Mahāparinirvāṇa Sūtra (大般涅槃經)

Mahaparinirvana Sutra, Volume 1

Sutra of the Great Parinirvana

Chapter 1: Prologue

This is what I heard:

At that time, the Buddha was in the city of Kuśinagara, at the place of the Mallas, between the twin śāla trees by the river Ajiravatī.

At that time, the World-Honored One was accompanied by eighty-four hundred thousand great bhikkhus, who surrounded him in front and behind. On the fifteenth day of the second month, as he approached nirvana, through the Buddha's spiritual power, a great sound arose. This sound filled everywhere, even up to the highest heaven, and according to the language of each kind, it universally informed all beings: "Today, the Tathāgata, the Worthy One, the Perfectly Enlightened One—who has compassion for beings, protects beings, regards all beings equally as his own son Rāhula, serves as their refuge, and is a shelter for the world—the Greatly Awakened World-Honored One is about to enter nirvana. If any being has doubts, now is the time to ask, for this is the final opportunity."

At that time, in the early morning, the World-Honored One emitted from his face a radiant light of many colors—blue, yellow, red, white, crystal, and agate—illuminating this great three-thousandfold world of the Buddha, and reaching even the ten directions in the same way.

All beings of the six realms of existence, wherever touched by this light, had their sinful defilements and afflictions completely wiped away. Having seen and heard this, these beings were deeply distressed and troubled. Together they raised their voices in sorrowful cries, wailing, "Alas, compassionate father! How painful, how bitter it is!" They struck their heads with their hands, beat their chests, and cried out loudly. Among them, some trembled all over, weeping and sobbing. At that moment, the great earth, the mountains, and the vast oceans all shook violently.

At that time, the beings spoke to one another, saying: "Let us each restrain our grief, and not be overwhelmed by sorrow. Let us quickly go together to the city of Kuśinagara, the place of the Mallas, to where the Tathāgata is. There we will bow our heads at his feet and respectfully urge the Tathāgata not to enter parinirvāṇa, but to remain in the world for one more kalpa, or even for less than a kalpa."

Then they clasped hands and said to each other: "The world is becoming empty. The merit of beings is exhausted, and unwholesome deeds are increasing and arising in the world. Friends, we must go quickly, go quickly! The Tathāgata will soon enter parinirvāṇa."

And they said further: "The world is empty, the world is empty! From now on, we will have no protector, no one to rely upon. We will be poor, alone, and exposed. Once we are far from the unsurpassed World-Honored One, if doubts arise, whom shall we ask?"

At that time, countless great disciples—Venerable Mahākātyāyana, Venerable Bakkula, Venerable Upānanda, and other great bhikkhus—were struck by the Buddha's light. Their bodies trembled violently, shaking uncontrollably. Their minds grew turbid and confused, and they cried out in distress, experiencing various forms of suffering.

At that time, there were also eighty thousand bhikkhus—all Arhats, their minds at ease, their tasks completed, free from all afflictions, their senses well-tamed. Like great dragon kings possessing great majesty and virtue, they had attained the wisdom of emptiness and achieved their own benefit. Surrounded like a forest of sandalwood by sandalwood trees, like a lion king encircled by lions, they possessed such immeasurable merits—all were true sons of the Buddha.

At dawn, just as the sun rose, they left their usual abodes and were about to use their tooth-cleaning twigs when they encountered the Buddha's light. They said to one another, "Friends, we should quickly wash and purify ourselves." After speaking these words, the hairs all over their bodies stood on end, their skin flushed like the color of the Palāśa flower, tears filled their eyes, and they were overwhelmed with great sorrow.

For the sake of benefiting and bringing peace to sentient beings, for accomplishing the foremost practice of emptiness in the Great Vehicle, for revealing the Tathāgata's skillful and profound teachings, for ensuring the continuity of diverse Dharma teachings, and for creating the conditions to tame sentient beings—they swiftly went to where the Buddha was. They bowed their heads at the Buddha's feet, circumambulated him a hundred thousand times, then joined their palms respectfully and sat down to one side.

At that time, there were also the laywoman Jutara, the bhikkhunis Shànxián, Upānanda, and Hǎiyì, along with six billion other bhikkhunis—all of them were great Arhats. Their defilements had been exhausted, their minds were fully liberated, their tasks were accomplished, they were free from all afflictions, they had tamed their faculties like great dragons, they possessed great majestic virtue, and they had perfected the wisdom of emptiness.

At dawn, as the sun first rose, their entire bodies trembled, their skin flushed like the color of the Pālaśa flower, tears filled their eyes, and they were overwhelmed with great distress. Wishing to benefit and bring peace to sentient beings, to accomplish the foremost practice of emptiness in the Mahayana, to reveal the Tathāgata's skillful and profound teachings, to ensure the continuous flow of the Dharma through various teachings, and to provide the conditions for sentient beings to tame their minds, they swiftly went to the Buddha. They bowed at the Buddha's feet, circumambulated him a hundred thousand times, joined their palms in reverence, and then sat to one side.

Among the community of nuns, there are also those who are Bodhisattvas—dragon-like beings among humans. They have attained the tenth stage, abiding unshakably. To teach and transform living beings, they manifest in female form. Yet they constantly cultivate the Four Immeasurables, gaining mastery and the power to manifest as Buddhas.

At that time, there was another group of bodhisattvas, great beings, as numerous as the sands of the Ganges River. They were dragons among men, having reached the tenth stage, abiding unshakably, skillfully manifesting in forms. Their names were: Ocean of Virtue Bodhisattva, Boundless Intention Bodhisattva, and others like them, with these great bodhisattvas at their head.

Their minds all revered the Great Vehicle, abided in the Great Vehicle, deeply understood the Great Vehicle, delighted in the Great Vehicle, and protected the Great Vehicle. Skillfully adapting to all worlds, they made this vow: "We will enable those who have not yet crossed over to attain crossing over."

They had already, in past ages across countless eons, cultivated pure precepts, skillfully maintained their conduct, resolved what was unresolved, and carried forward the lineage of the Three Jewels so it would not be cut off. In future ages, they would turn the Wheel of Dharma, adorning themselves with great adornment. Having accomplished such immeasurable merit, they regarded all beings equally as if looking upon a single child.

