely. Namo Ra-tna Trayaya Nama Arya-valokite-shvaraya Bodhisattvaya Mahasattvaya Mahakarunikaya Om Sarva Bhayesu Trana Karaya Tasmay Namah Kritva Iman Arya-valokite-shvara Stavam Nila Kantha Nama Hridayam Avartay Isyami Sarvartha Sadhanam Shubham Ajeyam Sarva Bhutanam Bhava Marga Vishuddhakam Tadyatha Om Aloke Aloka Mati Lokati Krante He He Hare Mahabodhisattva Smara Smara Hridayam Kuru Kuru Karmam Sadhaya Sadhaya 26

Dhuru Dhuru Vijayante Mahavijayante Dhara Dhara Dharendre Shvara Chala Chala Mala Vimala Amala Mukte Ehyehi Lokeshvara Raga Visham Vinashaya Dvesa Visham Vinashaya Moha Jala Visham Vinashaya Hulu Hulu Malla Hulu Hare Padma Nabha Sara Sara Siri Siri Sru Sru Budhya Budhya Bodhaya Bodhaya Maitreya Nila Kantha Kamasya Dharsinam Prahladayam Manah Svaha Siddhaya Svaha Mahasiddhaya Svaha Siddha Yoge Shvaraya Svaha Nila Kanthaya Svaha Varaha Mukha Singha Mukhaya Svaha Padma Hastaya Svaha Chakra Yuktaya Svaha Sankha Sabda Nibodhanaya Svaha Mahala-kuta Dharaya Svaha Vama S-kandha Disha Sthita Krishna Jinaya Svaha Vyaghra Charma Niva Sanaya Svaha Namo Ra-tna Trayaya Nama Arya-valokite-shvaraya Svaha Om Sidhyantu Mantra Padaya Svaha Om Sidhyantu Mantra Padaya Svaha Om Sidhyantu Mantra Padaya Svaha 27

6. (Blessing Four Directions) Now that all the worlds are free of dust, All protectors come down to it. Reciting the marvelous mantras, May I receive their secret compassion. 7. (Confessing Karmas) The wickedness I committed endlessly Through greed, hatred, and ignorance, With body, speech, and thoughts I now repent it all with confession. Confessing to having killed living beings, I make my body pure with compassion. Confessing to having taken what is not given, I make my body pure with generosity. Confessing to having done sexual misconduct, I make my body pure with contentment. Confessing to having spoken false speech, I make my mouth clean with truthful words. Confessing to having spoken malicious speech, I make my mouth clean with harmonious words. Confessing to having spoken harsh speech, I make my mouth clean with gentle words. Confessing to having spoken gossip, I make my mouth clean with meaningful words. Confessing to having been greedy, I make my mind clear with open-heartedness. Confessing to having been hateful, 28

I make my mind clear with loving-kindness. Confessing to having been senseless, I make my mind clear with understanding. Let me purify all my faults. Om Sarva Buddha Bodhisattvaya Svaha Om Sarva Buddha Bodhisattvaya Svaha Om Sarva Buddha Bodhisattvaya Svaha 8. (Taking the Chundi Mantras) Namo Mahachundi Bodhisattvaya Mahasattvaya Namo Mahachundi Bodhisattvaya Mahasattvaya Namo Mahachundi Bodhisattvaya Mahasattvaya Om Ram Om Ram Om Ram Om Chilim Om Chilim Om Chilim Om Mani Padme Hum Om Mani Padme Hum Om Mani Padme Hum Namo Saptanam Samyak Sambuddha Kotinam Tadyatha. Om Chale Chole Chundi Svaha Bhurim Om Chale Chole Chundi Svaha Bhurim Om Chale Chole Chundi Svaha Bhurim 9. (Following the Great Vows) May I stay out of the three evil states. May I cut off greed, hatred, and delusion. May I follow the Buddha, Dharma, and Sangha. 29

May I cultivate morality, concentration, and wisdom. May I study the Dharma of all Buddhas. May I hold the awakening mind. May I get reborn in the Pure Land. May I greet the Buddha Amitabha. May I launch myself everywhere. May I save all beings without weariness. All beings I vow to liberate, however countless. All fetters I vow to abandon, however limitless. All Dharmas I vow to learn, however measureless. Buddhahood I vow to attain, however peerless. I should liberate all beings within. I should abandon all fetters within. I should learn all Dharmas within. I should attain Buddhahood within. 10. (Taking Three Treasures) I go to the Buddha for refuge. I go to the Dharma for refuge. I go to the Sangha for refuge. Buddham Saranam Gaccami Dhammam Saranam Gaccami Sangham Saranam Gaccami Namo Buddhaya Namo Dharmaya Namo Sanghaya

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14. Meditation on Loving-kindness 1. May I be well, joyous, and peaceful. May no harm come to me. May no difficulties come to me. May I always meet with success. May I also have patience, courage, understanding, and determination to overcome apparent difficulties, problems, and failures in life. 2. May my parents be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to overcome apparent difficulties, problems, and failures in life. 3. May my teachers be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to overcome apparent difficulties, problems, and failures in life. 4. May my family be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. 32

May they always meet with success. May they also have patience, courage, understanding, and determination to overcome apparent difficulties, problems, and failures in life. 5. May my friends be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to overcome apparent difficulties, problems, and failures in life. 6. May those unfriendly to me be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to overcome apparent difficulties, problems, and failures in life. 7. May all living beings be well, joyous, and peaceful. May no harm come to them. May no difficulties come to them. May they always meet with success. May they also have patience, courage, understanding, and determination to overcome apparent difficulties, problems, and failures in life.

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15. First Disciples

[5]

1. At the time of the past Buddha Padumuttara, two brothers were reborn in a good family in Hamsavati. One day, after listening to the Tathagata’s Dharma and witnessing his establishment of two lay disciples as “foremost of those taking refuge,” those two brothers made a formal resolution to attain the same status for themselves in the future. 2. For one hundred thousand eons, they were reborn repeatedly in samsara, in the realms of gods and humans. Just before our Buddha Gotama’s attainment of full enlightenment, they were reborn in the good family in the city of Asitanjana. The elder was called Tappassu and the younger Bhallika. As householders they owned five hundred oxen and did the business of merchants. 3. When our bodhisattva obtained omniscience, he remained near the seat of enlightenment in Bodhgaya for seven weeks, contemplating his achievement. In the eighth week, he sat at the foot of the tree Rajayatana. Then, those two merchants came to that place, along with their five hundred oxen. 4. Now their mother in a previous life had been reborn in that place as a divinity. She reflected: “Buddhas ought to be given food. Indeed, this one should not go much further without any. My two sons coming to this place should make offerings to the Buddha.” And she made the five hundred yoked oxen to stop in their tracks. 5. “What’s this?” thought the brothers as they contemplated the omen. 34

6. The divinity then took on the form of a man and said to them, “Do not be afraid! I am not different from you; I am not a demon or a naga. Indeed, in a past life I was your mother. And I have become the local deity of this place. Now the Buddha sits at the foot of the Rajayatana tree. You should offer most excellent food to him.” 7. When they heard this, the brothers rejoiced, and approached the Tathagata, making alms of rice cakes and sweets on a gold platter. “Good sir, please take this food.” 8. The Tathagata considered what had been done by previous Buddhas and resolved to accept their offering. But he realized he had no bowl. So, the four great divine kings came and offered him bowls made of stone. The Tathagata, saying, “May the merit of their deed be great,” declared that the four bowls should become one, and that is what happened. The merchants placed the rice cakes and sweets into the bowl of the Tathagata and offered him water when he was finished. And at the end of his meal, they saluted the Tathagata and sat down to one side. 9. And then, the Tathagata taught the Dharma to them. After the discourse they took double refuge in the Buddha and the Dharma. They saluted the Tathagata. Wishing to return to their own city, they said, “Good sir, give us a memento of yourself that we can worship.” 10. The Tathagata rubbed his head with his right hand and gave the two men eight handfuls of hair relics. The two men made golden boxes for the relics. They took them to their own city, Asitanjana, and built a shrine for the living hair relics at the city gate. On every festival day, a blue ray of light still issues forth from the shrine. 35

16. First Discourse

[6]

Setting the Wheel of Dhamma in Motion 1. Thus have I heard: On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana. Two Extremes 2. Then the Buddha addressed the five ascetics: “bhikkhus, one who has gone forth faithfully from home life into a holy life should not indulge in two extremes. What are they? First, there is indulgence in sensual pleasures, which is low, common, worldly, ignoble, unworthy, and unprofitable; and second, there is devotion to selfmortification, which is painful, unworthy, and unprofitable. Middle Way 3. “Bhikkhus, avoiding these extremes, the Tathagata has realized the middle way. It produces insight and knowledge, and leads to serenity, supernormal knowledge, full enlightenment, and nibbana. 4. “And what is the middle way, bhikkhus, that the Tathagata has realized? It is simply the noble eightfold path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is the middle way that the Tathagata has realized, which produces insight and knowledge, and which leads to serenity, supernormal knowledge, full enlightenment, and nibbana. Four Noble Truths 36

5. “This, bhikkhus, is the noble truth of suffering (dukkha). Birth is suffering, aging is suffering, sickness is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved or unpleasant condition is suffering, separation from the beloved or pleasant condition is suffering, not getting what one wants is suffering; in short, the five clinging aggregates are suffering. 6. “This, bhikkhus, is the noble truth of the origin (samudaya) of Suffering. It is craving that produces rebirth, bound up with pleasure and greed. It finds delight in this and that, in other words, craving for sensual pleasures, craving for existence or becoming and craving for nonexistence or non-becoming. 7. “This, bhikkhus, is the noble truth of the cessation (nirodha) of suffering. It is the complete cessation of suffering; abandonment, renouncing, relinquishing, detaching from craving. 8. “This, bhikkhus, is the noble truth of the way (magga) to the cessation of suffering. It is simply the noble eightfold path, namely: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. Twelve Aspects of Wisdom 9. “This is the noble truth of suffering. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 10. “This is the noble truth of suffering, which should be fully understood. Thus, bhikkhus, concerning things not heard before, 37

there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 11. “This is the noble truth of suffering, which has been understood. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 12. “This is the noble truth of the origin of suffering. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 13. “This is the noble truth of the origin of suffering, which should be abandoned. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 14. “This is the noble truth of the origin of suffering, which has been abandoned. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 15. “This is the noble truth of the cessation of suffering. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 16. “This is the noble truth of the cessation of suffering, which should be realized. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 38

17. “This is the noble truth of the cessation of suffering, which has been realized. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 18. “This is the noble truth of the path to the cessation of suffering. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 19. “This is the noble truth of the path to the cessation of suffering, which should be developed. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. 20. “This is the noble truth of the path to the cessation of suffering, which has been developed. Thus, bhikkhus, concerning things not heard before, there arose in me the vision, the knowledge, the wisdom, the insight, and the awakening. Enlightenment Not Yet Claimed 21. “As long, bhikkhus, as my vision of true knowledge was not fully clear in these three aspects and twelve ways regarding the four noble truths, I did not claim to have realized the perfect enlightenment that is supreme in the world with its devas, maras and brahmas, in this world with its recluses and brahmanas, with its princes and men. Enlightenment Claimed 22. “But when, bhikkhus, my vision of true knowledge was fully 39

clear in these three aspects and twelve ways regarding the four noble truths, then I claimed to have realized the perfect enlightenment that is supreme in the world with its devas, maras and brahmas, in this world with its recluses and brahmanas, with its princes and men. 23. “Indeed, a vision of true knowledge arose in me thus: My deliverance is unshakeable. This is my last birth. Now there is no more becoming.” Reflections on the Dhamma 24. Thus the Buddha spoke. The group of five bhikkhus was glad and acclaimed his words. While this doctrine was being expounded, there arose in the Venerable Kondanna the pure vision of the truth and he realized, ‘Whatever is subject to causation is also subject to cessation.’ 25. When the Buddha expounded the discourse, thus putting into motion the turning of the wheel of the Dhamma, the devas of the earth exclaimed: “This excellent wheel of the Dhamma, which could not be expounded by any ascetic, brahmana, deva, mara or brahma in this world, has been put into motion by the Sublime One at Deer Park, in Isipatana, near Varanasi.” Hearing this, the devas Catumaharajika, Tavatimsa, Yama, Tussita, Nimmanati, Paranimmitavasavati, and the brahmas of Brahmaparisajja, Brahmapurohita, Mahabrahma, Parittabha, Appamanabha, Abhassara, Parittasubha, Appamanasubha, Subhakinna, Vehapphala, Aviha, Atappa, Sudassa, Sudassi, and 40

Akanittha all rejoiced what the Buddha said. Then, at that very moment, their joy extended as far as the Brahma realm. These ten thousand world systems quaked, tottered, and trembled violently. A radiant light, surpassing the radiance of the devas appeared in the world. 26. Then the Buddha said, “Bhikkhus, Kondanna has indeed understood. Bhikkhus, Kondanna has indeed understood.” Therefore, the Venerable Kondanna was named Annasi Kondanna—‘Kondanna who understands.’

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17. Four Divine Abodes

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22. The Brahmin student Subha, Todeyya’s son, said to the Blessed One: “Master Gotama, I have heard that the ascetic Gotama knows the path to the company of Brahma.” “What do you think, student? Is the village of Nalakara near here, not far from here?” “Yes, sir, the village of Nalakara is near here, not far from here.” “What do you think, student? Suppose there was a man born and raised in the village of Nalakara, and as soon as he had left Nalakara they asked him about the path to the village. Would that man be slow or hesitant in answering?” “No, Master Gotama. Why is that? Because that man has been born and raised in Nalakara, and is well acquainted with all the paths to the village.” “Still, a man born and raised in the village of Nalakara might be slow or hesitant in answering when asked about the path to the village, but a Tathagata, when asked about the brahma world or the way leading to the brahma world, would never be slow or hesitant in answering. I understand Brahma, and I understand the brahma world, and I understand the way leading to the brahma world, and I understand how one should practice to be reborn in the brahma world.” 23. “Master Gotama, I have heard that the ascetic Gotama teaches the path to the company of Brahma. It would be good if Master Gotama would teach me the path to the company of Brahma.” “Then, student, listen and attend closely to what I shall say.” 42

“Yes, sir,” he replied. The Blessed One said this: 24. “What, student, is the path to the company of Brahma? Here a friend dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the all-encompassing world with a mind imbued with loving-kindness, abundant, exalted, immeasurable, without hostility, and without ill will. When the liberation of mind by loving-kindness is developed in this way, no limiting action remains there, none persists there. Just as a vigorous trumpeter could make himself heard without difficulty in the four quarters, so too, when the liberation of mind by loving-kindness is developed in this way, no limiting action remains there, none persists there. This is the path to the company of Brahma. 25-7. “Again, a friend dwells pervading one quarter with a mind imbued with compassion … with a mind imbued with altruistic joy … with a mind imbued with equanimity, likewise the second, likewise the third, likewise the fourth; so above, below, around, and everywhere, and to all as to himself, he dwells pervading the allencompassing world with a mind imbued with equanimity, abundant, exalted, immeasurable, without hostility, and without ill will. When the liberation of mind by equanimity is developed in this way, no limiting action remains there, none persists there. Just as a vigorous trumpeter could make himself heard without difficulty in the four quarters, so too, when the liberation of mind by equanimity is developed in this way, no limiting action remains there, none persists there. This too is the path to the company of Brahma.” 43

18. Last Days of the Buddha

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PART ONE: IN MAGADHA 1. Thus have I heard. Once the Blessed One dwelt at Rajagaha, on the hill called Vultures' Peak. At that time the king of Magadha, Ajatasattu, son of the Videhi queen, desired to wage war against the Vajjis. He spoke in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them." 2. And Ajatasattu, the king of Magadha, addressed his chief minister, the brahmin Vassakara, saying: "Come, brahmin, go to the Blessed One, pay homage in my name at his feet, wish him good health, strength, ease, vigor, and comfort, and speak thus: 'O Lord, Ajatasattu, the king of Magadha, desires to wage war against the Vajjis. He has spoken in this fashion: "These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them."' And whatever the Blessed One should answer you, keep it well in mind and inform me; for Tathagatas do not speak falsely." 3. "Very well, sire," said the brahmin Vassakara in assent to Ajatasattu, king of Magadha. And he ordered a large number of magnificent carriages to be made ready, mounted one himself, and accompanied by the rest, drove out to Rajagaha towards Vultures' Peak. He went by carriage as far as the carriage could go, then dismounting, he approached the Blessed One on foot. After exchanging courteous greetings with the Blessed One, together with 44

many pleasant words, he sat down at one side and addressed the Blessed One thus: "Venerable Gotama, Ajatasattu, the king of Magadha, pays homage at the feet of the Venerable Gotama and wishes him good health, strength, ease, vigor, and comfort. He desires to wage war against the Vajjis, and he has spoken in this fashion: 'These Vajjis, powerful and glorious as they are, I shall annihilate them, I shall make them perish, I shall utterly destroy them.'" Conditions of a Nation's Welfare 4. At that time the Venerable Ananda was standing behind the Blessed One, fanning him, and the Blessed One addressed the Venerable Ananda thus: "What have you heard, Ananda: do the Vajjis have frequent gatherings, and are their meetings well attended?" "I have heard, Lord, that this is so." "So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline. "What have you heard, Ananda: do the Vajjis assemble and disperse peacefully and attend to their affairs in concord?" "I have heard, Lord, that they do." "So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline. "What have you heard, Ananda: do the Vajjis neither enact new decrees nor abolish existing ones, but proceed in accordance with their ancient constitutions?" "I have heard, Lord, that they do." "So long, Ananda, as this is the case, the growth of the Vajjis is

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to be expected, not their decline. "What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their elders and think it worthwhile to listen to them?" "I have heard, Lord, that they do." "So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline. "What have you heard, Ananda: do the Vajjis refrain from abducting women and maidens of good families and from detaining them?" "I have heard, Lord, that they refrain from doing so." "So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline. "What have you heard, Ananda: do the Vajjis show respect, honor, esteem, and veneration towards their shrines, both those within the city and those outside it, and do not deprive them of the due offerings as given and made to them formerly?" "I have heard, Lord, that they do venerate their shrines, and that they do not deprive them of their offerings." "So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline. "What have you heard, Ananda: do the Vajjis duly protect and guard the arahats, so that those who have not come to the realm yet might do so, and those who have already come might live there in peace?" "I have heard, Lord, that they do." "So long, Ananda, as this is the case, the growth of the Vajjis is to be expected, not their decline." 46

5. And the Blessed One addressed the brahmin Vassakara in these words: "Once, brahmin, I dwelt at Vesali, at the Sarandada shrine, and there it was that I taught the Vajjis these seven conditions leading to (a nation's) welfare. So long, brahmin, as these endure among the Vajjis, and the Vajjis are known for it, their growth is to be expected, not their decline." Thereupon the brahmin Vassakara spoke thus to the Blessed One: "If the Vajjis, Venerable Gotama, were endowed with only one or another of these conditions leading to welfare, their growth would have to be expected, not their decline. What then of all the seven? No harm, indeed, can be done to the Vajjis in battle by Magadha's king, Ajatasattu, except through treachery or discord. Well, then, Venerable Gotama, we will take our leave, for we have much to perform, much work to do." "Do as now seems fit to you, brahmin." And the brahmin Vassakara, the chief minister of Magadha, approving of the Blessed One's words and delighted by them, rose from his seat and departed. Welfare of the Bhikkhus 6. Then, soon after Vassakara's departure, the Blessed One addressed the Venerable Ananda thus: "Go now, Ananda, and assemble in the hall of audience as many bhikkhus as live around Rajagaha." "Very well, Lord." And the Venerable Ananda did as he was requested and informed the Blessed One: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes." Thereupon the Blessed One rose from his seat, went up to the hall of audience, took his appointed seat there, and addressed the

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bhikkhus thus: "Seven conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." "The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they assemble frequently and in large numbers; meet and disperse peacefully and attend to the affairs of the Sangha in concord; so long as they appoint no new rules, and do not abolish the existing ones, but proceed in accordance with the code of training (Vinaya) laid down; so long as they show respect, honor, esteem, and veneration towards the elder bhikkhus, those of long standing, long gone forth, the fathers and leaders of the Sangha, and think it worthwhile to listen to them; so long as they do not come under the power of the craving that leads to fresh becoming; so long as they cherish the forest depths for their dwellings; so long as they establish themselves in mindfulness, so that virtuous brethren of the Order who have not come yet might do so, and those already come might live in peace; so long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline. 7. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." "The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they do not delight in, are not pleased with, and are not fond of activities, talk, sleep, and company; so long as they do not harbor, do not come under the spell of evil desires; have no bad friends, associates, or companions; and so long as they do not

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stop halfway on account of some trifling achievement. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus and the bhikkhus are known for it, their growth is to be expected, not their decline. Seven Good Qualities 8. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." "The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they shall have faith, so long as they have moral shame and fear of misconduct, are proficient in learning, resolute, mindful, and wise. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline. Seven Factors of Enlightenment 9. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." "The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cultivate the seven factors of enlightenment, that is: mindfulness, investigation into phenomena, energy, bliss, tranquility, concentration, and equanimity. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline. Seven Perceptions 49

10. "Seven further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." "The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they cultivate the perception of impermanence, of egolessness, of (the body's) impurity, of (the body's) wretchedness, of relinquishment, of dispassion, and of cessation. So long, bhikkhus, as these seven conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline. Six Conditions to be Remembered 11. "Six further conditions leading to welfare I shall set forth, bhikkhus. Listen and pay heed to what I shall say." "So be it, Lord." "The growth of the bhikkhus is to be expected, not their decline, bhikkhus, so long as they attend on each other with loving-kindness in deed, word, and thought, both openly and in private; so long as in respect of what they receive as due offerings, even the contents of their alms bowls, they do not make use of them without sharing them with virtuous members of the community; so long as, in company with their brethren, they train themselves, openly and in private, in the rules of conduct, which are complete and perfect, spotless and pure, liberating, praised by the wise, uninfluenced (by mundane concerns), and favorable to concentration of mind; and in company with their brethren, preserve, openly and in private, the insight that is noble and liberating, and leads one who acts upon it to the utter destruction of suffering. So long, bhikkhus, as these six

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conditions leading to welfare endure among the bhikkhus, and the bhikkhus are known for it, their growth is to be expected, not their decline. Counsel to the Bhikkhus 12. And the Blessed One, living at Rajagaha, at the hill called Vultures' Peak, often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 13. When the Blessed One had stayed at Rajagaha as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Ambalatthika." "So be it, Lord." And the Blessed One took up his abode at Ambalatthika, together with a large community of bhikkhus. 14. At Ambalatthika the Blessed One came to stay in the king's rest house; and there, too, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is 51

fully developed in wisdom." 15. When the Blessed One had stayed at Ambalatthika as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Nalanda." "So be it, Lord." And the Blessed One took up his abode at Nalanda together with a large community of bhikkhus, and came to stay in the mango grove of Pavarika. Sariputta's Lion's Roar 16. Then the Venerable Sariputta went to the Blessed One, respectfully greeted him, sat down at one side, and spoke thus to him: "This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now, another recluse or brahmin more exalted in Enlightenment than the Blessed One." "Lofty indeed is this speech of yours, Sariputta, and lordly! A bold utterance, a veritable sounding of the lion's roar! But how is this, Sariputta? Those Arahats, Fully Enlightened Ones of the past—do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?" "Not so, Lord." "Then how is this, Sariputta? Those Arahats, Fully Enlightened Ones of the future—do you have direct personal knowledge of all those Blessed Ones, as to their virtue, their meditation, their wisdom, their abiding, and their emancipation?" "Not so, Lord." "Then how is this, Sariputta? Of me, who am at present the 52

Arahat, the Fully Enlightened One, do you have direct personal knowledge as to my virtue, my meditation, my wisdom, my abiding, and my emancipation?" "Not so, Lord." "Then it is clear, Sariputta, that you have no such direct personal knowledge of the Arahats, the Fully Enlightened Ones of the past, the future, and the present. How then dare you set forth a speech so lofty and lordly, an utterance so bold, a veritable sounding of the lion's roar, saying: 'This faith, Lord, I have in the Blessed One, that there has not been, there will not be, nor is there now another recluse or brahmin more exalted in Enlightenment than the Blessed One'?" 17. "No such direct personal knowledge, indeed, is mine, Lord, of the Arahats, the Fully Enlightened Ones of the past, the future, and the present; and yet I have come to know the lawfulness of the Dhamma. Suppose, Lord, a king's frontier fortress was strongly fortified, with strong ramparts and turrets, and it had a single gate, and there was a gatekeeper, intelligent, experienced, and prudent, who would keep out the stranger but allow the friend to enter. As he patrols the path that leads all around the fortress, he does not perceive a hole or fissure in the ramparts even big enough to allow a cat to slip through. So he comes to the conclusion: 'Whatever grosser living things are to enter or leave this city, they will all have to do so just by this gate.' In the same way, Lord, I have come to know the lawfulness of the Dhamma. "For, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the past had abandoned the five hindrances, the mental defilements that weaken wisdom; had well established their minds

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in the four foundations of mindfulness; had duly cultivated the seven factors of enlightenment, and were fully enlightened in unsurpassed, supreme Enlightenment. "And, Lord, all the Blessed Ones, Arahats, Fully Enlightened Ones of the future will abandon the five hindrances, the mental defilements that weaken wisdom; will well establish their minds in the four foundations of mindfulness; will duly cultivate the seven factors of enlightenment, and will be fully enlightened in unsurpassed, supreme Enlightenment. "And the Blessed One too, Lord, being at present the Arahat, the Fully Enlightened One, has abandoned the five hindrances, the mental defilements that weaken wisdom; has well established his mind in the four foundations of mindfulness; has duly cultivated the seven factors of enlightenment, and is fully enlightened in unsurpassed, supreme Enlightenment." 18. And also in Nalanda, in the mango grove of Pavarika, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 19. When the Blessed One had stayed at Nalanda as long as he pleased, he addressed the Venerable Ananda thus: "Come, Ananda, let us go to Pataligama." "So be it, Lord." 54

And the Blessed One took up his abode at Pataligama together with a large community of bhikkhus. 20. Then the devotees of Pataligama came to know: "The Blessed One, they say, has arrived at Pataligama." And they approached the Blessed One, respectfully greeted him, sat down at one side, and addressed him thus: "May the Blessed One, Lord, kindly visit our council hall." And the Blessed One consented by his silence. 21. Knowing the Blessed One's consent, the devotees of Pataligama rose from their seats, respectfully saluted him, and keeping their right sides towards him, departed for the council hall. Then they prepared the council hall by covering the floor all over, arranging seats and water, and setting out an oil lamp. Having done this, they returned to the Blessed One, respectfully greeted him, and standing at one side, announced: "Lord, the council hall is ready, with the floor covered all over, seats and water prepared, and an oil lamp has been set out. Let the Blessed One come, Lord, at his convenience. 22. And the Blessed One got ready, and taking his bowl and robe, went to the council hall together with the company of bhikkhus. After rinsing his feet, the Blessed One entered the council hall and took his seat close to the middle pillar, facing east. The community of bhikkhus, after rinsing their feet, also entered the council hall and took seats near the western wall, facing east, so that the Blessed One was before them. And the devotees of Pataligama, after rinsing their feet and entering the council hall, sat down near the eastern wall, facing west, so that the Blessed One was in front of them.

