大阿羅漢難提蜜多羅所說法住記
Great Arhat Nandimitra's Record of the Duration of the Dharma
大唐三藏法師玄奘奉詔譯
Translated by the Tang Dynasty Tripitaka Master Xuanzang by Imperial Decree
如是傳聞。佛薄伽梵般涅槃後八百年中。執師子國勝軍王都。有阿羅漢名難提蜜多羅(唐言慶友)。具八解脫三明六通無諍願智邊際定等。無量功德皆悉具足。有大威神名稱高遠。以願智力能知此界一切有情種種心行。復能隨順作諸饒益。化緣既畢將般涅槃。集諸苾芻苾芻尼等。說己所證諸妙功德。及應所行利樂有情。諸勝事業皆悉成辦。告時眾曰。自今已後無復所為。唯無餘依是所歸趣。仁等當知有疑可問。時諸大眾聞是語已。舉聲號哭不能自持宛轉於地。或起唱言佛薄伽梵久已涅槃。諸聖弟子亦隨寂滅。世間久空無真調御。今唯尊者為天人眼。如何復欲棄捨我等。願垂哀愍少留壽命。尊者慶友慰喻眾言。不須啼泣。仁等當知世間法爾有生必滅。諸佛如來降伏四魔於壽自在。隨順世故猶示涅槃。況我今者豈宜恒住。設隨汝請亦無利益。當體此意勿生憂惱。但有疑者應可速問。諸苾芻等雖承告示。猶增涕噎良久乃問。我等未知世尊釋迦牟尼無上正法當住幾時。尊者告曰。汝等諦聽。如來先已說法住經。今當為汝粗更宣說。佛薄伽梵般涅槃時。以無上法付囑十六大阿羅漢并眷屬等。令其護持使不滅沒。及勅其身與諸施主作真福田。令彼施者得大果報。時諸大眾聞是語已少解憂悲。復重請言。所說十六大阿羅漢。我輩不知其名何等。慶友答言。第一尊者名賓度羅跋囉惰闍。第二尊者名迦諾迦伐蹉。第三尊者名迦諾迦跋釐墮闍。第四尊者名蘇頻陀。第五尊者名諾距羅。第六尊者名跋陀羅。第七尊者名迦理迦。第八尊者名伐闍羅弗多羅。第九尊者名戍博迦。第十尊者名半託迦。第十一尊者名囉怙羅。第十二尊者名那伽犀那。第十三尊者名因揭陀。第十四尊者名伐那婆斯。第十五尊者名阿氏多。第十六尊者名注荼半託迦。如是十六大阿羅漢。一切皆具三明六通八解脫等無量功德。離三界染誦持三藏博通外典。承佛勅故。以神通力延自壽量。乃至世尊正法應住常隨護持。及與施主作真福田。令彼施者得大果報。
Thus I have heard: In the eight hundredth year after the Buddha Bhagavān entered parinirvāṇa, in the country of Siṃhala (Lanka), in the capital of King Srīvara (Victorious King), there was an Arhat known as Nandimitra—which translates to "Joyful Friend" (Qingyou). He was endowed with the eight liberations, the three insights, the six supernormal powers, the state of non-contention, and the wisdom of extreme concentration. He possessed innumerable virtues, immense power, and great renown. With the power of his wisdom, he could know the various mental states and conduct of all sentient beings in this world, and he could also adapt to them to bring benefits and blessings.
When his cycle of teaching was complete and he was about to enter parinirvāṇa, he gathered together bhikṣus and bhikṣuṇīs and others. He spoke of the sublime virtues he had realized and the practices he had undertaken for the welfare and happiness of sentient beings—all his excellent works had been accomplished. He said to the assembly: "From now on, there is nothing more for me to do. Only the state of no remainder is my final goal. You should know that if you have any doubts, you may ask."
When the great assembly heard these words, they cried out loudly, unable to control themselves. They rolled on the ground, and some rose and said: "The Buddha Bhagavān entered nirvāṇa long ago. The holy disciples have also passed away into stillness. For a long time, the world has been empty of a true guide. Now only the Venerable One is the eye for gods and humans. How can you also wish to abandon us? Please, look upon us with compassion and live a little longer."