They too, in the early morning as the sun first rose, encountered the Buddha's light. Their body hair stood on end, and their entire bodies showed blood like the color of the Palāśa flower. Tears filled their eyes, and they felt great anguish.

For the sake of benefiting and bringing peace to beings, for accomplishing the foremost practice of emptiness in the Great Vehicle, for revealing the Tathāgata's skillful and profound teachings, for ensuring the unbroken flow of various teachings, and for the sake of beings' conditions for taming and training, they swiftly went to where the Buddha was. They bowed their heads to the Buddha's feet, circumambulated him a hundred thousand times, joined their palms respectfully, and then sat to one side.

At that time, there were also two Ganges sands' worth of upāsakas (lay male disciples) who upheld the five precepts and were fully endowed with dignified conduct. Their names were: Upāsaka King of Majestic Virtue and Unstained Praise, Upāsaka Virtuous Merit, and others, with them as the leaders. They deeply delighted in observing the gates of antidotes, namely: 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, nirvana and non-nirvana, superior and non-superior. They constantly took joy in observing such gates of antidotes to these phenomena, and they also desired and delighted in hearing the unsurpassed Great Vehicle; having heard it, they were able to explain it to others. They well maintained pure precepts, thirsted for and revered the Great Vehicle; having satisfied themselves, they were also able to satisfy others who thirsted for it. They were skilled in acquiring unsurpassed wisdom, loved and delighted in the Great Vehicle, and protected the Great Vehicle; they were skilled in harmonizing with all the world, liberating those not yet liberated, freeing those not yet freed. They carried on the lineage of the Three Jewels so it would not be cut off; in future ages they would turn the Dharma wheel, adorning themselves with great adornment, their minds constantly savoring the profound taste of pure moral conduct. They were fully able to accomplish such merits and virtues, and toward all sentient beings they gave rise to a great compassionate heart, equal and without duality, like looking upon an only child. Also, at dawn when the sun first rose, in order to cremate the Tathāgata's body, each person took ten thousand bundles of fragrant wood: sandalwood, aloeswood, gośīrṣa sandalwood, heavenly fragrant wood, and so forth. Each piece of this wood, in its grain and knots, possessed the exquisite radiance of the seven treasures, like various mixed colors in a painted ornament; by the Buddha's power, it had this wonderful coloration—blue, yellow, red, white—delighting the sight of all beings. All the wood was anointed with various perfumes: turmeric, aloeswood, and resinous incense, etc., and strewn with flowers as adornment: utpala flowers, kumuda flowers, padma flowers, puṇḍarīka flowers.

Upon the fragrant woods hang five-colored banners, soft and exquisite, like heavenly garments, fine silk robes, and embroidered linen. These fragrant woods are carried on jeweled chariots. These jeweled chariots emit various lights—blue, yellow, red, and white—and their axles and spokes are inlaid with seven kinds of jewels. Each chariot is drawn by four horses, and each horse runs as swiftly as the wind. Before each chariot stand fifty-seven exquisite jeweled banners, covered with nets of pure gold. Each jeweled chariot is also adorned with fifty delicate jeweled canopies.

Each chariot was adorned with garlands of flowers: blue lotuses, white lotuses, red lotuses, and great white lotuses. These flowers were made of pure gold for their petals, with diamond as their base. Upon these floral platforms, many black bees gathered, enjoying themselves in delight, and from them arose wondrous sounds, proclaiming: Impermanence, Suffering, Emptiness, and Non-self. Within these sounds, the practices once followed by the bodhisattvas were also spoken of. There were also various kinds of song, dance, and music—zithers, flutes, harps, pipes, lutes, and drums. And from these musical sounds came these words: "Alas, alas! The world is empty."

Before each chariot walked lay devotees, carrying four jeweled trays. Upon these trays were various flowers: blue lotuses, white lotuses, red lotuses, and great white lotuses, along with saffron and other fine incenses, exquisite and supreme.

The lay devotees prepared various foods and utensils for the Buddha and the Sangha, all fully provided and perfected with sandalwood, aloeswood, fragrant firewood, and the eight-merit waters. The food was delicious, possessing six flavors: bitter, sour, sweet, spicy, salty, and mild. It also had three virtues: lightness and softness, purity and cleanliness, and being in accordance with the Dharma. Adorned in such ways, they arrived at the place of the strong man, between the twin sal trees.

Then, they spread golden sand across the ground, covering the sand with fine garments of Kalinga cloth, Kambala cloth, and colorful silks, extending all around for twelve yojanas. For the Buddha and the Sangha, they prepared lion thrones of the seven treasures, each as tall as Mount Sumeru. Above these thrones hung jeweled canopies adorned with precious tassels. All the sal trees were draped with exquisite banners and canopies, fragrant incense was used to anoint the trees, and beautiful flowers were scattered among their branches.

All the lay devotees thought to themselves: "For all living beings who are in need—whether it be food, drink, clothing, head, eyes, or limbs—we will give whatever is required. When we give in this way, we will be free from desire, anger, impurity, and poisonous thoughts. We will not harbor any other wish or seek worldly blessings and pleasures, but will solely aspire to attain the supreme, pure enlightenment."

These lay devotees had already established themselves on the Bodhisattva Path. Yet they thought to themselves, "After accepting our offerings, the Tathagata will now enter Nirvana." With this thought, their hair stood on end, their bodies flushed with blood like the palasha flower, tears filled their eyes, and they were overcome with great anguish.

Each carrying their offerings, they loaded them onto jeweled carriages along with fragrant wood, banners, jeweled canopies, and food, then hurried to the Buddha. They bowed at the Buddha's feet, wishing to present their offerings to the Tathagata. Circling him a hundred thousand times, they cried out in loud voices, their grief shaking heaven and earth. They beat their chests, wailed, and wept tears like pouring rain.

They said to one another, "Alas, good friends! The world is empty, the world is empty!" Then they threw themselves before the Tathagata and pleaded, "We beg you, Tathagata, in your compassion, accept our final offerings."