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The Fruits of an Immoral and a Moral Life 23. Thereupon the Blessed One addressed the devotees of Pataligama thus: "The immoral man, householders, by falling away from virtue, encounters five perils: great loss of wealth through heedlessness; an evil reputation; a timid and troubled demeanor in every society, be it that of nobles, brahmins, householders, or ascetics; death in bewilderment; and, at the breaking up of the body after death, rebirth in a realm of misery, in an unhappy state, in the nether world, in hell. 24. "Five blessings, householders, accrue to the righteous man through his practice of virtue: great increase of wealth through his diligence; a favorable reputation; a confident deportment, without timidity, in every society, be it that of nobles, brahmins, householders, or ascetics; a serene death; and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world." 25. And the Blessed One spent much of the night instructing the devotees of Pataligama in the Dhamma, rousing, edifying, and gladdening them, after which he dismissed them, saying: "The night is far advanced, householders. You may go at your convenience. "So be it, Lord." And the devotees of Pataligama rose from their seats, respectfully saluted the Blessed One, and keeping their right sides towards him, departed. And the Blessed One, soon after their departure, retired into privacy. 26. At that time Sunidha and Vassakara, the chief ministers of Magadha, were building a fortress at Pataligama in defense against the Vajjis. And deities in large numbers, counted in thousands, had 56

taken possession of sites at Pataligama. In the region where deities of great power prevailed, officials of great power were bent on constructing edifices; and where deities of medium power and lesser power prevailed, officials of medium and lesser power were bent on constructing edifices. 27. And the Blessed One saw with the heavenly eye, pure and transcending the faculty of men, the deities, counted in thousands, where they had taken possession of sites in Pataligama. And rising before the night was spent, towards dawn, the Blessed One addressed the Venerable Ananda thus: "Who is it, Ananda, that is erecting a city at Pataligama?" "Sunidha and Vassakara, Lord, the chief ministers of Magadha, are building a fortress at Pataligama, in defense against the Vajjis." 28. "It is, Ananda, as if Sunidha and Vassakara had taken counsel with the gods of the Thirty-three. For I beheld, Ananda, with the heavenly eye, pure and transcending the faculty of men, a large number of deities, counted in thousands, that have taken possession of sites at Pataligama. In the region where deities of great power prevail, officials of great power are bent on constructing edifices; and where deities of medium and lesser power prevail, officials of medium and lesser power are bent on constructing edifices. Truly, Ananda, as far as the Aryan race extends and trade routes spread, this will be the foremost city Pataliputta, a trade-center. But Pataliputta, Ananda, will be assailed by three perils—fire, water, and dissension." 29. Then Sunidha and Vassakara went to the Blessed One, and after 57

courteous greeting to the Blessed One, and exchanging many pleasant words, they stood at one side and addressed him thus: "May the Venerable Gotama please accept our invitation for tomorrow's meal, together with the community of bhikkhus." And the Blessed One consented by his silence. 30. Knowing the Blessed One's consent, Sunidha and Vassakara departed for their own abodes, where they had choice food, hard and soft, prepared. And when it was time, they announced to the Blessed One: "It is time, Venerable Gotama; the meal is ready." Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to the abode of Sunidha and Vassakara, where he took the seat prepared for him. And Sunidha and Vassakara themselves attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft. When the Blessed One had finished his meal and had removed his hand from the bowl, they took low seats and sat down at one side. 31. And the Blessed One thanked them with these stanzas: "Wherever he may dwell, the prudent man Ministers to the chaste and virtuous; And having to these worthy ones made gifts, He shares his merits with the local devas. And so revered, they honor him in turn, Are gracious to him even as a mother Is towards her own, her only son; And he who thus enjoys the devas' grace, 58

And is by them beloved, good fortune sees." After this, the Blessed One rose from his seat and departed. Crossing the Ganges 32. Then Sunidha and Vassakara followed behind the Blessed One, step by step, saying: "Through whichever gate the recluse Gotama will depart today, that we will name the Gotama-gate; and the ford by which he will cross the river Ganges shall be named the Gotamaford." And so it came to pass, where the gate was concerned. 33. But when the Blessed One came to the river Ganges, it was full to the brim, so that crows could drink from it. And some people went in search of a boat or float, while others tied up a raft, because they desired to get across. But the Blessed One, as quickly as a strong man might stretch out his bent arm or draw in his outstretched arm, vanished from this side of the river Ganges, and came to stand on the yonder side. 34. And the Blessed One saw the people who desired to cross searching for a boat or float, while others were binding rafts. And then the Blessed One, seeing them thus, gave forth the solemn utterance: "They who have bridged the ocean vast, Leaving the lowlands far behind, While others still their frail rafts bind, Are saved by wisdom unsurpassed." PART TWO: THE JOURNEY TO VESALI The Four Noble Truths 59

1. Now the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kotigama." "So be it, Lord." And the Blessed One took up his abode at Kotigama together with a large community of bhikkhus. 2. And the Blessed One addressed the bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating the Four Noble Truths that this long course of birth and death has been passed through and undergone by me as well as by you. What are these four? They are the noble truth of suffering; the noble truth of the origin of suffering; the noble truth of the cessation of suffering; and the noble truth of the way to the cessation of suffering. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming." 3. Thus it was said by the Blessed One. And the Happy One, the Master, further said: "Through not seeing the Four Noble Truths, Long was the weary path from birth to birth. When these are known, removed is rebirth's cause, The root of sorrow plucked; then ends rebirth." 4. And also at Kotigama the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed 60

from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 5. When the Blessed One had stayed at Kotigama as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Nadika." "So be it, Lord." And the Blessed One took up his abode in Nadika together with a large community of bhikkhus, staying in the Brick House. The Four Specific Attainments 6. Then the Venerable Ananda approached the Blessed One and, after greeting him respectfully, sat down at one side. And he said to the Blessed One: "Here in Nadika, Lord, there have passed away the bhikkhu Salha and the bhikkhuni Nanda. Likewise there have passed away the layman Sudatta and the laywoman Sujata; likewise the layman Kakudha, Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda. What is their destiny, Lord? What is their future state?" 7. "The bhikkhu Salha, Ananda, through the destruction of the taints in this very lifetime has attained to the taint-free deliverance of mind and deliverance through wisdom, having directly known and realized it by himself. "The bhikkhuni Nanda, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities) and will come to final cessation in that very place, not liable to return from that world. 61

"The layman Sudatta, Ananda, through the destruction of the three fetters (self-belief, doubt, and faith in the efficacy of rituals and observances), and the lessening of lust, hatred, and delusion, has become a once-returner and is bound to make an end of suffering after having returned but once more to this world. "The laywoman Sujata, Ananda, through the destruction of the three fetters has become a stream-enterer, and is safe from falling into the states of misery, assured, and bound for Enlightenment. "The layman Kakudha, Ananda, through the destruction of the five lower fetters (that bind beings to the world of the senses), has arisen spontaneously (among the Suddhavasa deities), and will come to final cessation in that very place, not liable to return from that world. "So it is with Kalinga, Nikata, Katissabha, Tuttha, Santuttha, Bhadda, and Subhadda, and with more than fifty laymen in Nadika. More than ninety laymen who have passed away in Nadika, Ananda, through the destruction of the three fetters, and the lessening of lust, hatred, and delusion, have become once-returners and are bound to make an end of suffering after having returned but once more to this world. "More than five hundred laymen who have passed away in Nadika, Ananda, through the complete destruction of the three fetters have become stream-enterers, and are safe from falling into the states of misery, assured, and bound for Enlightenment. The Mirror of the Dhamma 8. "But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the

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Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'" 9. "And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself? "In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahat, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.' "He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.' "He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration—the supreme field for meritorious deeds in the world.' "And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised

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by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind. 10. "This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'" 11. And also in Nadika, in the Brick House, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 12. When the Blessed One had stayed in Nadika as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Vesali." "So be it, O Lord." And the Blessed One took up his abode in Vesali together with a large community of bhikkhus, and stayed in Ambapali's grove. Mindfulness and Clear Comprehension 13. Then the Blessed One addressed the bhikkhus, saying: "Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you.

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14. "And how, bhikkhus, is a bhikkhu mindful? When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; and when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then is he said to be mindful. 15. "And how, bhikkhus, does a bhikkhu have clear comprehension? When he remains fully aware of his coming and going, his looking forward and his looking away, his bending and stretching, his wearing of his robe and carrying of his bowl, his eating and drinking, masticating and savoring, his defecating and urinating, his walking, standing, sitting, lying down, going to sleep or keeping awake, his speaking or being silent, then is he said to have clear comprehension. "Mindful should you dwell, bhikkhus, clearly comprehending; thus I exhort you." Ambapali and the Licchavis 16. Then Ambapali the courtesan came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in my Mango Grove." And she ordered a large number of magnificent carriages to be made ready, mounted one of them herself, and accompanied by the rest, drove out from Vesali towards her park. She went by carriage as far as the carriage could go, then alighted; and approaching the Blessed One on foot, she respectfully greeted him and sat down at one side. And the Blessed One instructed Ambapali 65

the courtesan in the Dhamma and roused, edified, and gladdened her. 17. Thereafter Ambapali the courtesan spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented. Sure, then, of the Blessed One's consent, Ambapali the courtesan rose from her seat, respectfully saluted him, and keeping her right side towards him, took her departure. 18. Then the Licchavi of Vesali came to know: "The Blessed One, they say, has arrived at Vesali and is now staying in Ambapali's grove." And they ordered a large number of magnificent carriages to be made ready, each mounted one, and accompanied by the rest, drove out from Vesali. Now, of these Licchavis, some were in blue, with clothing and ornaments all of blue, while others were in yellow, red, and white. 19. And it so happened that Ambapali the courtesan drove up against the young Licchavis, axle by axle, wheel by wheel, and yoke by yoke. Thereupon the Licchavis exclaimed: "Why do you drive up against us in this fashion, Ambapali?" "Thus it is, indeed, my princes, and not otherwise! For the Blessed One is invited by me for tomorrow's meal, together with the community of bhikkhus!" "Give up the meal, Ambapali, for a hundred thousand!" But she replied: "Even if you were to give me Vesali, sirs, together with its tributary lands, I would not give up a meal of such 66

importance." Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" But they continued on their way to Ambapali's grove. 20. And the Blessed One beheld the Licchavis from afar, as they drove up. Then he spoke to the bhikkhus, saying: "Those of you, bhikkhus, who have not yet seen the Thirty-three gods, may behold the assembly of the Licchavis, and may gaze on them, for they are comparable to the assembly of the Thirty-three gods." 21. Then the Licchavis drove their carriages as far as the carriages could go, then alighted; and approaching the Blessed One on foot, they respectfully greeted him and sat down at one side. The Blessed One instructed the Licchavis in the Dhamma, and roused, edified, and gladdened them. 22. Thereafter the Licchavis spoke to the Blessed One, saying, "May the Blessed One, O Lord, please accept our invitation for tomorrow's meal, together with the community of bhikkhus." "The invitation for tomorrow's meal, Licchavis, has been accepted by me from Ambapali the courtesan." Then the Licchavis snapped their fingers in annoyance: "See, friends! We are defeated by this mango lass! We are utterly outdone by this mango lass!" And then the Licchavis, approving of the Blessed One's words and delighted with them, rose from their seats, respectfully saluted him, and keeping their right sides towards him, took their departure. 67

23. Then, after the night had passed, Ambapali the courtesan had choice food, hard and soft, prepared in her park, and announced it to the Blessed One: "It is time, O Lord; the meal is ready." Thereupon the Blessed One got ready in the forenoon, and taking bowl and robe, he went together with the community of bhikkhus to Ambapali's dwelling, and there he took the seat prepared for him. And Ambapali herself attended on the community of bhikkhus headed by the Buddha, and served them with choice food, hard and soft. 24. And when the Blessed One had finished his meal and had removed his hand from his bowl, Ambapali the courtesan took a low seat, and placing herself at one side, spoke to the Blessed One, saying: "This park, O Lord, I offer to the community of bhikkhus headed by the Buddha." And the Blessed One accepted the park. He then instructed Ambapali in the Dhamma, and having roused, edified, and gladdened her, he rose from his seat and departed. 25. And also at Vesali, in Ambapali's grove, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 26. When the Blessed One had stayed in Ambapali's grove as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, 68

Ananda, let us go to the village of Beluva." "So be it, Lord." And the Blessed One took up his abode in the village of Beluva together with a large community of bhikkhus. The Blessed One's Deadly Sickness 27. At that time the Blessed One spoke to the bhikkhus, saying: "Go now, bhikkhus, and seek shelter anywhere in the neighborhood of Vesali where you are welcome, among acquaintances and friends, and there spend the rainy season. As for me, I shall spend the rainy season in this very place, in the village of Beluva." "So be it, O Lord," the bhikkhus said. 28. But when the Blessed One had entered upon the rainy season, there arose in him a severe illness, and sharp and deadly pains came upon him. And the Blessed One endured them mindfully, clearly comprehending and unperturbed. 29. Then it occurred to the Blessed One: "It would not be fitting if I came to my final passing away without addressing those who attended on me, without taking leave of the community of bhikkhus. Then let me suppress this illness by strength of will, resolve to maintain the life process, and live on." 30. And the Blessed One suppressed the illness by strength of will, resolved to maintain the life process, and lived on. So it came about that the Blessed One's illness was allayed. 31. And the Blessed One recovered from that illness; and soon after his recovery he came out from his dwelling place and sat down in

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the shade of the building, on a seat prepared for him. Then the Venerable Ananda approached the Blessed One, respectfully greeted him, and sitting down at one side, he spoke to the Blessed One, saying: "Fortunate it is for me, O Lord, to see the Blessed One at ease again! Fortunate it is for me, O Lord, to see the Blessed One recovered! For truly, Lord, when I saw the Blessed One's sickness it was as though my own body became weak as a creeper, every thing around became dim to me, and my senses failed me. Yet, Lord, I still had some little comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions respecting the community of bhikkhus." 32. Thus spoke the Venerable Ananda, but the Blessed One answered him, saying: "What more does the community of bhikkhus expects from me, Ananda? I have set forth the Dhamma without making any distinction of esoteric and exoteric doctrine; there is nothing, Ananda, with regard to the teachings that the Tathagata holds to the last with the closed fist of a teacher who keeps some things back. Whosoever may think that it is he who should lead the community of bhikkhus, or that the community depends upon him, it is such a one that would have to give last instructions respecting them. But, Ananda, the Tathagata has no such idea as that it is he who should lead the community of bhikkhus, or that the community depends upon him. So what instructions should he have to give respecting the community of bhikkhus? "Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. Even as an old cart, Ananda, is held together with much difficulty, so the body of the Tathagata is

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kept going only with supports. It is, Ananda, only when the Tathagata, disregarding external objects, with the cessation of certain feelings, attains to and abides in the signless concentration of mind, that his body is more comfortable. 33. "Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no external refuge; with the Dhamma as your island, the Dhamma as your refuge, seeking no other refuge. "And how, Ananda, is a bhikkhu an island unto himself, a refuge unto himself, seeking no external refuge; with the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge? 34. "When he dwells contemplating the body in the body, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world; when he dwells contemplating feelings in feelings, the mind in the mind, and mental objects in mental objects, earnestly, clearly comprehending, and mindfully, after having overcome desire and sorrow in regard to the world, then, truly, he is an island unto himself, a refuge unto himself, seeking no external refuge; having the Dhamma as his island, the Dhamma as his refuge, seeking no other refuge. 35. "Those bhikkhus of mine, Ananda, who now or after I am gone, abide as an island unto themselves, as a refuge unto themselves, seeking no other refuge; having the Dhamma as their island and refuge, seeking no other refuge: it is they who will become the highest, if they have the desire to learn." PART THREE: RELINQUISHING THE WILL TO LIVE 71

The Blessed One's Prompting 1. Then the Blessed One, getting ready in the forenoon, took bowl and robe and went into Vesali for alms. After the alms round and meal, on his return, he spoke to the Venerable Ananda, saying: "Take up a mat, Ananda, and let us spend the day at the Capala shrine." "So be it, Lord." And the Venerable Ananda took up a mat and followed behind the Blessed One, step by step. 2. And the Blessed One went to the Capala shrine and sat down on the seat prepared for him. And when the Venerable Ananda had seated himself at one side after he had respectfully saluted the Blessed One, the Lord said to him: "Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala." 3. And the Blessed One said: "Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it." 4. But the Venerable Ananda was unable to grasp the plain suggestion, the significant prompting, given by the Blessed One. As though his mind was influenced by Mara, he did not beseech the Blessed One: "May the Blessed One remain, O Lord!. May the Happy One remain, O Lord, throughout the world-period, for the 72

welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!" 5. And when for a second and a third time the Blessed One repeated his words, the Venerable Ananda remained silent. 6. Then the Blessed One said to the Venerable Ananda: "Go now, Ananda, and do as seems fit to you." "Even so, O Lord." And the Venerable Ananda, rising from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his seat under a tree some distance away. Mara's Appeal 7. And when the Venerable Ananda had gone away, Mara, the Evil One, approached the Blessed One. And standing at one side he spoke to the Blessed One, saying: "Now, O Lord, let the Blessed One come to his final passing away; let the Happy One utterly pass away! The time has come for the parinibbana of the Lord. "For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples—wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma.'

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8. "And now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have become the Blessed One's disciples in just this way. So, O Lord, let the Blessed One come to his final passing away! The time has come for the parinibbana of the Lord. "For the Blessed One, O Lord, spoke these words to me: 'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-renowned, popular, and widespread, until it is well proclaimed among gods and men.' And this too has come to pass in just this way. So, O Lord, let the Blessed One come to his final passing away, let the Happy One utterly pass away! The time has come for the parinibbana of the Lord." The Blessed One Relinquishes His Will to Live 9. When this was said, the Blessed One spoke to Mara, the Evil One, saying: "Do not trouble yourself, Evil One. Before long the parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away." 10. And at the Capala shrine the Blessed One thus mindfully and clearly comprehending renounced his will to live on. And upon the Lord's renouncing his will to live on, there came a tremendous earthquake, dreadful and astonishing, and thunder rolled across the heavens. And the Blessed One beheld it with understanding, and made this solemn utterance: "What causes life, unbounded or confined— His process of becoming—this the Sage Renounces. With inward calm and joy he breaks, As though a coat of mail, his own life's cause." 74

11. Then it came to the mind of the Venerable Ananda: "Marvelous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is, how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?" Eight Causes of Earthquakes 12. And the Venerable Ananda approached the Blessed One, and respectfully greeting him, sat down at one side. Then he spoke to the Blessed One, saying: "Marvelous it is indeed, and most wonderful! The earth shakes mightily, tremendously! Dreadful and astonishing it is how the thunders roll across the heavens! What could be the reason, what the cause, that so mighty an earthquake should arise?" 13. Then the Blessed One said: "There are eight reasons, Ananda, eight causes for a mighty earthquake to arise. What are those eight? 14. "This great earth, Ananda, is established upon liquid, the liquid upon the atmosphere, and the atmosphere upon space. And when, Ananda, mighty atmospheric disturbances take place, the liquid is agitated. And with the agitation of the liquid, tremors of the earth arise. This is the first reason, the first cause for the arising of mighty earthquakes. 15. "Again, Ananda, when an ascetic or holy man of great power, one who has gained mastery of his mind, or a deity who is mighty and potent, develops intense concentration on the delimited aspect of the earth element, and to a boundless degree on the liquid element, he, too, causes the earth to tremble, quiver, and shake. This

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is the second reason, the second cause for the arising of mighty earthquakes. 16-21. "Again, Ananda, when the Bodhisatta departs from the Tusita realm and descends into his mother's womb, mindfully and clearly comprehending; and when the Bodhisatta comes out from his mother's womb, mindfully and clearly comprehending; and when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment; when the Tathagata sets rolling the excellent Wheel of the Dhamma; when the Tathagata renounces his will to live on; and when the Tathagata comes to pass away into the state of Nibbana in which no element of clinging remains—then, too, Ananda, this great earth trembles, quivers, and shakes. "These, Ananda, are the eight reasons, the eight causes for a great earthquake to arise. Eight Assemblies 22. "Now there are eight kinds of assemblies, Ananda, that is to say, assemblies of nobles, brahmins, householders, ascetics, of the Four Great Kings, of the Thirty-three gods, of Maras, and of Brahmas. 23. "And I recall, Ananda, how I have attended each of these eight kinds of assemblies, amounting to hundreds. And before seating myself and starting the conversation or the discussion, I made my appearance resemble theirs, my voice resemble theirs. And so I taught them the Dhamma, and roused, edified, and gladdened them. Yet while I was speaking to them thus, they did not know me, and they would enquire of one another, asking: 'Who is he that speaks to us? Is it a man or a god?' 76

"Then having taught them the Dhamma, and roused, edified, and gladdened them, I would straightaway vanish. And when I had vanished, too, they did not know me, and they would enquire of one another, asking: 'Who is he that has vanished? Is it a man or a god?' "And such, Ananda, are the eight kinds of assemblies. Eight Fields of Mastery 24. "Now there are eight fields of mastery, Ananda. What are those eight? 25. "When one, perceiving forms subjectively, sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are—this is the first field of mastery. 26. "When one, perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are—this is the second field of mastery. 27. "When one, not perceiving forms subjectively, sees small forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are—this is the third field of mastery. 28. "When one, not perceiving forms subjectively, sees large forms, beautiful or ugly, external to himself, and mastering them, is aware that he perceives and knows them as they are—this is the fourth field of mastery.

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29. "When one, not perceiving forms subjectively, sees forms external to himself that are blue, blue in color, of a blue luster like the blossoms of flax, or like fine Benares muslin which, burnished on both sides, is blue, blue in color, of a blue luster—when such a one sees forms external to himself that are blue, and mastering them, is aware that he perceives and knows them as they are—this is the fifth field of mastery. 30. "When one, not perceiving forms subjectively, sees forms external to himself that are yellow, yellow in color, of a yellow luster like the Kanikara blossom, or like fine Benares muslin which, burnished on both sides, is yellow, yellow in color, of a yellow luster—when such a one sees forms external to himself that are yellow, and mastering them, is aware that he perceives and knows them as they are—this is the sixth field of mastery. 31. "When one, not perceiving forms subjectively, sees forms external to himself that are red, red in color, of a red luster like the Bandhujivaka blossom, or like fine Benares muslin which, burnished on both sides, is red, red in color, of a red luster—when such a one sees forms external to himself that are red, and mastering them, is aware that he perceives and knows them as they are—this is the seventh field of mastery. 32. "When one, not perceiving forms subjectively, sees forms external to himself that are white, white in color, of a white luster like the morning star, or like fine Benares muslin which, burnished on both sides, is white, white in color, of a white luster—when such a one sees forms external to himself that are white, and mastering 78

them, is aware that he perceives and knows them as they are—this is the eighth field of mastery. "These, Ananda, are the eight fields of mastery. Eight Liberations 33. "Now there are eight liberations, Ananda. What are those eight? 34. "Oneself having form, one perceives forms; this is the first liberation. 35. "Being unaware of one's own form, one perceives forms external to oneself; this is the second liberation. 36. "Experiencing loveliness, one is intent upon it; this is the third liberation. 37. "By utterly transcending the perceptions of matter, by the disappearance of the perceptions of sense-reaction, and by giving no attention to diversity-perceptions, one becomes aware of, attains to, and abides in the sphere of infinite space; this is the fourth liberation. 38. "By utterly transcending the sphere of infinite space, one becomes aware of, attains to, and abides in the sphere of infinite consciousness; this is the fifth liberation. 39. "By utterly transcending the sphere of infinite consciousness, one becomes aware of, attains to, and abides in the sphere of nothingness; this is the sixth liberation. 40. "By utterly transcending the sphere of nothingness, one attains 79

to and abides in the sphere of neither-perception-nor-non-perception; this is the seventh liberation. 41. "By utterly transcending the sphere of neither-perception-nornon-perception, one attains to and abides in the cessation of perception and sensation; this is the eighth liberation. "These, Ananda, are the eight liberations. Mara's Former Temptation 42. "There was a time, Ananda, when I dwelt at Uruvela, on the bank of the Nerañjara River, at the foot of the goatherds' banyantree, soon after my supreme Enlightenment. And Mara, the Evil One, approached me, saying: 'Now, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the parinibbana of the Lord.' 43. "Then, Ananda, I answered Mara, the Evil One, saying: 'I shall not come to my final passing away, Evil One, until my bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples—wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding by appropriate conduct and, having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; until, when adverse opinions arise, they shall be able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma. 44. "'I shall not come to my final passing away, Evil One, until this holy life taught by me has become successful, prosperous, far-

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renowned, popular, and widespread, until it is well proclaimed among gods and men.' 45. "And again today, Ananda, at the Capala shrine, Mara, the Evil One, approached me, saying: 'Now, O Lord, bhikkhus and bhikkhunis, laymen and laywomen, have come to be true disciples of the Blessed One—wise, well disciplined, apt and learned, preservers of the Dhamma, living according to the Dhamma, abiding in the appropriate conduct, and having learned the Master's word, are able to expound it, preach it, proclaim it, establish it, reveal it, explain it in detail, and make it clear; and when adverse opinions arise, they are now able to refute them thoroughly and well, and to preach this convincing and liberating Dhamma. "'And now, O Lord, this holy life taught by the Blessed One has become successful, prosperous, far-renowned, popular and widespread, and it is well proclaimed among gods and men. Therefore, O Lord, let the Blessed One come to his final passing away! Let the Happy One utterly pass away! The time has come for the parinibbana of the Lord.' 46. "And then, Ananda, I answered Mara, the Evil One, saying: 'Do not trouble yourself, Evil One. Before long the parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.' 47. "And in this way, Ananda, today at the Capala shrine the Tathagata has renounced his will to live on." Ananda's Appeal

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48. At these words the Venerable Ananda spoke to the Blessed One, saying: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!" 49. And the Blessed One answered, saying: "Enough, Ananda. Do not entreat the Tathagata, for the time is past, Ananda, for such an entreaty." 50-51. But for a second and a third time, the Venerable Ananda said to the Blessed One: "May the Blessed One remain, O Lord! May the Happy One remain, O Lord, throughout the world-period, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men!" 52. Then the Blessed One said: "Do you have faith, Ananda, in the Enlightenment of the Tathagata?" And the Venerable Ananda replied: "Yes, O Lord, I do." "Then how, Ananda, can you persist against the Tathagata even up to the third time?" 53. Then the Venerable Ananda said: "This, O Lord, I have heard and learned from the Blessed One himself when the Blessed One said to me: 'Whosoever, Ananda, has developed, practiced, employed, strengthened, maintained, scrutinized, and brought to perfection the four constituents of psychic power could, if he so desired, remain throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could, if

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he so desired, remain throughout a world-period or until the end of it.'" 54. "And did you believe it, Ananda?" "Yes, O Lord, I did." "Then, Ananda, the fault is yours. Herein have you failed, inasmuch as you were unable to grasp the plain suggestion, the significant prompting given by the Tathagata, and you did not then entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein have you failed. 55. "At Rajagaha, Ananda, when dwelling at Vultures' Peak, I spoke to you, saying: 'Pleasant, Ananda, is Rajagaha; pleasant is Vultures' Peak. Whosoever, Ananda, has developed ... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.' 56. "So also at the Banyan Grove, at Robbers' Cliff, at the Sattapanni Cave on the Vebhara Mountain, at the Black Rock of Isigili, at the Serpents' Pool in the Cool Forest, at the Tapoda Grove, at the Bamboo Grove in the Squirrels' Feeding-ground, at Jivaka's Mango Grove, and at Small Nook in the Deer Park I spoke to you in the same words, saying: 'Pleasant, Ananda, is Rajagaha, pleasant are these places. Whosoever, Ananda, has developed ... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.' "But you, Ananda, were unable to grasp the plain suggestion, the 83

significant prompting given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed. 57. "So also at Vesali, Ananda, at different times the Tathagata has spoken to you, saying: 'Pleasant, Ananda, is Vesali; pleasant are the shrines of Udena, Gotamaka, Sattambaka, Bahuputta, Sarandada, and Capala. Whosoever, Ananda, has developed ... Therefore the Tathagata could, if he so desired, remain throughout a world-period or until the end of it.' "But you, Ananda, were unable to grasp the plain suggestion, the significant prompting, given you by the Tathagata, and you did not entreat the Tathagata to remain. For if you had done so, Ananda, twice the Tathagata might have declined, but the third time he would have consented. Therefore, Ananda, the fault is yours; herein you have failed. 58. "Yet, Ananda, have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, is compounded and subject to decay, how can one say: 'May it not come to dissolution!' There can be no such state of things. And of that, Ananda, which the Tathagata has finished with, that which he has relinquished, given up, abandoned, and rejected—his will to live on—the Tathagata's word has been spoken once for all: 'Before long the parinibbana of the Tathagata will come about. Three months hence the Tathagata will utterly pass away.' And that the Tathagata 84

should withdraw his words for the sake of living on—this is an impossibility. The Last Admonition 59. "So, then, Ananda, let us go to the hall of the Gabled House, in the Great Forest." And the Venerable Ananda replied: "So be it, Lord." 60. Then the Blessed One, with the Venerable Ananda, went to the hall of the Gabled House, in the Great Forest. And there he spoke to the Venerable Ananda, saying: "Go now, Ananda, and assemble in the hall of audience all the bhikkhus who dwell in the neighborhood of Vesali." "So be it, Lord." And the Venerable Ananda gathered all the bhikkhus who dwelt in the neighborhood of Vesali, and assembled them in the hall of audience. And then, respectfully saluting the Blessed One, and standing at one side, he said: "The community of bhikkhus is assembled, Lord. Now let the Blessed One do as he wishes." 61. Thereupon the Blessed One entered the hall of audience, and taking the seat prepared for him, he exhorted the bhikkhus, saying: "Now, O bhikkhus, I say to you that these teachings of which I have direct knowledge and which I have made known to you—these you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men. 85

62. "And what, bhikkhus, are these teachings? They are the four foundations of mindfulness, the four right efforts, the four constituents of psychic power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. These, bhikkhus, are the teachings of which I have direct knowledge, which I have made known to you, and which you should thoroughly learn, cultivate, develop, and frequently practice, that the life of purity may be established and may long endure, for the welfare and happiness of the multitude, out of compassion for the world, for the benefit, well being, and happiness of gods and men." 63. Then the Blessed One said to the bhikkhus: "So, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness. The time of the Tathagata's parinibbana is near. Three months hence the Tathagata will utterly pass away." 64. And having spoken these words, the Happy One, the Master, spoke again, saying: "My years are now full ripe, the life span left is short. Departing, I go hence from you, relying on myself alone. Be earnest, then, O bhikkhus, be mindful and of virtue pure! With firm resolve, guard your own mind! Whosoever untiringly pursues the Dhamma and the Discipline Shall go beyond the round of births and make an end of suffering." PART FOUR: THE LAST MEAL The Elephant's Look 1. Then the Blessed One, getting ready in the forenoon, took bowl 86

and robe and went into Vesali for alms. After the alms round and meal, on his return, he looked upon Vesali with the elephant's look, and said to the Venerable Ananda: "This, Ananda, is the last time that the Tathagata will look upon Vesali. Come, Ananda, let us go to Bhandagama." "So be it, O Lord." And the Blessed One took up his abode at Bhandagama together with a large community of bhikkhus. 2. And the Blessed One addressed the bhikkhus, saying: "Bhikkhus, it is through not realizing, through not penetrating four principles that this long course of birth and death has been passed through and undergone by me as well as by you. What are those four? They are: noble virtue, noble concentration, noble wisdom, and noble emancipation. But now, bhikkhus, that these have been realized and penetrated, cut off is the craving for existence, destroyed is that which leads to renewed becoming, and there is no fresh becoming." 3. And having spoken these words, the Happy One, the Master, spoke again, saying: "Virtue, concentration, wisdom, and emancipation unsurpassed— These are the principles realized by Gotama the renowned; And, knowing them, he, the Buddha, to his monks has taught the Dhamma. He, the destroyer of suffering, the Master, the Seer, is at peace." 4. And also at Bhandagama the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the 87

fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 5. When the Blessed One had stayed at Bhandagama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Hatthigama." "So be it, Lord." And the Blessed One took up his abode at Hatthigama together with a large community of bhikkhus. And when the Blessed One had stayed at Hatthigama as long as he pleased, he took up his abode at Ambagama, then at Jambugama. And at each of these places the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 6. And when the Blessed One had stayed at Jambugama as long as he pleased, he spoke to the Venerable Ananda: "Come, Ananda, let us go to Bhoganagara." "So be it, Lord." And the Blessed One took up his abode at Bhoganagara together with a large community of bhikkhus, and stayed in the Ananda shrine.

