THE MAHĀPARINIRVĀṆA SŪTRA
Chinese translation: By Tripiṭaka Master Dharmakṣema during the Northern Liang dynasty.
Volume I
Chapter 1: Lifespan (Part 1)
Thus have I heard:
At one time, the Buddha was staying with eighty billion hundred thousand great bhikṣus in the Twin Śāla Grove by the Ajitavatī River, in the land of the Mallas near the city of Kuśinagara.
It was the fifteenth day of the second lunar month. As the Blessed One was about to enter Nirvāṇa, by his supernatural power he emitted a great sound that resounded everywhere, reaching even the Highest Heaven. According to the language of each kind of being, he proclaimed to all sentient beings:
“The Tathāgata, the Worthy One, the Perfectly Enlightened One, loves all beings, protects all beings, and regards all beings equally, just as he regards Rāhula. He is the refuge, the home, and the shelter to which beings may return. Today, the Greatly Awakened World-Honored One is about to enter Nirvāṇa. If any sentient being still has any doubts, they should now ask. This is the final opportunity to do so.”
Then, at daybreak, rays of many colors—blue, yellow, red, white, and hues like agate and crystal—shone forth from the face of the Tathāgata, illuminating the entire three-thousand great-thousand world system and extending throughout the ten directions. All beings in the six realms who encountered this light had their afflictions and karmic defilements completely eradicated.
When these beings saw and heard this, they were overwhelmed with grief and cried out in lamentation:
“Alas! Where is our compassionate father now? How painful! How sorrowful!”
They tore at their hair, beat their chests, and wailed. Some trembled violently; others sobbed uncontrollably. At that moment, the great earth, the mountains, and the seas all shook. The beings said to one another:
“We must restrain our grief. Let us quickly go to the land of the Mallas at Kuśinagara, where the Tathāgata is, bow before him respectfully, and implore him not to enter Nirvāṇa but to remain in the world for one kalpa, or at least for less than one kalpa.”
Holding one another’s hands, they lamented:
“The world is empty! Beings have exhausted their merit, and evil karma is increasing. Before long, the Tathāgata Buddha will enter Nirvāṇa. Hurry! Hurry!”
They also said:
“The world is empty! The world is empty! From now on we shall have no protector, no one worthy of reverence. We shall be orphaned and destitute. Once the Unsurpassed World-Honored One is gone, if doubts arise, to whom shall we turn?”
At that time, countless great disciples, including the Venerable Mahākātyāyana, the Venerable Bakkula, the Venerable Upananda, and many other great bhikṣus, beheld the Buddha’s radiance. Their bodies trembled and shook uncontrollably. Unable to compose themselves, their minds became confused and distressed. They cried aloud, expressing every manner of grief.
There were also eighty hundred thousand bhikṣus, all Arhats, whose minds were completely liberated. They had accomplished what was to be done, abandoned all afflictions, subdued their faculties, and were like mighty dragon kings endowed with great spiritual power. They had attained the wisdom of emptiness and fulfilled their own liberation. Like sandalwood trees among sandalwood trees, or a lion among lions, they possessed immeasurable virtues and were all true disciples of the Buddha.
Early that morning, as the sun had just risen, they arose from their dwellings and were brushing their teeth with willow twigs when they encountered the Buddha’s radiance. They urged one another:
“Quickly rinse your mouths and wash your hands!”
Having said this, they shuddered; every hair stood on end, and their entire bodies turned crimson like the blossoms of the palāśa tree. Tears streamed from their eyes, and they were overcome with sorrow. Yet, wishing to benefit and bring peace to all beings, to perfect the supreme practice of the Great Vehicle, to reveal the Tathāgata’s secret skillful means, to ensure that the Dharma would not perish, and to establish the causes and conditions for teaching sentient beings, they hurried to the Buddha, bowed at his feet, circumambulated him hundreds of thousands of times, respectfully joined their palms, and then sat to one side.
There were also the laywoman Gautamī, the bhikṣuṇī Śānta, the bhikṣuṇī Upanandā, the bhikṣuṇī Sāgaramati, and sixty billion other bhikṣuṇīs. All of them were great Arhats whose defilements had been extinguished. Their minds were liberated, their tasks completed, their afflictions abandoned, and their faculties subdued. Like mighty dragons endowed with great power, they had attained the wisdom of emptiness.
That same morning, as the sun rose, they too shuddered; every hair stood on end, and their bodies turned crimson like palāśa blossoms. All shed tears in profound sorrow. Yet, wishing to benefit beings, perfect the supreme practice of the Great Vehicle, reveal the Tathāgata’s secret expedient teachings, preserve the Dharma from extinction, and establish conditions for liberating beings, they hastened to the Buddha, bowed at his feet, circumambulated him hundreds of thousands of times, respectfully folded their hands, and sat to one side.
Among the bhikṣuṇīs were also Bodhisattva bhikṣuṇīs, great leaders among humanity, abiding on the Tenth Stage, immovable in realization. To transform sentient beings they appeared in female form, yet constantly cultivated the four immeasurable minds, possessed complete mastery of supernatural powers, and were capable of manifesting themselves as Buddhas.
There were also Bodhisattvas as numerous as the sands of the Ganges, all great leaders among humanity, abiding immovably on the Tenth Stage while skillfully manifesting various forms. Among them were Bodhisattva Ocean Virtue, Bodhisattva Inexhaustible Intention, and many others, who served as leaders of the assembly.