The World-Honored One, knowing the right time, remained silent and did not accept their request. Even after they asked three times, he still did not permit it. The lay disciples, unable to fulfill their wish, felt deep sorrow and distress, and stood there in silence. It was just like a loving father whose only child has suddenly fallen ill, passed away, and been laid to rest—his grief and anguish are immense. In the same way, the lay disciples wept and grieved with deep sorrow. They placed all the offerings in one spot, stepped back, and sat down in silence.

At that time, there were also three Ganges sands' worth of laywomen who upheld the five precepts and were fully endowed with dignified conduct. Their names were: Laywoman Longevity-Virtue, Laywoman Virtue-Garland, Laywoman Viśākhā, and others, with eighty-four thousand as their leaders. All were capable of protecting and upholding the true Dharma. For the sake of liberating immeasurable hundreds of thousands of beings, they manifested in female form and rebuked the ways of household life.

They contemplated their own bodies as being like four poisonous snakes. This body is constantly being gnawed and devoured by countless worms. This body is foul and putrid, bound by the prison of craving and desire. This body is detestable, like a dead dog. This body is impure, with its nine apertures constantly flowing. This body is like a city: blood, flesh, sinews, bones, and skin wrap around it; hands and feet serve as watchtowers and battlements; the eyes are like peepholes; the head is the main hall; and the mind-king resides within. Such a body-city is what all Buddhas, the World-Honored Ones, have renounced, yet ordinary foolish people are constantly attached to its flavor, while greed, anger, and the rakshasa of delusion dwell within it.

This body is not solid; it is like reeds, the Ela tree, water bubbles, or a banana tree. This body is impermanent, not abiding for even a moment, like a flash of lightning, a sudden flood, or a mirage. It is also like drawing on water—the mark vanishes as soon as it is made. This body is easily destroyed, like a great tree on the edge of a steep riverbank. This body will not last long; it will be devoured by foxes, wolves, owls, vultures, crows, magpies, and hungry dogs. Who, having wisdom, would delight in such a body?

One could sooner hold the water of the great ocean in a cow's hoofprint than fully describe this body's impermanence, impurity, and foulness. One could sooner roll up the great earth into a ball the size of a jujube, then gradually shrink it to the size of a mustard seed, and further to a speck of dust, and still not fully describe the faults and afflictions of this body. Therefore, one should discard it, as one spits out phlegm.

Because of these causes and conditions, the laywomen constantly cultivate their minds with the teachings of emptiness, signlessness, and wishlessness. They deeply delight in studying and receiving the Mahayana sutras, and after hearing them, they are also able to explain them to others. They uphold their original vows, criticizing the female body as full of suffering, undesirable, and inherently unstable. Their minds continually cultivate such correct contemplation, breaking the endless cycle of birth and death, and thirsting for the Mahayana—not only satisfying their own thirst but also satisfying the thirst of others. They deeply delight in the Mahayana and protect the Mahayana. Although they appear in female form, they are truly bodhisattvas. Skillfully adapting to all worldly beings, they liberate those who are not yet liberated and enlighten those who are not yet enlightened. They carry on the lineage of the Three Jewels so it never ceases, and in the future, they will turn the Dharma wheel, adorning themselves with great splendor and upholding the precepts steadfastly. They fully accomplish such virtues, generating great compassion for all beings, treating them equally without distinction, as if seeing them as their own child.

At dawn, as the sun first rose, they said to one another, "Today we should go to the Twin Trees." The laywomen prepared offerings even more abundant than before and brought them to the Buddha. They bowed at the Buddha’s feet, circumambulated him a hundred thousand times, and said, "World-Honored One, we have prepared these offerings for the Buddha and the Sangha. We pray that the Tathāgata will compassionately accept them." The Tathāgata remained silent and did not consent. The laywomen, their wish unfulfilled, felt sorrowful and sat down to one side.

At that time, there were also four Ganges River sands' worth of Licchavis from the city of Vaiśālī—men and women, young and old, with their wives, children, and retinues—as well as kings and their retinues from Jambudvīpa. For the sake of seeking the Dharma, they diligently cultivated moral conduct, perfected their dignified demeanor, subdued heretical teachings, and refuted those who corrupted the true Dharma. They often said to one another:

"We should offer our gold, silver, and treasuries so that the nectar of the inexhaustible true Dharma and its profound treasury may long remain in the world. May we always be able to study and practice it. If anyone slanders the Buddha's true Dharma, may their tongue be cut off."

They also made this vow: "If any monastic breaks the precepts, we will dismiss them from the order and put them to work. But if there are those who deeply cherish and uphold the true Dharma, we will respect them as we do our own parents. If there are monastic communities that can cultivate the true Dharma, we will rejoice and support them, enabling them to flourish."

They always delighted in hearing the Mahāyāna sutras and, after hearing them, were able to explain them widely to others. All of them had accomplished such merits. Their names were: Licchavi Pure Stainless Treasury, Licchavi Pure Diligence, Licchavi Constant Water Stainless Pure Virtue, and others like them. They said to one another, "Friends, let us now quickly go to where the Buddha is."

The offerings they prepared were complete in every kind. Each Licchavi adorned eighty-four thousand elephants, eighty-four thousand chariots drawn by fine horses, and eighty-four thousand bright moon-like precious pearls. Sandalwood, aloeswood, fragrant firewood, and other items—each kind also numbered eighty-four thousand. Before each elephant stood precious banners and canopies. Even the smallest canopy covered an area of one yojana in circumference. The shortest banners were thirty-three yojanas long, and the lowest precious banners stood a hundred yojanas high. Carrying such offerings, they went to the Buddha, bowed at his feet, circumambulated him a hundred thousand times, and said: "World-Honored One, we have now prepared various offerings for the Buddha and the Sangha. We beseech the Tathagata to compassionately accept our offerings." The Tathagata remained silent and did not consent. The Licchavis, their wish unfulfilled, felt distressed and troubled. By the Buddha's spiritual power, they rose seven tala trees high into the air and remained there silently.