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The Four Great References 7. And there the Blessed One addressed the bhikkhus, saying: "Now, bhikkhus, I shall make known to you the four great references. Listen and pay heed to my words." And those bhikkhus answered, saying: "So be it, Lord." 8-11. Then the Blessed One said: "In this fashion, bhikkhus, a bhikkhu might speak: 'Face to face with the Blessed One, brethren, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a community with elders and a chief. Face to face with that community, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name live several bhikkhus who are elders, who are learned, who have accomplished their course, who are preservers of the Dhamma, the Discipline, and the Summaries. Face to face with those elders, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation'; or: 'In an abode of such and such a name lives a single bhikkhu who is an elder, who is learned, who has accomplished his course, who is a preserver of the Dhamma, the Discipline, and the Summaries. Face to face with that elder, I have heard and learned thus: This is the Dhamma and the Discipline, the Master's Dispensation.' "In such a case, bhikkhus, the declaration of such a bhikkhu is neither to be received with approval nor with scorn. Without approval and without scorn, but carefully studying the sentences word by word, one should trace them in the Discourses and verify them by the Discipline. If they are neither traceable in the Discourses

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nor verifiable by the Discipline, one must conclude thus: 'Certainly, this is not the Blessed One's utterance; this has been misunderstood by that bhikkhu—or by that community, or by those elders, or by that elder.' In that way, bhikkhus, you should reject it. But if the sentences concerned are traceable in the Discourses and verifiable by the Discipline, then one must conclude thus: 'Certainly, this is the Blessed One's utterance; this has been well understood by that bhikkhu—or by that community, or by those elders, or by that elder.' And in that way, bhikkhus, you may accept it on the first, second, third, or fourth reference. These, bhikkhus, are the four great references for you to preserve." 12. And also at Bhoganagara, at the Ananda shrine, the Blessed One often gave counsel to the bhikkhus thus: "Such and such is virtue; such and such is concentration; and such and such is wisdom. Great becomes the fruit, great is the gain of concentration when it is fully developed by virtuous conduct; great becomes the fruit, great is the gain of wisdom when it is fully developed by concentration; utterly freed from the taints of lust, becoming, and ignorance is the mind that is fully developed in wisdom." 13. When the Blessed One had stayed at Bhoganagara as long as he pleased, he spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Pava." "So be it, Lord." And the Blessed One took up his abode at Pava together with a great community of bhikkhus, and stayed in the Mango Grove of Cunda, who was by family a metalworker. The Buddha's Last Meal 90

14. And Cunda the metalworker came to know: "The Blessed One, they say, has arrived at Pava, and is staying in my Mango Grove." And he went to the Blessed One, and having respectfully greeted him, sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him. 15. Then Cunda spoke to the Blessed One, saying: "May the Blessed One, O Lord, please accept my invitation for tomorrow's meal, together with the community of bhikkhus." And by his silence the Blessed One consented. 16. Sure, then, of the Blessed One's consent, Cunda the metalworker rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, took his departure. 17. And Cunda the metalworker, after the night had passed, had choice food, hard and soft, prepared in his abode, together with a quantity of sukara-maddava, and announced it to the Blessed One, saying: "It is time, O Lord, the meal is ready." 18. Thereupon the Blessed One, in the forenoon, having got ready, took bowl and robe and went with the community of bhikkhus to the house of Cunda, and there sat down on the seat prepared for him. And he spoke to Cunda, saying: "With the sukara-maddava you have prepared, Cunda, you may serve me; with the other food, hard and soft, you may serve the community of bhikkhus." "So be it, Lord." And with the sukara-maddava prepared by him, he served the Blessed One; and with the other food, hard and soft,

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he served the community of bhikkhus. 19. Thereafter the Blessed One spoke to Cunda, saying: "Whatever, Cunda, is left over of the sukara-maddava, bury that in a pit. For I do not see in all this world, with its gods, Maras, and Brahmas, among the host of ascetics and brahmins, gods and men, anyone who could eat it and entirely digest it except the Tathagata alone." And Cunda the metalworker answered the Blessed One saying: "So be it, O Lord.” And what remained over of the sukara-maddava he buried in a pit. 20. Then he returned to the Blessed One, respectfully greeted him, and sat down at one side. And the Blessed One instructed Cunda the metalworker in the Dhamma, and roused, edified, and gladdened him. After this he rose from his seat and departed. 21. And soon after the Blessed One had eaten the meal provided by Cunda the metalworker, a dire sickness fell upon him, even dysentery, and he suffered sharp and deadly pains. But the Blessed One endured them mindfully, clearly comprehending and unperturbed. 22. Then the Blessed One spoke to the Venerable Ananda, saying: "Come, Ananda, let us go to Kusinara." And the Venerable Ananda answered: "So be it, Lord." 23. When he had eaten Cunda's food, I heard, With fortitude the deadly pains he bore. From the sukara-maddava a sore And dreadful sickness came upon the Lord. 92

But nature's pangs he endured. "Come, let us go To Kusinara," was his dauntless word. The Clearing of the Waters 24. Now on the way the Blessed One went aside from the highway and stopped at the foot of a tree. And he said to the Venerable Ananda: "Please fold my upper robe in four, Ananda, and lay it down. I am weary and want to rest awhile." "So be it, Lord." And the Venerable Ananda folded the robe in four and laid it down. 25. And the Blessed One sat down on the seat prepared for him and said to the Venerable Ananda: "Please bring me some water, Ananda. I am thirsty and want to drink." 26. And the Venerable Ananda answered the Blessed One: "But just now, Lord, a great number of carts, five hundred carts, have passed over, and the shallow water has been cut through by the wheels, so that it flows turbid and muddy. But the Kakuttha River, Lord, is quite close by, and its waters are clear, pleasant, cool, and translucent. It is easily approachable and delightfully placed. There the Blessed One can quench his thirst and refresh his limbs." 27-29. But a second time the Blessed One made his request, and the Venerable Ananda answered him as before. And then for a third time the Blessed One said: "Please bring me some water, Ananda. I am thirsty and want to drink." 30. Then the Venerable Ananda answered, saying: "So be it, Lord." And he took the bowl and went to the stream. And the shallow 93

water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as the Venerable Ananda drew near. 31. Then the Venerable Ananda thought: "Marvelous and most wonderful indeed is the power and glory of the Tathagata!" 32. And he took up water in the bowl and carried it to the Blessed One, and said: "Marvelous and most wonderful indeed is the power and glory of the Tathagata! For this shallow water, which had been cut through by the wheels so that it flowed turbid and muddy, became clear and settled down, pure and pleasant as I drew near. Now let the Blessed One drink the water. Let the Happy One drink." And the Blessed One drank the water. Pukkusa the Malla 33. Now it so happened that one Pukkusa of the Malla clan, who was a disciple of Alara Kalama, was passing by on his way from Kusinara to Pava. 34. And when he saw the Blessed One seated at the foot of a tree, he approached him, respectfully greeted him, and sat down at one side. And he spoke to the Blessed One, saying: "Marvelous it is, Lord, most wonderful it is, O Lord, the state of calmness wherein abide those who have gone forth from the world. 35. "For at one time, Lord, Alara Kalama was on a journey, and he went aside from the highway and sat down by the wayside at the foot of a tree to pass the heat of the day. And it came about, Lord, that a great number of carts, even five hundred carts, passed by him, one 94

by one. And then, Lord, a certain man who was following behind that train of carts, approached and spoke to him, saying: 'Did you, sir, see a great number of carts that passed you by?' And Alara Kalama answered him: 'I did not see them, brother.' 'But the noise, sir, surely you heard?' 'I did not hear it, brother.' Then that man asked him: 'Then, sir, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, sir, were you conscious?' 'I was, brother.' Then that man said: 'Then, sir, while conscious and awake you still did not see the great number of carts, even five hundred carts, that passed you by one after another, nor heard the noise? Why, sir, your very robe is covered with their dust!' And Alara Kalama replied, saying: 'So it is, brother.' 36. "And to that man, O Lord, came the thought: 'Marvelous it is, most wonderful indeed it is, the state of calmness wherein abide those who have gone forth from the world!' And there arose in him great faith in Alara Kalama, and he went his way." 37. "Now what do you think, Pukkusa? What is more difficult to do, more difficult to meet with—that a man, while conscious and awake, should not see a great number of carts, even five hundred carts, that passed him by one after another, nor hear the noise, or that one conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, should neither see it nor hear the noise?" 38. "What, O Lord, are five hundred carts—nay, six, seven, eight, nine hundred, or a thousand or even hundreds of thousands of carts—compared with this?" 95

39. "Now one time, Pukkusa, I was staying at Atuma, and had my abode in a barn there. And at that time there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close to the barn, together with four oxen, and a great crowd came forth from Atuma to the spot where they were killed. 40. "Now at that time, Pukkusa, I had come out of the barn and was walking up and down in thought before the door. And a certain man from the great crowd approached me, respectfully greeted me, and stood at one side. 41. "And I asked him: 'Why, brother, has this great crowd gathered together?' And he answered me: 'Just now, Lord, there was a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing. And two farmers who were brothers were killed close by, together with four oxen. It is because of this that the great crowd has gathered. But where, Lord, were you?' "'I was here, brother.' 'Yet, Lord, did you not see it?' 'I did not see it, brother.' 'But the noise, Lord, you surely heard?' 'I did not hear it, brother.' Then that man asked me: 'Then, Lord, perhaps you slept?' 'No, brother, I was not sleeping.' 'Then, Lord, you were conscious?' 'I was, brother.' Then that man said: 'Then, Lord, while conscious and awake, in the midst of a heavy rain, with thunder rolling, lightning flashing, and thunderbolts crashing, you neither saw it nor heard the noise?' And I answered him, saying: 'I did not, brother.' 42. "And to that man, Pukkusa, came the thought: 'Marvelous it is, most wonderful indeed it is, the state of calmness wherein abide 96

those who have gone forth from the world!' And there arose in him great faith in me, and he respectfully saluted me, and keeping his right side towards me, he went his way." 43. When this had been said, Pukkusa of the Malla clan said to the Blessed One: "The faith, Lord, that I had in Alara Kalama I now scatter to the mighty wind, I let it be carried away as by a flowing stream! Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those having eyes might see—even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the Blessed One, the Dhamma, and the Community of Bhikkhus. May the Blessed One accept me as his disciple, one who has taken refuge until the end of life." 44. Then Pukkusa of the Malla clan spoke to a certain man, saying: "Bring me at once, friend, two sets of golden-hued robes, burnished and ready for wear." And the man answered him: "So be it, sir." 45. And when the robes were brought, Pukkusa of the Malla clan offered them to the Blessed One, saying: "May the Blessed One, O Lord, out of compassion, accept this from me." And the Blessed One said: "Robe me, then in one, Pukkusa, and in the other robe Ananda." "So be it, Lord." And he thereupon robed the Blessed One in one, and in the other he robed the Venerable Ananda.

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46. And then the Blessed One instructed Pukkusa of the Malla clan in the Dhamma, and roused, edified, and gladdened him. And after that, Pukkusa rose from his seat, respectfully saluted the Blessed One, and keeping his right side towards him, went his way. 47. And soon after Pukkusa of the Malla clan had departed, the Venerable Ananda arranged the set of golden-hued robes, burnished and ready for wear, about the body of the Blessed One. But when the set of robes was arranged upon the body of the Blessed One, it became as though faded, and its splendor dimmed. 48. And the Venerable Ananda said to the Blessed One: "Marvelous it is, O Lord, most wonderful indeed it is, how clear and radiant the skin of the Tathagata appears! This set of golden-hued robes, burnished and ready for wear, Lord, now that it is arranged upon the body of the Blessed One seems to have become faded, its splendor dimmed." 49. "It is so, Ananda. There are two occasions, Ananda, when the skin of the Tathagata appears exceedingly clear and radiant. Which are these two? The night, Ananda, when the Tathagata becomes fully enlightened in unsurpassed, supreme Enlightenment, and the night when the Tathagata comes to his final passing away into the state of Nibbana in which no element of clinging remains. These, Ananda, are the two occasions on which the skin of the Tathagata appears exceedingly clear and radiant. 50. "And now today, in the last watch of this very night, Ananda, in the Mallas' Sala Grove, in the vicinity of Kusinara, between two sala

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trees, the Tathagata will come to his parinibbana. So now, Ananda, let us go to the Kakuttha River." 51. Clad in Pukkusa's gift, the robes of gold, The Master's form was radiant to behold. At the Kakuttha River 52. Then the Blessed One went to the Kakuttha River together with a great community of bhikkhus. 53. And he went down into the water and bathed and drank. And coming forth from the water again, he went to the Mango Grove, and there spoke to the Venerable Cundaka, saying: "Please fold my upper robe in four, Cundaka, and lay it down. I am weary and would rest awhile." "So be it, Lord." And Cundaka folded the robe in four and laid it down. 54. And the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending, with the time for rising held in mind. And the Venerable Cundaka sat down right in front of the Blessed One. 55. The Buddha to Kakuttha's river came, Where cool and limpid flows the pleasant stream; There washed in water clear his weary frame The Buddha—he in all the world supreme! And having bathed and drank, the Teacher straight Crossed over, the bhikkhus thronging in his wake. 99

Discoursing holy truths, the Master great Towards the Mango Grove his path did take. There to the elder Cundaka he spoke: "Lay down my robe, please, folded into four." Then the elder, swift as lightning stroke, Hastened the Teacher's bidding to obey. Weary, the Lord then lay down on the mat, And Cunda on the ground before him sat. Relieving Cunda's Remorse 56. Then the Blessed One spoke to the Venerable Ananda, saying: "It may come to pass, Ananda, that someone will cause remorse to Cunda the metalworker, saying: 'It is no gain to you, friend Cunda, but a loss, that it was from you the Tathagata took his last alms meal, and then came to his end.' Then, Ananda, the remorse of Cunda should be dispelled after this manner: 'It is a gain to you, friend Cunda, a blessing that the Tathagata took his last alms meal from you, and then came to his end. For, friend, face to face with the Blessed One I have heard and learned: "There are two offerings of food which are of equal fruition, of equal outcome, exceeding in grandeur the fruition and result of any other offerings of food. Which two? The one partaken of by the Tathagata before becoming fully enlightened in unsurpassed, supreme Enlightenment; and the one partaken of by the Tathagata before passing into the state of Nibbana in which no element of clinging remains. By his deed the worthy Cunda has accumulated merit which makes for long life, beauty, well being, glory, heavenly rebirth, and sovereignty."' Thus, Ananda, the remorse of Cunda the metalworker should be dispelled."

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57. Then the Blessed One, understanding that matter, breathed forth the solemn utterance: "Who gives, his virtues shall increase; Who is self-curbed, no hatred bears; Whosoever is skilled in virtue, evil shuns, And by the rooting out of lust and hate And all delusion, comes to be at peace." PART FIVE: AT KUSINARA Last Place of Rest 1. Then the Blessed One addressed the Venerable Ananda, saying: "Come, Ananda, let us cross to the farther bank of the Hiraññavati, and go to the Mallas' Sala Grove, in the vicinity of Kusinara." "So be it, Lord." 2. And the Blessed One, together with a large company of bhikkhus, went to the further bank of the river Hiraññavati, to the Sala Grove of the Mallas, in the vicinity of Kusinara. And there he spoke to the Venerable Ananda, saying: 3. "Please, Ananda, prepare for me a couch between the twin sala trees, with the head to the north. I am weary, Ananda, and want to lie down." "So be it, Lord." And the Venerable Ananda did as the Blessed One asked him to do. Then the Blessed One lay down on his right side, in the lion's posture, resting one foot upon the other, and so disposed himself, mindfully and clearly comprehending.

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4. At that time the twin sala trees broke out in full bloom, though it was not the season of flowering. And the blossoms rained upon the body of the Tathagata and dropped and scattered and were strewn upon it in worship of the Tathagata. And celestial mandarava flowers and heavenly sandalwood powder from the sky rained down upon the body of the Tathagata, and dropped and scattered and were strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments made music in the air out of reverence for the Tathagata. 5. And the Blessed One spoke to the Venerable Ananda, saying: "Ananda, the twin sala trees are in full bloom, though it is not the season of flowering. And the blossoms rain upon the body of the Tathagata and drop and scatter and are strewn upon it in worship of the Tathagata. And celestial coral flowers and heavenly sandalwood powder from the sky rain down upon the body of the Tathagata, and drop and scatter and are strewn upon it in worship of the Tathagata. And the sound of heavenly voices and heavenly instruments makes music in the air out of reverence for the Tathagata. 6. "Yet it is not thus, Ananda, that the Tathagata is respected, venerated, esteemed, worshiped, and honored in the highest degree. But, Ananda, whatever bhikkhu or bhikkhuni, layman or laywoman, abides by the Dhamma, lives uprightly in the Dhamma, walks in the way of the Dhamma, it is by such a one that the Tathagata is respected, venerated, esteemed, worshiped, and honored in the highest degree. Therefore, Ananda, thus should you train yourselves: 'We shall abide by the Dhamma, live uprightly in the Dhamma, walk in the way of the Dhamma.'" 102

The Grief of the Gods 7. At that time the Venerable Upavana was standing before the Blessed One, fanning him. And the Blessed One rebuked him, saying: "Move aside, bhikkhu, do not stand in front of me." 8. And to the Venerable Ananda came the thought: "This Venerable Upavana has been in attendance on the Blessed One for a long time, closely associating with him and serving him. Yet now, right at the end, the Blessed One rebukes him. What now could be the reason, what the cause for the Blessed One to rebuke the Venerable Upavana, saying: 'Move aside, bhikkhu, do not stand in front of me'?" 9-10. And the Venerable Ananda told his thought to the Blessed One. The Blessed One said: "Throughout the tenfold world-system, Ananda, there are hardly any of the deities that have not gathered together to look upon the Tathagata. For a distance of twelve yojanas around the Sala Grove of the Mallas in the vicinity of Kusinara there is not a spot that could be pricked with the tip of a hair that is not filled with powerful deities. And these deities, Ananda, are complaining: 'From afar have we come to look upon the Tathagata. For rare in the world is the arising of Tathagatas, Arahats, Fully Enlightened Ones. And this day, in the last watch of the night, the Tathagata's parinibbana will come about. But this bhikkhu of great powers has placed himself right in front of the Blessed One, concealing him, so that now, at the very end, we are prevented from looking upon him.' Thus, Ananda, the deities complain." 11. "Of what kind of deities, Lord, is the Blessed One aware?" 103

12-13. "There are deities, Ananda, in space and on earth, who are earthly-minded; with disheveled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: "Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!" 14. "But those deities who are freed from passion, mindful and comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'" Ananda's Concern 15. "Formerly, Lord, on leaving their quarters after the rains, the bhikkhus would set forth to see the Tathagata, and to us there was the gain and benefit of receiving and associating with those very revered bhikkhus who came to have audience with the Blessed One and to wait upon him. But, Lord, after the Blessed One has gone, we shall no longer have that gain and benefit." Four Places of Pilgrimage 16. "There are four places, Ananda, that pious person should visit and look upon with feelings of reverence. What are the four? 17. "'Here the Tathagata was born!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence. 18. "'Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence. 104

19. "'Here the Tathagata set rolling the unexcelled Wheel of the Dhamma!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence. 20. "'Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!' This, Ananda, is a place that a pious person should visit and look upon with feelings of reverence. 21. "These, Ananda, are the four places that a pious person should visit and look upon with feelings of reverence. And truly there will come to these places, Ananda, pious bhikkhus and bhikkhunis, laymen and laywomen, reflecting: 'Here the Tathagata was born! Here the Tathagata became fully enlightened in unsurpassed, supreme Enlightenment! Here the Tathagata set rolling the unexcelled Wheel of the Dhamma! Here the Tathagata passed away into the state of Nibbana in which no element of clinging remains!' 22. "And whoever, Ananda, should die on such a pilgrimage with his heart established in faith, at the breaking up of the body, after death, will be reborn in a realm of heavenly happiness." 23. Then the Venerable Ananda said to the Blessed One: "How, Lord, should we conduct ourselves towards women?" "Do not see them, Ananda." "But, Lord, if we do see them?" "Do not speak, Ananda." "But, Lord, if they should speak to us?" "Then, Ananda, you should establish mindfulness." 24. Then the Venerable Ananda said: "How should we act, Lord, 105

respecting the body of the Tathagata?" "Do not hinder yourselves, Ananda, to honor the body of the Tathagata. Rather you should strive, Ananda, and be zealous on your own behalf, for your own good. Unflinchingly, ardently, and resolutely you should apply yourselves to your own good. For there are, Ananda, wise nobles, wise brahmins, and wise householders who are devoted to the Tathagata, and it is they who will render the honor to the body of the Tathagata." 25. Then the Venerable Ananda said: "But how, Lord, should they act respecting the body of the Tathagata?" "After the same manner, Ananda, as towards the body of a universal monarch." "But how, Lord, do they act respecting the body of a universal monarch?" 26. "The body of a universal monarch, Ananda, is first wrapped round with new linen, and then with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil vessel, which is enclosed in another iron vessel, a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned; and at a crossroads a stupa is raised for the universal monarch. So it is done, Ananda, with the body of a universal monarch. And even, Ananda, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whosoever shall bring to that place garlands or incense or sandal paste, or pay reverence, and whose mind becomes 106

calm there—it will be to his well being and happiness for a long time. 27. "There are four persons, Ananda, who are worthy of a stupa. Who are those four? A Tathagata, an Arahat, a Fully Enlightened One is worthy of a stupa; so also is a Paccekabuddha, and a disciple of a Tathagata, and a universal monarch. 28-31. "And why, Ananda, is a Tathagata, an Arahat, a Fully Enlightened One worthy of a stupa? Because, Ananda, at the thought: 'This is the stupa of that Blessed One, Arahat, Fully Enlightened One!' the hearts of many people will be calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And so also at the thought: 'This is the stupa of that Paccekabuddha!' or 'This is the stupa of a disciple of that Tathagata, Arahat, Fully Enlightened One!' or 'This is the stupa of that righteous monarch who ruled according to Dhamma!'—the hearts of many people are calmed and made happy; and so calmed and with their minds established in faith therein, at the breaking up of the body, after death, they will be reborn in a realm of heavenly happiness. And it is because of this, Ananda, that these four persons are worthy of a stupa." Ananda's Grief 32. Then the Venerable Ananda went into the vihara and leaned against the doorpost and wept: "I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!" 107

33. And the Blessed One spoke to the bhikkhus, saying: "Where, bhikkhus, is Ananda?" "The Venerable Ananda, Lord, has gone into the vihara and there stands leaning against the door post and weeping: 'I am still but a learner, and still have to strive for my own perfection. But, alas, my Master, who was so compassionate towards me, is about to pass away!'" 34. Then the Blessed One asked a certain bhikkhu to bring the Venerable Ananda to him, saying: "Go, bhikkhu, and say to Ananda, 'Friend Ananda, the Master calls you.'" "So be it, Lord." And that bhikkhu went and spoke to the Venerable Ananda as the Blessed One had asked him to. And the Venerable Ananda went to the Blessed One, bowed down to him, and sat down on one side. 35. Then the Blessed One spoke to the Venerable Ananda, saying: "Enough, Ananda! Do not grieve, do not lament! For have I not taught from the very beginning that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'? There can be no such state of things. Now for a long time, Ananda, you have served the Tathagata with loving-kindness in deed, word, and thought, graciously, pleasantly, with a whole heart and beyond measure. Great good have you gathered, Ananda! Now you should put forth energy, and soon you too will be free from the taints." Praise of Ananda 108

36. Then the Blessed One addressed the bhikkhus, saying: "Bhikkhus, the Blessed Ones, Arahats, Fully Enlightened Ones of times past also had excellent and devoted attendant bhikkhus, such as I have in Ananda. And so also, bhikkhus, will the Blessed Ones, Arahats, Fully Enlightened Ones of times to come. 37. "Capable and judicious is Ananda, bhikkhus, for he knows the proper time for bhikkhus to have audience with the Tathagata, and the time for bhikkhunis, the time for laymen and for laywomen; the time for kings and for ministers of state; the time for teachers of other sects and for their followers. 38. "In Ananda, bhikkhus, are to be found four rare and superlative qualities. What are the four? If, bhikkhus, a company of bhikkhus should go to see Ananda, they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. So it is also when bhikkhunis, laymen, or laywomen go to see Ananda: they become joyful on seeing him; and if he then speaks to them of the Dhamma, they are made joyful by his discourse; and when he becomes silent, they are disappointed. 39. "In a universal monarch, bhikkhus, are to be found four rare and superlative qualities. What are those four? If, bhikkhus, a company of nobles should go to see the universal monarch, they become joyful on seeing him; and if he then speaks, they are made joyful by his talk; and when he becomes silent, they are disappointed. So it is also when a company of brahmins, of householders, or of ascetics goes to see a universal monarch. 109

40. "And in just the same way, bhikkhus, in Ananda are to be found these four rare and superlative qualities." The Past Glory of Kusinara 41. When this had been said, the Venerable Ananda spoke to the Blessed One, saying: "Let it not be, Lord, that the Blessed One should pass away in this mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province. There are great cities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi, and Benares—let the Blessed One have his final passing away in one of those. For in those cities dwell many wealthy nobles and brahmins and householders who are devotees of the Tathagata, and they will render due honor to the remains of the Tathagata." 42. "Do not say that, Ananda! Do not say: 'This mean place, this uncivilized township in the midst of the jungle, a mere outpost of the province.' In times long past, Ananda, there was a king by the name of Maha Sudassana, who was a universal monarch, a king of righteousness, a conqueror of the four quarters of the earth, whose realm was established in security, and who was endowed with the seven jewels. And that King Maha Sudassana, Ananda, had his royal residence here at Kusinara, which was then called Kusavati, and it extended twelve yojanas from east to west, and seven from north to south. 43. "And mighty, Ananda, was Kusavati, the capital, prosperous and well populated, much frequented by people, and abundantly provided with food. Just as the royal residence of the deities, Alakamanda, is mighty, prosperous, and well populated, much 110

frequented by deities and abundantly provided with food, so was the royal capital of Kusavati. 44. "Kusavati, Ananda, resounded unceasingly day and night with ten sounds—the trumpeting of elephants, the neighing of horses, the rattling of chariots, the beating of drums and tabors, music and song, cheers, the clapping of hands, and cries of 'Eat, drink, and be merry!' Lamentation of the Mallas 45. "Go now, Ananda, to Kusinara and announce to the Mallas: 'Today, Vasetthas, in the last watch of the night, the Tathagata's parinibbana will take place. Approach, O Vasetthas, draw near! Do not be remorseful later at the thought: "In our township it was that the Tathagata's parinibbana took place, but we failed to see him at the end!"'" "So be it, Lord." And the Venerable Ananda prepared himself, and taking bowl and robe, went with a companion to Kusinara. 46. Now at that time the Mallas had gathered in the council hall for some public business. And the Venerable Ananda approached them and announced: "Today, Vasetthas, in the last watch of the night, the Tathagata's parinibbana will take place. Approach, Vasetthas, draw near! Do not be remorseful later at the thought: 'In our township it was that the Tathagata's parinibbana took place, but we failed to see him at the end.'" 47. When they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their

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hair all disheveled, with arms uplifted in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!" 48. And thus afflicted and filled with grief, the Mallas, with their sons, their wives, and the wives of their sons, went to the Sala Grove, the recreation park of the Mallas, to the place where the Venerable Ananda was. 49. And the thought arose in the Venerable Ananda: "If I were to allow the Mallas of Kusinara to pay reverence to the Blessed One one by one, the night will have given place to dawn before they are all presented to him. Therefore let me divide them up according to clan, each family in a group, and so present them to the Blessed One thus: 'The Malla of such and such a name, Lord, with his wives and children, his attendants and his friends, pays homage at the feet of the Blessed One.'" 50. And the Venerable Ananda divided the Mallas up according to clan, each family in a group, and presented them to the Blessed One. So it was that the Venerable Ananda caused the Mallas of Kusinara to be presented to the Blessed One by clans, each family in a group, even in the first watch of the night. The Last Convert 51. Now at that time a wandering ascetic named Subhadda was dwelling at Kusinara. And Subhadda the wandering ascetic heard it

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said: "Today in the third watch of the night, the parinibbana of the ascetic Gotama will take place." 52. And the thought arose in him: "I have heard it said by old and venerable wandering ascetics, teachers of teachers, that the arising of Tathagatas, Arahats, Fully Enlightened Ones, is rare in the world. Yet this very day, in the last watch of the night, the parinibbana of the ascetic Gotama will take place. Now there is in me a doubt; but to this extent I have faith in the ascetic Gotama, that he could so teach me the Dhamma as to remove that doubt." 53. Then the wandering ascetic Subhadda went to the Sala Grove, the recreation park of the Mallas, and drew near to the Venerable Ananda, and told the Venerable Ananda his thought. And he spoke to the Venerable Ananda, saying: "Friend Ananda, it would be good if I could be allowed into the presence of the ascetic Gotama." 54. But the Venerable Ananda answered him, saying: "Enough, friend Subhadda! Do not trouble the Tathagata. The Blessed One is weary." 55-56. Yet a second and a third time the wandering ascetic Subhadda made his request, and a second and a third time the Venerable Ananda refused him. 57. And the Blessed One heard the talk between them, and he called the Venerable Ananda and said: "Stop, Ananda! Do not refuse Subhadda. Subhadda, Ananda, may be allowed into the presence of the Tathagata. For whatever he will ask me, he will ask for the sake of knowledge, and not as an offence. And the answer I give him, that 113

he will readily understand." 58. Thereupon the Venerable Ananda said to the wandering ascetic Subhadda: "Go then, friend Subhadda, the Blessed One gives you leave." 59. Then the wandering ascetic Subhadda approached the Blessed One and saluted him courteously. And having exchanged with him pleasant and civil greetings, the wandering ascetic Subhadda seated himself at one side and addressed the Blessed One, saying: "There are, Venerable Gotama, ascetics and brahmins who are heads of great companies of disciples, who have large retinues, who are leaders of schools, well known and renowned, and held in high esteem by the multitude, such teachers as Purana Kassapa, Makkhali Gosala, Ajita Kesakambali, Pakudha Kaccayana, Sañjaya Belatthiputta, Nigantha Nataputta. Have all of these attained realization, as each of them would have it believed, or has none of them, or is it that some have attained realization and others not?" 60. "Enough, Subhadda! Let it be as it may, whether all of them have attained realization, as each of them would have it believed, or whether none of them has, or whether some have attained realization and others not. I will teach you the Dhamma, Subhadda; listen and heed it well, and I will speak." "So be it, Lord." The Lion's Roar 61. And the Blessed One spoke, saying: "In whatsoever Dhamma and Discipline, Subhadda, there is not found the Noble Eightfold

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Path, neither is there found a true ascetic of the first, second, third, or fourth degree of saintliness. But in whatsoever Dhamma and Discipline there is found the Noble Eightfold Path, there is found a true ascetic of the first, second, third, and fourth degrees of saintliness. Now in this Dhamma and Discipline, Subhadda, is found the Noble Eightfold Path; and in it alone are also found true ascetics of the first, second, third, and fourth degrees of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats. 62. "In age but twenty-nine was I, Subhadda, When I renounced the world to seek the Good; Fifty-one years have passed since then, Subhadda, And in all that time a wanderer have I been In the domain of virtue and of truth, And except therein, there is no saint (of the first degree). "And there is none of the second degree, nor of the third degree, nor of the fourth degree of saintliness. Devoid of true ascetics are the systems of other teachers. But if, Subhadda, the bhikkhus live righteously, the world will not be destitute of arahats." 63. When this was said, the wandering ascetic Subhadda spoke to the Blessed One, saying: "Excellent, O Lord, most excellent, O Lord! It is as if, Lord, one were to set upright what had been overthrown, or to reveal what had been hidden, or to show the path to one who had gone astray, or to light a lamp in the darkness so that those with eyes might see—even so has the Blessed One set forth the Dhamma in many ways. And so, O Lord, I take my refuge in the 115

Blessed One, the Dhamma, and the Community of Bhikkhus. May I receive from the Blessed One admission to the Order and also the higher ordination." 64. "Whoever, Subhadda, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months. At the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu. Yet in this matter I recognize differences of personalities." 65. "If, O Lord, whoever, having been formerly a follower of another creed, wishes to receive admission and higher ordination in this Dhamma and Discipline, remains on probation for a period of four months, and at the end of those four months, if the bhikkhus are satisfied with him, they grant him admission and higher ordination as a bhikkhu—then I will remain on probation for a period of four years. And at the end of those four years, if the bhikkhus are satisfied with me, let them grant me admission and higher ordination as a bhikkhu." 66. But the Blessed One called the Venerable Ananda and said to him: "Ananda, let Subhadda be given admission into the Order." And the Venerable Ananda replied: "So be it, Lord." 67. Then the wandering ascetic Subhadda said to the Venerable Ananda: "It is a gain to you, friend Ananda, a blessing, that in the presence of the Master himself you have received the sprinkling of

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ordination as a disciple." 68. So it came about that the wandering ascetic Subhadda, in the presence of the Blessed One, received admission and higher ordination. And from the time of his ordination the Venerable Subhadda remained alone, secluded, heedful, ardent, and resolute. And before long he attained to the goal for which a worthy man goes forth rightly from home to homelessness, the supreme goal of the holy life; and having by himself realized it with higher knowledge, he dwelt therein. He knew: "Destroyed is birth; the higher life is fulfilled; nothing more is to be done, and beyond this life nothing more remains." And the Venerable Subhadda became yet another among the arahats, and he was the last disciple converted by the Blessed One himself. PART SIX: THE PASSING AWAY The Blessed One's Final Exhortation 1. Now the Blessed One spoke to the Venerable Ananda, saying: "It may be, Ananda, that to some among you the thought will come: 'Ended is the word of the Master; we have a Master no longer.' But it should not, Ananda, be so considered. For that which I have proclaimed and made known as the Dhamma and the Discipline, that shall be your Master when I am gone. 2. "And, Ananda, whereas now the bhikkhus address one another as 'friend,' let it not be so when I am gone. The senior bhikkhus, Ananda, may address the junior ones by their name, their family name, or as 'friend'; but the junior bhikkhus should address the senior ones as 'venerable sir' or 'your reverence.' 117

3. "If it is desired, Ananda, the Sangha may, when I am gone, abolish the lesser and minor rules. 4. "Ananda, when I am gone, let the higher penalty be imposed upon the bhikkhu Channa." "But what, Lord, is the higher penalty?" "The bhikkhu Channa, Ananda, may say what he will, but the bhikkhus should neither converse with him, nor exhort him, nor admonish him." 5. Then the Blessed One addressed the bhikkhus, saying: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'" 6. But when this was said, the bhikkhus were silent. And yet a second and a third time the Blessed One said to them: "It may be, bhikkhus, that one of you is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. Then question, bhikkhus! Do not be given to remorse later on with the thought: 'The Master was with us face to face, yet face to face we failed to ask him.'" And for a second and a third time the bhikkhus were silent. Then the Blessed One said to them: "It may be, bhikkhus, out of respect for the Master that you ask no questions. Then, bhikkhus, let friend communicate it to friend." Yet still the bhikkhus were silent.