Their minds all revered the Great Vehicle, dwelt in the Great Vehicle, thoroughly understood it, delighted in it, and upheld it. They skillfully adapted themselves to all worldly beings and vowed to ferry across those who had not yet crossed. Through countless past kalpas they had maintained pure moral discipline and skillfully explained their practice to those who had not yet understood. They preserved the continuity of the Three Jewels so that it would never cease. In future ages they would turn the Wheel of Dharma, adorn themselves with great adornments, perfect immeasurable virtues, and regard all beings equally as an only child.
That same morning, as the sun first appeared, these great Bodhisattvas also trembled, their bodies turned crimson like palāśa blossoms, and tears streamed down their faces in overwhelming grief. Yet, wishing to perfect the unsurpassed practice of the Great Vehicle, reveal the Tathāgata’s secret skillful means, preserve the Dharma of the World-Honored One from interruption, and create conditions for teaching beings, they hurried to the Buddha, bowed at his feet, circumambulated him hundreds of thousands of times, respectfully joined their palms, and sat to one side.
There were also laymen (upāsakas), numbering twice the sands of the Ganges, who observed the Five Precepts and were perfect in deportment. Among them were the laymen King of Stainless Renowned Virtue and Good Virtue, who were leaders of the assembly. They delighted in contemplating pairs of opposing Dharma teachings: suffering and happiness, permanence and impermanence, purity and impurity, self and non-self, reality and unreality, refuge and non-refuge, sentient beings and non-sentient beings, eternity and non-eternity, peace and non-peace, conditioned and unconditioned, cessation and non-cessation, Nirvāṇa and non-Nirvāṇa, superiority and non-superiority.
They delighted in contemplating such contrasting teachings and loved hearing the unsurpassed Dharma of the Great Vehicle. Having heard it, they were able to expound it to others. They upheld pure moral discipline, longed for the Great Vehicle, had perfected it themselves, and enabled others who longed for it to do likewise. They skillfully preserved the unsurpassed wisdom, cherished and protected the Great Vehicle, adapted themselves to the world, ferried across those not yet liberated, freed those not yet free, maintained the continuity of the Three Jewels, and in future lives would turn the Wheel of Dharma, adorning themselves with great adornments. Their minds constantly delighted in the fragrance of profound pure morality. Having perfected such virtues, they regarded all beings with great compassion, as an only child, impartially and without distinction.
That same morning, as the sun rose, wishing to prepare for the Buddha’s cremation, they brought ten thousand bundles of fragrant wood, including sandalwood, aloeswood, ox-head sandalwood, heavenly incense, and many other fragrant substances. The decorative patterns upon each bundle were adorned with the seven precious jewels and emitted marvelous radiance, like brilliantly colored paintings. Through the Buddha’s supernatural power, they shone in exquisite blue, yellow, red, and white hues, delighting all who beheld them.
The fragrant woods were soaked in perfumed oils and scented with turmeric, aloeswood, and other rare fragrances. Blue, yellow, red, and white lotus flowers were scattered over them as adornments. Five-colored banners, soft and beautiful like heavenly garments, Kauśeya silk, and Soma cloth, were hung upon them. The fragrant wood was carried on jeweled carts, each emitting blue, yellow, red, and white light. Their shafts and spokes were adorned with the seven treasures, and each was drawn by four swift horses running like the wind.
In front of each cart stood fifty beautiful jeweled banners, covered overhead with nets of pure gold. Each cart also bore fifty marvelous jeweled canopies. Garlands resembling blue, yellow, and white lotuses hung from every cart. The lotus petals were fashioned of pure gold, while their receptacles were made of diamonds. Within the flowers gathered swarms of black bees, joyfully enjoying themselves while producing wondrous sounds proclaiming impermanence, suffering, emptiness, and non-self. These sounds recounted the Bodhisattva’s former practices.
There were also songs, dances, and music from zithers, flutes, harps, panpipes, stringed instruments, and drums. Amid this music arose the cry:
“Alas! Alas! The world is empty!”
Before every cart stood an upāsaka carrying a four-jeweled incense table upon which rested blue, yellow, red, and white lotus flowers perfumed with turmeric and the finest fragrances. Wishing to make offerings to the Buddha and the Saṅgha, the upāsakas prepared every kind of food, cooked over sandalwood and aloeswood using water endowed with the eight excellent qualities. The food was delicious, containing all six flavors—bitter, sour, sweet, pungent, salty, and bland—and possessed the three proper qualities of softness, purity, and conformity with the Dharma.
Having completed these magnificent preparations, the upāsakas came to the Twin Śāla Grove in the land of the Mallas. They spread golden sand across the ground, covered it with Kālaṅga cloth, Kambala fabric, and fine silk, extending for twelve yojanas. They erected seven-jeweled lion thrones as offerings to the Buddha and the Saṅgha. These thrones were as high as Mount Sumeru. Precious banners and strings of jeweled ornaments hung from them.
Beautiful banners and canopies were suspended from every śāla tree. The trunks were anointed with the finest perfumes, and flowers were scattered among the trees.
The upāsakas reflected:
“If any sentient being lacks anything, we shall give it. If food is needed, we shall provide food; if drink is needed, drink; if a head is needed, our head; if eyes are needed, our eyes. Whatever is required, we shall give. In practicing generosity in this way, we abandon greed, anger, malice, and cruelty. We do not seek worldly merit and happiness, but only the unsurpassed pure fruit of Bodhi.”
All these upāsakas had already established themselves on the Bodhi path.
They further thought:
“Today, after the Tathāgata accepts our offering, he will enter Nirvāṇa.”