At that time, there were also five Ganges sands worth of ministers and elders—those who deeply revered the Great Vehicle. Whenever there were those of other teachings who slandered the true Dharma, these people had the power to subdue them, just as hail and rain break and crush grass and trees. Their names were: Elder Sunlight, Elder Protector of the World, Elder Protector of the Dharma, and others like them, with these as the foremost. The offerings they prepared were five times greater than before. Together they carried them to the place between the twin trees, bowed their heads at the Buddha's feet, circumambulated a hundred thousand times, and addressed the Buddha, saying: "World-Honored One! We have now prepared these offerings for the Buddha and the Sangha. We humbly pray that you will take pity and accept our offerings." The Tathagata remained silent and did not accept them. The elders, their wishes unfulfilled, felt distressed and troubled. By the Buddha's spiritual power, they rose seven tala trees high into the air and remained there silently in the sky.

At that time, there were also King Vaiśālī and his queens, consorts, and retinue, along with all the kings within Jambudvīpa—except for Ajātaśatru—as well as the people of cities, towns, and villages. Their names included King Moon Without Blemish and others, each leading their fourfold armies, intending to go to the Buddha's location. Each of these kings had 1,800 trillion people in their retinue. Their chariot troops were drawn by elephants and horses; the elephants had six tusks, and the horses were swift as the wind. Their offerings were adorned six times more splendidly than before. Among their jeweled canopies, even the smallest spanned eight yojanas in circumference; the shortest banners were sixteen yojanas long; the lowest jeweled banners reached thirty-six yojanas. These kings abided in the true Dharma, despised false teachings, revered the Great Vehicle, deeply delighted in the Great Vehicle, and showed compassion for all beings as if they were their own children. The fragrance of the food they carried spread for four yojanas. Also, at dawn as the sun first rose, they brought these various exquisite and delicious offerings to the twin trees, arriving at the Tathāgata's location and addressing the Buddha, saying: "World-Honored One! We have prepared these offerings for the Buddha and the community of monks. We pray that the Tathāgata, out of compassion, will accept our final offering." The Tathāgata, knowing the time, did not grant permission. These kings, unable to fulfill their wish, felt sorrow and distress, and withdrew to one side.

At that time, there were also seven times the sands of the Ganges River of royal consorts, except for the consort of King Ajatashatru. To save sentient beings, they manifested in female form, constantly observing their bodily actions, cultivating their minds with the practices of emptiness, signlessness, and wishlessness. Their names were: Lady Miaomiao of the Three Realms, Lady Aide, and other royal consorts like them. All were firmly established in the true Dharma, observing the precepts and possessing dignified conduct, cherishing sentient beings equally as if they were their own children. They said to one another, "Now we should quickly go to the World-Honored One." The offerings prepared by these royal consorts were seven times greater than before: incense, flowers, jeweled banners, silks, streamers, canopies, and exquisite food and drink. The smallest jeweled canopy measured sixteen yojanas in circumference; the shortest streamer was thirty-six yojanas long; the lowest jeweled banner stood sixty-eight yojanas high; the fragrance of the food and drink spread throughout eight yojanas. Carrying such offerings, they went to the Tathagata, bowed at his feet, circumambulated him a hundred thousand times, and said, "World-Honored One! We have prepared these offerings for the Buddha and the community of monks. We humbly pray that the Tathagata, in his compassion, will accept our final offering." The Tathagata, knowing the time, remained silent and did not accept. Then the consorts, their wishes unfulfilled, felt sorrow and distress. They tore their hair, beat their chests, and wailed loudly, like a loving mother who has just lost her beloved child. They stepped back and sat to one side in silence.

At that time, there were also eight Ganges rivers' worth of heavenly maidens, led by one named Guangmu Tiannü. They spoke thus: "Sisters, look closely! Look closely at the various exquisite offerings prepared by these people to present to the Tathagata and the community of monks. We too should arrange such fine offerings to present to the Tathagata. Once the Tathagata accepts them, he will enter Nirvana. Sisters, the appearance of a Buddha in the world is extremely rare, and the final offerings are even more difficult to encounter. If the Buddha enters Nirvana, the world will be like an empty void."

These heavenly maidens cherished the Great Vehicle, desired to hear its teachings, and after hearing, were able to explain it widely to others. They thirsted for the Great Vehicle, and having satisfied themselves, they could also satisfy others who thirsted for it. They protected the Great Vehicle; if there were those of other schools who hated and envied it, they had the power to destroy them, like hail crushing grass. They upheld the precepts, their conduct and dignity were complete, and they skillfully harmonized with all beings in the world, liberating those not yet liberated, freeing those not yet free. In the future, they will turn the Wheel of Dharma, continuing the lineage of the Three Jewels so it does not cease. They studied the Great Vehicle, adorning themselves with great adornments, and accomplished immeasurable merits. With equal compassion for all beings, they regarded them as their only child.

Also, at dawn, as the sun first rose, each took various heavenly fragrant woods and others, twice as much as all the fragrant woods in the human world. The fragrance of these woods could eliminate all kinds of foul odors among humans. With white carriages and white canopies, drawn by four white horses, each carriage had a white canopy spread, with golden bells hanging on all four sides. Various fragrant flowers, jeweled banners, streamers, exquisite sweet foods, and all kinds of music were arranged on lion thrones. The four legs of each throne were made of pure dark lapis lazuli, and behind each throne was a seven-jeweled reclining couch, with a golden table in front of each. They also used the seven jewels to make lamp trees, with various precious pearls as lamp lights, and exquisite heavenly flowers spread across the ground.

The heavenly maidens, having made these offerings, felt deep sorrow in their hearts, their tears flowing freely, and they were filled with great distress. They did this for the benefit and happiness of all beings, to accomplish the supreme practice of emptiness in the Great Vehicle, to reveal the profound and skillful teachings of the Tathagata, and to ensure the continuous flow of various Dharma teachings. They then approached the Buddha, bowed at his feet, circumambulated him a hundred thousand times, and said: "World-Honored One, we beseech the Tathagata to compassionately accept our final offerings."

The Tathagata, knowing the right time, remained silent and did not accept. The heavenly maidens, their wishes unfulfilled, felt sorrowful and troubled. They withdrew to one side and sat down in silence.