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7. And the Venerable Ananda spoke to the Blessed One, saying: "Marvelous it is, O Lord, most wonderful it is! This faith I have in the community of bhikkhus, that not even one bhikkhu is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice." "Out of faith, Ananda, you speak thus. But here, Ananda, the Tathagata knows for certain that among this community of bhikkhus there is not even one bhikkhu who is in doubt or perplexity as to the Buddha, the Dhamma, or the Sangha, the path or the practice. For, Ananda, among these five hundred bhikkhus even the lowest is a stream-enterer, secure from downfall, assured, and bound for enlightenment." 8. And the Blessed One addressed the bhikkhus, saying: "Behold now, bhikkhus, I exhort you: All compounded things are subject to vanish. Strive with earnestness!" This was the last word of the Tathagata. How the Blessed One Passed into Nibbana 9. And the Blessed One entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And rising out of the fourth jhana, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of neither-perceptionnor-non-perception. And rising out of the attainment of the sphere 119

of neither-perception-nor-non-perception, he attained to the cessation of perception and feeling. 10. And the Venerable Ananda spoke to the Venerable Anuruddha, saying: "Venerable Anuruddha, the Blessed One has passed away." "No, friend Ananda, the Blessed One has not passed away. He has entered the state of the cessation of perception and feeling." 11. Then the Blessed One, rising from the cessation of perception and feeling, entered the sphere of neither-perception-nor-nonperception. Rising from the attainment of the sphere of neitherperception-nor-non-perception, he entered the sphere of nothingness. Rising from the attainment of the sphere of nothingness, he entered the sphere of infinite consciousness. Rising from the attainment of the sphere of infinite consciousness, he entered the sphere of infinite space. Rising from the attainment of the sphere of infinite space, he entered the fourth jhana. Rising from the fourth jhana, he entered the third jhana. Rising from the third jhana, he entered the second jhana. Rising from the second jhana, he entered the first jhana. Rising from the first jhana, he entered the second jhana. Rising from the second jhana, he entered the third jhana. Rising from the third jhana, he entered the fourth jhana. And, rising from the fourth jhana, the Blessed One immediately passed away. The World's Echo 12. And when the Blessed One had passed away, simultaneously with his parinibbana there came a tremendous earthquake, dreadful and astounding, and the thunders rolled across the heavens.

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13. And when the Blessed One had passed away, simultaneously with his parinibbana, Brahma Sahampati spoke this stanza: "All must depart—all beings that have life Must shed their compound forms. Yea, even one, A Master such as he, a peerless being, Powerful in wisdom, the Enlightened One, has passed away." 14. And when the Blessed One had passed away, simultaneously with his parinibbana, Sakka, king of the gods, spoke this stanza: "Transient are all compounded things, Subject to arise and vanish; Having come into existence they pass away; Good is the peace when they forever cease." 15. And when the Blessed One had passed away, simultaneously with his parinibbana, the Venerable Anuruddha spoke this stanza: "No movement of the breath, but with steadfast heart, Free from desires and tranquil—so the sage Comes to his end. By mortal pangs unshaken, His mind, like a flame extinguished, finds release." 16. And when the Blessed One had passed away, simultaneously with his parinibbana, the Venerable Ananda spoke this stanza: "Then there was terror, and the hair stood up, when he, The All-accomplished One, the Buddha, passed away." 17. Then, when the Blessed One had passed away, some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept,

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lamenting: "Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!" But the bhikkhus who were freed from passion, mindful and clearly comprehending, reflected in this way: "Impermanent are all compounded things. How could this be otherwise?" 18. And the Venerable Anuruddha addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded and subject to decay, how can one say: 'May it not come to dissolution!'? The deities, friends, are aggrieved." "But, venerable sir, of what deities is the Venerable Anuruddha aware?" "There are deities, friend Ananda, in space and on the earth who are earthly-minded; with disheveled hair they weep, with uplifted arms they weep; flinging themselves on the ground, they roll from side to side, lamenting: "Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!" But those deities who are freed from passion, mindful and clearly comprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'"

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19. Now the Venerable Anuruddha and the Venerable Ananda spent the rest of the night in talking on the Dhamma. Then the Venerable Anuruddha spoke to the Venerable Ananda, saying: "Go now, friend Ananda, to Kusinara, and announce to the Mallas: 'The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you.'" "So be it, venerable sir." And the Venerable Ananda prepared himself in the forenoon, and taking bowl and robe, went with a companion into Kusinara. 20. At that time the Mallas of Kusinara had gathered in the council hall to consider that very matter. And the Venerable Ananda approached them and announced: "The Blessed One, Vasetthas, has passed away. Do now as seems fitting to you." And when they heard the Venerable Ananda speak these words, the Mallas with their sons, their wives, and the wives of their sons, were sorely grieved, grieved at heart and afflicted; and some, with their hair all disheveled, with arms upraised in despair, wept; flinging themselves on the ground, they rolled from side to side, lamenting: "Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!" Homage to the Remains 21. Then the Mallas of Kusinara gave orders to their men, saying: "Gather now all the perfumes, flower-garlands, and musicians, even all that are in Kusinara." And the Mallas, with the perfumes, the flower-garlands, and the musicians, and with five hundred sets of 123

clothing, went to the Sala Grove, the recreation park of the Mallas, and approached the body of the Blessed One. And having approached, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One. And then the thought came to them: "Now the day is too far spent for us to cremate the body of the Blessed One. Tomorrow we will do it." And for the second day, and a third, fourth, fifth, and sixth day, they paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and erecting canopies and pavilions, they spent the day showing respect, honor, and veneration to the body of the Blessed One. But on the seventh day the thought came to them: "We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town." And eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will lift up the body of the Blessed One," tried to do so but they could not. 22. Then the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these eight Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: 'We will

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lift up the body of the Blessed One,' try to do so but cannot?" "You, Vasetthas, have one purpose, the deities have another." "Then what, venerable sir, is the purpose of the deities?" "Your purpose, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One southward to the southern part of the town and beyond, and let us there cremate the body of the Blessed One south of the town.' But the purpose of the deities, Vasetthas, is this: 'We have paid homage to the body of the Blessed One with heavenly dance, song, music, flower-garlands, and perfume, and have shown respect, honor, and veneration; let us now carry the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, let us go through the center of the town, and then eastward to the east of the town; and having passed through the east gate, let us carry it to the cetiya of the Mallas, Makuta-bandhana, and there let us cremate the body of the Blessed One.'" "As the deities wish, venerable sir, so let it be." 23. Thereupon the whole of Kusinara, even to the dust heaps and rubbish heaps, became covered knee-deep in mandarava flowers. And homage was paid to the body of the Blessed One by the deities as well as the Mallas of Kusinara. With dance, song, music, flowergarlands, and perfume, both divine and human, respect, honor, and veneration were shown. And they carried the body of the Blessed One northward to the northern part of the town; and having carried it through the northern gate, they went through the center of the

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town, and then eastward to the east of the town; and having passed through the east gate, they carried the body of the Blessed One to the cetiya of the Mallas, Makuta-bandhana, and there laid it down. 24. Then the Mallas of Kusinara spoke to the Venerable Ananda, saying: "How should we act, Venerable Ananda, respecting the body of the Tathagata?" "After the same manner, Vasetthas, as towards the body of a universal monarch." "But how, venerable Ananda, do they act respecting the body of a universal monarch?" "The body of a universal monarch, Vasetthas, is first wrapped round with new linen, and then with teased cotton wool. And again it is wrapped round with new linen, and again with teased cotton wool, and so it is done up to five hundred layers of linen and five hundred of cotton wool. When that is done, the body of the universal monarch is placed in an iron oil-vessel, which is enclosed in another iron vessel and a funeral pyre is built of all kinds of perfumed woods, and so the body of the universal monarch is burned. And at a crossroads a stupa is raised for the universal monarch. So it is done, Vasetthas, with the body of a universal monarch. "And even, Vasetthas, as with the body of a universal monarch, so should it be done with the body of the Tathagata; and at a crossroads also a stupa should be raised for the Tathagata. And whoever shall bring to that place garlands or incense or sandalwood paste, or pay reverence, and whose mind becomes calm there—it will be to his well being and happiness for a long time." 25. Then the Mallas gave orders to their men, saying: "Gather now 126

all the teased cotton wool of the Mallas!" And the Mallas of Kusinara wrapped the body of the Blessed One round with new linen, and then with teased cotton wool. And again they wrapped it round with new linen, and again with teased cotton wool, and so it was done up to five hundred layers of linen and five hundred of cotton wool. When that was done, they placed the body of the Blessed One in an iron oil-vessel, which was enclosed in another iron vessel, and they built a funeral pyre of all kinds of perfumed woods, and upon it they laid the body of the Blessed One. 26. Now at that time the Venerable Maha Kassapa was journeying from Pava to Kusinara together with a large company of five hundred bhikkhus. And on the way, the Venerable Maha Kassapa went aside from the highway and sat down at the foot of a tree. And a certain Ajivaka came by, on his way to Pava, and he had taken a mandarava flower from Kusinara. And the Venerable Maha Kassapa saw the Ajivaka coming from a distance, and as he drew close he spoke to him, saying: "Do you know, friend, anything of our Master?" "Yes, friend, I know. It is now seven days since the ascetic Gotama passed away. From there I have brought this mandarava flower." 27. Thereupon some bhikkhus, not yet freed from passion, lifted up their arms and wept; and some, flinging themselves on the ground, rolled from side to side and wept, lamenting: "Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!" 127

28. Now at that time, one Subhadda, who had renounced only in his old age, was seated in the assembly. And he addressed the bhikkhus, saying: "Enough, friends! Do not grieve, do not lament! We are well rid of that great ascetic. Too long, friends, have we been oppressed by his saying: 'This is fitting for you; that is not fitting for you.' Now we shall be able to do as we wish, and what we do not wish, that we shall not do." But the Venerable Maha Kassapa addressed the bhikkhus, saying: "Enough friends! Do not grieve, do not lament! For has not the Blessed One declared that with all that is dear and beloved there must be change, separation, and severance? Of that which is born, come into being, compounded, and subject to decay, how can one say: 'May it not come to dissolution!'?" 29. Now at that time four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will set alight the Blessed One's pyre," tried to do so but they could not. And the Mallas spoke to the Venerable Anuruddha, saying: "What is the cause, Venerable Anuruddha, what is the reason that these four Mallas of the foremost families, bathed from the crown of their heads and wearing new clothes, with the thought: "We will set alight the Blessed One's pyre,' try to do so but cannot?" "You, Vasetthas, have one purpose, the deities have another." "Then what, venerable sir, is the purpose of the deities?" "The purpose of the deities, Vasetthas, is this: 'The Venerable Maha Kassapa is on his way from Pava to Kusinara together with a large company of five hundred bhikkhus. Let not the Blessed One's

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pyre be set alight until the Venerable Maha Kassapa has paid homage at the feet of the Blessed One.'" "As the deities wish, venerable sir, so let it be." 30. And the Venerable Maha Kassapa approached the pyre of the Blessed One, at the cetiya of the Mallas, Makuta-bandhana, in Kusinara. And he arranged his upper robe on one shoulder, and with his clasped hands raised in salutation, he walked three times round the pyre, keeping his right side towards the Blessed One's body, and he paid homage at the feet of the Blessed One. And even so did the five hundred bhikkhus. And when homage had been paid by the Venerable Maha Kassapa and the five hundred bhikkhus, the pyre of the Blessed One burst into flame by itself. 31. And it came about that when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. Just as when ghee or oil is burned, it leaves no particles or ashes behind, even so when the body of the Blessed One had been burned, no ashes or particles were to be seen of what had been skin, tissue, flesh, sinews, and fluid; only bones remained. And of the five hundred linen wrappings, only two were not consumed, the innermost and the outermost. 32. And when the body of the Blessed One had been burned, water rained down from heaven and extinguished the pyre of the Blessed One, and from the sala trees water came forth, and the Mallas of Kusinara brought water scented with many kinds of perfumes, and 129

they too extinguished the pyre of the Blessed One. And the Mallas of Kusinara laid the relics of the Blessed One in their council hall, and surrounded them with a lattice-work of spears and encircled them with a fence of bows; and there for seven days they paid homage to the relics of the Blessed One with dance, song, music, flower-garlands, and perfume, and showed respect, honor, and veneration to the relics of the Blessed One. Partition of the Relics 33. Then the king of Magadha, Ajatasattu, son of the Videhi queen, came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and I am too. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor." 34. And the Licchavis of Vesali came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor." 35. And the Sakyas of Kapilavatthu came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was the greatest of our clan. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor." 130

36. And the Bulis of Allakappa came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor." 37. And the Kolis of Ramagama came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor." 38. And the Vethadipa brahmin came to know that at Kusinara the Blessed One had passed away. And he sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and I am a brahmin. I am worthy to receive a portion of the relics of the Blessed One. I will erect a stupa over the relics of the Blessed One and hold a festival in their honor." 39. And the Mallas of Pava came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor." 40. But when they heard these words, the Mallas of Kusinara

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addressed the assembly, saying: "The Blessed One has passed away in our township. We shall not part with any portion of the relics of the Blessed One." Then the brahmin Dona spoke to the assembly, saying: "One word from me, I beg you, sirs, to hear! Our Buddha taught us ever to forbear; Unseemly would it be should strife arise And war and bloodshed, over the custody Of his remains, who was the best of men! Let us all, sirs, in friendliness agree To share eight portions—so that far and wide Stupas may rise, and seeing them, mankind Faith in the All-Enlightened One will find!" "So be it, brahmin! Divide the relics into eight equal portions yourself." And the brahmin Dona said to the assembly: "So be it, sirs." And he divided justly into eight equal portions the relics of the Blessed One, and having done so, he addressed the assembly, saying: "Let this urn, sirs, be given to me. Over this urn I will erect a stupa, and in its honor I will hold a festival." And the urn was given to the brahmin Dona. 41. Then the Moriyas of Pipphalivana came to know that at Kusinara the Blessed One had passed away. And they sent a message to the Mallas of Kusinara, saying: "The Blessed One was of the warrior caste, and we are too. We are worthy to receive a portion of the relics of the Blessed One. We will erect a stupa over the relics of the Blessed One and hold a festival in their honor."

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"There is no portion of the relics of the Blessed One remaining; the relics of the Blessed One have been divided. But take from here the ashes." And they took from there the ashes. 42. And the king of Magadha, Ajatasattu, son of the Videhi queen, erected a stupa over the relics of the Blessed One at Rajagaha, and in their honor held a festival. The Licchavis of Vesali erected a stupa over the relics of the Blessed One at Vesali, and in their honor held a festival. The Sakyas of Kapilavatthu erected a stupa over the relics of the Blessed One at Kapilavatthu, and in their honor held a festival. The Bulis of Allakappa erected a stupa over the relics of the Blessed One at Allakappa, and in their honor held a festival. The Kolis of Ramagama erected a stupa over the relics of the Blessed One at Ramagama, and in their honor held a festival. The Vethadipa brahmin erected a stupa over the relics of the Blessed One at Vethadipa, and in their honor held a festival. The Mallas of Pava erected a stupa over the relics of the Blessed One at Pava, and in their honor held a festival. The Mallas of Kusinara erected a stupa over the relics of the Blessed One at Kusinara, and in their honor held a festival. The brahmin Dona erected a stupa over the urn, and in its honor held a festival. And the Moriyas of Pipphalivana erected a stupa over the ashes at Pipphalivana, and in their honor held a festival. So it came about that there were eight stupas for the relics, a ninth for the urn, and a tenth for the ashes. And thus it was in the days of old. 43. Eight portions there were of the relics of him, The All-Seeing One, the greatest of men. 133

Seven in Jambudipa are honored, and one In Ramagama, by kings of the Naga race. One tooth is honored in the Tavatimsa heaven, One in the realm of Kalinga, and one by the Naga kings. Through their brightness this bountiful earth With its most excellent gifts is endowed; For thus the relics of the All-Seeing One are best honored By those who are worthy of honor—by gods and Nagas And lords of men, yea, by the highest of mankind. Pay homage with clasped hands! For hard indeed it is Through hundreds of ages to meet with an All-Enlightened One!

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19. Vimalakirti Sutra

[9]

On Inquiring About the Illness 5.1. At that time the Buddha said to Manjushri, “You must go visit Vimalakirti and inquire about his illness.” 5.2. Manjushri replied to the Buddha, “World Honored One, that eminent man is very difficult to confront. He is profoundly enlightened in the true nature of reality and skilled at preaching the essentials of the Law. His eloquence never falters, his wisdom is free of impediments. He understands all the rules of bodhisattva conduct, and nothing in the secret storehouse of the Buddhas is beyond his grasp. He has overcome the host of devils and disports himself with transcendental powers. In wisdom and expedient means he has mastered all there is to know. Nevertheless, in obedience to the Buddha’s August command, I will go visit him and inquire about his illness.” 5.3. Then the bodhisattvas and major disciples in the assembly, the Brahmas, Indras, and Four Heavenly Kings, all thought to themselves: “Now these two great men, Manjushri and Vimalakirti, will be talking together, and they will surely expound the wonderful Law!” At that time eight thousand bodhisattvas, five hundred voicehearers, and hundreds and thousands of heavenly beings all decided at once that they would like to accompany Manjushri on his visit. 5.4. Manjushri, with this throng of bodhisattvas, major disciples, and heavenly beings reverently surrounding and accompanying him, proceeded to enter the city of Vaishali. 135

5.5. At that time the rich man Vimalakirti thought to himself, “Now Manjushri is coming with that great assembly!” At once he employed his supernatural powers to empty the room, clearing it of all its contents and his attendants, leaving only a single bed on which he lay in sickness. 5.6. When Manjushri entered the house, he saw that the room was bare of contents, with just one bed, Vimalakirti lying alone on it. Vimalakirti said, “Welcome, Manjushri! You come without the marks of coming, you see me without the marks of seeing me.” 5.7. Manjushri said, “Just so, layman. What has already come can hardly be coming. And what has already departed can hardly be departing. What do I mean? What comes has nowhere it comes from, what departs has nowhere it goes, and what is seen cannot be further seen. But let us put that aside for the moment. “Layman, this illness of yours—can you endure it? Is the treatment perhaps not making it worse rather than better? The World Honored One countless times has made solicitous inquires concerning you. Layman, what is the cause of this illness? Has it been with you long? And how can it be cured?” 5.8. Vimalakirti replied, “This illness of mine is born of ignorance and feelings of attachment. Because all living beings are sick, therefore I am sick. If all living beings are relieved of sickness, then my sickness will be mended. Why? Because the bodhisattva for the sake of living beings enters the realm of birth and death, and because he is in the realm of birth and death he suffers illness. If living beings can gain release from illness, then the bodhisattva will no 136

longer be ill. “It is like the case of a rich man who has only one child. If the child falls ill, then the father and mother too will be ill, but if the child’s illness is cured, the father and mother too will be cured. The bodhisattva is like this, for he loves living beings as though they were his children. If living beings are sick, the bodhisattva will be sick, but if living beings are cured, the bodhisattva too will be cured. You ask what cause this illness arises from—the illness of the bodhisattva arises from his great compassion.” 5.9. Manjushri said, “Layman, why is this room empty and without attendants?” Vimalakirti replied, “The lands of the Buddhas too are all empty.” “Why are they empty?” “They are empty because of emptiness,” Vimalakirti replied. “And why is emptiness empty?” asked Manjushri. “It is empty of distinctions, therefore it is empty,” was the reply. “Can emptiness itself be the subject of distinctions?” asked Manjushri. “Distinctions too are empty,” was the reply. “How then is emptiness to be sought?” asked Manjushri. “It may be sought in the sixty-two erroneous views of the nonBuddhists,” was the reply. “How are they sixty-two views to be sought?” asked Manjushri. “They may be sought in the emancipation of the Buddhas,” was the reply. “And how is the emancipation of the Buddhas to be sought?”

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asked Manjushri. “It may be sought in the minds and actions of all living beings,” replied Vimalakirti. “And you asked why I am without attendants. But is fact the whole host of devils and the non-Buddhist believers are all my attendants. Why? Because the host of devils delight in the realm of birth and death, and while the bodhisattva is in the realm of birth and death he does not scorn their company. The non-Buddhist believers delight in various views of reality, and the bodhisattva knows how to remain unmoved by such views.” 5.10. “Manjushri said, “This illness of yours, layman—what form does it take?” “My illness has no form,” replied Vimalakirti. “It cannot be seen.” Manjushri said, “Is this illness seated in the body or in the mind?” “It is not seated in the body, for it is apart from bodily form,” replied Vimalakirti. “And it is not seated in the mind, for the mind is a phantomlike thing.” “Of the four major elements, earth, water, fire, and wind, to which of these elements does this illness pertain?” asked Manjushri. “Vimalakirti replied, “This illness does not pertain to the element earth, but neither is it separated from the element earth. And the same may be said of the elements water, fire, and wind. Yet the illnesses of living beings arise from the four elements. And because living beings have these illnesses, therefore I too am ill.” 5.11. Then Manjushri asked Vimalakirti, “How should a bodhisattva go about comforting and instructing another bodhisattva who is ill?” 138

Vimalakirti replied, “Tell him about the impermanence of the body, but do not tell him to despise or turn away from the body. Tell him about the sufferings of the body, but do not tell him to strive for nirvana. Tell him that the body is without ego, but urge him to teach and guide living beings. Tell him of the emptiness of the body, but do not tell him of its final extinction. Tell him to repent of former offenses, but do not tell him to consign them to the past. Tell him to use his own illness as a means of sympathizing with the illness of others, for he should understand their sufferings throughout the countless kalpas of their past existence, and should think how he can bring benefit to all living beings. Tell him to recall the good fortune he has won through religious practice, to concentrate on a life of purity, and not to give way to gloom or worry. He should cultivate constant diligence, striving to become a king of physicians who can heal the ailments of the assembly. This is how a bodhisattva should comfort and instruct a bodhisattva who is ill so as to make him feel happy.” 5.12. Manjushri said, “Layman, how should a bodhisattva who is ill go about tempering and controlling his mind?” Vimalakirti replied, “A bodhisattva who is ill should think to himself: ‘Now these illnesses of mine all spring from the deluded thoughts, the upside-down thinking and various earthly desires of my past existence. They have no real existence, so who is it who suffers illness? Why? The four major elements come together, and therefore we apply a makeshift name, calling the thing a body. But the four major elements have no master, and the body has no “I” or ego. And these illnesses too all arise from attachment to ego.

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Therefore I should harbor no such attachment to ego.’ “Once one has understood the origin of illness, one may do away with the thought of an I or ego, and the thought of other living beings. To do so, one should call up the thought of phenomena, thinking to oneself: ‘It is simply that various phenomena have come together to form this body. It has appeared simply because phenomena appeared, and it will vanish simply because phenomena vanish. And these phenomena are none of them known to one another. When they appear, they do not say, “I have appeared!,” and when they vanish, they do not say, “I have vanished!” “Then, in order to wipe out the thought of phenomena, the ailing bodhisattva should think to himself: ‘This thought or concept of phenomena too is a form of upside-down thinking, and upside-down thinking can lead to great misfortune. I must rid myself of it. But how to rid myself of it? By ridding myself of thoughts of I and mine, which means ridding myself of dualism.’ “What is meant by ridding oneself of dualism? It means not thinking of phenomena as internal or external, but treating all as equal. What is meant by equal? It means that I and nirvana are treated as equal. Why? Because I and nirvana are both empty. Why are they empty? Because they are mere names, hence empty. Neither of these two phenomena has any fixed nature or characteristics. Once one has acquired this kind of equal outlook, one will be freed of all other illness and will have only the illness of emptiness, and the illness of emptiness too is empty. “This ailing bodhisattva of ours has no sensations of pain or pleasure, and yet he allows himself to feel such sensations, and while the Law of the Buddha is incompletely practiced he does not 140

seek to wipe out such sensations in himself and gain entry into final enlightenment. If he feels pain in his body, he thinks of the living beings in the evil realms of existence and summons up a mind of great compassion, saying to himself: ‘I have regulated and controlled myself, and now I must regulate and control other living beings!’ But he should simply rid them of their illnesses and not deprive them of anything, merely teaching and guiding them so they can cut off the source of illness. “What is meant by the source of illness? It means having troublesome entanglements. Where there are troublesome entanglements, these become the source of illness. What are these troublesome entanglements tied to? They are tied to the threefold world. And how does one cut them off? By realizing that there is nothing to grasp at. If one ceases to grasp at anything, there will be no more troublesome entanglements. “What is meant by realizing there is nothing to grasp at? It means having done with dualistic views. What is meant by dualistic views? It means viewing this as internal, or viewing that as external. [Have done with such views] and there will be no more grasping at things. “Manjushri, this is how the ailing bodhisattva should go about regulating and controlling his mind. By doing so, he cuts off the sufferings of old age, sickness, and death. If he fails to do so, then all his religious practice and accomplishment in the past will be void of wisdom or profit. A person who has overcome a sworn enemy deserves to be called a hero. In the same way, one who has cut off both old age, sickness, and death may be called a bodhisattva. “This is ailing bodhisattva should also think to himself: ‘This illness of mine has no reality, no existence, and the illnesses of other 141

living beings likewise have no reality and no existence.’ When he adopts this view, if he should conceive a great compassion that is marked by affection and concern for living beings, he should at once thrust it aside. Why? Because the bodhisattva must rid himself of all earthly passions caused by external defilement when he summons up his great compassion. If his compassion is marked by affection and concern, then he will have feelings of weariness and revulsion toward the realm of birth and death. But if he can put aside affection and concern, he will feel no weariness and revulsion; whatever realm he happens to be born into, he will not be blinded by affection or concern. “He is not bound by the conditions of his birth, and hence he is able to preach the Law for living beings and liberate them from their bonds. As the Buddha has said, if one is in bonds himself, to suppose he can free others from their bonds is hardly reasonable. But if one is himself free of bonds, it is perfectly reasonable to assume he can free the bonds of others. Therefore the bodhisattva must not conjure up bonds fro himself. “What is meant by bonds and what is meant by liberation? To become infatuated with the taste of mediation is the bondage of the bodhisattva. To be born in this world as a form of expedient means is the liberation of the bodhisattva. Wisdom without expedient means is bondage; wisdom with expedient means is liberation. Expedient means without wisdom is bondage; expedient means with wisdom is liberation. “What is meant by saying that wisdom without expedient means is bondage? It means that, with a mind full of affection and concern, a bodhisattva sets about to adorn the Buddha lands, lead numerous 142

living beings to them, and regulate himself with the doctrines of emptiness, formlessness, and nonaction. This is called the bondage of wisdom without expedient means. “What is meant by saying that wisdom with expedient means is liberation? It means that, with a mind free of affection and concern, a bodhisattva sets about to adorn the Buddha lands, lead numerous living beings to them, and regulate himself with the doctrines of emptiness, formlessness, and nonaction, never experiencing weariness or revulsion. This is called the liberation of wisdom with expedient means. “What is meant by saying that expedient means without wisdom is bondage? It means that, while dwelling among the various earthly passions such as greed, anger, and erroneous views, a bodhisattva sets about planting many roots of virtue. This is called the bondage of expedient means without wisdom. “What is meant by saying that expedient means with wisdom is liberation? It means that, while removing himself from the various earthly passions such as greed, anger, and erroneous views, a bodhisattva sets about planting many roots of virtue, bending all his efforts in the direction of anuttara-samyak-sambodhi. This is called the liberation of expedient means with wisdom. 5.13. “Manjushri, the ailing bodhisattva should view all phenomena in this way. And he should view the body and realize that it is marked by impermanence, suffering, emptiness, and absence of ego. This is called wisdom. But though his body may be ailing, he should constantly abide in the realm of birth and death, bringing benefit to all living beings and never giving in to weariness or revulsion. This