The Venerable Qingyou comforted the assembly, saying: "Do not weep. You should know that in this worldly realm, whatever is born must die. Even the Thus-Come One, who conquered the four māras and was master of his own lifespan, still manifested nirvāṇa, following worldly convention. How could I possibly dwell forever? Even if I granted your request, it would be of no benefit. Understand this and do not be worried. But if you have any questions, ask quickly."
Although they had heard this announcement, the bhikṣus wept even more for a long time. Finally, they asked: "We do not know how long the correct Dharma—the unsurpassed teachings of the World-Honored One Śākyamuni—will remain in the world."
The Venerable One replied: "Listen carefully. The Thus-Come One has already spoken the Sutra on the Abiding of the Dharma. Now I will explain it to you further. When the Buddha Bhagavān entered parinirvāṇa, he entrusted the unsurpassed Dharma to sixteen great Arhats, along with their followers. He commanded them to protect it so that it would not vanish, and he gave them the mission to serve as true fields of merit for the donors, so that those who give offerings may receive great rewards."
When the great assembly heard these words, their sorrow eased a little. They pressed further: "We do not know the names of these sixteen great Arhats you have mentioned."
The Venerable Qingyou replied: "The first venerable is named Piṇḍola-Bhāradvāja. The second venerable is Kanakavatsa. The third venerable is Kanakabhāradvāja. The fourth venerable is Subhinda. The fifth venerable is Nakula. The sixth venerable is Bhadra. The seventh well, it’s Kālika. The eighth well, it’s Vajraputra. The ninth well, it’s Śivaka. The tenth well, it’s Panthaka. The eleventh well, it’s Rāhula. The twelfth well, it’s Nāgasena. The thirteenth well, it’s Aṅgaja. The fourteenth well, it’s Vanavāsī. The fifteenth well, it’s Ajita. The sixteenth well, it’s Cūḍapanthaka.
"These sixteen great Arhats are all endowed with the three insights, the six supernormal powers, the eight liberations, and countless other virtues. They have broken free from the defilements of the three realms, deeply studied and upheld the three treasuries (scriptures), and are well-versed in both inner and outer knowledge. By the command of the Buddha, they have extended their lifespans through the power of supernatural abilities. Until the correct Dharma of the World-Honored One continues to abide, they will always protect it. They will also act as true fields of merit for the generous donors, so that those who offer gifts may receive great rewards."