Upon thinking this, every hair on their bodies stood erect, their bodies reddened like palāśa blossoms, they were overcome with anguish, and tears poured down their faces. Carrying all their offerings—fragrant wood, banners, canopies, and food—upon jeweled carts, they hurried to the Buddha. Bowing at his feet, they presented their offerings, circumambulated him hundreds of thousands of times, cried so loudly that heaven and earth resounded, beat their chests, wept like rain, and lamented together:
“Friends! This is unbearable! The world is empty! The world is empty!”
They then prostrated before the Tathāgata and said:
“World-Honored One, we humbly pray that out of compassion you will accept this final offering from us.”
Knowing the proper time, the World-Honored One remained silent and did not accept it. They entreated him three times, yet the Tathāgata still did not accept. Unable to fulfill their wish, they were filled with sorrow and stood silently.
They were like a father whose only son suddenly dies of illness. After carrying the body to the charnel ground and returning home, he is consumed with grief and despair. The sorrow of these upāsakas was just the same. They set their offerings aside and silently withdrew to sit at one side.
There were also upāsikās, numbering three times the sands of the Ganges, who observed the Five Precepts and possessed perfect deportment. Among them were eighty-four thousand leaders such as Upāsikā Virtuous Merit, Upāsikā Garland of Virtue, and Upāsikā Viśākhā. All were capable of protecting the true Dharma.
To save countless hundreds of thousands of beings, they manifested female bodies. They despised the household life and regarded their own bodies as four poisonous snakes; as food for innumerable tiny creatures; as impure objects imprisoned within the prison of desire; as loathsome as a dead dog; as having nine openings that constantly excreted filth; as fortresses filled with blood, flesh, sinews, and bones, wrapped in a layer of skin; with arms and legs like defensive stakes, eyes like arrow slits, and the head as the palace in which the king of the mind dwells. Within this fortress lurk the four Rākṣasas of greed, lust, anger, and ignorance.
Such a bodily fortress is something the Buddhas have abandoned, yet foolish ordinary people cling to it. This body is as insubstantial as reeds, rushes, bubbles, or a banana tree. It is impermanent, changing moment by moment like lightning, a rushing stream, an illusion, waves upon water, or drawings made upon water that vanish the instant they are made. It is fragile like a great tree collapsing into a riverbank.
Before long this body will become food for jackals, wolves, crows, vultures, hawks, and hungry dogs. What wise person could delight in such a body?
One could compress the great ocean into the footprint of an ox, yet still not fully describe this body’s impermanence, impurity, and foulness. One could crush the entire earth into something as small as an apple, a mustard seed, or even a speck of dust, yet still not exhaustively describe this body’s faults and disasters.
Therefore, one should cast away this body as one spits out saliva.
For this reason, these upāsikās constantly cultivated the contemplations of emptiness, signlessness, and wishlessness. They delighted in studying and preserving the Mahāyāna scriptures, and after hearing them were able to teach them to others, thereby fulfilling their original vows. They despised the unstable female body as truly repulsive. Constantly cultivating such right contemplation, they eradicated birth and death, escaped the cycle of rebirth, longed for the Great Vehicle, perfected it themselves, enabled others to perfect it, delighted in and upheld the Great Vehicle.
Although they appeared in female form, they were in truth Bodhisattvas. They skillfully adapted themselves to the world, ferried across those not yet liberated, freed those not yet free, maintained the continuity of the Three Jewels, ensured that it would not perish, and in future ages would turn the Wheel of Dharma, adorning themselves with great adornments while steadfastly maintaining the precepts.
Having perfected such virtues, these upāsikās regarded all beings with great compassion as though they were an only child, impartially and without distinction.
That same morning, as the sun first rose, they said to one another:
“Today we should go to the Twin Śāla Grove.”
The offerings they prepared were even more abundant than those of the previous group. Bringing them all to the Buddha, they bowed at his feet, circumambulated him hundreds of thousands of times, and said:
“World-Honored One, today we have prepared offerings for the Buddha and the Saṅgha. We humbly pray that, out of compassion, you will accept them.”
The Buddha remained silent and did not consent. Unable to fulfill their wish, the upāsikās were filled with sorrow and withdrew to sit at one side.
At that time, there were as many men, women, elders, children, wives, and relatives of the Licchavis in the city of Vaiśālī, together with the relatives of the kings throughout Jambudvīpa, as numerous as the sands of the Ganges. Seeking the Dharma, they diligently cultivated moral conduct, were fully endowed with proper deportment, and subdued other schools that sought to destroy the true Dharma. They said to one another:
“We should bring out our treasures of gold and silver and give them in charity, so that the profound, sweet, and inexhaustible treasury of the true Dharma may remain forever in the world. May we always be able to study and practice it. If anyone slanders the true Dharma, may their tongue be cut out.”
They further vowed:
“If any monk destroys the precepts after leaving the household life, we will stop him and make him return to lay life. Those who delight in protecting the true Dharma, we will honor as we honor our own parents. If there is a Sangha capable of practicing the true Dharma, we will rejoice and support them with strength and influence. We will always delight in hearing the Mahāyāna scriptures, and after hearing them, we will be able to expound them extensively to others, thereby accomplishing such merits.”
Their names were Licchavi Prince Pure Immaculate Treasury, Licchavi Prince Pure Diligence, and Licchavi Prince Ever-Pure Water Virtue.
They said to one another:
“Friends, let us quickly prepare all the offerings and bring them before the Buddha.”
