Buddha Dharma Practice

57. Then the Blessed One, understanding that matter, breathed forththe solemn utterance: \"Who gives, his virtues shall increase; Who is self-curbed, no hatred bears; Whosoever is skilled in virtue, evil shuns, And by the rooting out of lust and hate And all delusion, comes to be at peace.\" PART FIVE: AT KUSINARALast Place of Rest1. Then the Blessed One addressed the Venerable Ananda, saying:\"Come, Ananda, let us cross to the farther bank of the Hiraññavati,and go to the Mallas' Sala Grove, in the vicinity of Kusinara.\" \"So be it, Lord.\"2. And the Blessed One, together with a large company of bhikkhus,went to the further bank of the river Hiraññavati, to the Sala Groveof the Mallas, in the vicinity of Kusinara. And there he spoke to theVenerable Ananda, saying:3. \"Please, Ananda, prepare for me a couch between the twin salatrees, with the head to the north. I am weary, Ananda, and want to liedown.\" \"So be it, Lord.\" And the Venerable Ananda did as the BlessedOne asked him to do. Then the Blessed One lay down on his right side, in the lion'sposture, resting one foot upon the other, and so disposed himself,mindfully and clearly comprehending. 101

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

The Grief of the Gods7. At that time the Venerable Upavana was standing before theBlessed One, fanning him. And the Blessed One rebuked him,saying: \"Move aside, bhikkhu, do not stand in front of me.\"8. And to the Venerable Ananda came the thought: \"This VenerableUpavana has been in attendance on the Blessed One for a long time,closely associating with him and serving him. Yet now, right at theend, the Blessed One rebukes him. What now could be the reason,what the cause for the Blessed One to rebuke the VenerableUpavana, saying: 'Move aside, bhikkhu, do not stand in front ofme'?\"9-10. And the Venerable Ananda told his thought to the BlessedOne. The Blessed One said: \"Throughout the tenfold world-system,Ananda, there are hardly any of the deities that have not gatheredtogether to look upon the Tathagata. For a distance of twelve yojanasaround the Sala Grove of the Mallas in the vicinity of Kusinara thereis not a spot that could be pricked with the tip of a hair that is notfilled with powerful deities. And these deities, Ananda, arecomplaining: 'From afar have we come to look upon the Tathagata.For rare in the world is the arising of Tathagatas, Arahats, FullyEnlightened Ones. And this day, in the last watch of the night, theTathagata's parinibbana will come about. But this bhikkhu of greatpowers has placed himself right in front of the Blessed One,concealing him, so that now, at the very end, we are prevented fromlooking upon him.' Thus, Ananda, the deities complain.\"11. \"Of what kind of deities, Lord, is the Blessed One aware?\" 103

12-13. \"There are deities, Ananda, in space and on earth, who areearthly-minded; with disheveled hair they weep, with uplifted armsthey weep; flinging themselves on the ground, they roll from side toside, lamenting: \"Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!\"14. \"But those deities who are freed from passion, mindful andcomprehending, reflect in this way: 'Impermanent are allcompounded things. How could this be otherwise?'\"Ananda's Concern15. \"Formerly, Lord, on leaving their quarters after the rains, thebhikkhus would set forth to see the Tathagata, and to us there wasthe gain and benefit of receiving and associating with those veryrevered bhikkhus who came to have audience with the Blessed Oneand to wait upon him. But, Lord, after the Blessed One has gone, weshall no longer have that gain and benefit.\"Four Places of Pilgrimage16. \"There are four places, Ananda, that pious person should visitand look upon with feelings of reverence. What are the four?17. \"'Here the Tathagata was born!' This, Ananda, is a place that apious person should visit and look upon with feelings of reverence.18. \"'Here the Tathagata became fully enlightened in unsurpassed,supreme Enlightenment!' This, Ananda, is a place that a piousperson should visit and look upon with feelings of reverence. 104

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

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

calm there—it will be to his well being and happiness for a longtime.27. \"There are four persons, Ananda, who are worthy of a stupa.Who are those four? A Tathagata, an Arahat, a Fully EnlightenedOne is worthy of a stupa; so also is a Paccekabuddha, and a discipleof a Tathagata, and a universal monarch.28-31. \"And why, Ananda, is a Tathagata, an Arahat, a FullyEnlightened One worthy of a stupa? Because, Ananda, at thethought: 'This is the stupa of that Blessed One, Arahat, FullyEnlightened One!' the hearts of many people will be calmed andmade happy; and so calmed and with their minds established in faiththerein, at the breaking up of the body, after death, they will bereborn in a realm of heavenly happiness. And so also at the thought:'This is the stupa of that Paccekabuddha!' or 'This is the stupa of adisciple of that Tathagata, Arahat, Fully Enlightened One!' or 'Thisis the stupa of that righteous monarch who ruled according toDhamma!'—the hearts of many people are calmed and made happy;and so calmed and with their minds established in faith therein, atthe breaking up of the body, after death, they will be reborn in arealm of heavenly happiness. And it is because of this, Ananda, thatthese four persons are worthy of a stupa.\"Ananda's Grief32. Then the Venerable Ananda went into the vihara and leanedagainst the doorpost and wept: \"I am still but a learner, and still haveto strive for my own perfection. But, alas, my Master, who was socompassionate towards me, is about to pass away!\" 107