At that time, there were also nine times the number of sand grains in the Ganges River—dragon kings dwelling in the four directions. Their names were: Vasuki, Nanda, Upananda, and others, with these three as their leaders. These dragon kings, too, at dawn as the sun first rose, prepared offerings—twice as many as those of humans and gods—and brought them to the Buddha. They bowed their heads at the Buddha’s feet, circumambulated him a hundred thousand times, and said: “We beseech the Tathāgata to compassionately accept our final offerings.” The Tathāgata, knowing the time, remained silent and did not accept. These dragon kings, their wish unfulfilled, felt sorrow and distress in their hearts, and withdrew to sit to one side.

At that time, there were also ten times as many ghost and spirit kings as the sands of the Ganges River, with Vaiśravaṇa as their leader. They said to each other, "Friends! Now we should quickly go to the Buddha."

The offerings they prepared were twice as magnificent as those of the dragons. Carrying them to the Buddha, they bowed at his feet, circumambulated him a hundred thousand times, and addressed him, saying: "We humbly beseech the Tathāgata to compassionately accept our final offering." The Tathāgata, knowing the proper time, remained silent and did not consent. These ghost kings, their wish unfulfilled, felt sorrow and distress in their hearts, and withdrew to sit to one side.

At that time, there were also twenty Ganges-sands worth of Garuda Kings, with King Subduer of Enmity as their leader. There were thirty Ganges-sands worth of Gandharva Kings, with King Nalada as their leader. There were forty Ganges-sands worth of Kinnara Kings, with King Good Vision as their leader. There were fifty Ganges-sands worth of Mahoraga Kings, with King Great Good Vision as their leader. There were sixty Ganges-sands worth of Asura Kings, with King Shanpoli as their leader. There were seventy Ganges-sands worth of Danava Kings, with King Pure River Water and King Bhadradatta as their leaders. There were eighty Ganges-sands worth of Rakshasa Kings, with King Fearsome as their leader; they had abandoned their evil minds, no longer fed on humans, and had given rise to compassionate hearts even toward those they resented. Though their forms were ugly, through the Buddha's spiritual power, they all became dignified and handsome. There were ninety Ganges-sands worth of Forest Spirit Kings, with King Delighting in Fragrance as their leader. There were a thousand Ganges-sands worth of Mantra-Holding Kings, with King Great Illusion Mantra-Holder as their leader. There were a hundred million Ganges-sands worth of lustful ghosts and spirits, with King Good Vision as their leader. There were a hundred billion Ganges-sands worth of heavenly maidens, with Lanpo, Yuposhi, Diluzhan, and Pishaqie as their leaders. There were a thousand billion Ganges-sands worth of various Ghost Kings, with King White Moisture as their leader. There were a hundred trillion Ganges-sands worth of various heavenly sons, heavenly kings, and the Four Heavenly Kings. There were a hundred trillion Ganges-sands worth of wind deities from the four directions, blowing upon the trees, causing flowers—both in season and out of season—to scatter between the twin trees.

Furthermore, there were countless sand-grain-like cloud and rain deities, each thinking: "When the Tathagata enters nirvana and his body is cremated, we shall pour down rain to extinguish the flames in time, bringing cool relief to the assembly amidst the intense heat."

Then there were twenty Ganges-sands worth of great fragrant elephant kings, led by the Elephant King Rahu, the Golden-Hued Elephant King, the Sweet-Scented Elephant King, the Dark-Pupiled Elephant King, and the Desirable-Fragrance Elephant King. They revered the Great Vehicle, delighted in the Great Vehicle, and knew that the Buddha would soon enter Parinirvana. Each of them plucked immeasurable, boundless, exquisite lotus flowers, came before the Buddha, bowed their heads at his feet in reverence, and then stood to one side.

Furthermore, there were countless beings, as numerous as the sands of twenty Ganges rivers, led by the Lion Kings and the Lion's Roar Kings. They bestowed fearlessness upon all sentient beings, and holding flowers and fruits, they came to the Buddha. They bowed at the Buddha's feet and respectfully stood to one side.

Then, there were flocks of birds, as numerous as the sands of twenty Ganges rivers—ducks, geese, mandarin ducks, peacocks, Gandharva birds, Kalanta birds, mynahs, parrots, Kutila birds, Vahika birds, Kalavinka birds, and Jivajiva birds—all these birds, carrying flowers and fruits, came to where the Buddha was. They bowed their heads at the Buddha's feet and then stood to one side.

Then, there were twenty times as many water buffaloes, cows, and sheep as the sands of the Ganges River, who came before the Buddha and offered exquisite, fragrant milk. Their milk flowed and filled all the ditches and pits in the city of Kuśinagara, complete with color, fragrance, and exquisite taste. Having accomplished this, they stepped back and stood to one side.

Again, there were as many celestial beings and immortals from the four continents as the sands of twenty Ganges rivers, led by the Immortal of Forbearance. Holding various fragrant flowers and sweet fruits, they came to where the Buddha was, bowed at his feet, circumambulated him three times, and addressed him, saying, "O World-Honored One, we beseech you to compassionately accept our final offerings." The Tathāgata, knowing the time, remained silent and did not consent. Then the celestial beings and immortals, their wishes unfulfilled, felt sorrow and distress, and withdrew to one side.

All the bee kings of Jambudvipa, led by the foremost Miaoyin, the Bee King, came to the Buddha's presence bearing various flowers. They bowed their heads at the Buddha's feet, circled him once, and stood respectfully to one side.

At that time, all the monks and nuns in Jambudvīpa had gathered, except for the two venerable ones, Mahākāśyapa and Ānanda.

Furthermore, there are countless worlds as numerous as the sands of the Ganges River, and among them are all the mountains of Jambudvīpa, with Mount Sumeru as their supreme ruler. These mountains are adorned with lush forests, dense and flourishing, their branches and leaves so abundant that they shade the sunlight. They are beautifully decorated with various exquisite flowers, and pure, fragrant springs flow from dragon-guarded streams. Celestial beings, dragons, spirits, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, immortals skilled in mantras and arts, musicians, and performers—such beings fill these mountains in great numbers. These mountain deities also came to the Buddha, bowed at his feet, and respectfully stood to one side.