爾時苾芻苾芻尼等。復重請言。我等不知十六尊者多住何處。護持正法饒益有情。慶友答言。第一尊者與自眷屬千阿羅漢。多分住在西瞿陀尼洲。第二尊者與自眷屬五百阿羅漢。多分住北方迦濕彌羅國。第三尊者與自眷屬六百阿羅漢。多分住在東勝身洲。第四尊者與自眷屬七百阿羅漢。多分住在北俱盧洲。第五尊者與自眷屬八百阿羅漢。多分住在南贍部洲。第六尊者與自眷屬九百阿羅漢。多分住在耽沒羅洲。第七尊者與自眷屬千阿羅漢。多分住在僧伽荼洲。第八尊者與自眷屬千一百阿羅漢。多分住在鉢剌拏洲。第九尊者與自眷屬九百阿羅漢。多分住在香醉山中。第十尊者與自眷屬千三百阿羅漢。多分住在三十三天。第十一尊者與自眷屬千一百阿羅漢。多分住在畢利颺瞿洲。第十二尊者與自眷屬千二百阿羅漢。多分住在半度波山。第十三尊者與自眷屬千三百阿羅漢。多分住在廣脇山中。第十四尊者與自眷屬千四百阿羅漢。多分住在可住山中。第十五尊者與自眷屬千五百阿羅漢。多分住在鷲峯山中。第十六尊者與自眷屬千六百阿羅漢。多分住在持軸山中。諸仁者若此世界。一切國王輔相大臣長者居士。若男若女發殷淨心。為四方僧設大施會。或設五年無遮施會。或慶寺慶像慶經幡等施設大會。或延請僧至所住處設大福會。或詣寺中經行處等。安布上妙諸坐臥具。衣藥飲食奉施僧眾。時此十六大阿羅漢。及諸眷屬隨其所應分散往赴。現種種形蔽隱聖儀。同常凡眾密受供具。令諸施主得勝果報。如是十六大阿羅漢。護持正法饒益有情。至此南贍部洲人壽極短至於十歲。刀兵劫起互相誅戮。佛法爾時當暫滅沒。刀兵劫後人壽漸增至百歲位。此洲人等厭前刀兵殘害苦惱復樂修善。時此十六大阿羅漢。與諸眷屬復來人中。稱揚顯說無上正法。度無量眾令其出家。為諸有情作饒益事。如是乃至此洲人壽六萬歲時。無上正法流行世間熾然無息。後至人壽七萬歲時。無上正法方永滅沒。時此十六大阿羅漢。與諸眷屬於此洲地俱來集會。以神通力用諸七寶造窣堵波嚴麗高廣。釋迦牟尼如來應正等覺。所有遺身馱都皆集其內。爾時十六大阿羅漢。與諸眷屬繞窣堵波以諸香花持用供養恭敬讚歎。繞百千匝瞻仰禮已。俱昇虛空向窣堵波作如是言。敬禮世尊釋迦如來應正等覺。我受教勅護持正法。及與天人作諸饒益。法藏已沒有緣已周今辭滅度。說是語已一時俱入無餘涅槃。先定願力火起焚身。如燈焰滅骸骨無遺。時窣堵波便陷入地。至金輪際方乃停住。爾時世尊釋迦牟尼無上正法。於此三千大千世界永滅不現。從此無聞此佛土中有七萬俱胝獨覺一時出現。至人壽量八萬歲時。獨覺聖眾復皆滅度。次後彌勒如來應正等覺出現世間時贍部洲廣博嚴淨無諸荊棘谿谷堆埠。平正潤澤金沙覆地。處處皆有清池茂林名花瑞草及眾寶聚。更相輝映甚可愛樂。人皆慈心修行十善。以修善故壽命長遠豐樂安隱。士女殷稠城邑隣次鷄飛相及。所營農稼一種七穫。自然成實不須耘耨。諸仁者於彼時中。國界莊嚴有情果報陳之難盡。具如彌勒成佛經說。彌勒如來成正覺已。為聲聞眾三會說法令出生死得證涅槃。第一會度九十六俱胝聲聞眾。第二會度九十四俱胝聲聞眾。第三會度九十二俱胝聲聞眾。若諸國王大臣長者居士男女一切施主。於今釋迦牟尼佛正法中。能為佛事自種善根。或教他種謂以七寶金銀真珠璧玉香材鍮石銅鐵木石泥漆。或以繒縷或以彩畫。作佛形像及窣堵波。若大若小乃至最小如指節量。或以香花諸妙供具。若多若少而為供養。彼由如是善根力故。至彌勒如來成正覺時善得人身。於彼佛第一會中以淨信心捨俗出家剃除鬚髮披著法服既預聖眾。隨宿願力便得涅槃。是名第一為佛事故種善根者所得果報。若諸國王及以臣庶一切施主。於今釋迦牟尼佛正法中。能為法事自種善根。或教他種。謂於大乘素呾纜藏。所有甚深空性相應諸大乘經。謂般若波羅蜜多經。妙法芬陀利迦經。金光明經。金剛手藏經。首楞伽摩三摩地經。幻喻三摩地經。大神變三摩地經。集諸功德三摩地經。還如來智印三摩地經。具諸威光三摩地經。寶臺經集諸菩薩三摩地經。諸佛攝受經。集請問經。梵王問經善吉問經。勇猛問經。能滿問經。海龍王問經。無熱惱龍王問經。樹幢龍王問經。寶掌問經。寶髻問經。虛空音問經。虛空吼問經。幻網問經。寶女問經。妙女問經。善臂問經。師子問經。猛授問經。金光女問經。說無盡慧經。說無垢稱經。未生怨王經。諦實經。那羅延經。佛花嚴經。蓮華手經。十佛名經。無量光眾經。極樂眾經。集淨華經。大集經。入一切道經。寶幢經。寶聚經。寶篋經。彩畫經。高頂王經。如是等大乘經。有百俱胝部。黨差別復有大乘毘柰耶藏。阿毘達磨藏眾多部類。一切皆是菩薩藏攝。復有聲聞三藏。謂素怛纜藏。毘柰耶藏。阿毘達磨藏。素怛纜藏。有五阿笈摩。謂長阿笈摩。中阿笈摩。增一阿笈摩。相應阿笈摩。雜類阿笈摩。毘柰耶藏中有苾芻戒經苾芻尼戒經。分別戒本諸蘊差別及增一律。阿毘達磨藏中。有攝六問相應發趣等。眾多部類。復有本生鬘讚獨覺鬘讚。於如是等正法藏中。或是佛說或菩薩說或聲聞說或諸仙說。或諸天說或智者說。能引義利乃至有能。於四句頌。若自誦若教他誦。若自讀若教他讀。若自持若教他持。若自解說若教他解說。或於法師恭敬供養。或於經卷恭敬供養。謂以種種香花幡蓋伎樂燈明而為供養。或於經卷以諸雜綵囊帊縷帶而嚴飾之。由如是等善根力故。至彌勒如來成正覺時善現人身。於彼佛第二會中。以淨信心捨離家法。出趣非家。淨除鬚髮披著法服既預聖眾。隨宿願力便得涅槃。是名第二為法事故種善根者所得果報。
Then the monks and nuns asked once more, "We do not know where the sixteen venerable elders dwell, or how they guard the true Dharma and benefit all beings." The Venerable Qingyou replied:
"The first elder, along with his thousand Arhat followers, mostly resides in the western continent of Godhaniya. The second elder, with his five hundred Arhat followers, mostly resides in the northern country of Kashmir. The third elder, with his six hundred Arhat followers, mostly resides in the eastern continent of Videha. The fourth elder, with his seven hundred Arhat followers, mostly resides in the northern continent of Uttarakuru. The fifth elder, with his eight hundred Arhat followers, mostly resides in the southern continent of Jambudvipa. The sixth elder, with his nine hundred Arhat followers, mostly resides in the island of Tamradvipa. The seventh elder, with his thousand Arhat followers, mostly resides in the island of Simhaladvipa. The eighth elder, with his eleven hundred Arhat followers, mostly resides in the island of Pataladvipa. The ninth elder, with his nine hundred Arhat followers, mostly resides in the Fragrant Mountain. The tenth elder, with his thirteen hundred Arhat followers, mostly resides in the Heaven of the Thirty-Three. The eleventh elder, with his eleven hundred Arhat followers, mostly resides in the island of Priyamgodvipa. The twelfth elder, with his twelve hundred Arhat followers, mostly resides in Mount Pandupada. The thirteenth elder, with his thirteen hundred Arhat followers, mostly resides in Mount Vipulaparshva. The fourteenth elder, with his fourteen hundred Arhat followers, mostly resides in Mount Suvastu. The fifteenth elder, with his fifteen hundred Arhat followers, mostly resides in Mount Gridhrakuta. The sixteenth elder, with his sixteen hundred Arhat followers, mostly resides in Mount Dharadharaka.
O virtuous ones, throughout this world, all kings, ministers, officials, elders, and householders—whether men or women—who sincerely and purely offer great assemblies for the monks from the four directions, or hold five-yearly unhindered giving festivals, or celebrate temples, images, or sutra banners by arranging great gatherings, or invite monks to their residences for grand offerings of merit, or go to monastery walking grounds to set out fine bedding, clothing, medicine, and food for the monastic community—at such times, these sixteen great Arhats and their followers disperse and appear accordingly. Concealing their holy forms, they mingle among ordinary people, secretly receive the offerings, and enable the donors to obtain excellent karmic rewards.