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

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

40. \"And in just the same way, bhikkhus, in Ananda are to be foundthese four rare and superlative qualities.\"The Past Glory of Kusinara41. When this had been said, the Venerable Ananda spoke to theBlessed One, saying: \"Let it not be, Lord, that the Blessed Oneshould pass away in this mean place, this uncivilized township in themidst of the jungle, a mere outpost of the province. There are greatcities, Lord, such as Campa, Rajagaha, Savatthi, Saketa, Kosambi,and Benares—let the Blessed One have his final passing away in oneof those. For in those cities dwell many wealthy nobles andbrahmins and householders who are devotees of the Tathagata, andthey will render due honor to the remains of the Tathagata.\"42. \"Do not say that, Ananda! Do not say: 'This mean place, thisuncivilized township in the midst of the jungle, a mere outpost of theprovince.' In times long past, Ananda, there was a king by the nameof Maha Sudassana, who was a universal monarch, a king ofrighteousness, a conqueror of the four quarters of the earth, whoserealm was established in security, and who was endowed with theseven jewels. And that King Maha Sudassana, Ananda, had his royalresidence here at Kusinara, which was then called Kusavati, and itextended twelve yojanas from east to west, and seven from north tosouth.43. \"And mighty, Ananda, was Kusavati, the capital, prosperous andwell populated, much frequented by people, and abundantlyprovided with food. Just as the royal residence of the deities,Alakamanda, is mighty, prosperous, and well populated, much 110

frequented by deities and abundantly provided with food, so was theroyal capital of Kusavati.44. \"Kusavati, Ananda, resounded unceasingly day and night withten sounds—the trumpeting of elephants, the neighing of horses, therattling of chariots, the beating of drums and tabors, music and song,cheers, the clapping of hands, and cries of 'Eat, drink, and be merry!'Lamentation of the Mallas45. \"Go now, Ananda, to Kusinara and announce to the Mallas:'Today, Vasetthas, in the last watch of the night, the Tathagata'sparinibbana will take place. Approach, O Vasetthas, draw near! Donot be remorseful later at the thought: \"In our township it was thatthe Tathagata's parinibbana took place, but we failed to see him atthe end!\"'\" \"So be it, Lord.\" And the Venerable Ananda prepared himself,and taking bowl and robe, went with a companion to Kusinara.46. Now at that time the Mallas had gathered in the council hall forsome public business. And the Venerable Ananda approached themand announced: \"Today, Vasetthas, in the last watch of the night, theTathagata's parinibbana will take place. Approach, Vasetthas, drawnear! Do not be remorseful later at the thought: 'In our township itwas that the Tathagata's parinibbana took place, but we failed to seehim at the end.'\"47. When they heard the Venerable Ananda speak these words, theMallas with their sons, their wives, and the wives of their sons, weresorely grieved, grieved at heart and afflicted; and some, with their 111

hair all disheveled, with arms uplifted in despair, wept; flingingthemselves on the ground, they rolled from side to side, lamenting: \"Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!\"48. And thus afflicted and filled with grief, the Mallas, with theirsons, their wives, and the wives of their sons, went to the SalaGrove, the recreation park of the Mallas, to the place where theVenerable Ananda was.49. And the thought arose in the Venerable Ananda: \"If I were toallow the Mallas of Kusinara to pay reverence to the Blessed Oneone by one, the night will have given place to dawn before they areall presented to him. Therefore let me divide them up according toclan, each family in a group, and so present them to the Blessed Onethus: 'The Malla of such and such a name, Lord, with his wives andchildren, his attendants and his friends, pays homage at the feet ofthe Blessed One.'\"50. And the Venerable Ananda divided the Mallas up according toclan, each family in a group, and presented them to the Blessed One.So it was that the Venerable Ananda caused the Mallas of Kusinarato be presented to the Blessed One by clans, each family in a group,even in the first watch of the night.The Last Convert51. Now at that time a wandering ascetic named Subhadda wasdwelling at Kusinara. And Subhadda the wandering ascetic heard it 112