Each Licchavi equipped eighty-four thousand great elephants, eighty-four thousand jeweled chariots drawn by four horses, eighty-four thousand luminous wish-fulfilling jewels, bundles of heavenly wood, sandalwood, and agarwood, each numbering eighty-four thousand. Before every elephant and chariot were jeweled banners and canopies. The smallest jeweled canopy covered an entire yojana. The shortest jeweled streamer stretched thirty-two yojanas, and the shortest jeweled banner stood a hundred yojanas high.
Bringing all these offerings before the Buddha, they bowed at His feet, circumambulated Him hundreds of thousands of times, and said:
“World-Honored One, today we have prepared these offerings for You and the Sangha. We respectfully ask You to compassionately accept them.”
The Thus Come One remained silent and did not accept them.
Unable to fulfill their wish, the Licchavis became sorrowful and distressed. Through the Buddha’s spiritual power, they silently remained suspended in the air at a height of seven tāla trees above the ground.
At that time there were also five Ganges-sands’ worth of great ministers and wealthy householders, all of whom revered the Mahāyāna. Whenever followers of other teachings slandered the true Dharma, they subdued them through spiritual power, just as a hailstorm breaks grass and trees. Their names included Householder Sunlight, Householder Protector of the World, and Householder Protector of the Dharma, all foremost among them.
The offerings they prepared were five times greater than those of the previous group.
Together they came to the Twin Śāla Grove, bowed at the Buddha’s feet, circumambulated Him hundreds of thousands of times, and said:
“World-Honored One, today we have prepared abundant offerings for the Buddha and the Sangha. We respectfully ask the World-Honored One to compassionately accept them.”
The Buddha remained silent and did not accept them.
Because their wish was not fulfilled, the householders became sorrowful and dejected. Through the Buddha’s spiritual power, they remained silently suspended in the air, seven tāla trees above the ground.
Then the king of Vaiśālī, together with his queen, the women of the inner palace, the kings of Jambudvīpa except King Ajātaśatru, and the people of villages, towns, and cities also came. These kings, among whom King Moon Immaculate was foremost, all prepared their four divisions of troops to visit the Buddha. Each king was accompanied by one hundred and eighty myriads of millions of subjects and attendants.
Their military chariots were drawn by elephants and horses. The elephants had six tusks, and the horses ran as swiftly as the wind.
Their offerings were six times greater than those of the previous groups. The smallest jeweled canopy extended eight yojanas, the shortest streamer sixteen yojanas, and the shortest jeweled banner thirty yojanas.
These kings all abided in the true Dharma, despised false teachings, revered and delighted in the Mahāyāna, and loved all beings as if they were their only child. The fragrance of the food and drink they brought spread throughout four yojanas.
Early that same morning, just as the sun was rising, they brought these supreme offerings to the Buddha in the Twin Śāla Grove and said:
“World-Honored One, we have prepared these offerings for the Buddha and the Sangha. We respectfully ask the World-Honored One to compassionately accept this final offering from us.”
Knowing the proper time, the Thus Come One still did not accept them.
The kings failed to fulfill their wish, became deeply sorrowful, and withdrew to sit at one side.
There were also seven Ganges-sands’ worth of queens of the various kings, excluding the queen of King Ajātaśatru. Wishing to save living beings, they manifested female bodies. They constantly contemplated the actions of the body and cultivated their minds through the teachings of emptiness, signlessness, and wishlessness.
Their names included Queen Wonder of the Three Realms, Queen Virtuous Love, and others.
These queens all abided in the true Dharma, practiced the precepts, possessed perfect deportment, and loved all beings as an only child.
They said to one another:
“Now let us quickly go before the World-Honored One.”
They prepared offerings seven times greater than those of the previous groups, including incense, flowers, jeweled banners, silk fabrics, canopies, streamers, and exquisite foods. The smallest jeweled canopy extended sixteen yojanas, the shortest streamer thirty-six yojanas, and the shortest jeweled banner sixty-eight yojanas. The fragrance of their food spread for eight yojanas.
They brought these offerings before the Thus Come One, bowed at His feet, circumambulated Him hundreds of thousands of times, and said:
“World-Honored One, we have prepared these offerings for the Buddha and the Sangha. We respectfully ask You to compassionately accept this final offering from us.”
The Thus Come One, knowing the proper time, remained silent and did not accept them.
The queens failed to fulfill their wish. Filled with grief, they tore their hair, beat their breasts, and wept loudly, like mothers who had just buried their beloved child. They then silently withdrew and stood at one side.
At that time there were also eight Ganges-sands’ worth of heavenly maidens, among whom Heavenly Maiden Wide Vision was foremost. She said:
“Sisters, look! Those great assemblies have prepared the finest offerings for the Buddha and the Sangha. We too should prepare the finest offerings for the Thus Come One. After accepting them, the Thus Come One will enter Nirvāṇa. Sisters, Buddhas and Thus Come Ones are exceedingly rare in the world, and the opportunity to make the final offering to them is even rarer. If the Buddha enters final extinction, this world will become empty.”
These heavenly maidens delighted in the Mahāyāna, wished to hear it, and after hearing it, were able to expound it broadly to others. They longed for the Mahāyāna, had already perfected themselves, and could also enable others who longed for it to become fulfilled, while preserving the Mahāyāna.
Whenever followers of other teachings envied the Mahāyāna, they could shatter them like hail breaking grass and trees. They upheld the precepts, possessed perfect deportment, skillfully adapted themselves to all worldly circumstances, delivered those not yet delivered, liberated those not yet liberated, and in future ages would turn the Wheel of Dharma, continue the lineage of the Three Jewels without interruption, cultivate the Mahāyāna, and adorn themselves with great adornments.
Having accomplished immeasurable merits, they loved all beings equally as an only child.