Furthermore, there were as many great sea gods and river gods as there are sands in the Ganges, each possessing immense power and great spiritual abilities. The offerings they presented far surpassed those made earlier. The radiance from their bodies, along with the music, lamps, and lights they brought, outshone the sun and moon, causing them to fade from view. Scattering champaka flowers upon the Hiranyavati River, they approached the Buddha, bowed their heads at his feet, and then stood respectfully to one side.

At that time, in the city of Kuśinagara, the sāla grove turned white, like a flock of white cranes. In the sky, a seven-jeweled pavilion appeared naturally, carved and adorned with intricate patterns, surrounded by railings inlaid with various treasures. Below the pavilion, there were many flowing springs and bathing pools, filled with exquisite lotuses, like the northern continent of Uttarakuru, or like the joyful gardens of the Trāyastriṃśa heaven. At that moment, the sāla grove was adorned with all kinds of decorations, beautiful and delightful. All the gods, humans, and asuras witnessed the signs of the Tathāgata's nirvana and were filled with sorrow, grief, and distress.

At that time, the Four Heavenly Kings and Śakra, Lord of the Devas, said to each other: "You see how all the gods, humans, and asuras are making grand offerings, wishing to be the last to make offerings to the Tathāgata. We too should make such offerings. If we are the last to offer, our perfection of giving will be fully accomplished without difficulty." Then, the offerings prepared by the Four Heavenly Kings surpassed those before. They brought mandārava flowers, great mandārava flowers, kālakāruka flowers, great kālakāruka flowers, mañjūṣaka flowers, great mañjūṣaka flowers, santānika flowers, great santānika flowers, priyaṅgu flowers, great priyaṅgu flowers, samantabhadra flowers, great samantabhadra flowers, seasonal flowers, great seasonal flowers, fragrant-city flowers, great fragrant-city flowers, joyful flowers, great joyful flowers, desire-arousing flowers, great desire-arousing flowers, fragrant-intoxicating flowers, great fragrant-intoxicating flowers, universally fragrant flowers, great universally fragrant flowers, heavenly golden-leaf flowers, nāga flowers, pārijāta tree flowers, kovidāra tree flowers, and also brought various exquisite delicacies to the Buddha's presence, bowing their heads at the Buddha's feet. The radiance of these heavenly beings could cover the sun and moon, making them invisible. With these offerings, they wished to make offerings to the Buddha. The Tathāgata, knowing the time, remained silent and did not accept them. At that time, the heavenly beings, their wishes unfulfilled, became sorrowful and distressed, and withdrew to one side.

At that time, Sakra Devanam Indra and the thirty-three gods prepared offerings that were even more splendid than before, and the flowers they held were likewise more exquisite, with a subtle and delightful fragrance. Carrying the Hall of Victory along with its smaller halls, they came to the Buddha, bowed at his feet, and said: "World-Honored One, we deeply cherish and uphold the Great Vehicle. We humbly beseech the Tathagata to accept our offerings in compassion." The Tathagata, knowing the proper time, remained silent and did not accept. Then the gods, their wishes unfulfilled, felt sorrow and distress, and withdrew to stand aside.

Even up to the sixth heaven, the offerings they prepared surpassed those of the previous heavens in splendor. They brought jeweled banners, streamers, and canopies—the smallest canopy covering the four continents, the shortest streamer encircling the four seas, and the lowest banner reaching the Heaven of Free Enjoyment. A gentle breeze blew through the banners, producing wondrous sounds. Holding the finest delicacies, they approached the Buddha, bowed at his feet, and said, "World-Honored One, we beseech you to compassionately accept our final offering."

The Tathāgata, knowing the time was not right, remained silent and did not accept it. These heavenly beings, their wish unfulfilled, felt sorrow and distress, and withdrew to one side.

From the highest heavens down to all other celestial beings, they all gathered together. At that time, the Great Brahma Heavenly King and the other celestial beings radiated a light that filled the four directions, outshining even the sun, moon, and the lights of all humans and gods in the realm of desire. Holding precious banners, silk streamers, and canopies—the shortest of which stretched from the heavenly palace to the sala trees—they approached the Buddha, bowed at his feet, and said: "World-Honored One, we beseech you to accept our final offering."

The Tathagata, knowing the time was not right, remained silent and did not accept. At that, the celestial beings, their wish unfulfilled, felt sorrow and distress, and withdrew to stand to one side.

At that time, King Vemacitra of the Asuras, together with countless great attendants of the Asuras, their bodies radiating light surpassing that of the Brahma Heaven, holding various jeweled banners, silks, and canopies—the smallest of which could cover a thousand worlds—and offering exquisite delicacies, approached the Buddha. They bowed at the Buddha’s feet and said, “We beseech the Tathāgata to compassionately accept our final offering.” The Tathāgata, knowing the time, remained silent and did not accept. The Asuras, their wish unfulfilled, felt sorrow and distress, and withdrew to one side.

At that time, Māra, the Demon King of the Desire Realm, along with his retinue, celestial maidens, and an immeasurable, boundless multitude beyond reckoning, opened the gates of hell and poured out cool, clear water. Then he declared: "All of you now can do nothing else. You must single-mindedly recollect the Tathāgata, the Worthy One, the Perfectly Enlightened One, and establish this final offering of rejoicing, so that you may attain lasting peace through the long night."

Then, by the Buddha's spiritual power, Māra also gave rise to this thought in the hell realms: he completely removed the knives, swords, and immeasurable, bitter poisons, and extinguished the blazing, fiery flames with a pouring rain. He caused all his retinue to lay down their knives, swords, bows, crossbows, armor, weapons, spears, lances, long hooks, metal mallets, battle-axes, fighting wheels, and lassos.

The offerings they held surpassed all those made by humans and gods. Even the smallest canopy could cover a thousandfold world. They came to where the Buddha was, bowed their heads at the Buddha's feet, and addressed him, saying:

"We now cherish the Great Vehicle and vow to protect the Great Vehicle. World-Honored One, if there are good men or good women who, for the sake of making offerings, out of fear, to deceive others, for material gain, or to follow others, take up this Great Vehicle—whether sincerely or falsely—at that time we shall dispel such a person's fears and recite this dhāraṇī:"

"Wazhi, zhazhaluo wazhi, luheli, mohe luheli, aluo, zheluo, duoluo, suohe."