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is called expedient means. “He should further view the body and realize that the body is never rid of illness, that illness is never rid of the body, and that this body and this illness are neither prior nor posterior to one another. This is called wisdom. But though his body is ailing, the bodhisattva never seeks escape into eternal extinction. This is called expedient means. “Manjushri, the ailing bodhisattva should regulate his mind by not dwelling in such regulation, but he should not dwell in nonregulation of the mind either. Why? Because if he dwells in nonregulation of the mind, this is the way of a stupid person. But if he dwells in regulation of the mind, this is the way of a voice-hearer. Therefore the bodhisattva should dwell neither in regulation nor in nonregulation of the mind. To remove himself from such dualisms is the practice of the bodhisattva. “To be in the realm of birth and death without following its tainted ways, to dwell in nirvana while not seeking eternal extinction—such is the practice of the bodhisattva. The practice that is neither that of common mortals nor that of worthies and sages—such is the practice of the bodhisattva. The practice that is neither sullied nor pure—such is the practice of the bodhisattva. Though far transcending the workings of devils, it shows itself in the conquering of numerous devils—such is the practice of the bodhisattva. Seeking comprehensive wisdom, yet not seeking it when the time is not right—such is the practice of the bodhisattva. “Though he sees that all things are birthless in nature, he does not enter the realm of the absolute—such is the practice of the bodhisattva. Though he sees all in the light of the twelve-linked 144

chain of causation, he can enter into various erroneous views—such is the practice of the bodhisattva. Though he addresses himself to all living beings, he does so without affection or attachment—such is the practice of the bodhisattva. Though he longs to be far removed from the passions, he does not seek this through elimination of the body and mind—such is the practice of the bodhisattva. “Though he moves in the threefold world, he does no injury to the Dharma-nature—such is the practice of the bodhisattva. Though he moves in the realm of emptiness, he plants many roots of virtue—such is the practice of the bodhisattva. Though he moves in the realm of formlessness, he yet saves many living beings—such is the practice of the bodhisattva. Though he moves in the realm of nonaction, he manifests himself by taking on a body—such is the practice of the bodhisattva. Though he avoids the arousal of passion, he rouses in himself the determination to do all good deeds—such is the practice of the bodhisattva. “Though he practices the six paramitas, he can understand the minds and mental activities of all living beings—such is the practice of the bodhisattva. Though he is master of the six transcendental powers, he does not remove himself from all defilements—such is the practice of the bodhisattva. Though he possesses the four immeasurable qualities of mind, he is not greedy for birth in the Brahma heaven—such is the practice of the bodhisattva. Though he practices meditation, emancipation, and samadhi, he does not accept the rebirth that is consequent on these practices—such is the practice of the bodhisattva. “Though he practices the four states of mindfulness, in the end he does not for long remove himself from the objects of such 145

mindfulness, the body, sensations, the mind, and things—such is the practice of the bodhisattva. Though he applies himself to the four types of correct effort, he does not cease to be assiduous in matters pertaining to body and mind—such is the practice of the bodhisattva. Though he cultivates the four bases of supernatural power, he is already able to wield transcendental powers at will-such is the practice of the bodhisattva. Though he cultivates the five roots of goodness in himself, he can also distinguish whether the roots or capacities of other living beings are keen or dull—such is the practice of the bodhisattva. Though he possesses the five powers [attained through the five roots of goodness], he delights in seeking to acquire the ten powers of a Buddha—such is the practice of the bodhisattva. Though he observes the seven factors of enlightenment, he can understand all the fine points of the Buddha wisdom—such is the practice of the bodhisattva. Though he walks the eightfold holy path, he also delights in walking the immeasurable Buddha way—such is the practice of the bodhisattva. “Though he practices concentration and insight as methods to aid one to the way, in the end he does not sink into tranquil extinction—such is the practice of bodhisattva. Though fully aware that all things are without birth or extinction, he adorns his body with auspicious features—such is the practice of the bodhisattva. Though outwardly displaying the dignity of a voice-hearer or pratyekabuddha, he never forsakes the Buddha Law—such is the practice of the bodhisattva. Though aware that all things in the end are pure in nature, he responds to circumstances by showing himself in bodily form—such is the practice of the bodhisattva. Though insight tells him that all Buddha lands are eternally tranquil and 146

empty in nature, yet he displays various kinds of pure Buddha lands—such is the practice of the bodhisattva. Though he attains Buddhahood, turns the wheel of the Law, and enters nirvana, in fact he never forsakes the bodhisattva way—such is the practice of the bodhisattva.” 5.14. When Vimalakirti spoke these words, eight thousand heavenly sons in the great assembly led by Manjushri all set their minds on attaining anuttara-samyak-sambodhi.

Entering the Gate of Nondualism 9.1. At that time Vimalakirti said to the various bodhisattvas, “Sirs, how does the bodhisattva go about entering the gate of nondualism? Let each one explain as he understands it.” 9.2. One of the bodhisattvas in the assembly, whose name was Dharma Freedom, spoke these words: “Sirs, birth and extinction form a dualism. But since all dharmas are not born to begin with, they must now be without extinction. By grasping and learning to accept this truth of birthlessness, one may enter the gate of nondualism.” 9.3. The bodhisattva Virtue Guardian said, “‘I’ and ‘mind’ form a dualism. Because there is an ‘I’, there is also a ‘mine.’ But if there is no ‘I,’ there will be no ‘mine.’ In this way one enters the gate of nondualism.” 9.4. The bodhisattva Unblinking said, “Perception and nonperception form a dualism. But if dharmas are not perceived, 147

then there is nothing to take hold of. And because there is nothing to take hold of, there will be no grasping, no rejecting, no action, no volition. In this way one enters the gate of nondualism.” 9.5. The bodhisattva Virtue Peak said, “Defilement and purity form a dualism. But if one sees into the true nature of defilement, it is without the marks of purity but leads into the extinction of all marks. In this way one enters the gate of nondualism.” 9.6. The bodhisattva Good Constellation said, “The stirring of the mind and thought—these two form a dualism. But if the mind is not stirred, then there will be no thought. And if there is no thought, there will no discrimination. The one who has thoroughly mastered this way in this enter the gate of nondualism.” 9.7. The bodhisattva Good Eye said, “The unique in form and the formless constitute a dualism. But if one understands that the unique in form is in fact the formless, and then does not seize on the formless but sees all as equal, one may in this way enter the gate of nondualism.” 9.8. The bodhisattva Wonderful Arm said, “The bodhisattva mind and the voice-hearer mind constitute a dualism. But if one regards the mind as empty in form, like a conjured phantom, then there is no bodhisattva mind and no voice-hearer mind. In this way one may enter the gate of nondualism.” 9.9. The bodhisattva Pushya said, “Good and not good form a dualism. But if one does not call up either good or not good but enters into the realm of the formless and truly masters it, in this way 148

one may enter the gate of nondualism.” 9.10. The bodhisattva Lion said, “Blame and blessing forma dualism. But if one penetrates the true nature of blame, it is no different from blessing. When once can dispose of forms with this diamondlike wisdom, neither bound nor liberated, one may in this way enter the gate of nondualism.” 9.11. The bodhisattva Lion Will said, “Presence of outflows of passion and absence of such outflows constitute a dualism. But if one can grasp the fact that all dharmas are equal, then one will not give rise to the concept of outflows or no outflows. One will not be attached to form nor dwell in formlessness either. In this way one may enter the gate of nondualism.” 9.12. The bodhisattva Pure Understanding said, “The created and the uncreated form a dualism. But if one does away with all enumerations, then the mind is like empty sky, freed of all obstacles through pure clean wisdom. In this way one enters the gate of nondualism.” 9.13. The bodhisattva Narayana said, “The worldly and the unworldly form a dualism. But since the nature of the worldly is empty, the worldly is in fact the unworldly. Neither entering into it nor going out of it, neither exceeding nor falling short—in this way one enters the gate of nondualism.” 9.14. The bodhisattva Good will said, “The realm of birth and death and that of nirvana form a dualism. But if one sees the true nature of birth and death, one sees that there is no birth or death, no binding, 149

no unbinding, no birth, no extinction. One who understands in this may thereby enter the gate of nondualism.” 9.15. The bodhisattva Direct Seeing said, “The exhaustible and the inexhaustible form a dualism. But whether dharmas are in the end exhaustible or inexhaustible, they are all without the marks of exhaustibility. And if they are without the marks of exhaustibility, they are empty. And if they are empty, they are without the marks either of exhaustibility or inexhaustibility. If one enters this realm of understanding, one may thereby enter the gate of nondualism.” 9.16. The bodhisattva Universal Guardian said, “’I’ and ‘not-I’ form a dualism. But when one cannot grasp even ‘I,’ how can one grasp ‘not-I’? One who has seen into the true nature of ‘I’ will no longer give rise to these two concepts, and in this way enter the gate of nondualism.” 9.17. The bodhisattva Lightning God said, “Enlightenment and ignorance form a dualism. But the true nature of ignorance is one other than enlightenment. And enlightenment cannot be seized, but is apart from all enumerations. One dwell in the center, in the equality without dualism, and in this way enters the gate of nondualism.” 9.18. The bodhisattva Joyful Seeing said, “form and the emptiness of form constitute a dualism. But form is none other than emptiness; emptiness does not represent the extinction of from. Form is itself empty by nature. In the same way perception, conception, volition, and consciousness, and the emptiness of consciousness, constitute

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dualisms. But consciousness is none other than emptiness; emptiness does not represent the extinction of consciousness. Consciousness is itself empty by nature. Dwelling in the midst of these concepts and understanding them thoroughly, one may in this way enter the gate of nondualism. 9.19. The bodhisattva Enlightened as to Form said, “To regard the four elements [earth, water, fire, and wind] as different from the element emptiness or space is dualistic. The nature of the four elements is none other than the nature of emptiness. Just as the past and future of these elements is empty, so too must their present be empty. If one can understand the nature of the elements in this way, one may thereby enter the gate of nondualism.” 9.20. The bodhisattva Wonderful Will said, “The eye and the objects it observes constitute a dualism. But if one understands the nature of the eye, then with regard to objects one will be without greed, without anger, and without stupidity. This is called tranquil extinction. Similarly, the ear and sounds, the nose and smells, the tongue and tastes, the body and touch, and the mind and phenomena constitute dualisms. But if one understands the nature of the mind, then with regard to phenomena one will without greed, without anger, and without stupidity. This called tranquil extinction. Dwelling at rest in its midst, one may thereby enter the gate of nondualism.” 9.21. The bodhisattva Inexhaustible Will said, “Almsgiving, and applying the merits gained thereby to acquire comprehensive wisdom, constitute a dualism. But the nature of almsgiving is none 151

other than the applying of merits to acquire comprehensive wisdom. Similarly, keeping of the precepts, forbearance, assiduousness, mediation, and wisdom form dualisms in contrast to the applying of merit to acquire comprehensive wisdom, etc. But the nature of wisdom is none other than the applying of merits to acquire comprehensive wisdom. By entering into an understanding of the singleness of form that all these share, one may thus enter the gate of nondualism.” 9.22. The bodhisattva Deep Wisdom said, “This is emptiness, this is formlessness, this is nonaction—to speak in this manner is dualistic. Emptiness is none other than formlessness, formlessness in none other than nonaction. If something is empty, formless, nonacting, then it is without mind, will, or consciousness. This single doctrine of emancipation is the same as the threefold doctrine of emancipation [regarding emptiness, formlessness, and nonaction]. In this way one enters the gate of nondualism.” 9.23. The bodhisattva Tranquil Roots said, “To speak of the Buddha, the Law, and the assembly is dualistic. The Buddha is none other than the Law, the Law is none other than the assembly. These Three Treasures are all uncreated in form, like the empty sky, and all dharmas are the same. One who can act in accordance with this understanding may thereby enter the gate of nondualism.” 9.24. The bodhisattva Mind Unobstructed said, “The body and the body extinguished constitute a dualism. But the body is none other than the body extinguished. Why? Because one who sees into the true form of the body does not give rise to thoughts of seeing the 152

body or seeing the extinction of the body. The body and the extinction of the body are not two things, not a distinction to be made. One who rests in this understanding, neither alarmed nor fearful, may in this way enter the gate of nondualism.” 9.25. The bodhisattva Superior Goodness said, “To speak of the activities of body, mouth, and mind is dualistic. These three activities are all marked by the aspect of nonaction. If the body is marked by nonaction, then the mouth must be marked by nonaction, and if the mouth is marked by nonaction, then the mind must be marked by nonaction. And since these three activities are marked by nonaction, then all dharmas must be marked by nonaction. One who can go along with this wisdom of nonaction may in this way enter the gate of nondualism.” 9.26. The bodhisattva Merit Field said, “To speak of meritorious deeds, blameful deeds, and deeds that call forth no retribution is dualistic. The true nature of all three kinds of deeds is empty. And if it is empty, then there are no meritorious deeds, no blameful deeds, and no deeds that call forth no retribution. One who does not rouse any thought of distinctions with regard to these three types of deeds may thereby enter the gate of nondualism. 9.27. The bodhisattva Flower Garland said, “From the concept of ‘self’ rises the concept of two things, ‘self and other,’ which creates a dualism. But one who sees into the true form of the self will not give rise to the thought of two things. And if one does not dwell in the thought of two things, then one will be without consciousness and without anything one is conscious of, and in this way may enter 153

the gate of nondualism.” 9.28. The bodhisattva Virtue Storehouse said, “To speak that there is some form or object that one can acquire is dualistic. But if one realizes that there is nothing to be acquired, then there will be no grasping and no rejecting. And when there is no grasping and no rejecting, one may in this way enter the gate of nondualism.” 9.29. The bodhisattva Moon in Midair said, “Darkness and light form a dualism; if there is no darkness and no light, there will be no dualism. Why? It is like entering the meditation that wipes out perception and conception, where there is neither darkness nor light. And the forms of all dharmas are the same as this. If one enters this state and views all with equality, one may thereby enter the gate on nondualism. 9.30. The bodhisattva Treasure Sign said, “To yearn for nirvana and not delight in the world constitutes a dualism. But if one does not yearn for nirvana and does not loathe the world, there will be no dualism. Why? If there is biding, there will be unbinding. But if there is no binding to begin with, who will seek to be unbound? And where there is no binding and unbinding, there will be no yearning and no loathing, and in this way one may enter the gate of nondualism.” 9.31. The bodhisattva Jewel Crowned King said, “The correct way and the erroneous way constitute a dualism. But one who dwells in the correct way does not make distinctions, saying ‘This is erroneous!’ or ‘This is correct!’ By removing oneself from both, one may thereby enter the gate of nondualism.” 154

9.32. The bodhisattva Delight in Truth said, “The true and the not true form a dualism. But one who sees truly cannot even see the true, so how can he see the untrue? Why? Because they cannot be seen by the physical eye; only the eye of wisdom can see them. But for this eye of wisdom there is no seeing and no not seeing. In this way one may enter the gate of nondualism.” 9.33. When the various bodhisattvas had finished one by one giving their explanations, they asked Manjushri, “How then does the bodhisattva enter the gate of nondualism?” 9.34. Manjushri replied, “To my way of thinking, all dharmas are without words, without explanations, without purport, without cognition, removed from all questions and answers. In this way one may enter the gate of nondualism.” 9.35. Then Manjushri said to Vimalakirti, “Each of us has given an explanation. Now, sir, it is your turn to speak. How does the bodhisattva enter the gate of nondualism?” 9.36. At that time Vimalakirti remained silent and did not speak a word. 9.37. Manjushri sighed and said, “Excellent, excellent! Not a word, not a syllable—this truly is to enter the gate of nondualism!” 9.38. When this chapter on Entering the Gate of Nondualism was preached, five thousand bodhisattvas in the assembly were all able to enter the gate of nondualism and to learn to accept the truth of birthlessness.

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20. Vajra Prajna Paramita Sutra

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1. This is what I heard. At one time the Buddha was in the Kingdom of Shravasti, in Jetavana, Anathapindika’s Park, with a great assembly of bhiksus, one thousand two hundred and fifty in all. Then, during mealtime, the World Honored One put on his robe, took up his bowl, and entered the great city of Shravasti to beg for food. After begging from house to house inside the city, he returned to where he was staying. When he finished eating his meal, he put away his robe and bowl, washed his feet, arranged his seat, and then sat. 2. At that time, the Elder Subhuti was among the great assembly, and then arose from his seat. He bared his right shoulder, placed his right knee on the ground, joined his palms and reverentially addressed the Buddha saying, “Rare, World Honored One. The Tathagata is ever protecting and mindful of all bodhisattvas, skillfully entrusting and enjoining them all. World Honored One, when virtuous men and women develop the mind of anuttarasamyak-sambodhi, on what would you say they should rely? How would you say they master their minds?” The Buddha replied, “Excellent! Excellent! Subhuti, it is as you have said. The Tathagata is ever protecting and mindful of all bodhisattvas, skillfully entrusting and enjoining them all. Now listen attentively, and I will explain for you.” “Please continue, World Honored One. We joyfully wish to hear.” 3. The Buddha told Subhuti, “All bodhisattva mahasattvas should 156

master their minds like this: ‘Of all kinds of living beings; whether born from an egg, womb, moisture or metamorphosis; whether with form or without form; whether with perception, or without perception, or neither with perception nor without perception I cause them all to enter the nirvana without remainder, liberating them. Thus by liberating beings, in reality, there are no living beings who attain liberation.’ Why is this, Subhuti? If bodhisattvas have the perception of self, individuals, living beings or life-spans, then they are not bodhisattvas.” 4. “Furthermore, Subhuti, regarding dharmas, bodhisattvas should not rely on anything while practicing giving. This is what is called giving without relying on sight, giving without relying on sound, scent, taste, touch or thought. Subhuti, bodhisattvas should give like this and not rely on appearances. Why is this? If bodhisattvas give without relying on appearances their rewards are inconceivable. Subhuti, what does your mind say? The space in the eastern direction can be conceived of, can it not?” “It cannot, World Honored One.” “Subhuti, the space in the northern, western, southern, and four ordinal directions, as well as above and below can be conceived of, cat it not?” “It cannot. World Honored One.” “Subhuti, when a bodhisattva gives without relying on appearances the rewards are also like this, inconceivable. Subhuti, bodhisattvas should rely only as has been taught.” 5. “Subhuti, what does your mind say? The Tathagata can be seen 157

by bodily appearances, can he not? “No, World Honored One. The Tathagata cannot be seen by bodily appearances. Why is this? The Tathagata has said bodily appearances are not bodily appearances.” The Buddha told Subhuti: “Every appearance whatsoever is a deception. If you can see all appearances not as appearances, then you see the Tathagata.” 6. Subhuti addressed the Buddha saying, “World Honored One, there are many living beings who, upon hearing sayings and statements such as these, will generate sincere faith, are there not?” The Buddha told Subhuti, “Do not make such comments. Five hundred years after the passing of the Tathagata there will be those who uphold the precepts and cultivate rewards. From these statements they will be able to generate faith in mind, considering them to be true. Yet you should know, these people have not merely planted wholesome roots under one Buddha, two Buddhas, three, four or five Buddhas, but have already planted all wholesome roots under immeasurable thousands of tens-of-thousands of Buddhas. Hearing these statements, even for an instant, these people will generate pure faith. Subhuti, the Tathagata fully knows and fully sees all these living beings obtaining immeasurable rewards like this. Why is this? Because all these living beings are also without a perception of self, individuals, living beings or life-spans. They are without a perception of dharmas, and are also without a perception of nondharmas.

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Why is this? Because if the minds of all these living beings took hold of perceptions then they would become attached to self, individuals, living beings or life-spans. For this reason, they should not take hold of dharmas, nor should they take hold of non-dharmas. Due to this reason, the Tathagata always says: ‘All you bhiksus, know that the Dharma I teach is like in the parable of the raft. The Dharma should, nevertheless, be abandoned. How much more so what is not the Dharma?” 7. “Subhuti, what does your mind say? Has the Tathagata attained anuttara-samyak-sambodhi? Has the Tathagata spoken of any Dharma?” Subhuti replied, “As I understand the meaning of what the Buddha has said, there is no definite dharma called anuttarasamyak-sambodhi, and there is no definite Dharma the Tathagata can speak of. Why is this? Because the Tathagata says that all dharmas cannot be held, cannot be spoken of; are neither the Dharma nor not the Dharma. How is this? All saints and sages are distinguished by the unconditioned dharmas.” 8. “Subhuti, what does your mind say? If someone filled a great trichiliocosm with the seven treasures and used them to practice giving, the rewards this person obtained would be many, would they not?” Subhuti replied, “Extremely many, World Honored One. Why is this? Because these rewards are not rewards by their nature. For this reason, the Tathagata says the rewards are many.” “If, however, there was someone who received and retained even just four lines of verse from this sutra, and explained them to others, 159

the rewards would surpass those. Why is this, Subhuti? Each and every Buddha and all of their anuttara-samyak-sambodhi dharma come from this sutra. Subhuti, what is called Buddha Dharma is not Buddha Dharma.” 9. “Subhuti, what does your mind say? Is a srotapanna able to have this thought, ‘I have obtained the fruit of a srotapanna,’ or not?” Subhuti replied, “No, World Honored One. Why is this? Srotapannas are named for entering the stream, yet there is no place to enter. Nor is there entering sight, sound, scent, taste, touch or thought. So they are called srotapannas.” “Subhuti, what does your mind say? Is a sakrdagamin able to have this thought, ‘I have obtained the fruit of a sakrdagamin,’ or not?” Subhuti replied, “No, World Honored One. Why is this? Sakrdagamins are named for returning once more, yet in reality there is no more returning. So they are called sakrdagamins.” “Subhuti, what does your mind say? Is the anagamin able to have this thought, ‘I have obtained the fruit of an anagamin,’ or not?” Subhuti replied, “No, World Honored One. Why is this? Anagamins are named for not returning, yet in reality there is no returning. Therefore they are called anagamins.” “Subhuti, what does your mind say? Is an arhat able to have this thought, ‘I have obtained the Way of an arhat,’ or not?” Subhuti replied, “No, World Honored One. Why is this? In reality there is no dharma called an arhat. World Honored One, if arhats had this thought, ‘I have obtained the Way of an arhat,’ then they would become attached to self, individuals, living beings or life-

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spans. World Honored One, the Buddha said ‘I have attained the nonconfronting samadhi, am first and foremost among men, the foremost arhat freed from desire.’ But I do not have this thought, ‘I am an arhat freed from desire.’ World Honored One, if I had this thought, ‘I have obtained the way of an arhat,’ then the World Honored One would not have said, ‘Subhuti is the one who enjoys aranya practice.’ Since, in reality, Subhuti has nothing to practice, therefore I am called, ‘Subhuti, the one who enjoys aranya practice.’” 10. The Buddha told Subhuti, “What does your mind say? In the past, when the Tathagata was with Dipamkara Buddha, there was some obtainment of the Dharma, was there not?” “World Honored One, in the past, when the Tathagata was with Dipamkara Buddha, in reality, there was no obtainment of the Dharma.” “Subhuti, what does your mind say? Bodhisattvas adorn the Buddha Lands, do they not?” “No, World Honored One. Why is this? The adornment of Buddha Lands is not adornment, so it is called adornment.” “For this reason, Subhuti, all bodhisattva mahasattvas should generate a pure, clean mind like this: They should not rely on sight to generate this mind. They should not rely on sound, scent, taste, touch or thought to generate this mind. They should generate this mind by not relying on anything.” “Subhuti, suppose someone had a body like the majestic

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mountain Sumeru. What does your mind say? This body is great, is it not? The Buddha says what is not a body is called a great body.” 11. “Subhuti, if there were as many Ganges Rivers as there are grains of sand in the Ganges River, what does your mind say? All of the grains of sand in these Ganges Rivers would be many, would they not?” Subhuti replied, “Extremely many, World Honored One. Just the Ganges Rivers would nevertheless be an incalculable many. How much more so their sand?” “Subhuti, I will now truthfully tell you, if there are virtuous men and women who fill as many great trichiliocosms as there are grains of sand in these Ganges Rivers with the seven treasures, and use them to practice giving, they will obtain many rewards, will they not?” Subhuti replied, “Extremely many, World Honored One.” The Buddha told Subhuti, “If virtuous men and women just receive and retain four lines of verse from this sutra, and explain them to others, then these rewards will surpass the aforementioned rewards.” 12. “Furthermore, Subhuti, following an explanation of this sutra, if even just four lines of verse, you should know that at this place every deva, human and asura of all worldly realms will make offerings as if it were a Buddha pagoda. How much more so if there was someone able to receive, retain, read and recite it completely?” “Subhuti, you should know, this person achieves the supreme, foremost, rare Dharma. Wherever this scripture is located there will be a Buddha and an honorable disciple.” 162

13. At that time, Subhuti addressed the Buddha saying, “World Honored One, what should this sutra be named? How should we respectfully uphold it?” The Buddha told Subhuti, “This sutra is named the Vajra Prajna Paramita. By this name you should respectfully uphold it. How is this? Subhuti, the Buddha says prajna paramita is not prajna paramita.” “Subhuti, what does your mind say? The Tathagata has spoken the Dharma, has he not?” Subhuti addressed the Buddha saying, “World Honored One, the Tathagata has not said anything.” “Subhuti, what does your mind say? All the minute particles in a great trichiliocosm are many, are they not?” Subhuti replied, “Extremely many, World Honored One. How is this? All minute particles, the Tathagata says, are not minute particles, so they are called minute particles. The Tathagata says a world is not a world, so it is called a world.” “Subhuti, what does your mind say? You can see the Tathagata by the thirty-two characteristics, can you not?” “No, World Honored One. You cannot see the Tathagata by the thirty-two characteristics. Why is this? The Tathagata says the thirtytwo characteristics are not characteristics, so they are called the thirty-two characteristics.” “Subhuti, if there are virtuous men and women who practice giving as many lives as there are grains of sand in the Ganges River, and if, however, there are people who just receive and retain four lines of verse from this sutra and explain them to others, their rewards will be many more.” 163

14. When Subhuti heard this sutra spoken he deeply understood its meaning and, weeping tears of lament, addressed the Buddha saying, “Rare, World Honored One. The Buddha has spoken such an extremely profound sutra. Ever since I obtained the Wisdom Eye, not once have I heard such a sutra.” “World Honored One, if there are also people able to hear this sutra their faithful mind will be clear and pure, and there will arise the appearance of reality. You should know these people achieve the foremost rare merit.” “World Honored One, this appearance of reality is not an appearance. For this reason, the Tathagata says it is called the appearance of reality.” “World Honored One, now that I am able to hear a scripture such as this I believe, understand, receive and retain it without much difficulty. If in times to come, after five hundred years, there are living beings who are able to hear this sutra, believe, understand, receive and retain it, then these people are the foremost rare. Why is this? These people are without the perceptions of self, individuals, living beings or life-spans. How is this? The perception of self is not a perception. The perceptions of individuals, living beings or life-spans are not perceptions. Why is this? Those who are free from all perceptions are all called Buddhas.” The Buddha told Subhuti, “So it is. So it is. If, also, there is someone able to hear this sutra who is not alarmed, not afraid, and not awed, you should know that this person is extremely rare. Why is this, Subhuti? The Tathagata says the foremost paramita is not the foremost paramita, so it is called the foremost paramita. Subhuti, the paramita of forbearance, the Tathagata says, is not 164

the paramita of forbearance. Why is this? It is like in the past when my body was mutilated by the King Kali. At that time, I was without the perception of self, individuals, living beings or life-spans. Why is this? Then, while I was being dismembered joint by joint, if I had the perception of self, individuals, living beings or life-spans, I would have given rise to anger and hatred. Subhuti, I also recall going through five hundred lifetimes as an ascetic practicing forbearance. During those lifetimes I was without the perception of self, individuals, living beings or life-spans. For this reason, Subhuti, bodhisattvas should be free from all perceptions and develop the mind of anuttara-samyak-sambodhi. They should not rely on sight to generate this mind. They should not rely on sound, scent, taste, touch or thought to generate this mind. They should generate a mind that does not rely on anything. If the mind is reliant then it will be non-reliant. For this reason, the Buddha says the minds of bodhisattvas should not rely on sight when practicing giving. Subhuti, bodhisattvas benefit all living beings and should practice giving like this. The Tathagata says all perceptions are not perceptions, and also says that all living beings are not living beings. Subhuti, the Tathagata is a speaker of what is true, what is real, what is so, what is not deceptive, and what is not altered. Subhuti, this Dharma that the Tathagata has attained neither real nor unreal. Subhuti, if the minds of bodhisattvas rely on dharmas while practicing giving it is like someone entering the dark without anything to see. If the minds of bodhisattvas do not rely on dharmas while practicing giving it is like someone with eyes under brightly illuminating sunshine who sees many kinds of sights. 165

Subhuti, in ages to come, if there are virtuous men and women able to receive, retain, read and recite this sutra, then, by means of the wisdom of the Buddha, the Tathagata fully knows and fully sees these people all achieving immeasurable, illimitable merits.” 15. “Subhuti, if there are virtuous men and women who, in the beginning part of the day, practice giving as many lives as there are grains of sand in the Ganges River, and who, in the middle part of the day, also practice giving as many lives as there are grains of sand in the Ganges River, and who, in the latter part of the day as well, practice giving as many lives as there are grains of sand in the Ganges River, and like this they practice giving lives for immeasurable, hundreds of thousands of tens-of-thousands, of millions of kalpas, and if, however, there are people who hear this scripture with faith in mind, not disputing it, their rewards will surpass those. How much more so for recording, writing, receiving, retaining, reading and reciting it, and explaining it to others? Subhuti, essentially speaking, this sutra has inconceivable, immeasurable, illimitable merits. The Tathagata has spoken it for those who have embarked on the Great Vehicle, for those who have embarked on the Supreme Vehicle. If there are people able to receive, retain, read and recite it and explain it widely to others, the Tathagata fully knows and fully sees all these people achieving immeasurable, indescribable, illimitable, inconceivable merits. People like this will then bare the anuttara-samyak-sambodhi of the Tathagata. Why is this, Subhuti? If there are those who enjoy the Lesser Dharma, and are attached to the view of self, individuals, living beings or life-spans, then they will be unable to listen to,

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receive, read or recite this sutra, or explain it to others. Subhuti, wherever there is this sutra devas, humans and asuras of all worldly realms will make offerings. You should know this place will then become a pagoda. They will all reverentially make obeisance, circumambulate it, spreading all kinds of flowers and incenses over this place.” 16. “Furthermore, Subhuti, virtuous men and women who receive, retain, read and recite this sutra, and who are disdained by others, should have fallen into the evil paths from karmic offenses in their former lives. Yet, due to the disdain of others in the present life the karmic offenses of their former lives will then be eradicated, and they will attain anuttara-samyak-sambodhi. Subhuti, I recall in the past, immeasurable asamkhya kalpas before Dipamkara Buddha, I was able to meet eighty-four thousand million nayutas of Buddhas, making offerings to them all, and attending to them without neglect or fault. If, however, there are people in the latter times of decline able to receive, retain, read and recite this sutra, the merit I obtained from making of offerings to all those Buddhas compared to the merit they obtain is not even one hundredth of it not even one thousandth, one ten-thousandth, one millionth, nor even is a calculation or comparison able to be reached. Subhuti, if virtuous men and women in the latter times of decline receive, retain, read and recite this sutra, and I fully explained the merit they attain, the minds of some people who hear will be confounded, suspicious and untrusting. Subhuti, you should know the meaning of this sutra is inconceivable, and its fruition is also inconceivable.”