That same morning, at sunrise, the heavenly maidens brought celestial fragrant woods far superior to those of the human world. Their fragrance could eliminate every foul odor and impurity in the world. They also brought white chariots, white canopies, and chariots drawn by four white horses.
Each chariot was covered with white curtains adorned with golden bells. They brought incense, flowers, banners, jeweled canopies, exquisite foods, every kind of music, and lion thrones whose four legs were entirely made of blue lapis lazuli.
Behind every throne was a jeweled couch made of the seven precious substances. Before every throne stood golden seats. Lampstands made of the seven jewels held jewel-lights, while beautiful heavenly flowers were scattered across the ground.
After arranging these offerings, their hearts were filled with sorrow. Shedding tears in deep anguish, they sought the welfare and happiness of all beings, the fulfillment of the supreme practice of emptiness in the Mahāyāna, the revelation of the Thus Come One’s secret skillful means, and the preservation of the Buddha’s teaching without interruption.
They approached the Buddha, bowed at His feet, circumambulated Him hundreds of thousands of times, and said:
“World-Honored One, we beg You, out of compassion, to accept this final offering from us.”
Knowing the proper time, the Thus Come One remained silent and did not accept them.
Unable to fulfill their wish, the heavenly maidens were filled with grief and quietly withdrew to one side.
Then there were nine Ganges-sands’ worth of Dragon Kings from the four directions, among whom Dragon King Vāsuki, Dragon King Nanda, and Dragon King Upananda were foremost.
Early that same morning, at sunrise, the Dragon Kings prepared offerings surpassing those of gods and humans and brought them before the Buddha. Bowing at His feet, they circumambulated Him hundreds of thousands of times and said:
“World-Honored One, we respectfully ask You to compassionately accept this final meal from us.”
Knowing the proper time, the Thus Come One remained silent and did not accept them.
The Dragon Kings failed to fulfill their wish, became deeply sorrowful, and withdrew to one side.
There were also ten Ganges-sands’ worth of kings of spirits and demons, among whom King Vaiśravaṇa was foremost.
They said to one another:
“Friends, today let us quickly go before the Thus Come One.”
They prepared offerings surpassing those of the Dragon Kings, brought them before the Buddha, bowed at His feet, circumambulated Him hundreds of thousands of times, and said:
“We respectfully ask the Thus Come One to compassionately accept this offering from us.”
Knowing the proper time, the Thus Come One remained silent and did not accept them.
The spirits and demons failed to fulfill their wish, became deeply sorrowful, and withdrew to sit at one side.
At that time, there were also twenty Ganges-sands’ worth of Garuḍa kings, with King Hatred-Subduing Bird as their leader.
There were also thirty Ganges-sands’ worth of Gandharva kings, with King Nārada as their leader.
There were also forty Ganges-sands’ worth of Kinnara kings, with King Good Vision as their leader.
There were also fifty Ganges-sands’ worth of Mahoraga kings, with King Great Good Vision as their leader.
There were also sixty Ganges-sands’ worth of Asura kings, with King Yambari as their leader.
There were also seventy Ganges-sands’ worth of Dānava kings, with King Stainless, King River Water, and King Batti-datta as their leaders.
There were also eighty Ganges-sands’ worth of Rākṣasa kings, with King Fearless as their leader. These kings had abandoned evil thoughts, no longer ate human flesh, and had developed compassion toward those they had once hated. Although their bodies were extremely ugly, through the Buddha’s divine power they all became beautiful.
There were also ninety Ganges-sands’ worth of forest spirit kings, with King Delightful Fragrance as their leader.
There were also one thousand Ganges-sands’ worth of mantra-holding kings, with King Great Illusory Mantra Holder as their leader.
There were also one hundred million Ganges-sands’ worth of lustful ghosts, with King Good Vision as their leader.
There were also one hundred billion Ganges-sands’ worth of heavenly beings, celestial maidens, Lambā, Utpalā, Dīlītriêm, and Viśākhā as their leaders.
There were also one thousand billion Ganges-sands’ worth of ghost kings, with King White Dampness as their leader.
There were also one thousand billion Ganges-sands’ worth of heavenly sons and heavenly kings, including the Four Heavenly Kings.
There were also one hundred thousand billion Ganges-sands’ worth of wind deities from the four directions, whose winds blew through the trees so that flowers fell throughout the Śāla Grove, whether in season or out of season.
There were also one hundred thousand billion Ganges-sands’ worth of cloud gods and rain gods, all thinking: “When the Tathāgata enters Nirvāṇa and His body is cremated, we will pour down rain to extinguish the flames. When the great assembly suffers from heat and sorrow, we will bring them coolness.”
There were also twenty Ganges-sands’ worth of elephant kings, with Great Fragrance Elephant King, Rāhu Elephant King, Golden Elephant King, Sweet Flavor Elephant King, Fragrant-Eyed Elephant King, and Fragrant Desire Elephant King as their leaders. They all revered and delighted in the Great Vehicle, knowing that the Buddha would soon enter Nirvāṇa. They uprooted immeasurable and boundless beautiful lotus flowers, brought them before the Buddha, bowed at His feet, and then stood respectfully to one side.
There were also twenty Ganges-sands’ worth of lion kings, with Lion’s Roar King as their leader. They bestowed fearlessness upon all beings, brought flowers and fruits before the Buddha, bowed at His feet, and then stood respectfully to one side.