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

he will readily understand.\"58. Thereupon the Venerable Ananda said to the wandering asceticSubhadda: \"Go then, friend Subhadda, the Blessed One gives youleave.\"59. Then the wandering ascetic Subhadda approached the BlessedOne and saluted him courteously. And having exchanged with himpleasant and civil greetings, the wandering ascetic Subhadda seatedhimself at one side and addressed the Blessed One, saying: \"Thereare, Venerable Gotama, ascetics and brahmins who are heads ofgreat companies of disciples, who have large retinues, who areleaders of schools, well known and renowned, and held in highesteem by the multitude, such teachers as Purana Kassapa, MakkhaliGosala, Ajita Kesakambali, Pakudha Kaccayana, SañjayaBelatthiputta, Nigantha Nataputta. Have all of these attainedrealization, as each of them would have it believed, or has none ofthem, or is it that some have attained realization and others not?\"60. \"Enough, Subhadda! Let it be as it may, whether all of them haveattained realization, as each of them would have it believed, orwhether none of them has, or whether some have attained realizationand others not. I will teach you the Dhamma, Subhadda; listen andheed it well, and I will speak.\" \"So be it, Lord.\"The Lion's Roar61. And the Blessed One spoke, saying: \"In whatsoever Dhammaand Discipline, Subhadda, there is not found the Noble Eightfold 114

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

Blessed One, the Dhamma, and the Community of Bhikkhus. MayI receive from the Blessed One admission to the Order and also thehigher ordination.\"64. \"Whoever, Subhadda, having been formerly a follower ofanother creed, wishes to receive admission and higher ordination inthis Dhamma and Discipline, remains on probation for a period offour months. At the end of those four months, if the bhikkhus aresatisfied with him, they grant him admission and higher ordinationas a bhikkhu. Yet in this matter I recognize differences ofpersonalities.\"65. \"If, O Lord, whoever, having been formerly a follower of anothercreed, wishes to receive admission and higher ordination in thisDhamma and Discipline, remains on probation for a period of fourmonths, and at the end of those four months, if the bhikkhus aresatisfied with him, they grant him admission and higher ordinationas a bhikkhu—then I will remain on probation for a period of fouryears. And at the end of those four years, if the bhikkhus aresatisfied with me, let them grant me admission and higher ordinationas a bhikkhu.\"66. But the Blessed One called the Venerable Ananda and said tohim: \"Ananda, let Subhadda be given admission into the Order.\"And the Venerable Ananda replied: \"So be it, Lord.\"67. Then the wandering ascetic Subhadda said to the VenerableAnanda: \"It is a gain to you, friend Ananda, a blessing, that in thepresence of the Master himself you have received the sprinkling of 116

ordination as a disciple.\"68. So it came about that the wandering ascetic Subhadda, in thepresence of the Blessed One, received admission and higherordination. And from the time of his ordination the VenerableSubhadda remained alone, secluded, heedful, ardent, and resolute.And before long he attained to the goal for which a worthy man goesforth rightly from home to homelessness, the supreme goal of theholy life; and having by himself realized it with higher knowledge,he dwelt therein. He knew: \"Destroyed is birth; the higher life isfulfilled; nothing more is to be done, and beyond this life nothingmore remains.\" And the Venerable Subhadda became yet anotheramong the arahats, and he was the last disciple converted by theBlessed One himself. PART SIX: THE PASSING AWAYThe Blessed One's Final Exhortation1. Now the Blessed One spoke to the Venerable Ananda, saying: \"It may be, Ananda, that to some among you the thought willcome: 'Ended is the word of the Master; we have a Master nolonger.' But it should not, Ananda, be so considered. For that whichI have proclaimed and made known as the Dhamma and theDiscipline, that shall be your Master when I am gone.2. \"And, Ananda, whereas now the bhikkhus address one another as'friend,' let it not be so when I am gone. The senior bhikkhus,Ananda, may address the junior ones by their name, their familyname, or as 'friend'; but the junior bhikkhus should address thesenior ones as 'venerable sir' or 'your reverence.' 117

3. \"If it is desired, Ananda, the Sangha may, when I am gone,abolish the lesser and minor rules.4. \"Ananda, when I am gone, let the higher penalty be imposedupon the bhikkhu Channa.\" \"But what, Lord, is the higher penalty?\" \"The bhikkhu Channa, Ananda, may say what he will, but thebhikkhus should neither converse with him, nor exhort him, noradmonish him.\"5. Then the Blessed One addressed the bhikkhus, saying: \"It may be,bhikkhus, that one of you is in doubt or perplexity as to the Buddha,the Dhamma, or the Sangha, the path or the practice. Then question,bhikkhus! Do not be given to remorse later on with the thought: 'TheMaster was with us face to face, yet face to face we failed to askhim.'\"6. But when this was said, the bhikkhus were silent. And yet asecond and a third time the Blessed One said to them: \"It may be,bhikkhus, that one of you is in doubt or perplexity as to the Buddha,the Dhamma, or the Sangha, the path or the practice. Then question,bhikkhus! Do not be given to remorse later on with the thought: 'TheMaster was with us face to face, yet face to face we failed to askhim.'\" And for a second and a third time the bhikkhus were silent. Thenthe Blessed One said to them: \"It may be, bhikkhus, out of respectfor the Master that you ask no questions. Then, bhikkhus, let friendcommunicate it to friend.\" Yet still the bhikkhus were silent. 118