Thus these sixteen great Arhats protect the true Dharma and benefit all beings. In this southern continent of Jambudvipa, when human lifespan becomes as short as ten years, the calamity of swords and weapons will arise, and people will slaughter one another. At that time, the Buddha's Dharma will temporarily disappear. After the sword calamity, lifespans will gradually increase to a hundred years. Weary of the suffering from the previous violence, the people of this continent will again delight in cultivating goodness. Then these sixteen great Arhats and their followers will once more come among humans, proclaiming and expounding the unsurpassed true Dharma. They will liberate countless beings, lead them to renounce household life, and perform all beneficial deeds for sentient beings.
This will continue until human lifespans reach sixty thousand years, when the unsurpassed true Dharma will flourish in the world, shining brightly without ceasing. Then, when lifespans reach seventy thousand years, the unsurpassed true Dharma will finally and forever disappear. At that time, these sixteen great Arhats and their followers will gather together in this continent. Through their miraculous powers, they will construct a magnificent and towering stupa from the seven precious materials. The bodily relics of Shakyamuni, the Thus-Gone One, the Worthy One, the Fully Enlightened One, will all be placed inside. Then the sixteen great Arhats and their followers will circumambulate the stupa, offering incense and flowers, paying homage, and praising it. After circling hundreds of thousands of times, gazing and bowing, they will rise into the air and address the stupa, saying, 'We bow to the World-Honored One, Shakyamuni, the Thus-Gone One, the Worthy One, the Fully Enlightened One. Having received your command to protect the true Dharma and benefit gods and humans, now that the Dharma treasury has vanished and the conditions for helping beings are complete, we take leave to enter final nirvana.' Having said this, they will all enter nirvana without remainder. By their prior vows and the power of their resolve, fire will arise and consume their bodies. Just as the flame of a lamp is extinguished, their bones and flesh will leave no trace. Then the stupa will sink into the earth until it reaches the golden wheel boundary below, where it will come to rest.
At that time, the unsurpassed true Dharma of the World-Honored One Shakyamuni will disappear forever from this three-thousand-great-thousand-world system. After this, seventy million solitary buddhas (pratyekabuddhas) will appear one after another in this Buddha-land. When human lifespans reach eighty thousand years, the community of solitary buddhas will also pass into nirvana. Then Maitreya, the Thus-Gone One, the Worthy One, the Fully Enlightened One, will appear in the world. At that time, the continent of Jambudvipa will be vast, pure, and beautiful, free from thorns, valleys, and mounds. The ground will be level, moist, and covered with golden sand. Everywhere there will be clear ponds, lush forests, famous flowers, auspicious herbs, and heaps of treasures. Radiating and reflecting on one another, they will be extremely delightful. People will all have kind hearts and practice the ten good deeds. Because of their good deeds, they will enjoy long lifespans, abundant happiness, and peace. The population will be dense, and cities and towns will be so close that roosters can hear each other crowing. Their crops will yield seven harvests from a single planting, ripening naturally without the need for weeding.
O virtuous ones, in that future time, the splendor of the land and the karmic rewards of sentient beings are beyond complete description. They are fully described in the Sutra on Maitreya's Attaining Buddhahood. When Maitreya achieves perfect enlightenment, he will hold three assemblies for his voice-hearer disciples, leading them to escape birth and death and attain nirvana. The first assembly will save ninety-six million voice-hearers, the second will save ninety-four million, and the third will save ninety-two million.
If any kings, ministers, elders, householders, men or women who, during the present Dharma of Shakyamuni Buddha, perform acts of merit for the Buddha—whether personally or encouraging others—such as creating images of the Buddha or stupas from the seven precious materials—gold, silver, real pearls, jade, fragrant wood, brass, copper, iron, wood, stone, clay, or lacquer—or using silk thread or painting, making them large or small, even as small as a knuckle; or if they offer incense, flowers, or various fine items, whether many or few—by the power of such good roots, when Maitreya attains enlightenment, they will obtain a human birth. In the first assembly of that Buddha, with pure faith, they will renounce household life, shave their heads and beards, don the monastic robe, and join the holy community. Following the power of their former vows, they will attain nirvana. This is called the first type of karmic reward—cultivating good roots by performing deeds for the Buddha.