There were also twenty Ganges-sands’ worth of bird kings, including ducks, wild geese, mandarin ducks, sparrows, as well as Gandharva birds, Kalaviṅka birds, Cù Dục birds, parrots, Kauśila birds, Bahijia birds, Kalaviṅka birds, Kỳ-bà-kỳ-bà birds, and many others. All these birds brought flowers and fruits to the Buddha, bowed at His feet, and then flew to perch at one side.
There were also twenty Ganges-sands’ worth of buffaloes, cows, and goats that came before the Buddha and produced fragrant, exquisite milk that flowed into the streams, ditches, and pits of the city of Kuśinagara. Its color, fragrance, and taste were all perfect. Having done this, they withdrew and stood to one side.
There were also twenty Ganges-sands’ worth of immortal sages from the four continents, with the Sage Forbearance as their leader. They brought incense, flowers, and sweet fruits before the Buddha, bowed at His feet, circumambulated Him three times, and said: “World-Honored One! Please, out of compassion, accept this final offering from us.” The Tathāgata knew the time but remained silent and did not accept it. The sages, unable to fulfill their wish, were saddened and withdrew to one side.
There were also all the queen bees throughout Jambudvīpa, with Queen Wonderful Voice as their leader. They brought every kind of flower before the Buddha, bowed at His feet, circled Him once in flight, and then settled at one side.
At that time, all the bhikṣus and bhikṣuṇīs throughout Jambudvīpa gathered together, except for the two assemblies of the Venerable Mahākāśyapa and the Venerable Ānanda.
There were also immeasurable and countless Ganges-sands’ worth of mountains throughout Jambudvīpa and the entire world, with Mount Sumeru as their leader. These mountains were magnificently adorned with dense forests, flourishing trees, intertwined branches that shaded the sunlight, and every variety of beautiful flowers. Dragon springs gushed forth crystal-clear, fragrant, refreshing water. Heavenly beings, spirits, dragons, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas, and immortal masters of incantations all performed music. Such multitudes filled the entire region. The mountain spirits also came before the Buddha, bowed at His feet, and then stood respectfully to one side.
There were also countless Ganges-sands’ worth of deities of the four great seas and river gods, possessing great majesty and supernatural powers. They prepared offerings twice as magnificent as those before them. The radiance of these deities, together with the lights and music of the celestial performers, outshone the sun and the moon. They scattered Champaka flowers upon the Hiraṇyavatī River, then came before the Buddha, bowed at His feet, and stood respectfully to one side.
At that time, the Śāla Grove in the city of Kuśinagara turned white like white cranes. In the sky there spontaneously appeared pavilions made of the seven precious substances, exquisitely carved with distinct patterns. Railings around them were adorned with various jewels. Beneath the lecture hall were many streams and bathing pools, filled with the most beautiful lotus flowers. It resembled Uttarakuru in the north, or the Garden of Delight in the Trāyastriṃśa Heaven. Thus the Twin Śāla Grove became adorned with every kind of ornament pleasing to the eye. Likewise, the gods, humans, and Asuras all witnessed the signs of the Tathāgata’s impending Nirvāṇa, and they were all sorrowful and joyless.
At that time, the Four Heavenly Kings and Śakra Devānām Indra said together: “Look at how the gods, humans, and Asuras have prepared abundant offerings for the Buddha’s final worship. We too should make such offerings. If we are able to make this final offering, we will easily perfect the Pāramitā of Generosity.”
Then the Four Heavenly Kings prepared offerings surpassing those made by all who had come before. They brought Mandāra flowers, Mahāmandāra flowers, Gajilūgā flowers, Mahāgajilūgā flowers, Mañjūṣā flowers, Mahāmañjūṣā flowers, Tānḍanika flowers, Mahātāṇḍanika flowers, Delight flowers, Great Delight flowers, Samantabhadra flowers, Great Samantabhadra flowers, Timely flowers, Great Timely flowers, Fragrant City flowers, Great Fragrant City flowers, Joyful flowers, Great Joyful flowers, Desire-Awakening flowers, Great Desire-Awakening flowers, Fragrant Intoxication flowers, Great Fragrant Intoxication flowers, Universal Fragrance flowers, Great Universal Fragrance flowers, Heavenly Golden Leaf flowers, Dragon flowers, Pārijāta flowers, Kubera flowers, together with every kind of the finest food. They bowed at the Buddha’s feet, and their radiance outshone the light of the moon. They offered all these gifts to the Buddha. The Tathāgata knew the time but remained silent and did not accept them. Their wish unfulfilled, the heavenly beings became sorrowful and distressed, and withdrew to one side.
At that time, **Śakra Devānām Indra** together with the devas of the **Trāyastriṃśa Heaven** prepared offerings far more abundant than those of all who had come before. They also brought many kinds of flowers as previously described, whose fragrance was incomparably delightful. They even brought great and small celestial mansions, bowed at the Buddha’s feet, and said:
“World-Honored One! We greatly delight in supporting the Mahāyāna. We beseech Your compassion to accept our offering of food.”
The Buddha knew the proper time, yet remained silent and did not accept it. The devas led by Śakra were unable to fulfill their wish, felt deeply sorrowful, and withdrew to one side.
Then the devas of the **Six Desire Heavens** prepared offerings even greater than those before them. They brought banners and jeweled canopies. Even the smallest jeweled canopy covered the four continents, and the shortest banner reached as high as the Heaven of Freedom. A gentle breeze caused the banners to emit exquisite, wondrous sounds. They also brought the finest foods, came before the Buddha, bowed at His feet, and said:
“World-Honored One! We humbly beg the Thus Come One to compassionately accept this, our final offering.”