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17. At that time, Subhuti addressed the Buddha saying, “World Honored One, when virtuous men and women develop the mind of anuttara-samyak-sambodhi, on what would you say they should rely? How would you say they master their minds?” The Buddha told Subhuti, “Virtuous men and women who develop the mind of anuttara-samyak-sambodhi should give rise to the mind like this: ‘I must liberate all living beings, yet after liberating all living beings in reality there is not a single living being who has been liberated.’ Why is this? If bodhisattvas have the perception of self, individuals, living beings or life-spans, then they are not bodhisattvas. How is this, Subhuti? In reality there is no dharma that is the development of anuttara-samyak-sambodhi. Subhuti, what does your mind say? While the Tathagata was with Dipamkara Buddha, there was a dharma attained that was anuttarasamyak-sambodhi, was there not?” “There was not, World Honored One. As I understand the meaning of what the Buddha has said, while the Buddha was with Dipamkara Buddha, there was no dharma attained that was anuttarasamyak-sambodhi.” The Buddha said, “So it is. So it is, Subhuti. In reality there is no dharma the Tathagata attained that is anuttara-samyak-sambodhi. Subhuti, if there was a dharma the Tathagata attained that was anuttara-samyak-sambodhi, then Dipamkara Buddha would not have given me the prediction. ‘In a future life you will attain Buddhahood and be called Sakyamuni.’ Since, in reality, there is no dharma attained that is anuttarasamyak-sambodhi, therefore Dipamkara Buddha gave me the 168

prediction making the statement, ‘In a future life you will attain Buddhahood and be called Sakyamuni.’ Why is this? Tathagata means the suchness of all dharmas. If there is someone who says the Tathagata attains anuttarasamyak-sambodhi, Subhuti, in reality there is no dharma the Buddha attains that is anuttara-samyak-sambodhi. Subhuti, within the anuttara-samyak-sambodhi that the Tathagata attains, there is neither reality nor unreality. For this reason, the Tathagata says all dharmas are Buddha Dharma. Subhuti, what are said to be all dharmas are not all dharmas, for this reason they are called all dharmas. Subhuti, suppose someone’s body is very large.” Subhuti replied, “World Honored One, the Tathagata says this person’s body is very large, hence it is not a large body, so it is called a large body.” “Subhuti, bodhisattvas are also like this. If they make this statement, ‘I will liberate immeasurable living beings,’ then they are not called bodhisattvas, Why is this, Subhuti? In reality there is no dharma called a bodhisattva. For this reason, the Buddha says all dharmas are without self, individuals, living beings or life-spans. Subhuti, if bodhisattvas make this statement, ‘I will adorn Buddha Lands,’ they are not called bodhisattvas. Why is this? The Tathagata says the adornment of Buddha Lands is not adornment, so it is called adornment. Subhuti, if bodhisattvas penetrate the selflessness of dharmas the Tathagata says this is called truly being a bodhisattva.” 18. “Subhuti, what does your mind say? The Tathagata has physical

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eyes, does he not?” “So it is, World Honored One. The Tathagata has physical eyes.” “Subhuti, what does your mind say? The Tathagata has the Divine Eye, does he not?” “So it is, World Honored One. The Tathagata has the Divine Eye.” “Subhuti, what does your mind say? The Tathagata has the Wisdom Eye, does he not?” “So it is, World Honored One. The Tathagata has the Wisdom Eye.” “Subhuti, what does your mind say? The Tathagata has the Dharma Eye, does he not?” “So it is, World Honored One. The Tathagata has the Dharma Eye.” “Subhuti, what does your mind say? The Tathagata has the Buddha Eye, does he not?” “So it is, World Honored One. The Tathagata has the Buddha Eye.” “Subhuti, what does your mind say? As for all that sand in the Ganges River, the Buddha has spoken of this sand, has he not?” “So it is, World Honored One. The Tathagata has spoken of this sand.” “Subhuti, what does your mind say? If there were as many Ganges Rivers as there are grains of sand in a single Ganges River, and there were as many Buddha worlds as there are grains of sand in all these Ganges Rivers, this would be many, would it not?” “Extremely many, World Honored One.” The Buddha told Subhuti, “The Tathagata fully knows the various 170

types of minds of all the living beings in those lands. Why is this? The Tathagata says all minds are not minds, so they are called minds. How is this, Subhuti? The past mind cannot be obtained. The present mind cannot be obtained. The future mind cannot be obtained.” 19. “Subhuti, what does your mind say? If there was someone who filled a great trichiliocosm with the seven treasures and used them to practice giving, then due to these causes and conditions the rewards this person obtained would many, would they not?” “So it is, World Honored One. This person, due to these causes and conditions, would obtain extremely many rewards. Subhuti, if rewards existed in reality, the Tathagata would not have said the rewards obtained would be many. Because of the inexistence of rewards, the Tathagata says the rewards obtained would be many.” 20. “Subhuti, what does your mind say? The Buddha can be seen by his perfectly formed body, can he not?” “No, World Honored One. The Tathagata should not be seen by his perfectly formed body. Why is this? The Tathagata says a perfectly formed body is not a perfectly formed body, so it is called a perfectly formed body. Subhuti, what does your mind say? The Tathagata can be seen by all of the perfectly characteristics, can he not?” “No, World Honored One. The Tathagata should not be seen by all of the perfect characteristics. Why is this? The Tathagata says the perfection of all characteristics is not perfect, so it is called the perfection of all characteristics.”

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21. “Subhuti, you should not claim the Tathagata has this thought, ‘I must have spoken the Dharma,’ Do not have this thought. Why is this? If people say the Tathagata has spoken the Dharma, then they slander the Buddha because they are unable to understand what I have said. Subhuti, in speaking the Dharma there is no Dharma that can be spoken, so it is called speaking the Dharma.” At that time, the Wise Subhuti addressed the Buddha saying, “World Honored One, there are many living beings in their future lives who will hear this Dharma spoken and generate faith in mind, are there not?” The Buddha said, “Subhuti, there are neither living beings nor non-living beings. Why is this, Subhuti? Living beings, the Tathagata says, are not living beings, so they are called living beings.” 22. Subhuti addressed the Buddha saying, “World Honored One, has the Buddha attained anuttara-samyak-sambodhi without attaining anything?” “So it is. So it is, Subhuti. Regarding my anuttara-samyaksambodhi, there is not even the slightest dharma that can be attained, so it is called anuttara-samyak-sambodhi.” 23. “Furthermore, Subhuti, this Dharma is universal and without variance, so it is called anuttara-samyak-sambodhi. By being without self, individuals, living beings or life-spans in the cultivation of all wholesome dharmas one attains anuttara-samyaksambodhi. Subhuti, what are said to be wholesome dharmas, the Tathagata says, are not wholesome dharmas, so they are called wholesome dharmas.” 172

24. “Subhuti, if there was someone who took heaps of the seven treasures that were like all the majestic Sumeru mountains in a great trichiliocosm and used them to practice giving, and if someone receives, retains, reads and recites even just four lines of verse from this Prajna Paramita Sutra and explains them to others, the previous rewards are not even one hundredth of it, not even one thousandth, one ten-thousandth, one millionth, nor even is a calculation or comparison able to be reached.” 25. “Subhuti, what does your mind say? You should not claim the Tathagata has this thought, ‘I will liberate living beings.’ Subhuti, do not have this thought. Why is this? In reality there are no living beings the Tathagata liberates. If there were living beings the Tathagata liberates the Tathagata would then have the perception of self, individuals, living beings or life-spans. Subhuti, the Tathagata says an existing self is not an existing self, yet ordinary people consider there to be an existing self. Subhuti, ordinary people, the Tathagata says, are not ordinary people.” 26. “Subhuti, what does your mind say? The Tathagata can be perceived by the thirty-two characteristics, can he not?” Subhuti replied, “So it is, so it is. The Tathagata is perceived by the thirty-two characteristics.” The Buddha said, “Subhuti, if one perceives the Tathagata by the thirty-two characteristics, then a wheel-turning sage king is the Tathagata.” Subhuti addressed the Buddha saying, “World Honored One, as I understand the meaning of what the Buddha has said, the Tathagata should not be perceived by the thirty-two characteristics.” 173

At that time, the World Honored One spoke the verse: If I am seen by sight, Or sought by sound, This person walks the wrong path, Unable to see Tathagata. 27. “Subhuti, if you have this thought, ‘It is not because of the perfect characteristics that the Tathagata attains anuttara-samyaksambodhi,’ Subhuti, do not have this thought, ‘It is not because of the perfect characteristics that the Tathagata attains anuttarasamyak-sambodhi.’ If you have this thought, ‘One who develops the mind of anuttara-samyak-sambodhi says all dharmas are characterized by annihilation,’ do not have this thought. Why is this? One who develops the mind of anuttara-samyak-sambodhi does not say dharmas are characterized by annihilation.” 28. “Subhuti, if a bodhisattva filled as many trichiliocosms as there are grains of sand in the Ganges River with the seven treasures and used them to practice giving, and if, however, there is someone who knows all dharmas are selfless, achieving forbearance, this bodhisattva surpasses the merit obtained by the aforementioned bodhisattva. Subhuti, this is because all bodhisattvas do not receive rewards.” Subhuti addressed the Buddha saying, “World Honored One, why do you say bodhisattvas do not receive rewards?” “Subhuti, the rewards bodhisattvas earn should not be desired. For this reason it is said they do not receive rewards.” 29. “Subhuti, if there is someone who says the Tathagata either 174

comes or goes, or sits or lies down, this person does not understand the meaning of what I say. Why is this? The Tathagata has nowhere to come from and nowhere to go, therefore he is called the Tathagata.” 30. “Subhuti, if virtuous men and women were to grind a great trichiliocosm into minute particles, what does your mind say? This assemblage of minute particles would be many, would they not?” “Extremely many, World Honored One. Why is this? If this assemblage of minute particles was really existing, then the Buddha would not have spoken of an assemblage of minute particles. How is this? The Buddha says an assemblage of minute particles is not an assemblage of minute particles, so it is called an assemblage of minute particles.” “World Honored One, the Tathagata has said a great trichiliocosm is not a great trichiliocosm, so it is called a great trichiliocosm. Why is this? If a great trichiliocosm was really existing, then it would be a unified entity. The Tathagata says a unified entity is not a unified entity, so it is called a unified entity.” “Subhuti, a unified entity cannot be spoken of. Only ordinary people are attached to this matter.” 31. “Subhuti, if someone says the Buddha has spoken of the view of self, individuals, living beings or life-spans, Subhuti, what does your mind say? This person understands the meaning of what I have said, do they not?” “World Honored One, this person does not understand the meaning of what the Tathagata has said. Why is this? The World Honored One says the view of self, individuals, living beings or life175

spans is not the view of self, individuals, living beings or life-spans, so it is called the view of self, individuals, living beings or lifespans.” “Subhuti, those who develop the mind of anuttara-samyaksambodhi should regard all dharmas by knowing like this, seeing like this, believing and understanding like this, without giving rise to a perception of dharmas. Subhuti, what is said to be a perception of dharmas, the Tathagata says, is not a perception of dharmas, so it is called a perception of dharmas.” 32. “Subhuti, if there is someone who fills immeasurable asamkhya worlds with the seven treasures and uses them to practice giving, and if there are virtuous men and women who develop the mind of a bodhisattva and take even just four lines of verse from this sutra, receiving, retaining, reading and reciting them, and expounding them to others, their rewards will surpass those. How would you say they expound it to others? By not holding on to appearances, immovable like thusness. Why is this? All conditioned dharmas Are like a dream, an illusion, a bubble, a shadow Like dew and like lightning Thus they should be perceived.” After the Buddha had spoken this sutra, the elder Subhuti with all the bhiksus, bhiksunis, upasakas, upasikas, and the devas, humans and asuras of all worldly realms heard what the Buddha had said and were all greatly pleased; believing, receiving, honoring and practicing it.

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21. Lotus Sutra

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Tactfulness 2.1. At that time the World Honored One, rising quietly and clearly from contemplation, addressed Shariputra: “The wisdom of Buddhas is very profound and infinite. Their wisdom-school is difficult to understand and difficult to enter, so that the shravakas and pratyekabuddhas cannot apprehend it. Wherefore? Because the Buddhas have been in fellowship with countless hundred thousand myriad kotis of Buddhas, perfectly practicing the infinite Law of all Buddhas, boldly and zealously advancing and making their fame universally known, perfecting the very profound, unprecedented Law and preaching, as opportunity served, its meaning so difficult to understand. 2.2. “Shariputra! Ever since I became Buddha, with various reasonings and various parables I have widely discoursed and taught, and by countless tactful methods have led living beings, causing them to leave al attachments. Wherefore? Because the Tathagata is altogether perfect in his tactfulness and paramita of wisdom. 2.3. “Shariputra! The wisdom of the Tathagata is broad and great, profound and far-reaching; his mind is infinite; his expositions are unimpeded; his powers, his fearlessness, his meditations, his emancipations, his contemplations have enabled him to enter into the boundless realms and to accomplish all the unprecedented Law. Shariputra! The Tathagata is able to discriminate everything, preach the laws skillfully, use gentle words, and cheer the hearts

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of all. 2.4. “Shariputra! Essentially speaking, the Buddha has altogether fulfilled the infinite, boundless, unprecedented Law. Enough, Shariputra, there is no need to say more. Wherefore? Because the Law which the Buddha has perfected is the chief unprecedented Law, and difficult to understand. Only a Buddha together with a Buddha can fathom the Reality of All Existence, that is to say, all existence has such a form, such a nature, such an embodiment, such a potency, such a function, such a primary cause, such a secondary cause, such an effect, such a recompense, and such a complete fundamental whole.” 2.5. At that time the World Honored One, desiring to proclaim this teaching over again, spoke thus in verse: “Immeasurable are the world’s heroes. Embracing gods and men in the world Among all the living creatures, None can know the Buddhas. The Buddha’s powers and fearlessness, Emancipations and contemplations, And the Buddha’s other laws No one is able to measure Of yore I followed countless Buddhas And perfectly trod the right ways Of the profound and wonderful Law, Which are difficult to perceive and perform.

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During infinite kotis of kalpas, After pursuing all those ways, Having obtained the perfect fruit on the wisdom throne, I was able perfectly to understand. Such great effects as these, The meaning of every nature and form: I and other Buddhas in the universe Alone can understand these things. This Law is inexpressible, It is beyond the realm of terms; Among all the other living beings None can apprehend it Except the bodhisattvas Who are firm in the power of faith. The disciples of all the Buddhas Who have offered worship to the Buddhas And have ended all their faults And dwell in this last bodily state, Such men as these Have not powers equal to such knowledge. Though the world were full Of beings like Shariputra Who with utmost thought combined to measure it, They could not fathom the Buddha-wisdom. Indeed thought the universe were full 179

Of beings like Shariputra, And the rest of my disciples Filled the world in every quarter, Who with utmost thought combined to measure it, They also could not understand. Though pratyekabuddhas of keen intelligence, In their last faultless bodily stage, Also filled every region of the universe, Numerous as bamboo in the woods, If these with united mind Through infinite kotis of kalpas Wished to ponder the Buddha’s real wisdom, They could not know the least part. Though newly vowed bodhisattvas Who have worshiped countless Buddhas, Have penetrated all meanings, And can ably preach the Law, Abounding as rice and hemp, bamboo and reeds, Filled the world in every quarter, If with one mind by mystic wisdom, Through kalpas like the sands of the Ganges, All these were to ponder together, They could not know the Buddha-wisdom. Though bodhisattvas, free from falling back, Numerous as the sands of the Ganges,

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With one mind investigated together, They too could not understand. Again I say to Shariputra: ‘The faultless and inscrutable, Profound and mysterious Law I now have wholly attained. Only I know these truths, As also do the Buddhas of the universe. Know, Shariputra! The words of Buddhas do not differ. In the laws preached by the Buddha You should beget great strength of faith, For at length after the Buddha’s preparatory teaching He must now proclaim the perfect Truth.’ I address all the shravakas And seekers after the vehicle of pratyekabuddhas, Those whom I have freed from the bondage of suffering And who have reached nirvana: ‘The Buddha employs his tactful powers; He shows the Way by the three-vehicle teaching. All beings have various attachments; He leads them to obtain escape.’” 2.6. At that time in the great assembly there were shravakas and faultless Arhats, Ajnata-Kaundinya and others, twelve hundred in number, and bhikshus, bhikshunis, upasakas, and upasikas, who had 181

vowed to be shravakas and pratyekabuddhas—all these reflected thus: “For what reason does the World Honored One now extol the tactful way so earnestly and say these words: ‘The Law which the Buddha has obtained is very profound and difficult to comprehend. That which he proclaims has a meaning so hard to understand that all the shravakas and pratyekabuddhas are unable to attain it’? As yet the Buddha has declared only one principle of emancipation, and we also, obtaining this Law, reach nirvana. But now we do not know where this principle leads.” 2.7. At that time Shariputra, apprehending the doubt in the minds of the four groups and also himself not having mastered the meaning, spoke to the Buddha, saying: “World Honored One! What is the cause and what the reason for so earnestly extolling the paramount tactful method and the very profound, mysterious Law, difficult to understand, of the Buddhas? From of yore I have ever heard such a discourse from the Buddha. At present these four groups are altogether in doubt. Will the World Honored One be pleased to explain these things, why the World Honored One extols so earnestly the very profound and mysterious Law, so difficult to understand.” 2.8. Then Shariputra, desiring to announce this meaning over again, spoke thus in verse: “O Wisdom Sun! Great Holy Honored One! At length thou hast preached this Law, And declared thyself to have obtained such Powers, fearlessness, and contemplations, Mediations, emancipations, and other 182

Inconceivable laws. About the Law obtained on the wisdom throne No one has been about to utter any question, And I find it hard to fathom the meaning And also am unable to ask questions. Without being asked thou thyself hast spoken, Extolling the way thou hast walked, That thy most mysterious wisdom Is that which the Buddhas obtained. All the faultless Arhats And those who are seeking nirvana Have now fallen into nets of doubt. Why does the Buddha speak thus? Seekers after pratyekabuddhahood, Bhikshus and bhikshunis, Gods, dragons, and spirits, Gandharvas and other beings Scan each other in perplexity, And look expectant to the Honored of Men. What may be the meaning of this matter? We would the Buddha will explain. In this assembly of shravakas The Buddha says I am the chief of the disciples, But I, now, of my own wisdom 183

Am in doubt and cannot understand Whether it is the final Law Or is the Way to progress there. The sons born of the Buddha’s mouth With folded hands wait expectantly. Be pleased to send forth the mystic sound And now proclaim the truth as it is. Gods, dragons, spirits, and others, Numerous as the sands of the Ganges; Bodhisattvas aspiring to be Buddhas Fully eighty thousand in number; Also, from myriads of kotis of countries, Holy wheel-rolling kings are here, With folded hands and reverent hearts, Desiring to hear the perfect Way.” 2.9. At that time the Buddha said to Shariputra: “Enough, enough, there is no need to say more. If I explain this matter, all the worlds of gods and men would be startled and perplexed.” 2.10. Shariputra again said to the Buddha: “World Honored One! Be pleased to explain it! Be pleased to explain it! Wherefore? Because in this assembly there are numberless hundred thousand myriad kotis of asamkhyeya living beings who have already seen the Buddhas, whose perceptions are keen and whose wisdom is clear. If they hear the Buddha’s teaching, they will be able to believe it respectfully.” 184

2.11. Then Shariputra, desiring to announce this meaning over again, spoke thus in verse: “King of the Law, Most High Honored One! Be pleased to explain without misgiving! In this assembly are countless beings Who can respectfully believe.” 2.12. The Buddha again said: “Enough, Shariputra! If I explained this matter, all the worlds of gods, men, asuras would be startled and perplexed, and haughty bhikshus might fall into the great pit.” 2.13. Then the World Honored One once again spoke in verse: “Enough, enough, no need to say more. My Law is subtle and inscrutable; Those who are haughty On hearing would not believe it respectfully.” 2.14. Then Shariputra once again said to the Buddha: “World Honored One! Be pleased to explain it! Be pleased to explain it! In this present assembly there are, equal with me, hundreds of thousands of myriads of kotis who, in former lives, have followed the Buddha and been transformed by him. Such men as these can certainly believe respectfully and throughout the night will peacefully rest and in various ways be abundantly benefitted.” 2.15. Then Shariputra, desiring to announce this meaning over again, spoke thus in verse: “Most High and Honored of the Living! Be pleased to explain the paramount Law!

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I am the eldest son of the Buddha. Condescend to explain it discriminately. In this assembly countless beings Are able respectfully to believe this Law. The Buddha already in his former lives Has taught such living beings. All with one mind, folding their hands, Desire to hear the Buddha’s words. There are twelve hundred of us And others aspiring to be Buddhas. Be pleased, for the sake of these beings, To condescend to explain it discriminately. If these hear this Law, They will beget great joy.” 2.16. At that time the World Honored One addressed Shariputra: “Since you have already thrice earnestly repeated your request, how can I refuse to speak? Do you now listen attentively to, ponder, and remember it! I will discriminate and explain it for you.” 2.17. When he had thus spoken, in the assembly some five thousand bhikshus, bhikshunis, upasakas, and upasikas straightway rose from their seats and, saluting the Buddha, withdrew. Wherefore? Because the root of sin in these beings was so deep and their haughty spirit so enlarged that they imagined they had attained what they had not attained and had proved what they had not proved. In such error as this they would not stay; and the World Honored One was silent and 186

did not stop them. 2.18. Thereupon the Buddha addressed Shariputra: “Now in this congregation I am free from useless twigs and leaves, and have nothing but all that are purely the true and real. It is good, Shariputra, that such extremely haughty ones as those are gone away. Now carefully listen and I will expound the matter for you.” Shariputra said: “So be it, World Honored One; I desire joyfully to listen.” 2.19. The Buddha addressed Shariputra: “Such a wonderful Law as this is only preached by the Buddha-Tathagatas on rare occasions, just as the udumbara flower is seen but once in long periods. Shariputra, believe me, all of you; in the Buddha’s teaching no word is false. Shariputra, the meaning of the laws which the Buddhas expound as opportunity serves is difficult to understand. Wherefore? Because I expound the laws by numberless tactful ways and with various reasonings and parabolic expressions. These laws cannot be understood by powers of thought or discrimination; only the Buddhas can discern them. Wherefore? Because the Buddhas, the World Honored Ones, only on account of the one very great cause appear in the world. Shariputra, why do I say that the Buddhas, the World Honored Ones, only on account of the one very great cause appear in the world? Because the Buddhas, the World Honored Ones, desire to cause all living beings to open their eyes to the Buddha-knowledge so that they may gain the pure mind, therefore they appear in the world; because they desire to show all living beings the Buddha-knowledge, they appear in the world; because they desire to cause all living beings to apprehend the Buddha187

knowledge, they appear in the world; because they desire to cause all living beings to enter the way of the Buddha-knowledge, they appear in the world. Shariputra, this is why it is only on account of the one very great cause that Buddhas appear in the world.” 2.20. The Buddha addressed Shariputra: “The Buddha-Tathagata teaches only bodhisattvas. Whatever they do is always for one purpose, that is, to take the Buddha-knowledge and reveal it to all living beings. Shariputra! The Tathagata, by means of the One Buddha-vehicle, preaches to all living beings the Law; there is no other vehicle, neither a second nor a third. Shariputra! The Buddhas in times past, by infinite, numberless tactful ways and with various reasonings and parabolic expressions, expounded the laws for the sake of all living beings. All these laws are for the One Buddhavehicle, so that all those living beings, who have heard the Law from the Buddhas, might all finally obtain perfect knowledge. 2.21. “Shariputra! The future Buddhas who are to appear in the world will also, by infinite, numberless tactful ways and with various reasonings and parabolic expressions, expound the laws for the sake of all living beings. All these laws are for the One Buddhavehicle, so that all those living beings who hear the Law from the Buddhas shall finally obtain perfect knowledge. 2.22. “Shariputra! The Buddhas, the World Honored Ones, at present in innumberable hundred thousand myriad kotis of Buddhalands in the universe, who are so greatly benefitting and rejoicing all living beings, these Buddhas, by infinite, numberless tactful ways and with various reasonings and parabolic expressions, also expound 188

the law for the sake of all living beings. All these laws are for the One Buddha-vehicle, so that all those living beings who hear the Law from the Buddhas finally obtain perfect knowledge. 2.23. “Shariputra! All these Buddhas teach only bodhisattvas, desiring to show all living beings the Buddha-knowledge, desiring to cause all living beings to apprehend the Buddha-knowledge, and desiring to cause all living begins to enter the way of the Buddhaknowledge. Shariputra! I, at the present time, am also like them. Knowing that all living beings have many kinds of desires deeply attached in their minds, I have, according to their capacity, expounded the laws by various reasonings, parabolic expressions, and tactful powers. Shariputra! Such teachings all are in order to secure perfect knowledge of the One Buddha-vehicle. Shariputra! In the whole universe there are not even two vehicles, how much less a third. 2.24. “Shariputra! The Buddhas appear in the evil ages of the five decays, that is to say, decay of the kalpa, decay through tribulations, decay of all living creatures, decay of views, and decay of lifetime. Thus, Shariputra! Because in the disturbed times of kalpa decay all living beings are very vile, being covetous and envious, bringing to maturity every root of badness, the Buddhas by tactful powers in the One Buddha-vehicle discriminate and expound the three. Shariputra! If my disciples who cal themselves Arhats or pratyekabuddhas will neither hear nor understand that the Buddha-Tathagatas teach only bodhisattvas, these are not the Buddha’s disciples nor Arhats nor pratyekabuddhas.