This mantra can help those who have lost their minds, those who are fearful, those who teach the Dharma, and those who uphold the true Dharma without interruption. It is spoken to subdue those who follow other paths, to protect oneself, to protect the true Dharma, and to protect the Great Vehicle.

If one can uphold this mantra, they will have no fear of wild elephants. Even in desolate wilderness, empty marshes, or dangerous places, they will not feel terror. There will be no danger from water, fire, lions, tigers, wolves, bandits, or the oppression of rulers.

World-Honored One, whoever can uphold this mantra will be able to dispel all such fears.

"World-Honored One! I will protect those who uphold this mantra, just as a turtle withdraws its six limbs into its shell. World-Honored One! I do not speak these words with flattery or deceit. For those who uphold this mantra, I shall sincerely enhance their strength. I only beseech the Tathagata to compassionately accept this final offering from us."

At that time, the Buddha said to Māra Pāpīyān, "I will not accept your offerings of food and drink. I have already accepted the divine incantation you spoke, for the sake of bringing peace and happiness to all beings, including the fourfold assembly." Having said this, the Buddha remained silent and did not accept the offerings. Three times he was entreated in this manner, and each time he did not accept. Then Māra Pāpīyān, his wish unfulfilled, felt distressed and troubled, and withdrew to one side.

At that time, the Great Lord of the Heavens, along with his retinue, an immeasurable and boundless assembly of celestial beings, brought offerings so magnificent that they completely overshadowed the offerings of Brahma, Indra, the Four Heavenly Kings, the eightfold host of gods and humans, and all non-humans. The offerings of Brahma and Indra were like a smear of ink beside a radiant conch shell, rendered invisible. The smallest of their jeweled canopies could cover the entire trichiliocosm. Bearing such offerings, they approached the Buddha, bowed their heads to his feet, circumambulated him countless times, and addressed him, saying:

"World-Honored One, the meager offerings we present are like a gnat offering itself to us; like a handful of water cast into the great ocean; like a small lamp attempting to aid the light of a hundred thousand suns; like a single flower added to the profusion of blossoms in spring and summer; or like a mustard seed placed beside Mount Sumeru. Could these truly benefit the ocean, the sun's radiance, the multitude of flowers, or the great mountain? World-Honored One, our humble offerings are just like that. Even if the entire trichiliocosm were filled with fragrant flowers, music, banners, and canopies as an offering to the Tathagata, it would still be insufficient to mention. Why? Because the Tathagata constantly endures suffering for the sake of all beings in the hells, among hungry ghosts, and in the animal realms—all the wretched destinies. Therefore, World-Honored One, out of compassion, please accept our offerings."

At that time, in the east, beyond countless, immeasurable, innumerable worlds as numerous as the sands of the Ganges, there existed a Buddha-land called Delightful Melodious Sound. In that land dwelled the Buddha named Tathagata of Equal Emptiness, the Worthy One, the Perfectly Enlightened One, the One of Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One.

At that time, that Buddha addressed his foremost great disciple, saying: "Good man, you should now go to the western Saha World. In that land, there is a Buddha named Shakyamuni Tathagata, the Worthy One, the Perfectly Enlightened One, the One of Perfect Wisdom and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Beings, the Teacher of Gods and Humans, the Buddha, the World-Honored One. That Buddha will soon enter Parinirvana. Good man, you may take this fragrant rice from our world—its aroma is delightful, and eating it brings peace and well-being—and offer it to that Buddha, the World-Honored One. After the World-Honored One has eaten it, he will enter Parinirvana. Good man, you may also pay your respects and seek resolution for any doubts you have."

Then, the Bodhisattva Mahasattva Boundless Body, having received the Buddha's instruction, rose from his seat, bowed his head to the Buddha's feet, circumambulated him three times to the right, and together with an immeasurable, countless assembly of great bodhisattvas, set out from that land and arrived here in this Saha World.

At that moment, the great earth of this three-thousandfold world system trembled in six ways. Among the assembly, the Brahma-kings, the Four Heavenly Kings, the demon king Papiyas, Maheshvara, and the great multitude, seeing this earthquake, felt their hair stand on end, their throats and tongues grow dry, and were seized with terror and trembling. Each thought to scatter in all directions. They saw that their own bodies no longer emitted light, and all their majestic power had vanished completely.

Then, the Dharma Prince Manjushri rose from his seat and addressed the great assembly: "Good men, do not be afraid. Do not be afraid. Why? To the east of here, beyond measureless, countless, immeasurable as Ganges' sands of dust-worlds, there is a world called 'Delightful Melodious Sound.' In that world dwells the Tathagata, the Arhat, the Perfectly Enlightened One named 'Vast as Space,' fully endowed with the ten epithets. In that land, there is a bodhisattva named 'Boundless Body,' who, together with immeasurable bodhisattvas, wishes to come here to make offerings to the Tathagata. It is due to the majestic power of that bodhisattva that your bodily radiance has ceased to shine. Therefore, you should give rise to joy, and harbor no fear."

At that moment, the entire assembly saw from afar the great gathering of that Buddha, as if seeing their own reflection in a clear mirror. Then Manjushri again addressed the assembly, saying, "What you now see of that Buddha's assembly is like seeing this Buddha; through the Buddha's divine power, you shall likewise behold the countless Buddhas of the nine directions."

At that moment, the assembly said to one another in sorrow, "Alas, alas! The world is now empty, for the Tathagata will soon enter Parinirvana."

At that moment, the entire assembly beheld the Bodhisattva of Immeasurable Body and his retinue. From each pore of this bodhisattva's body emerged a great lotus flower. Each lotus held seventy-eight thousand cities, each as vast and grand as the city of Vaiśālī. Their walls and moats were adorned with the seven treasures, and rows of tāla trees stood in sevenfold array. The people were prosperous, secure, and joyful. The ramparts were made of Jambūnada gold, and each rampart was graced with groves of various seven treasures, where flowers and fruits flourished abundantly. A gentle breeze stirred, producing subtle and harmonious sounds, as exquisite as heavenly music. Hearing these sounds, the people in the cities immediately experienced sublime bliss. The moats were filled with wondrous water—pure, fragrant, and clear, like genuine vaidūrya. Upon these waters floated boats of the seven treasures, and the people rode them, frolicking, bathing, and delighting together in boundless joy.