The Thus Come One knew the proper time, remained silent, and did not accept it. The devas failed to achieve their wish, were filled with grief, and withdrew to one side.
The devas of the **Highest Heaven (Bhavāgra)** together with the assemblies of Brahmā also gathered there. At that time, the **Great Brahmā King** and the other Brahmās radiated light from their bodies that illuminated the four continents, causing the brilliance of the heavenly beings, the moon, and the sun in the Desire Realm to fade. They carried silken banners and streamers, the shortest of which stretched from the palace of Brahmā to the grove of sāla trees. They came, bowed at the Buddha’s feet, and said:
“World-Honored One! We humbly beseech the Thus Come One to compassionately accept this, our final offering.”
The Thus Come One knew the proper time, remained silent, and did not accept it. The Brahmās could not fulfill their wish, sorrowfully withdrew, and stood to one side.
Then the **Asura King Vemacitra**, together with countless great retinues of asuras, whose bodily radiance surpassed even that of the Brahmās, arrived carrying silk banners, streamers, and jeweled canopies, the smallest of which covered a thousand worlds. They also brought the finest delicacies, came before the Buddha, bowed at His feet, and said:
“We humbly beseech the Thus Come One to compassionately accept this, our final offering.”
The Buddha knew the proper time, remained silent, and did not accept it. The asuras failed in their wish, grieved deeply, and withdrew to one side.
At that time, **Māra Pāpīyān**, lord of the Desire Realm, together with immeasurable, innumerable, boundless attendants, devas, and heavenly maidens, opened the gates of hell and sprinkled cooling water, saying:
“Today you need do nothing. You should only concentrate your thoughts on the Thus Come One, the Worthy One, Perfectly Enlightened, and rejoice in making this final offering. You shall thereby obtain lasting peace.”
Then Māra Pāpīyān caused all swords and weapons in hell to be discarded. Countless harmful poisons disappeared, and rain extinguished the blazing flames. Through the Buddha’s spiritual power, Māra’s followers generated such intentions that they all laid aside swords, bows, clubs, armor, spears, halberds, hooks, iron maces, axes, and nets.
The offerings they brought exceeded those of all the devas and humans. Even their smallest jeweled canopy covered an entire middle chiliocosm. They came before the Buddha, bowed at His feet, and said:
“We now delight in the Mahāyāna and protect the Mahāyāna. World-Honored One! If there are any men or women who receive the Mahāyāna teaching because of offerings, fear, deception, personal gain, or merely following others, whether sincerely or not, we shall remove their fears and recite this dhāraṇī for them:
**Sa zhi, zha zha la sa zhi, luo ha li, ma ha luo ha li, a la jia la da la sa ha.**
This mantra protects those of disturbed mind, those afflicted by fear, those who expound the Dharma, those who preserve the True Dharma without interruption, those who subdue non-Buddhist teachings, those who guard themselves, protect the True Dharma, and safeguard the Mahāyāna. Whoever upholds this mantra need not fear fierce elephants, lonely wildernesses, deep pools, dangerous places, floods, fire, lions, tigers, wolves, robbers, kings, or officials.
World-Honored One! Whoever maintains this mantra will be freed from such fears. We shall protect such a person just as a turtle protects its six limbs. World-Honored One! We do not proclaim this mantra out of flattery. We shall bring wealth, benefit, and power to those who uphold it. We humbly beseech the Thus Come One to compassionately accept this, our final offering.”
The Buddha then said to Māra Pāpīyān:
“I do not accept the food you offer, but I do accept the dhāraṇī you have spoken, for it will bring benefit and happiness to sentient beings and to the fourfold assembly.”
Having spoken thus, the Buddha remained silent and did not accept the offering. Though Māra requested three times, the Buddha would not accept it. Māra was unable to fulfill his wish, felt sorrowful, and withdrew to one side.
Then **Mahā Īśvara**, together with immeasurable and boundless attendants and devas, prepared offerings surpassing those of Brahmā, Śakra, the Four Heavenly Kings, the devas, humans, the eight classes of beings, and nonhuman beings. Compared with Mahā Īśvara’s offerings, those of Brahmā and Śakra were like a drop of ink beside a precious gem. Even the smallest jeweled canopy covered the entire great trichiliocosm.
Bringing these offerings before the Buddha, they bowed at His feet, circumambulated Him countless times, and said:
“World-Honored One! Our humble offerings are like a tiny mosquito. They are as though someone poured a handful of water into the great ocean, lit a small lamp to increase the brightness of hundreds of thousands of suns, added a single flower to a flourishing garden in spring and summer, or placed one mustard seed upon Mount Sumeru. Such acts cannot enlarge the ocean, brighten the sun, beautify the garden, or increase Mount Sumeru.
Likewise, our meager offerings today are insignificant. Even if we were to fill the entire great trichiliocosm with incense, flowers, music, banners, and canopies as offerings to the Thus Come One, it would still not be enough. Why? Because the Thus Come One has long labored for sentient beings suffering in the evil destinies of hells, hungry ghosts, and animals. Therefore, World-Honored One, we implore You to compassionately accept our offerings.”
At that time, far to the east, beyond immeasurable, countless worlds as numerous as the atoms in the sands of the Ganges, there was a Buddha-land called **Delightful Wonderful Sound**. The Buddha there was named **Tathāgata Equal to Space**, Worthy of Offerings, Perfectly Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One.
That Buddha addressed His foremost disciple, the Bodhisattva **Infinite Body**:
“Good man, you should go to the Sahā World in the west. There dwells the Buddha Śākyamuni, the Thus Come One, Worthy of Offerings, Perfectly Enlightened, Perfect in Wisdom and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honored One. Before long He will enter Nirvāṇa.