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2.25. “Again, Shariputra! If those bhikshus and bhikshunis who claim that they have already become Arhats and say: ‘This is our last bodily state before final nirvana,’ and thereupon do not again devote themselves to seek after Perfect Enlightenment, you must know that this class are all extremely conceited. Wherefore? Because there is no such thing as a bhikshu who has really obtained arhatship if he has not believed this Law. But there is an exceptional case when, after the Buddha’s extinction, there is no other Buddha present. Wherefore? Because after the Buddha’s extinction it is hard to find persons who can receive and keep, read and recite, and explain the meaning of such sutras as these. Only if they meet other Buddhas can they, in this same Law, obtain the solution. Shariputra! You should with all your heart believe and discern, receive and keep the word of the Buddha. No word of the Buddha-Tathagatas is false; there is no other vehicle, but only the One Buddha-vehicle.” 2.26. At that time the World Honored One, desiring to proclaim this teaching over gain, spoke thus in verse: “Bhikshus and bhikshunis Obsessed by utmost arrogance, Upasakas filled with self-conceit, Upasikas with unbelief, Four groups such as these, Five thousand in number, Perceiving not their errors And faults in the commandments, Careful only of their flaws: Such small wit they showed, 190

These dregs of the assembly, who Because of the Buddha’s splendid virtue withdrew; These men of little virtuous happiness Are incapable of receiving this Law. Now this assembly has no twigs and leaves, But only those who are true and real. Shariputra! Listen carefully to The laws obtained by the Buddhas, which, By infinite tactful powers, They expound for all creatures. What they all entertain in their minds, All the ways they practice, How many kinds are their desires, And their former karmas, good and evil, The Buddha knows all these perfectly. With various reasonings and parables, Terms and tactful powers, He causes them all to rejoice, Preaching either sutras, Or gathas, or former things, Or birth stories, or the unprecedented, And also preaching by reasonings, By parables and geyas, And by upadesha scriptures. The dull who delight I petty rules,

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Who are greedily attached to existence, Who, under innumerable Buddhas, Do not walk the profound and mystic Way, Who are harassed by all the sufferings— Because of these I preach nirvana. I have set up such tactful ways To enable them to enter the Buddha-wisdom. But I have never said: ‘You all Shall accomplish the Buddha-way.’ The reason why I have never so said Is that the time for saying it had not arrived. But now is they very time, And I have resolved to preach the Great-vehicle. These nine divisions of my Law Preached according to the capacity of all creatures Are but the introduction to the Great-vehicle, Hence I preach this sutra. There are sons of the Buddha whose minds are pure, Who are gentle and clever-natured, And who, in innumerable Buddha-regions, Have walked the profound and mystic Way; On behalf of these sons of the Buddha I preach this Great-vehicle sutra. And I predict that such men as these In the world to come will accomplish the Buddha-way. 192

Through their deep-hearted mindfulness of the Buddha And observance of the pure commandments, These, hearing that they may become Buddhas, Are filled throughout with great joy. The Buddha knows their mind and conduct, And therefore preaches to them the Great-vehicle. If shravakas or bodhisattvas Hear the Law which I preach, Even be it but one verse, All, without doubt, become Buddhas. In the Buddha-lands of the universe There is only the One-vehicle Law, Neither a second nor a third, Except the tactful teachings of the Buddha. But by provisional expressions He has led all living creatures Revealing the Buddha-wisdom. In the appearing of Buddhas in the world Only this One is the real fact, For the other two are not the true. They never by a smaller vehicle Save all living creatures. The Buddha himself abides in the Great-vehicle, In accordance with the Law he has attained, 193

Enriched with powers of mediation and wisdom, And by it he saves all creatures. I, proving the supreme Way, The great-vehicle, the universal Law, If I convert by a smaller vehicle Even but one human being, I shall fall into grudging— A thing that cannot be. If men turn in faith to the Buddha, The Tathagata will not deceive them, For he has no covetous and envious desires And is free from all the sins of the laws. So the Buddha, in the universe, Is the one being perfectly fearless. I, by my sings-adorned body, With their shining illuminate the world, And am worshiped by countless multitudes, For whom I preach the seal of reality. Know, Shariputra! Of yore I made a vow, Wishing to cause all creatures To rank equally without difference with me. According to the vow I made of old, Now all has been perfectly fulfilled For converting all living beings 194

And leading them to enter the Buddha-way. Whenever I meet any creatures I teach them all by the Buddha-way. But the unwitting remain confused And, going astray, never accept my teaching. I know that all these creatures Have never practiced the fundamental goodness, Are firmly attached to the five desires, And through infatuation are in distress; By reason of these desires, They have fallen into the three evil paths; Transmigrating in the six states of existence, They suffer the utmost misery. Received into the womb in minute form, Life after life they ever increase and grow, Poor in virtue and of little happiness. They are oppressed by all the distresses; They have entered the thickets of heretical views, Such as ‘existence’ or nonexistence’; Relying on these false views, Altogether sixty-two, They are deeply attached to these false laws, Firmly holding, unable to give them up, Self-sufficient and self-inflated, 195

Suspicious, crooked, and faithless in mind; During thousands and myriads of kalpas They have not heard the name of a Buddha, Nor have they heard the True Law; Men such as these can hardly be saved. For this reason, Shariputra, I set up a tactful way for them, Proclaiming the way to end sufferings, Revealing it through nirvana. Though I proclaim nirvana, Yet it is not real extinction. All existence, form the beginning, Is ever of the nirvana-nature. When a son of the Buddha has fulfilled his course, In a world to come he becomes a Buddha. Only by my powers of tactfulness Do I manifest the three-vehicle Law. For all the World Honored Ones Expound the One-vehicle Way. Now let all in this great assembly Be free from doubts and perplexities. The Buddhas do not differ in their statements; There is One only and no second vehicle. In the past countless kalpas 196

Innumerable extinct Buddhas, In hundreds, thousands, and milliards, Whose numbers cannot be counted, All such World Honored Ones as these With various reasonings and parables And innumerable tactful powers Have proclaimed the various laws. But all these World Honored Ones Proclaimed the One-vehicle Law, Converting numberless creatures To enter the Buddha-way. Moreover, the great holy masters, Knowing that which all the worlds Of gods, men, and other creatures Deeply desire in their hearts, In addition, by varying tactfulness, Assist in revealing the first principles. If there are any beings Who have met the former Buddhas; If, having heard the Law, they have given donations; If they have kept the commandments and been persevering, Been assiduous, meditative, and wise; Having kept these various ways of happiness and virtue, Such beings as these Have all attained the Buddha-way. 197

After the extinction of Buddhas, Men with good and soft minds for the truth, Such living beings as these Have all attained the Buddha-way. After the extinction of Buddhas, Those who worshiped their relics And built many kotis of sorts of stupas, With gold, silver, and crystal, With moonstone and agate, With jasper and lapis lazuli, Clearly and broadly decorated, Handsomely displayed on every stupa; Or those who built stone shrines Of sandalwood and aloes, Eaglewood and other woods, Of brick, tiles, and clay; Or those who in the wilds Raised earth for Buddhas’ shrines; Even children, in their play, Who gathered sand for a Buddha’s stupa: All such beings as these Have attained the Buddha-way. If men for the sake of Buddhas Have erected images Carved with the characteristic sings,

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They have all attained the Buddha-way. Or those who with the precious seven, With brass, red and white copper, With wax, lead, and tin, With iron, wood, and clay, Or with glue and lacquer Have adorned and made Buddhas’ images, All such ones as these have attained the Buddha-way. Those who have painted Buddhas’ images With the hundred blessing-adorned signs, Whether done by themselves or by employing others, Have all attained the Buddha-way. Even boys in their play Who with reed, wood, or pen Or with the fingernail Have drawn Buddhas’ images, All such ones as these, Gradually accumulating merit And perfecting hearts of great pity, Have attained the Buddha-way; Indeed, by influencing the bodhisattvas, Have saved countless creatures. If men to the stupas and shrines, To the precious images and paintings, 199

With flowers, incense, flags, and umbrellas Have paid homage with respectful hearts; Or employed others to perform music, Beat drums, blow horns and conchs, Panpipes and flutes, play lutes, harps, Guitars, gongs, and cymbals, Such mystic sounds as these, All played by way of homage; Or with joyful hearts By singing have extolled the merits of Buddhas Even though in but a low voice, These too have attained the Buddha-way. Even anyone who, with distracted mind, With but a single flower Has paid homage to the painted images Shall gradually see countless Buddhas. Or those who have offered worship, Were it by merely folding the hands, Or even raising a hand, Or by slightly bending the head, By thus paying homage to the images Gradually see innumberable Buddhas, Attain the supreme Way, Extensively save countless creatures, And enter the formless nirvana,

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As when firewood is finished the fire dies out. If any, even with distracted mind, Enter a stupa or temple And cry but once ‘Namah Buddha,’ They have attained the Buddha-way. If any from the Buddhas of the past, Whether in existence or already extinct, Have heard this Law, They have all attained the Buddha-way. All the future World Honored Ones, Infinite in their number, All these Tathagatas Also by tactful ways preach the Law. All of the Tathagatas By infinite tactful ways Save all living creatures To enter the Buddha’s faultless wisdom. Of those who hear the Law Not one fails to become a Buddha. This is the original vow of the Buddhas: ‘By the Buddha-way which I walk, I desire universally to cause all creatures To attain the same Way along with me.’

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Though the Buddhas in future ages Proclaim hundreds, thousands, kotis, Countless schools of doctrine, In reality they are but the One-vehicle. The Buddhas, the honored ones, Know that Buddha-seeds spring from a cause, So they reveal the One-vehicle. All things abide in their fixed order, Hence the world abides forever. Having apprehended this on the wisdom throne, The leaders proclaim it in tactful ways. Who gods and men pay homage to, The present Buddhas in the universe, Whose number is as the sands of the Ganges, And who appear in the world For the relief of all creatures, These also proclaim such a Law as this. Knowing the supreme nirvana, Though by reason of their tactful powers They display various kinds of ways, Really they are but the One Buddha-vehicle. Knowing the conduct of all creatures, What they entertain in their deepest minds The karma they have developed in the past, 202

Their inclinations and zeal, And their capacities, keen or dull, With various kinds of reasonings, Parables, and narrations, As they could respond, so have they tactfully taught. Now I also in like manner For the relief of all creatures By various kinds of doctrine Promulgate the Buddha-way. I, by my power of wisdom, Knowing the natures and inclinations of creatures, Tactfully proclaim the laws Which cause all to obtain gladness. Know, Shariputra! I, observing with the Buddha’s eyes, See the creatures in the six states of existence, Poor and without happiness and wisdom, In the dangerous path of morality, In continuous, unending misery, Firmly fettered by the five desires Like the yak caring for its tail, Smothered by greed and infatuation, Blinded and seeing nothing; They seek not the Buddha, the mighty, And the Law to end sufferings, 203

But deeply fall into heresies, And seek by suffering to be rid of suffering. For the sake of all these creatures, My heart is stirred with great pity. When I first sat on the wisdom throne, Looking at that tree and walking about it During thrice seven days, I pondered such matters as these: ‘The wisdom which I have obtained Is wonderful and supreme. But all creatures are dull in their capacities, Pleasure-attached and blind with ignorance. Such classes of beings as these, I saw, how can they be saved?’ Thereupon all the Brahma kings And Lord Shakra of all the gods, The four heavenly beings who protect the worlds, Also the god Great Sovereign And all the other heavenly beings, With hundreds of thousands of myriads of followers, Respectfully saluted with folded hands, Entreating me to roll the wheel of the Law. Then I ponder within myself: ‘If I only extol the Buddha-vehicle, All creatures, being sunk in suffering,

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Will not be able to believe this Law, And by breaking the Law through unbelief Will fall into the three evil paths. I had rather not preach the Law, But instantly enter nirvana.’ Then, on remembering what former Buddhas Performed by their tactful powers, I thought: ‘The Way which I have now attained I must preach as the tripartite vehicle.’ While I was pondering thus, All the Buddhas in the universe appeared And, with sacred voice, cheered me in response: ‘Excellent! Sakyamuni! The first of leaders! Having attained this supreme Law, Thou art following after all the Buddhas In using tactful powers. We, too, have all attained This most wonderful, supreme Law, But for the sake of the many kinds of creatures, We divide and preach it in three vehicles. Those of little wisdom delight in petty laws, Not believing that they can become Buddhas, Hence we, by tactful ways, Divide and preach the natural results. 205

Though we also proclaim the three vehicles, It is only for teaching the bodhisattvas.’ Know, Shariputra! Hearing the voices of the Holy Lions, Profoundly clear and mystic, I saluted them, ‘Namah Buddhas,’ And again reflected thus: ‘Having come forth into the disturbed and evil world, I, according to the Buddhas’ behest, Will also obediently proceed.’ Having finished pondering this matter, I instantly went to Varanasi. The nirvana-nature of all existence, Which is inexpressible, I by my tactful ability Preach to the five bhikshus. This is called the first rolling of the Law-wheel, Whereupon there was the news of nirvana And also the separate names of Arhat, Of Law, and of Sangha. From distant kalpas onward I have extolled and indicated the Law of nirvana For the perpetual end of mortal distress; Thus have I continuously spoken.

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Know, Shariputra! When I saw the Buddha-sons Bent on seeking the Buddha-way, In countless thousands and myriads of kotis, All, with reverent hearts, Draw near to me the Buddha; They had already heard from the Buddhas The Law which they tactfully explained. Then I conceived this thought: ‘The reason why the Tathagata appears Is for preaching the Buddha-wisdom; Now is the very time.’ Know, Shariputra! The stupid and those of little wit, The tied to externals and the proud Cannot believe this Law. But now I am glad a fearless; In the midst of the bodhisattvas Frankly put aside tactfulness And only proclaim the supreme Way. You bodhisattvas hearing this Law, Having all got rid of the nets of doubts, You twelve hundred Arhats Will all become Buddhas.

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In the same fashion that the Buddhas, Past, present, and future, preach the Law, So also will I now Proclaim the undivided Law. The appearing of Buddhas in the world Is far apart and of rare occurrence, And when they do appear in the world, With equal rareness do they proclaim this Law. Even in infinite countless kalpas, Rarely may this Law be heard; And those who are able to listen to this Law, Men such as these are also rare. It is like the udumbara flower, Which all love and enjoy, Seldom seen by gods and men, Appearing but once in long periods. So he who, hearing the Law, extols it joyfully And utters but one single word of it Have already paid homage to All the Buddhas in the three worlds. Such a one is exceedingly rare, Rarer than the udumbara flower. Be you free from doubts; I am the king of the Law And declare to all the assembly: 208

‘I, only by the One-vehicle Way, Teach the bodhisattvas, And have no shravakas disciples.’ Know, all of you, Shariputra, Shravakas, and bodhisattvas, That this Wonderful Law Is the mystery of all the Buddhas. Because the evil world of the five decadences Only delights in sensual attachments, Its creatures such as these Never seek the Buddha-way. The wicked in generations to come, Who hear the One-vehicle preached by the Buddha, In their delusion and unbelief Will break the Law and fall into evil ways. But there are beings, modest and pure, Devoted to seeking the Buddha-way; For such as these I must Widely extol the One-vehicle Way. Know, Shariputra! The Law of the Buddhas is thus: By myriads of kotis of tactful ways They proclaim the Law as opportunity serves. But those who will not learn Are not able to discern it. 209

But you already know The expedient tactful ways of The Buddhas, the leaders of the world. Have no further doubts; Rejoice greatly in your hearts, Knowing that you will become Buddhas.”

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22. Avalokiteshvara Sutra

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The All-Sided of the Bodhisattva Regarder of the Cries of the World 25.1. At that time the Bodhisattva Infinite Thought rose up from his seat, and baring his right shoulder and folding his hands toward the Buddha, spoke thus: “World Honored One! For what reason is the Bodhisattva Avalokiteshvara named Regarder of the Caries of the World?” 25.2. The Buddha answered the Bodhisattva Infinite Thought: “Good son! If there be countless hundred thousand myriad kotis of living beings suffering from pain and distress who hear of this Bodhisattva Regarder of the Cries of the World, and with all their mind call upon his name, the Bodhisattva Regarder of the Cries of the World will instantly regard their cries, and all of them will be delivered. 25.3. “If there be any who keep the name of that Bodhisattva Regarder of the Cries of the World, though they fall into a great fire, the fire will not be able to burn them, by virtue of the supernatural power of that bodhisattva’s majesty. If any, carried away by a flood, call upon his name, they will immediately reach the shallows. If there be hundreds of thousands of myriads of kotis of beings who in search of gold, silver, laps lazuli, moonstones, agate, coral, amber, pearls, and other treasures go out on the ocean, and if a black gale blows their ships to drift upon the land of the rakshasas demons, and if amongst them there be even a single person who calls upon the 211

name of the Bodhisattva Regarder of the Cries of the World, all those people will be delivered from the throes of the rakshasas. It is for this reason that he is named Regarder of the Cries of the World. 25.4. “If, again, there be anyone on the verge of deadly harm who calls upon the name of the Bodhisattva Regarder of the Cries of the World, the sword of the attacker will instantly snap asunder and he will be set free. Even if the three-thousand-great-thousandfold world were full of yakshas and rakshasas seeking to afflict people, these wicked demons, hearing them call upon the name of the Bodhisattva Regarder of the Cries of the World, would not be able to see them with their wicked eyes, how much less to hurt them. 25.5. “If, moreover, there be anyone, guilty or not guilty, loaded with manacles, fetters, cangues, or chains, who call on the name of the Bodhisattva Regarder of the Cries of the World, they shall all be snapped and broken off and he shall be freed. 25.6. “If the three-thousand-great-thousandfold world were full of enemies and robbers, and there were a merchant chief who led many merchants having charge of costly jewels along a perilous road, and among them one man speaks forth: ‘Good people! Be not afraid. With one mind do you invoke the title of the Bodhisattva Regarder of the Cries of the World, for this bodhisattva is able to give courage to all the living. If you invoke his name, you will be freed from these enemies and robbers.’ On hearing this, if all the traders together with one voice cry, “Namah Avalokiteshvara Bodhisattva!’ then, by invoking his name, they will be relieved. Infinite Thought! Such is the awe-inspiring supernatural power of the Bodhisattva Regarder 212

of the Cries of the World. 25.7. “If any living beings much given to carnal passion keep in mind and revere the Bodhisattva Regarder of the Cries of the World, they will be set free from their passion. If any much given to irascibility keep in mind and revere the Bodhisattva Regarder of the Cries of the World, they will be set free from their irascibility. If any much given to infatuation keep in mind and revere the Bodhisattva Regarder of the Cries of the World, they will be set free from their infatuation. Infinite Thought! Such are the abundant benefits conferred by the supernatural power of the Bodhisattva Regarder of the Cries of the World. Consequently, let all the living ever keep him in mind. 25.8. “If any woman desiring a son worships and pays homage to the Bodhisattva Regarder of the Cries of the World, she will bear a son happy, virtuous, and wise. If she desires a daughter, she will bear a daughter of good demeanor and looks, who of old has planted virtuous roots, beloved and respected by all. Infinite Thought! Such is the power of the Bodhisattva Regarder of the Cries of the World. If any of the living revere and worship the Bodhisattva Regarder of the Cries of the World, blessings will not be rudely rejected. 25.9. “Therefore, let all the living cherish the title of the Bodhisattva Regarder of the Cries of the World. Infinite Thought! Suppose any one cherishes the names of bodhisattvas numerous as the sands of sixty-two kotis of the Ganges, who all his life makes them offerings of good, drink, garments, bedding, and medicaments—what is your opinion—are not the merits of that good son or good daughter 213

abundant?” Infinite Thought replied: “Extremely abundant!” The World Honored One, the Buddha, proceeded: “But if anyone cherishes the title of the Bodhisattva Regarder of the Cries of the World, or only for a moment worships and reveres him, the blessings of these two men will be exactly equal without difference, and cannot be exhausted in hundreds of thousands of myriads of kotis of kalpas. Infinite Thought! Such is the immeasurable, boundless degree of blessedness he will obtain who cherishes the name of the Bodhisattva Regarder of the Cries of the World. 25.10. The Bodhisattva Infinite Thought again said to the Buddha: “World Honored One! How is it that the Bodhisattva Regarder of the Cries of the World wanders in this saha-world? How does he preach the Law to the living? What is the character of his tactfulness?” 25.11. The Buddha replied to the Bodhisattva Infinite Thought: “Good son! If the living in any realm must be saved in the body of a Buddha, the Bodhisattva Regarder of the Cries of the World appears as a Buddha and preaches to them the Law. To those who must be saved in the body of a pratyekabuddha, he appears as a pratyekabuddha and preaches to them the Law. To those who must be saved in the body of a shravaka, he appears as a shravaka and preaches to them the Law. To those who must be saved in the body of Brahma, he appears as Brahma and preaches to them the Law. To those who must be saved in the body of Shakra, he appears as Shakra and preaches to them the Law. To those who must be saved in the body of Ishvara, he appears as Ishvara and preaches to them 214

the Law. To those who must be saved in the body of Maheshvara, he appears as Maheshvara and preaches to them the Law. To those who must be saved in the body of a great divine general, he appears as a great divine general and preaches to them the Law. To those who must be saved in the body of Vaishravana, he appears as Vaishravana and preaches to them the Law. To those who must be saved in the body of a minor king, he appears as minor king and preaches to them the Law. To those who must be saved in the body of an elder, he appears as an elder and preaches to them the Law. To those who must be saved in the body of a citizen, he appears as a citizen and preaches to them the Law. To those who must be saved in the body of a minister of state, he appears as a minister and preaches to them the Law. To those who must be saved in the body of a brahman, he appears as a brahman and preaches to them the Law. To those who must be saved in the body of bhikshu, bhikshuni, upasaka, or upasika, he appears as a bhikshu, bhikshuni, upasaka, or upasika and preaches to them the Law. To those who must be saved in the body of the wife of an elder, citizen, minister, or brahman, he appears as a woman and preaches to them the Law. To those who must be saved in the body of a youth or maiden, he appears as a youth or maiden and preaches to them the Law. To those who must be saved in the body of a god, dragon, yaksha, gandharva, asura, garuda, kimnara, mahoraga, human or nonhuman being, he appears in every such form and preaches to them the Law. To those who must be saved in the shape of a diamond-holding god, he appears as a diamond-holding god and preaches to them the Law. Infinite Thought! Such are the merits acquired by this Bodhisattva Regarder of the Cries of the World and the various forms in which he rambles 215

through many lands to save the living. Therefore, do you with single mind pay homage to the Bodhisattva Regarder of the Cries of the World. This Bodhisattva-Mahasattva Regarder of the Cries of the World is able to make fearless those in anxiety and distress. For this reason all in this saha-world give him the title Bestower of Fearlessness.” 25.12. The Bodhisattva Infinite Thought said to the Buddha: “World Honored One! Let me now make an offering to the Bodhisattva Regarder of the Cries of the World.” 25.13. Thereupon he unloosed from his neck a necklace of pearls worth a hundred thousand pieces of gold and presented it to him, making this remark: “Good sir! Accept this pious gift of a pearl necklace.” But the Bodhisattva Regarder of the Cries of the World would not accept it. 25.14. Again the Bodhisattva Infinite Thought addressed the Bodhisattva Regarder of the Cries of the World: “Good sir! Out of compassion for us, accept this necklace.” Then the Buddha said to the Bodhisattva Regarder of the Cries of the World: “Out of compassion for this dragons, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, human and nonhuman beings, and others, accept this necklace.” Then the Bodhisattva Regarder of the Cries of the World, having compassion for all the four groups and the gods, dragons, human and nonhuman beings, and others, accepted the necklace, and dividing it into two parts, offered one part to Sakyamuni Buddha and offered the other to the stupa of the Buddha Abundant Treasures. 216

25.15. “Infinite Thought! With such sovereign supernatural powers does the Bodhisattva Regarder of the Cries of the World wander through the saha-world.” 25.16. Then the Bodhisattva Infinite Thought made inquiry thus in verse: “The World Honored One with all the mystic signs! Let me now again inquire of him: For what cause is this Buddha-son named Regarder of the Cries of the World?” 25.17. The Honored One with all the mystic signs answered Infinite Thought in verse: “Listen to the deeds of the Cry Regarder, Who well responds to every quarter; His vast vow is deep as the sea, Inconceivable in its eons. Serving many thousands of kotis of Buddhas, He has vowed a great pure vow. Let me briefly tell you. He who hears his name, and sees him, And bears him unremittingly in mind, Will be able to end the sorrows of existence. Though others with harmful intent Throw him into a burning pit, Let him think of the Cry Regarder’s power And the fire pit will become a pool. 217

Or driven along a great ocean, In peril of dragons, fishes, and demons, Let him think of the Cry Regarder’s power And waves cannot submerge him. Or if, from the peak of Sumeru, Men would hurl him down, Let him think of the Cry Regarder’s power And like the sun he will stand firm in the sky. Or if, pursued by wicked men, And cast down from Mount Diamond, He thinks of the Cry Regarder’s power, Not a hair shall be injured. Or if, meeting with encompassing foes, Each with sword drawn to strike him, He thinks of the Cry Regarder’s power, All their hearts will turn to kindness. Or if, meeting suffering by royal command, His life is to end in execution, Ad he thinks of the Cry Regarder’s power, The executioner’s sword will break in pieces. Or if, imprisoned, shackled, and chained, Arms and legs in gives and stocks, He thinks of the Cry Regarder’s power, Freely he shall be released.

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Or if by incantation and poisons One seeks to hurt his body, And he thinks of the Cry Regarder’s power, All will revert to their originator. Or if, meeting evil rakshasas, Venomous dragons, and demons, He thinks of the Cry Regarder’s power, At once none will dare to hurt him. If, encompassed by evil beasts, Tusks sharp and claws fearful, He thinks of the Cry Regarder’s power, They will flee in every direction. If, scorched by the fire-flame Of the poisonous breath Of boas, vipers, and scorpions, He thinks of the Cry Regarder’s power, Instantly at his voice they will retreat. Clouds thunder and lightning flashes, Hail falls and rain streams: He thinks of the Cry Regarder’s power And all instantly are scattered. The living, crushed and harassed, Oppressed by countless pains: The Cry Regarder with his mystic wisdom Can save such a suffering world. 219

Perfect in supernatural powers, Widely practiced in wisdom and tact, In the lands of the universe there is no place Where he does not manifest himself. All the evil states of existence, Hells, ghosts, and animals, Sorrows of birth, age, disease, death, All by degrees are ended by him. True regard, serene regard, Far-reaching wise regard, Regard of pity, compassionate regard, Ever longed for, ever looked for! Pure and serene in radiance, Wisdom’s sun destroying darkness, Subduer of woes of storm and fire, Who illumines the entire world! Law of pity, thunder quivering, Compassion wondrous as a great cloud, Pouring spiritual rain like nectar, Quenching the flames of distress! In disputes before a magistrate, Or in fear in battle’s array, If he thinks of the Cry Regarder’s power All his enemies will be routed.

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His is the wondrous voice, voice of the world-ragarder, Brahman-voice, voice of the rolling tide, Voice all world-surpassing, Therefore ever to be kept in mind, With never a doubting thought. Regarder of the World’s Cries, pure and holy, In pain, distress, death, calamity, Able to be a sure reliance, Perfect in all merit, With compassionate eyes beholding all, Boundless ocean of blessings! Prostrate let us revere him.” 25.18. Thereupon the Bodhisattva Stage Holder rose from his seat, and went before and said to the Buddha: “World Honored One! If any living being hears of the sovereign work and the all-sided transcendent powers shown in this chapter of the Bodhisattva Regarder of the Cries of the World, it should be known that the merits of this man are not a few.” 25.19. While the Buddha preached this chapter of the All-sided One, the eighty-four thousand living beings in the assembly all set their minds upon Perfect Enlightenment, with which nothing can compare.

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23. Avatamsaka Sutra

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The Chapter on Entering the Inconceivable State of Liberation of the Practical Vows of Samantabhadra 1. At that time, Samantabhadra the Bodhisattva Mahasattva, having praised the Tathagata's great merits, told all the bodhisattvas and Sudhana: “Good people, even though all the Buddhas in the ten directions were to speak continuously of the Tathagata's merits for as many eons as there are fine dust-motes in an incalculable number of Buddha fields, those virtues could not be fully described. “Those who wish to attain such merits should practice the ten great vows. What are they? First, to pay homage to all Buddhas. Second, to praise all Tathagatas. Third, to make abundant offerings. Fourth, to confess karmic obstacles. Fifth, to rejoice in all the merits of others. Sixth, to request the turning of the wheel of the Dharma. Seventh, to request for all Buddhas to stay in their worlds. Eighth, to study always with all Buddhas. Ninth, to be in harmony with living beings at all times. Tenth, to transfer all merits and virtues.” 2. Sudhana asked, “Great Sage! How should we pay homage to and transfer?” The First Vow: To pay homage to all Buddhas 222

3. Bodhisattva Samantabhadra told Sudhana. “Good people, by paying homage to all Buddhas what I mean is as follows: All Buddhas, the World Honored Ones, are as numerous as a number of fine dust-motes that exist in all the Buddha fields in the ten directions and throughout the three periods of time, extending to the outer edges of the dharma-realm and the cosmic world. But because of the power of Samantabhadra's practical vows, I have deep-felt faith in those Buddhas and truly appreciate them, just as if they were standing right before my eyes. With the karma of my body, speech and mind completely purified, I constantly pay homage to them. In each and every place where there are Buddhas, I transform my bodies as numerous as the number of fine dust-motes in the incalculable numbers of Buddha fields. Each of these bodies everywhere pays homage to all the Buddhas who are as numerous as fine dust-motes in the incalculable Buddha fields. When the realm of cosmic space is limited, my homage will be finished. But because the realm of cosmic space is endless, my respect will never end. In the same way, when the realms of living beings, the karma of living beings, and the afflictions of living beings are limited, my homage will be finished. But the realms of living beings, the karma of living beings, and the afflictions of living beings are endless. Therefore, my homage is endless. It will continue in thought after thought without ceasing. My body, speech, and mind never tire of these deeds.” The Second Vow: To praise all Tathagatas 4. “And, good people, by praising all Tathagatas what I mean is as

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follows: In each fine dust-mote in all lands in the ten directions and throughout the three periods of time, to the outer edges of the dharma-realm and the cosmic world, there are Buddhas as numerous as the number of fine dust-motes in all the worlds. Each of these Buddhas is circumambulated by an assembly of bodhisattvas as vast as an ocean. And with my deep faith and supreme understanding, I know and see them all. Each of my bodies manifests a tongue of wonderful eloquence, surpassing the skillful speech of even Sarasvati goddess. Each tongue brings forth an endless sea of sounds, and each sound emits an ocean of words, glorifying all the Tathagatas' seas of merits. These devotions continue without cessation to the end of time. To the outer edges of the dharma-realm, these sounds reach everywhere. When the cosmic world is limited, and when the karma of living beings is limited, and when the afflictions of living beings are limited, only then will my praise be finished. But just as the realm of cosmic space and the afflictions of living beings are endless, so too are my praises endless. It will continue in thought after thought without cessation. My body, speech, and mind will never tire of these deeds.” The Third Vow: To make abundant offerings 5. “And, good people, by making abundant offerings what I mean is as follows: In every dust-mote in all the Buddha fields in all the ten directions and throughout the three periods of time, extending to the outer edges of the dharma-realm and the cosmic world, there are Buddhas as numerous as there are fine dust-motes that fill all the worlds. Each Buddha is circumambulated by an assembly of

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bodhisattvas as vast as an ocean. Because of the power of Samantabhadra's practical vows, I deeply believe in those Buddhas and perceive them as if they appear before me. To each one I make offerings of superb gifts, including bouquets of flowers, bouquets of garlands, choruses of heavenly music, miles of divine tapestries, a myriad of celestial garments, every variety of heavenly incense, fragrant balms, burning incense, and an abundance of other gifts as huge as Sumeru, the king of mountains. I burn all kinds of lamps: butter lamps, oil lamps, and lamps of many fragrant oils. The wick of each lamp is as tall as Mount Sumeru, and each lamp contains as much oil as much as waters in a great sea. With all these manners of gifts, I make offerings any time anywhere.” 6. “Good people, the best offering among those offerings is the gift of the Dharma: That is to say, the offering of practicing what the Buddha taught, the offering of benefitting all living beings, the offering of embracing all living beings, the offering of taking on oneself the suffering of living beings, the offering of diligently cultivating good roots, the offering of not rejecting the duty of bodhisattva and the offering of never forgetting bodhicitta, the awakening mind. Good people, the immeasurable merits gained from making material offerings does not equal one part in a hundred, one part in a thousand, one part in a hundred thousand kotis of nayutas, one part in a kala, one part determined through reckoning, one part that can be demonstrated by comparison, or one part in an upanishad, when compared with the merits gained from a single thought of offering

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the gift of the Dharma. Why is this? It is because the Dharma is held most dear to all Tathagatas, and the Dharma gives birth to all Buddhas. When a bodhisattva practices the gift of the Dharma he completes the truest offering and services to all Tathagatas. When the cosmic world is limited, when the realms of living beings are limited, when the karma of living beings is limited, and when the afflictions of living beings come to an end, only then will my making of offerings come to an end. But just as the cosmic world and the afflictions of beings are endless, so too are my making of offerings. It will continue in thought after thought without cessation. My body, speech, and mind will never tire of these deeds.” The Fourth Vow: To confess karmic obstacles 7. “And, good people, by confessing karmic obstacles what I mean is as follows: A bodhisattva reflects: 'From beginningless eons in the past, I have created immeasurable evil karmas with my body, speech, and mind, because of greed, hatred, and delusion. If those evil karmas had a substance, the entire cosmic world could not contain it.' I will now completely purify these three karmas, and before the assemblies of all Buddhas and bodhisattvas, throughout the dharmarealm in lands as numerous as fine dust-motes, I sincerely confess my offenses and vow never to commit them again. I will live forever in the merits of the pure precepts. So, when the cosmic world is limited, the realms of living beings are limited, the karma of living beings is limited, and the afflictions of living beings are limited, my confess will be finished. But just as the cosmic world and the afflictions of living beings are endless, so