Furthermore, there are countless lotus flowers of various colors—blue lotuses, white lotuses, red lotuses, and white water lilies—each as wide as a chariot wheel. Along the banks of the moats, there are many gardens, and in each garden, there are five spring-fed pools. Within these pools also bloom various flowers—blue lotuses, white lotuses, red lotuses, and white water lilies—each as wide as a chariot wheel, fragrant and delightful, truly a joy to behold. The water is pure and clear, soft and gentle beyond compare, where ducks, geese, and mandarin ducks play and frolic. Each garden also contains precious jeweled palaces, each measuring exactly four yojanas in length and width, with walls made of four kinds of jewels—gold, silver, lapis lazuli, and crystal. The windows and doors are of pure gold, surrounded by railings and balustrades. The ground is paved with rose-colored gems, sprinkled with golden sand.

In these palaces and mansions, there are many seven treasures, flowing springs, and bathing pools. Beside each pool stand eighteen golden staircases, with jambu-nada gold forming banana trees—just like the Joyful Garden of the Trayastrimsa Heaven. Each of these cities has eighty-four thousand lordly rulers, and each of these rulers has countless consorts and attendants, all enjoying themselves together in delight and pleasure. The rest of the people are also like this, each in their own dwellings, sharing in joy and amusement. Among these beings, no other name is heard—only the sound of the supreme Great Vehicle is purely heard.

Within each of these flowers, there is a lion throne. Each throne has four legs made of deep blue lapis lazuli, and upon the throne is spread a soft, pure cloth—a fabric so exquisite it surpasses all realms of existence. Upon each throne sits a king, teaching sentient beings through the Great Vehicle Dharma. Some beings copy, uphold, recite, and practice this teaching as it is spoken, thus spreading the scriptures of the Great Vehicle far and wide.

At that time, the Bodhisattva of Boundless Body, having settled such countless beings within himself, led them to abandon worldly pleasures, and they all cried out: "Alas, alas! The world is empty. The Tathagata will soon enter Nirvana."

At that time, the Bodhisattva of Boundless Body, surrounded by countless other bodhisattvas, displayed such miraculous power and held out various immeasurable offerings, including the most sublime, fragrant, and exquisite food and drink. Anyone who caught the scent of this food would find their afflictions and defilements all vanish. Due to the miraculous power of this bodhisattva, the entire assembly was able to witness this transformation. The body of the Bodhisattva of Boundless Body was vast beyond measure, as immense as space itself. Except for the Buddhas, no one else could perceive the limits of this bodhisattva's form.

At that time, the Bodhisattva Boundless Body, along with his retinue, brought offerings that were even more magnificent than before. They approached the Buddha, bowed at his feet, and with palms joined respectfully addressed him, saying: "World-Honored One, we humbly beseech your compassion to accept our food offering."

The Tathagata, knowing the appropriate time, remained silent and did not accept it. They made the request three times in this manner, and each time he did not accept it. Then the Bodhisattva Boundless Body and his retinue withdrew and stood to one side.

In the southern, western, and northern directions, in the worlds of countless Buddhas, there were also immeasurable and boundless bodhisattvas. They brought offerings even more magnificent than before, arriving before the Buddha, and likewise withdrew to stand respectfully to one side.

At that time, the auspicious and blessed land of the twin Sāla trees stretched thirty-two yojanas in length and breadth, filled with a great assembly, with not a single empty space. At that time, the places where the boundless-bodied bodhisattvas from the four directions and their retinues sat were as small as the tip of an awl, the point of a needle, or a speck of dust. Great bodhisattvas from Buddha lands as numerous as dust motes in the ten directions all gathered there, and all the great assemblies of Jambudvīpa also gathered—except for the Venerable Mahākāśyapa and Ānanda with their followers, and King Ajātaśatru with his retinue—even venomous snakes whose gaze could kill, as well as insects, dung beetles, vipers, scorpions, and those engaged in sixteen kinds of evil deeds, all came together. The gods of the Dānava and the asuras all abandoned their malicious thoughts and gave rise to minds of compassion, like fathers, mothers, elder sisters, or younger sisters. The beings of the three-thousand-great-thousandfold world also regarded one another with such compassionate minds, except for the icchantikas.

At that moment, through the Buddha's spiritual power, the entire three-thousandfold world became soft and smooth. There were no hills, pits, sand, gravel, thorns, or poisonous plants. Adorned with all kinds of jewels, it was just like the Land of Ultimate Bliss of Amitabha Buddha in the Western Paradise.

Then, the entire assembly saw all the Buddha-lands in the ten directions, as numerous as motes of dust. It was as if they were looking at their own reflection in a bright mirror—so too did they see all the Buddha-lands.

At that moment, the Tathagata emitted a five-colored radiance from his face. This brilliant light covered all the great assemblies, causing the bodily radiance of those present to no longer be visible. When what needed to be done was accomplished, the light returned and entered back through his mouth.

At that moment, the heavenly beings, the assembled multitude, and the asuras, seeing the Buddha's radiance return and enter through his mouth, were all seized with great terror, their body hairs standing on end. They spoke again, saying: "The Tathagata's light emerged and then returned—this is not without cause. Surely, he has accomplished all that needed to be done in the ten directions, and this is the final sign of his nirvana. How bitter it is! How bitter it is! How can the World-Honored One suddenly abandon the Four Immeasurable Minds and no longer accept the offerings presented by humans and gods? The sun of sacred wisdom will from now on be extinguished forever; the supreme Dharma vessel is sinking here and now. Alas, how painful! What great suffering for the world!" They raised their hands, beat their chests, wailed and wept, their limbs trembling uncontrollably, blood streaming from every pore of their bodies and sprinkling the ground.

Mahaparinirvana Sutra, Volume 1