Take with you the fragrant rice and delicious food of this world, whose consumption brings peace and well-being, and offer it to that Buddha. After the World-Honored One has eaten, He will enter Nirvāṇa. When you arrive there, respectfully bow before Him and ask about any remaining doubts.”
Upon hearing the Buddha’s words, the Great Bodhisattva Infinite Body rose from his seat, bowed at His feet, circumambulated Him three times, and together with immeasurable, countless Bodhisattvas journeyed from that Buddha-land to this Sahā World.
At that very moment, the earth throughout the great trichiliocosm shook in six different ways.
The assembly of Brahmā Kings, Śakra, the Four Heavenly Kings, Māra Pāpīyān, Mahā Īśvara, and all those gathered saw the earth tremble. Their whole bodies quivered, their throats became dry, they trembled with fear, all desire vanished from their minds, and they saw their own radiance and majesty disappear.
Then **Mañjuśrī** rose from his seat and said to the assembly:
“Good men, do not be afraid! Do not be afraid! Why? Because far to the east, beyond immeasurable, countless asaṃkhyeya worlds as numerous as particles of dust, there is a world called Delightful Wonderful Sound. The Buddha there is Tathāgata Equal to Space, fully endowed with the ten epithets. That Buddha has a Bodhisattva named Infinite Body who, together with countless Bodhisattvas, is coming here to make offerings to the Buddha. Through the majestic spiritual power of that Bodhisattva, your bodily radiance has disappeared. Therefore, rejoice and do not be afraid.”
From afar, the assembly beheld the congregation accompanying that Buddha as clearly as seeing themselves reflected in a bright mirror.
Mañjuśrī again addressed them:
“You now see the assembly of that Buddha just as you see the assembly of this Buddha. By the Buddha’s spiritual power you shall likewise behold immeasurable Buddhas throughout the other nine directions.”
The entire assembly cried out together:
“Alas! Alas! The world is becoming empty! The world is becoming empty! Before long the Thus Come One will enter Nirvāṇa!”
Then everyone saw Bodhisattva Infinite Body and his retinue. From every pore of his body there appeared a great lotus blossom. Upon each lotus were seventy-eight thousand vast cities, broad and level like the city of Vaiśālī. Their walls and moats were adorned with the seven precious substances, surrounded by seven rows of jeweled tāla trees. Their inhabitants were wealthy, peaceful, and prosperous.
The city walls were made of Jambūnada gold. Every city contained forests of flowers and fruit made from the seven jewels. Gentle breezes stirred them, producing wondrous, harmonious sounds like celestial music. Hearing these sounds, the inhabitants experienced supreme joy.
The ponds overflowed with cool, pure, fragrant water as clear as lapis lazuli. Seven-jeweled boats floated upon them for recreation and bathing. Countless lotuses of blue, yellow, red, and white bloomed there, each as large as a chariot wheel and emitting exquisite fragrance.
On the banks were many gardens, each containing five lakes filled with blue, yellow, red, and white lotuses as large as chariot wheels. Their fragrance was enchanting. The waters were calm and crystal clear. Wild ducks, eagles, and mandarin ducks swam upon them.
Within the gardens stood countless jeweled palaces, each extending equally in all four directions for four yojanas. Their walls were fashioned from gold, silver, lapis lazuli, and crystal. Golden railings surrounded them. Rose-colored jewels formed the ground, covered with golden sand. Streams and bathing pools made of the seven jewels flowed throughout.
Each pond had ten golden stairways. Trees of Jambūnada gold resembled those in the Joy Garden of the Trāyastriṃśa Heaven.
Every city contained eighty-four thousand human kings, each with immeasurable queens and ladies-in-waiting, all delighting in supreme happiness. The inhabitants of every other city lived likewise.
Wherever beings dwelt, they lived joyfully together. They heard no teachings other than the unsurpassed Mahāyāna. Upon every lotus there was a lion throne supported by four legs of blue lapis lazuli. Soft silk was spread over each throne, its extent surpassing the three realms. Upon every throne sat a king teaching sentient beings through the Mahāyāna Dharma.
Some beings copied, upheld, recited, practiced according to the teachings, and transmitted the Mahāyāna scriptures.
Having thus brought peace to immeasurable beings, Bodhisattva Infinite Body caused them to renounce worldly pleasures. They all lamented:
“Alas! Alas! The world is becoming empty! Before long the Thus Come One will enter Nirvāṇa!”
Then Bodhisattva Infinite Body, surrounded by countless Bodhisattvas and displaying such miraculous powers, brought immeasurable offerings and wondrous food and drink whose fragrance alone eradicated all afflictions.
Through the Bodhisattva’s spiritual power, everyone saw his immeasurable, boundless body, equal to empty space, manifesting these transformations. Apart from the Buddha, no one could perceive the limits of his body.
Then Bodhisattva Infinite Body and his retinue arranged offerings surpassing all previous offerings and came before the Buddha. Bowing at His feet with palms joined respectfully, they said:
“World-Honored One! We humbly beseech You to compassionately accept our food.”
The Buddha knew the proper time, remained silent, and did not accept it. Though they entreated Him three times, the Buddha still refused.
Thereupon Bodhisattva Infinite Body and his retinue withdrew and stood to one side.
Likewise, from the Buddha-lands in the south, west, and north came innumerable Bodhisattvas named Infinite Body, each bringing offerings surpassing those of all who had come before. They came before the Buddha and, after making their requests, likewise withdrew and stood to one side.