If any kings, ministers, or common donors, during the present Dharma of Shakyamuni Buddha, perform acts of merit for the Dharma—whether personally or encouraging others—such as reciting, reading, memorizing, or explaining the Mahayana sutras, which contain profound teachings on emptiness, like the Prajnaparamita Sutra, the Lotus Sutra, the Golden Light Sutra, the Vajrapani Treasury Sutra, the Shurangama Samadhi Sutra, the Illusion Samadhi Sutra, the Great Miraculous Transformation Samadhi Sutra, the Gathering All Merits Samadhi Sutra, the Thus-Come One Wisdom Seal Samadhi Sutra, the Full Radiance Samadhi Sutra, the Jewel Terrace Sutra, the Gathering All Bodhisattvas Samadhi Sutra, the Buddhas' Embrace Sutra, the Sutra of Collected Questions, the Brahma King's Questions Sutra, the Subhuti Questions Sutra, the Brave One's Questions Sutra, the Fulfilling Questions Sutra, the Sea Dragon King's Questions Sutra, the Anavatapta Dragon King's Questions Sutra, the Tree-Banner Dragon King's Questions Sutra, the Jewel Palm Questions Sutra, the Jewel Topknot Questions Sutra, the Sound of Space Questions Sutra, the Roar of Space Questions Sutra, the Magic Net Questions Sutra, the Jewel Maiden Questions Sutra, the Splendid Maiden Questions Sutra, the Good Arm Questions Sutra, the Lion's Questions Sutra, the Fierce Bestowal Questions Sutra, the Golden Light Maiden Sutra, the Inexhaustible Wisdom Sutra, the Vimalakirti Sutra, the Ajatashatru Sutra, the Truth Sutra, the Narayana Sutra, the Buddha's Flower Garland Sutra, the Lotus Hand Sutra, the Ten Buddha Names Sutra, the Infinite Light Assemblies Sutra, the Perfect Bliss Assemblies Sutra, the Gathering Pure Flowers Sutra, the Great Collection Sutra, the Entering All Paths Sutra, the Jewel Banner Sutra, the Jewel Heap Sutra, the Jewel Casket Sutra, the Painted Sutra, the High King Sutra, and countless other Mahayana sutras numbering in the hundreds of millions—along with the Mahayana Vinaya and Abhidharma texts; as well as the three baskets of the voice-hearers: the Sutra Pitaka, the Vinaya Pitaka, and the Abhidharma Pitaka. The Sutra Pitaka includes the five Agamas: the Long Agama, the Middle-Length Agama, the Increasing-by-One Agama, the Connected Agama, and the Miscellaneous Agama. The Vinaya Pitaka includes the Monk's Precepts, the Nun's Precepts, and various other disciplinary texts. The Abhidharma Pitaka includes the Six Categories and other related texts. There are also the Jataka Garland and the Pratyekabuddha Garland.
With respect to all such righteous Dharma treasuries—whether spoken by the Buddha, bodhisattvas, voice-hearers, sages, gods, or wise persons—if one can recite, read, memorize, or explain even a single four-line verse, either personally or teaching others; or if one respectfully supports a Dharma teacher, or reverently makes offerings to sutra scrolls with various incense, flowers, banners, canopies, music, and lamps, or decorates the scrolls with silk brocades, bags, and ties—by the power of such good roots, when Maitreya attains enlightenment, they will obtain a human birth. In the second assembly of that Buddha, with pure faith, they will renounce household life, shave their heads and beards, don the monastic robe, and join the holy community. Following the power of their former vows, they will attain nirvana. This is called the second type of karmic reward—cultivating good roots by performing deeds for the Dharma.""