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too are my repentance. It will continue in thought after thought without cessation. My body, speech, and mind will never tire of these deeds.” The Fifth Vow: To rejoice all the merits of others 8. “And, good people, by rejoicing in all the merits of others what I mean is as follows: All the Buddhas, Tathagatas, as numerous as fine dust-motes in all the Buddha fields in all the ten directions and throughout the three periods of time, to the outer edges of the dharma-realm and the cosmic world, since the time of their initial resolve for wisdom of all, have diligently cultivated accumulations of merits without minding their bodies or their lives. They have done this throughout eons as numerous as fine dust-motes in the incalculable Buddha fields. During each eon they have sacrificed their heads, eyes, hands, and feet, as many times as there are dustmotes in the incalculable Buddha fields. In this way they have performed many difficult austerities and have perfected the gates of the various paramitas. They have mastered each of the bodhisattva’s stages of wisdom and have accomplished the anuttara-samyak-sambodhi of all the Buddhas. Upon their parinirvana, their shariras have been distributed. So, I am completely in harmony with them and rejoice in all of their good roots. And, as for all the different kinds of beings in the six states of existence and those born from the four kinds of birth in every world in the ten directions, I am in harmony with rejoice in their merits and virtues as well, even if they are as small as dust-motes. I rejoice in the merits and virtues of all the sound-hearers, the pratyeka-

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Buddhas, the learners, and the thoroughly learned ones in all the ten directions and throughout the three periods of time. I rejoice in the vast and great merits of all the bodhisattvas who, in pursuit of attaining the highest supreme goal of bodhi, perform austerities difficult beyond measure. “So even though the cosmic world is limited, and the afflictions of living beings are limited, my being rejoicing is endless. It will continue in thought after thought without cessation. My body, speech, and mind will never tire of these deeds.” The Sixth Vow: To request the turning of the wheel 9. “And, good people, by requesting the turning of the wheel of the Dharma what I mean is as follows: Within each and every fine dustmote in the Buddha fields in all of the ten directions and throughout the three periods of time, throughout the dharma-realm and the cosmic world, there are as many vast and great Buddha fields as there are fine dust-motes in the incalculable Buddha fields. In each and every land, in thought after thought, there are the Buddhas attaining equal and proper enlightenment, their number as great as the number of fine dust-motes in the incalculable Buddha fields. An assembly of bodhisattvas as vast as the ocean circumambulates each Buddha. Employing all the different manners and activities of my body, speech, and mind, I unceasingly request that they turn the wonderful wheel of the Dharma. So, even though the cosmic realm comes to an end, even if the realms of living beings come to an end, even if the karma of living beings comes to an end, and even if the afflictions of living beings come to an end, my request that all Buddhas turn the wheel of the

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proper Dharma will not come to an end. It will continue in thought after thought without cessation. My body, speech, and mind will never grow weary of these deeds.” The Seventh Vow: To request to all Buddhas to stay 10. “And, good people, by requesting that a Buddha stays in the world what I mean is as follows: All Buddhas, Tathagatas, are as numerous as fine dust-motes in all the Buddha fields in all the ten directions and throughout the three periods of time, to the outer edges of the dharma-realm and the cosmic world. When they are about to enter parinirvana, along with all the bodhisattvas, the sound-hearers, the pratyeka-Buddhas, the learners, and the thoroughly learned ones, including the all good knowing friends, I ask them all not to enter nirvana. I request that they stay in the world for as many eons as there are fine dust-motes in all the Buddha fields, bringing benefit and bliss to all living beings. So, even though the cosmic world comes to an end, the realms of living beings come to an end, and the afflictions of living beings are limited, still my request will continue. It will continue in thought after thought without cessation. My body, speech, and mind will never grow weary of these deeds.” The Eighth Vow: To study always with all Buddhas 11. “And, good people, by studying always with all Buddhas what I mean is as follows: Vairochana, the Tathagata of this saha world, who, since he first resolved to attain Buddhahood, never retreated from his vows sacrificed countless, incalculable numbers of bodies and lives. He peeled off his skin for paper, split his bones to fashion brushes, drew blood for ink, and wrote out sutras stacked as high as 229

Mount Sumeru. Because he valued the Dharma, he did not shirk from sacrificing his own body or life. How much less did he lust after a king's throne, cities, towns, palaces, gardens, groves, or any material things at all? Rather, he drove himself to the limit in performing many kinds of difficult austerities. He attained anuttara-samyak-sambodhi beneath the tree, manifested various exalted powers, manifested many kinds of transformations, made different kinds of Buddha-bodies appear, and stayed in various kinds of assemblies. He stayed in the assembly of great bodhisattvas, and in the assembly of wheel-turning kings and of lesser kings and their retinues. He stayed in the great assembly of kshatriyas, brahmins, elders, and lay people, and even in the assembly of gods, nagas, the eight groups of spiritual beings, humans, and non-humans. As he stayed in those various different assemblies, he taught the Dharma to all living beings in accordance with their inclinations and desires in a voice that was as perfect as a great clap of thunder, up until the time he entered nirvana. In all these ways I will learn from all Buddhas, not only Vairochana, the present World Honored One, but also from all the tathagatas in every dust-mote in all the Buddha fields in all the ten directions and throughout the three periods of time, to the outer edges of the dharma-realm and the cosmic world. In thought after thought, I will learn from them all. So, even though the cosmic world comes to an end, and the afflictions of living beings come to an end, still my study with Buddhas will never end. It will continue in thought after thought without cessation. My body, speech, and mind never grow weary of these deeds.” 230

The Ninth Vow: To be in harmony with living beings always 12. “And, good people, by being in harmony with living beings at all times what I mean is as follows: Throughout the oceans of worlds in all the ten directions, to the outer edges of the dharma-realm and the cosmic realm, there are many different kinds of living beings: For instance, there are those born from eggs, those born from the womb, the transformationally born, and those relying on earth, water, fire, and air for their existence. There are beings dwelling in space, and beings born in and live in plants and trees. Their numbers include all the varieties of species and races with diverse kinds of bodies, shapes, appearances, life spans, families, names, and natures. They have many varieties of knowledge and views, various kinds of desires, pleasures, thoughts, and deeds, and many different kinds of deportments, dress, and diets. There are beings that dwell in different villages, towns, cities and palaces. There are gods, nagas, and others who belong to the eight groups, humans and non-humans alike. There are footless beings, and beings with two feet, four feet, and many feet; those with form, those without form; those with thought, those without thought; those not totally endowed with thought or not totally without thought. I will be in harmony with and take care of all these many kinds of beings, providing all kinds of services and offerings for them. I will treat them with the same respect that I show my own parents, teachers, elders, Arhats, and even the Tathagatas. I will serve them all equally without discrimination. I will be a good physician for the sick and pain. I will lead those who have lost their way to the right road. I will be a light for those in the dark night, and will cause the poor to find hidden treasures. A 231

bodhisattva benefits all living beings impartially in this manner.” 13. “Why is this? When a bodhisattva is in harmony with living beings, the bodhisattva is in harmony with and makes offerings to all Buddhas. When he can honor and serve living beings, he can honor and serve the Tathagatas. When he brings joy to living beings, he brings joy to all Tathagatas. Why is this? It is because all Buddhas, Tathagatas, sustain themselves on the great compassionate mind. Because of living beings, they develop the great compassion. From the great compassion bodhicitta is born; and because of the awakening mind, they attain Supreme Enlightenment. It is like a great regal tree growing in the rocks and sand in a barren wilderness. When the roots receive water, the branches, leaves, flowers, and fruits all flourish. So it is with the regal bodhi tree growing in the wilderness of birth and death. All living beings are its roots, and all Buddhas and bodhisattvas are its flowers and fruits. When people quench the thirst of all beings with the water of the great compassion, they nourish the flowers and fruits of the wisdom of all Buddhas and bodhisattvas. Why is this? Because, when bodhisattvas quench the thirst of living beings with the water of the great compassion, they attain Supreme Enlightenment. Therefore, bodhi belongs to living beings. Without living beings, no bodhisattva could achieve Supreme Enlightenment. Good people, you should understand these principles in this way: When your mind is impartial to all living beings, you can accomplish the perfect great compassion. By using the great compassionate mind to put yourselves in harmony with living

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beings, you complete the making of offerings to all Tathagatas. In this way, a bodhisattva is always in harmony with living beings. Even though the cosmic world comes to an end, the realms of living beings are limited, the karma of living beings is limited, and the afflictions of living beings come to an end, I will stay in harmony with living beings always. It will continue in thought after thought without cessation. My body, speech, and mind never grow weary of these deeds.” The Tenth Vow: To transfer all merits and virtues 14. “And, good people, by transferring all merits and virtues what I mean is as follows: All the merits and virtues that I receive from fulfilling my first vow paying homage and up to being in harmony, I entirely transfer them to all living beings throughout the dharmarealm and to the outer edges of the cosmic world. I vow that all living beings will be constantly peaceful and happy without sickness or suffering. I vow that no one will succeed in committing any evil acts, but that all will quickly cultivate their good karmas. I vow to shut the door on evil destinies and to open the right paths for humans, gods, and to show the attainment of nirvana. I will sacrifice myself for other beings and will suffer all the very bitter suffering that they bring about with their evil karmas. I will liberate all these beings and will ultimately lead them to the attainment of supreme bodhi. Bodhisattvas perform the transference of their merits in this way. Even though the cosmic realm comes to an end, the realms of living beings come to an end, the karma of living beings is comes to an end, and the afflictions of living beings come to an end, I will

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continue to transfer all merits and virtues, in thought after thought without cessation. My body, speech and mind will never grow weary of these deeds.” 15. “Good people, this is a perfect set of the bodhisattvas’ ten great vows. If all bodhisattvas can follow and abide by these great vows, they will be able to bring all living beings to fruition of the bodhi and attain anuttara-samyak-sambodhi. They can fulfill Samantabhadra's ocean of the practical vows. Therefore, good people, you should understand the meaning of all this. If good people were to take the wonderful seven jewels and pour them out until they fill as many worlds as there are very fine dustmotes in immeasurable, ineffable Buddha fields throughout the ten directions; and if they were also to bestow the greatest peace and happiness known to gods and men to every living being in these worlds; and if they also were to offer the same gifts to all the Buddhas and bodhisattvas of all those worlds, doing so constantly and without cessation for as many kalpas as there are very fine dustmotes in those Buddha fields, they would acquire many merits and virtues. But those merits gained from offering these gifts does not equal one part in one hundred, one part in one thousand, or even one part in an upanishad, when compared with the merits of those who hear these kings of vows pass by their ears just one time. And if a person receives these great vows with a thought of deep faith, reads and recites them, or writes out just a single four-line verse, he can quickly eradicate the karma of the five intermittent offenses. All the world's illnesses that afflict the body and mind, as well as the various kinds of bitter sufferings, will be wiped clean, up

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to and including bad karmas equal to the number of fine dust-motes in all the Buddha fields. All the demon-armies, the yakshas, rakshasas, kumbhandas, pishachas, bhutas, and so on, and all evil ghosts and spirits that drink blood and devour the flesh will move far away from him. Or he will resolve, before long, to draw near and protect him. Therefore, if he recites these vows aloud, he will move freely through the world without obstruction, like the moon appearing through the clouds. All Buddhas and bodhisattvas will praise him, people and gods will all bow in respect to him, and all living beings will make offerings to him. This noble person will easily be reborn as a human and will perfect all of Samantabhadra's merits. Before long, he will be just like Samantabhadra himself, obtaining a subtle and wonderful physical body complete with the thirty-two marks of a great person. If he is born among humans or gods, he will always live in a superior family. They will totally destroy the evil destinies and will depart from all bad companions. Fully capable of vanquishing all externalists, he will completely free himself from all afflictions, just as the lordly lion subdues all beasts. They will be worthy of receiving the offerings of all living beings. Further, when a person is on the verge of death, at the last instant of life, when all faculties scatter and he departs from their relatives, when all power and status are lost and nothing survives, when his prime minister, great officials, his inner court and outer cities, his elephants, horses, carts, and treasuries of precious jewels can no longer accompany him, these great vows alone will stay with him. At all times they will guide him forward, and in a single instant he will be reborn in the Land of Supreme Bliss. Arriving there, he will 235

see Amitabha Buddha, Manjushri Bodhisattva, Samantabhadra Bodhisattva, Avalokiteshvara Bodhisattva, Maitreya Bodhisattva, and others. The appearance of these bodhisattvas will be magnificent and their merits and virtues complete. Together they will surround him. This person will see himself born from a lotus flower and will receive a prediction of Buddhahood. Thereafter, he will pass through an immeasurable, incalculable number of eons and, with his power of wisdom, he will accord with the minds of living beings in order to benefit them everywhere throughout the ineffably ineffable worlds in the ten directions. Before long he will sit in a bodhimandala, subdue the demonic armies, accomplish Supreme Enlightenment, and turn the wonderful wheel of the Dharma. He will cause living beings in worlds as numerous as fine dust-motes of dust in all the Buddha fields to develop bodhicitta, the awakening mind. He will teach and transform them, in accordance with their inclinations and basic natures, and will bring them to fruition in their enlightenment. Until the oceans of future eons are emptied, he will greatly benefit all living beings. Good people, harbor no doubts about the merits and virtues obtained by living beings who hear and believe in these great kings of vows. Reverently accept them; after accepting them, you should be able to read them; after becoming able to read them, you should be able to recite them aloud; and after becoming able to recite them aloud, you should be able to maintain them, to the extent that you can write them out and extensively explain them to others. Then, in a single thought, my practices and vows will be fulfilled. 236

The blessings that one will thus obtain are immeasurable and boundless. One will be able to rescue living beings from the great sea of afflictions and suffering, releasing them from their bondage to be reborn in Amitabha's Land of Supreme Bliss.”

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24. Amita Sutra

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The Array of Wondrous Qualities Adorning the Land of Bliss PREAMBLE The Setting and the Audience 1. This I have heard. At one time the Blessed One, the Buddha Shakyamuni, was staying near the city of Shravasti, in the cloistered garden that the generous Anathapindada gave to the Buddhist Order in Prince Jeta’s grove. He was staying there with a large gathering of monks numbering one thousand two hundred fifty. These monks were well known for their extraordinary powers. They were true elders, great disciples. They had all achieved the highest degree of sainthood, that of an Arhat. 2. Among these Arhats surrounding the Blessed One were the elder Shariputra and his close friend Maudgalyayana the Great. Kashyapa the Great was also among them, and Kapphina the Great, Katyayana the Great, and Kaushthila the Great. Also among these monks were Revata and Shuddhi-panthaka, and the Buddha’s half-brother Nanda, and his cousin and closest disciple, Ananda, as well as Rahula, the Buddha’s son. Present there was also Gavampati, and Bharadvaja, Kalodayin, Vakkhula, and Aniruddha. These and other, many more, great disciples accompanied the Buddha at that time. 3. And the Buddha was accompanied by many of those magnificent human beings well advanced on their way to full awakening, those

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who are called bodhisattvas or mahasattvas. For instance, the Bodhisattva Manjushri, the Prince of Dharma, was present in that assembly—and so was the bodhisattva who is the future Buddha of our age, the Bodhisattva Maitreya, who is called Invincible. And the bodhisattvas Gandhahastin, Nityodyukta, and Anikshiptadhura were there. These and other, many more, bodhisattvas or mahasattvas accompanied the Buddha at that time. 4. Also present were Shakra, known also as Indra as the Saha World. These and other heavenly beings—many hundreds of thousands of millions—accompanied the Buddha at that time. THE MAIN DISCOURSE The Land of Bliss 5. Then, the Blessed One addressed the reverend Shariputra, saying: “To the west of us, Shariputra, a hundred thousand million Buddha fields from where we are, there is a world called the Land of Bliss. At this very moment, the Tathagata, Arhat, perfect and full Buddha called Amitayus lives in that Buddha-field; he abides and remains there, and even now continues to teach the Dharma in that field. 6. “Now, what do you think, Shariputra: Why is that world called the ‘Land of Bliss’? Shariputra, physical and mental pains are unknown to the living beings that inhabit the world called the ‘Land of Bliss’; on the contrary, they only experience conditions of boundless happiness. This is why what world is called the ‘Land of Bliss.’ 7. “Furthermore, Shariputra, the world known as the Land of Bliss 239

is adorned and enclosed on every side by seven railings and seven rows of palm trees, all decked with nets of tinkling bells. It is made colorful and attractive by four precious substances, namely, gold, silver, emerald, and rock crystal. “This is how that Buddha-field is adorned, Shariputra, with such a panoply of the wondrous qualities of Buddha fields. 8. “Furthermore, Shariputra, in the world known as the Land of Bliss there are lotus ponds, all made of seven precious substances, namely, god, silver, emerald, rock crystal, red pearl, sapphire, and mother of pearl as the seventh. These ponds are brimming with water that is cool, clear, sweet, light, soft, free from odor, free from disease, refreshing, and invigorating. In each of these ponds the bottom slopes gently along the shore, so that the water reaches the right depth in every bathing spot and a crow could drink from the edge of the pond. The bottom of each pond is covered with golden sand. And all around on each of the four sides of these lotus ponds four sets of stairways descend into the pools. These stairways are colorful, elegant, and made of four precious substances, namely, gold, silver, emerald, and rock crystal. And on every side of these lotus ponds grow gem trees, colorful and graceful, made from seven precious substances, namely, gold, silver, emerald, rock crystal, red pearl, sapphire, and mother of pearl as the seventh. “And in those lotus ponds grow lotus flowers. Some are blue—intensely blue, or with a blue sheen, or with a tinge of blue. Some are yellow—intensely yellow, or with a yellow sheen, or with a tinge of yellow. Some are red—intensely red, ore with a red sheen, or with a tinge of red. Some are white—intensely white, with a white sheen, or with a tinge of white. Some are multicolored—intensely 240

multicolored, with a sheen of many color, or with a tinge of many colors. And these lotus blossoms are as wide as chariot wheels. “This is how that Buddha-field is adorned, Shariputra, with such a panoply of the wondrous qualities of Buddha fields. 9. “Furthermore, Shariputra, in that Buddha-field one hears heavenly musical instruments constantly being played. And the ground all around is golden in color, pleasant to look at. And in that Buddha-field a shower of heavenly coral-tree blossoms pours down three times every day and three times every night. And the living beings who are born there travel before their forenoon meal to other worlds, where they worship a hundred thousand million Buddhas, and then return to their own world, the Land of Bliss, in time for the afternoon nap, having showered a hundred thousand million flowers upon each one of those Buddhas. “This is how that Buddha-field is adorned, Shariputra, with such a panoply of the wondrous qualities of Buddha fields. 10. “Furthermore, Shariputra, in that Buddha-field wild geese, curlews, and peacocks gather three times every night and three times every day to sing in chorus, each singing with a different voice. And as they sing, one hears that their voices proclaim Buddhist virtues, such as the five spiritual faculties, the five spiritual powers, and the seven elements of awakening. When human beings in that world hear these sounds, their thoughts turn to the Buddha, their thoughts turn to the Buddha’s teaching, the Dharma, the their thoughts turn to the Buddha’s Order, the Sangha. 11. “Now, Shariputra, what do you think? Are these birds born from

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other birds? You could not consider this possible. Why? Because even the names of the hells, the names of animal rebirths, and the name “Realm of Yama, the King of Death’ are unknown in that Buddha-field—let alone actual birth in any of these forms. Rather, those flocks of birds gather there to sing with the voice of the Dharma only because they have been created magically by the Buddha who presides in that field, the Tathagata Amitayus. “This is how that Buddha-field is adorned, Shariputra, with such a panoply of the wondrous qualities of Buddha fields. 12. “Furthermore, Shariputra, when the rows of palm trees and nets of tinkling bells in that Buddha-field sway in the wind, a sweet and enrapturing sound issues from them. This concert of sounds is, Shariputra, like a set of heavenly cymbals, with a hundred thousand million playing parts—when these cymbals are played by expert musicians, a sweet and enrapturing sound issues from them. In exactly the same way, a sweet and enrapturing sound proceeds from those rows of palm trees and those nets of tinkling bells when they sway in the wind. When human beings in that world hear this sound, they remember the Buddha and feel his presence in their whole body, they remember the Dharma and feel its presence in their whole body, and they remember the Sangha and feel its presence in their whole body. “This is how that Buddha-field is adorned, Shariputra, with such a panoply of wondrous qualities of Buddha fields. The Buddha Presiding Over the Land of Bliss 13. “Now, what do you think, Shariputra? Why is that Tathagata called Amitayus, or ‘Measureless Life-span’? Now, Shariputra, the

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length of that Tathagata’s life and of the human beings in that Buddha-field is immeasurable. This is why that Tathagata s called Amitayus, ‘Measureless Life-span.’ “And ten cosmic ages have passed, Shariputra, since this Tathagata awoke to unsurpassable, perfect, and full awakening. 14. “What do you think, Shariputra? Why is this Tathagata called Amita, or ‘Measureless Light’? Now, Shariputra, the light of this Tathagata spreads unimpeded over all Buddha fields. This is why this Tathagata is called Amita, ‘Measureless Light.’ The Inhabitants of the Land of Bliss 15. “And, Shariputra, this Tathagata is surrounded by an immeasurable assembly of disciples, who are all pure Arhats and whose number is impossible to count. “This is how that Buddha-field is adorned, Shariputra, with such a panoply of wondrous qualities of Buddha fields.” 16. “Furthermore, Shariputra, those sentient beings who are reborn in the Buddha-field of the Tathagata Amitayus as pure bodhisattvas who will not fall back and will be separated from awakening by only one birth—the number of these bodhisattvas, Shariputra, is not easy to reckon. One can only approximate their numbers by saying that they are immeasurable and countless. EXHORTATION 17. “Now, Shariputra, sentient beings should set their minds on rebirth in that Buddha-field. Why? Because there they will meet persons like themselves, who practice the good. For, Shariputra, living beings are not reborn in that Buddha-field of the Tathagata 243

Amitayus as the result of an inferior root of merit. 18. “Shariputra, those sons or daughters of good families who will hear the name of the blessed Amitayus, the Tathagata, and then will bring it to mind, and will keep it in mind without distraction for one night, or two, or three, four, five, six, or seven nights—they will be met by the Tathagata at the moment of their death. When the moment of death approaches for one of these sons or daughters of good families, Amitayus the Tathagata, surrounded by an assembly of disciples and at the head of host of bodhisattvas, will stand before this son or daughter, and this son or daughter will die with a mind that is free from distorted views. After they die, they will be reborn in the Land of Bliss, in the Buddha-field of Amitayus the Tathagata.” 19. “Therefore, Shariputra, as I understand well the meaning of this, I declare: ‘Sons and daughters of a good family should direct their thoughts earnestly towards rebirth in that Buddha-field.’” CONFIRMATION All Buddhas Praise Their Fields 20. “Shariputra, in the same way that I now praise that Buddhafield, the Land of Bliss, other Buddhas, blessed ones, in the eastern regions of the universe, praise their fields—Buddhas equal in number to the grains of sand in all the Ganges rivers in every world in the eastern regions of the universe. Led by the Tathagata Akshobhya, the Tathagata Meru-dhvaja, the Tathagata Maha-meru, the Tathagata Meru-prabhasa, and the Tathagata Manju-dhvaja, each one of these Buddhas covers his own Buddha-field with his tongue 244

and then reveals all that is in it. You should place your trust in this discourse on the Dharma, called ‘Embraced by All Buddhas,’ which extols inconceivable wondrous qualities. 21. “In the same manner, other Buddhas, blessed ones, in the southern regions of the universe, praise their fields—Buddhas equal in number to the grains of sand in all the Ganges rivers in every world in the southern regions of the universe. Led by the Tathagata Candra-suryapra-dipa, the Tathagata Meru-pradipa, and the Tathagata Ananta-virya, each covers his own Buddha-field with his tongue and then reveals all that is in it. You should place your trust in this discourse on the Dharma, called ‘Embraced by All Buddhas,’ which extols inconceivable qualities. 22. “In the same manner, other Buddhas, blessed ones, in the western regions of the universe, praise their fields—Buddhas equal in number to the grains of sand in all the Ganges rivers in every world in the western regions of the universe. Led by the Tathagata Amitayus, the Tathagata Amita-skandha, the Tathagata Amitadhvaja, the Tathagata Maha-prabha, the Tathagata Maha-ratna-ketu, and the Tathagata Shuddha-rashmi-prabha, each covers his own Buddha-field with his tongue and then reveals all that is in it. You should place your trust in this discourse on the Dharma, called ‘Embraced by All Buddhas,’ which extols inconceivable qualities. 23. “In the same manner, other Buddhas, blessed ones, in the northern regions of the universe, praise their fields—Buddhas equal in number to the grains of sand in all the Ganges rivers in every world in the northern regions of the universe. Led by the Tathagata 245

Dundu-bhisvara-nirghosha, the Tathagata Dush-pradharsha, the Tathagata Prabhakara, each covers his own Buddha-field with his tongue and then reveals all that is in it. You should place your trust in this discourse on the Dharma, called ‘Embraced by All Buddhas,’ which extols inconceivable qualities. 24. “In the same manner, other Buddhas, blessed ones, in the lower regions of the universe, praise their fields—Buddhas equal in number to the grains of sand in all the Ganges rivers in every world in the lower regions of the universe. Led by the Tathagata named Shiksha, the Tathagata Yashas, the Tathagata Yashah-prabhasa, the Tathagata Dharma, the Tathagata Dharma-dhara, and the Tathagata Dharma-dhvaja, each covers his own Buddha-field with his tongue and then reveals all that is in it. You should place your trust in this discourse on the Dharma, called ‘Embraced by All Buddhas,’ which extols inconceivable qualities. 25. “In the same manner, other Buddhas, blessed ones, in the higher regions of the universe, praise their fields—Buddhas equal in number to the grains of sand in all the Ganges rivers in every world in the higher regions of the universe. Led by the Tathagata Brahmadhosha, the Tathagata Nakshatra-raja, the Tathagata Indra-ketudhvaja-raja, the Tathagata Gandhottama, the Tathagata Gandhaprabhasa, the Tathagata Maharci-skandha, the Tathagata Ratnakusuma-sampush-pita-gatra, the Tathagata Shalendra-raja, the Tathagata Ratnot-palashri, the Tathagata Sarvar-thadarsha, and the Tathagata Sumeru-kalpa, each covers his own Buddha-field with his tongue and then reveals all that is in it. You should place your trust in this discourse on the Dharma, called ‘Embraced by All Buddhas,’ 246

which extols inconceivable qualities.” TRUST, COMMITMENT, EMBRACING Exhortation by Sakyamuni 26. “Now what do you think about this, Shariputra, why is that discourse on the Dharma called ‘Embraced by All Buddhas’? Those sons or daughters of a good family who hear the name of this discourse on the Dharma and remember the names of these Buddhas, blessed ones, will all be embraced by all these Buddhas and will never retreat in their pursuit of unsurpassable, perfect, and full awakening. Therefore, Shariputra, believe in me, and believe in these Buddhas, blessed ones; place your trust in us, and do not doubt us.” Benefits of the Vow 27. “Those sons or daughters of a good family, Shariputra, who have set their minds on rebirth in the Buddha-field of Amitayus, the Blessed One, the Tathagata, or those who are now setting their minds, or will set their minds, on such rebirth, they will never retreat in their pursuit of unsurpassable, perfect, and full awakening; they have been reborn, are now being reborn, or will be reborn in that Buddha-field. Therefore, Shariputra, sons or daughters of good families who have faith should actively direct their thoughts towards rebirth in that Buddha-field.” Exhortation by All Buddhas: The Buddha’s Task 28. “And, Shariputra, just as I at present here extol the inconceivable wondrous qualities of other Buddhas, blessed ones, so in the same manner, Shariputra, all those other Buddhas, blessed ones, extol 247

these inconceivable wondrous qualities of mine, saying: ‘A most difficult task has been accomplished by the Blessed One, Shakyamuni, the Sage of the Shakyas, the Monarch of the Shakyas. After he awakened to unsurpassable, perfect, and full awakening in this Saha World, he taught a Dharma that the whole world was reluctant to accept, at a time when the cosmic age was in a period of decay, when living beings were in a period of decay, when views and opinions corrupted human beings, when the length of human life had declined, when the afflictions vitiated human beings.’ 29. “This was, even for me, Shariputra, a most difficult task, namely, that after I awakened to unsurpassable, perfect, and full awakening in this Saha World, I taught a Dharma that the whole world was reluctant to accept, at a time when living beings were in a period of decay, when views and opinions corrupted human beings, when the afflictions vitiated human beings, when the length of human life had declined, when the cosmic age was in a period of decay.” CODA 30. This was spoken by the Blessed One. The reverend Shariputra, and the bodhisattvas, and the whole world as well—including its gods, humans, asuras, and heavenly gandharvas musicians—felt enraptured, and they rejoiced at the words spoken by the Blessed One.

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Sources [1] Vinaya Mahavagga II, 20-21 [2] Plum Village Chanting and Recitation Book, compiled by Monks and Nuns of Plum Village Staff, Parallax Press, 2001 [3] Sutta Nipata I.8 [4] Dhammapada 1 [5] Manorathapurani: Buddhaghosa’s Commentary on the Anguttara Nikaya [6] SN 56:11: Dhamma-cakkappavattana Sutta; V 420-24 [7] MN 99: Subha Sutta; II 206-8 [8] Last Days of the Buddha: Mahaparinibbana Sutta, translated by Sister Vajira & Francis Story, Buddhist Publication Society, 1998 [9] The Vimalakirti Sutra, translated by Burton Watson, Columbia University Press, 2000 [10] Vajra Prajnaparamita Sutra, translated from the Chinese Version of Kumarajiva, Buddha’s Light Publishing, 2006 [11] The Threefold Lotus Sutra: innumerable meanings : the Lotus flower of the wonderful law : meditation on the Bodhisattva universal virtue, translated by Bunnô Katô, William Edward Soothill, Kojiro Miyasaka Contributor Yoshiro Tamura, Weatherhill, 1975 [12] The Chapter 25 of the Lotus Sutra [13] Avatamsaka Sutra Volume 40, translated into Chinese in the T'ang dynasty by Tripitaka Dharma Master Prajna of Kubha. [14] Land of Bliss: The Paradise of the Buddha of Measureless Light : Sanskrit and Chinese Versions of the Sukhâvatîvyûha Sutras, translated by Luis O. Gómez, University of Hawaii Press, 1996