若諸國王及臣庶等。一切施主於今釋迦牟尼佛正法中。能為僧事自種善根。或教他種。謂諸苾芻苾芻尼眾。或次第請或隨緣請。於月一日或月八日或十五日設齋供養。或往寺中若供養佛。若供養眾或作給侍。或有供養修靜慮者。或有供養諸說法者。或見有人欲於正法學習流布。從師聽受不作留難。施其所安無令怯退。或設五年無遮施會。或施四方僧。或施寺舍及坐臥具。或施鍾磬或施園林。如是等類供養僧眾。彼由如是善根力故。至彌勒如來成正覺時善得人身。於彼佛第三會中。以淨信心捨離家法出趣非家。淨除鬚髮披著法服既預聖眾。隨宿願力便得涅槃。是名第三為僧事故種善根者所得果報。
If various kings, ministers, and common people, as sponsors of offerings, plant good roots themselves or encourage others to do so within the true Dharma of Shakyamuni Buddha—such as by inviting monks and nuns in sequential order or as circumstances allow, making offerings on the first, eighth, or fifteenth of the month; or by going to a monastery to make offerings to the Buddha or the Sangha, or by providing service support; or by making offerings to those who practice meditation, or to those who teach the Dharma; or by encountering people who wish to learn and spread the true Dharma, not hindering them from receiving teachings from a master, providing them with a peaceful environment, and not causing them to shrink back in fear; or by holding a five-yearly non-discriminatory giving ceremony; or by making offerings to the monastic community in all directions; or by donating monasteries, beds and sitting mats; or by donating bells and chimes, or gardens and forests—offering such things to the monastic community: due to the power of these good roots, they will obtain a good human body when Maitreya the Tathagata attains perfect enlightenment. At that Buddha’s third assembly, with pure faith, they will renounce household life and go forth into homelessness. After shaving off their hair and beard and donning monastic robes, they will join the noble Sangha. Following their past aspirations and the power of their vows, they will attain nirvana. This is called the third kind of reward for those who plant good roots by serving the monastic community.
爾時慶友大阿羅漢。為諸大眾廣說如上事已。以神通力於大眾前身昇虛空。高七多羅樹。示現種種不可思議雙神變事。令所觀眾增進勝道。時彼尊者現神變已。即於空中結跏趺坐。捨諸壽行及諸命行。入無餘依般涅槃界。先定願力火起焚身。於虛空中雨身遺骨。時諸大眾悲歎希有。競收遺骨起窣堵波。以諸香花寶幢幡蓋伎樂燈明常為供養。此法住記古昔諸師展轉相承誦持不忘。為令一切國王大臣長者居士諸施主等。了達因果厭生老病死芭蕉幻焰泡沫之身。修諸勝業於當來世逢事彌勒。解脫煩惱得大涅槃生愛樂故。於佛正法護持建立令久不滅。
Then the Venerable Pindola the Arhat, having extensively related the above account to the great assembly, used his miraculous powers to rise into the air before them to the height of seven palm trees. He displayed various inconceivable twin miraculous transformations, causing the observing audience to advance along the superior path. After manifesting these wonders, that venerable one sat cross-legged in the air, abandoned all forms of life and vitality, and entered the realm of final Nirvana without trace. In accordance with his prior vow, fire arose from within to cremate his body, raining down his relics from the sky. The great assembly, filled with sorrow and wonder, vied to collect the remains and built a stupa, making constant offerings with fragrances, flowers, jeweled banners, canopies, music and lamps. This Record of the Dharma's Abiding has been passed down orally through ancient masters, recited and remembered without lapse. It is designed so that all kings, ministers, elders, householders and benefactors may understand cause and effect, grow weary of the body—which is as insubstantial as a plantain tree, a magical illusion, a flame or a bubble—and cultivate supreme virtues. In future lives they may encounter Maitreya, be freed from afflictions, and attain great Nirvana, inspiring them to cherish and protect the Buddha's True Dharma, establishing it so that it remains long without extinction.
大阿羅漢難提蜜多羅所說法住記
Great Arhat Nandimitra's Record of the Duration of the Dharma