7. And the Venerable Ananda spoke to the Blessed One, saying: \"Marvelous it is, O Lord, most wonderful it is! This faith I havein the community of bhikkhus, that not even one bhikkhu is in doubtor perplexity as to the Buddha, the Dhamma, or the Sangha, the pathor the practice.\" \"Out of faith, Ananda, you speak thus. But here, Ananda, theTathagata knows for certain that among this community of bhikkhusthere is not even one bhikkhu who is in doubt or perplexity as to theBuddha, the Dhamma, or the Sangha, the path or the practice. For,Ananda, among these five hundred bhikkhus even the lowest is astream-enterer, secure from downfall, assured, and bound forenlightenment.\"8. And the Blessed One addressed the bhikkhus, saying: \"Beholdnow, bhikkhus, I exhort you: All compounded things are subject tovanish. Strive with earnestness!\" This was the last word of the Tathagata.How the Blessed One Passed into Nibbana9. And the Blessed One entered the first jhana. Rising from the firstjhana, he entered the second jhana. Rising from the second jhana, heentered the third jhana. Rising from the third jhana, he entered thefourth jhana. And rising out of the fourth jhana, he entered thesphere of infinite space. Rising from the attainment of the sphere ofinfinite space, he entered the sphere of infinite consciousness. Risingfrom the attainment of the sphere of infinite consciousness, heentered the sphere of nothingness. Rising from the attainment of thesphere of nothingness, he entered the sphere of neither-perception-nor-non-perception. And rising out of the attainment of the sphere 119

of neither-perception-nor-non-perception, he attained to thecessation of perception and feeling.10. And the Venerable Ananda spoke to the Venerable Anuruddha,saying: \"Venerable Anuruddha, the Blessed One has passed away.\" \"No, friend Ananda, the Blessed One has not passed away. Hehas entered the state of the cessation of perception and feeling.\"11. Then the Blessed One, rising from the cessation of perceptionand feeling, entered the sphere of neither-perception-nor-non-perception. Rising from the attainment of the sphere of neither-perception-nor-non-perception, he entered the sphere of nothingness.Rising from the attainment of the sphere of nothingness, he enteredthe sphere of infinite consciousness. Rising from the attainment ofthe sphere of infinite consciousness, he entered the sphere of infinitespace. Rising from the attainment of the sphere of infinite space, heentered the fourth jhana. Rising from the fourth jhana, he entered thethird jhana. Rising from the third jhana, he entered the second jhana.Rising from the second jhana, he entered the first jhana. Rising from the first jhana, he entered the second jhana. Risingfrom the second jhana, he entered the third jhana. Rising from thethird jhana, he entered the fourth jhana. And, rising from the fourthjhana, the Blessed One immediately passed away.The World's Echo12. And when the Blessed One had passed away, simultaneouslywith his parinibbana there came a tremendous earthquake, dreadfuland astounding, and the thunders rolled across the heavens. 120

13. And when the Blessed One had passed away, simultaneouslywith his parinibbana, Brahma Sahampati spoke this stanza: \"All must depart—all beings that have life Must shed their compound forms. Yea, even one, A Master such as he, a peerless being, Powerful in wisdom, the Enlightened One, has passed away.\"14. And when the Blessed One had passed away, simultaneouslywith his parinibbana, Sakka, king of the gods, spoke this stanza: \"Transient are all compounded things, Subject to arise and vanish; Having come into existence they pass away; Good is the peace when they forever cease.\"15. And when the Blessed One had passed away, simultaneouslywith his parinibbana, the Venerable Anuruddha spoke this stanza: \"No movement of the breath, but with steadfast heart, Free from desires and tranquil—so the sage Comes to his end. By mortal pangs unshaken, His mind, like a flame extinguished, finds release.\"16. And when the Blessed One had passed away, simultaneouslywith his parinibbana, the Venerable Ananda spoke this stanza: \"Then there was terror, and the hair stood up, when he, The All-accomplished One, the Buddha, passed away.\"17. Then, when the Blessed One had passed away, some bhikkhus,not yet freed from passion, lifted up their arms and wept; and some,flinging themselves on the ground, rolled from side to side and wept, 121

lamenting: \"Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!\" But the bhikkhus who were freed from passion, mindful andclearly comprehending, reflected in this way: \"Impermanent are allcompounded things. How could this be otherwise?\"18. And the Venerable Anuruddha addressed the bhikkhus, saying:\"Enough, friends! Do not grieve, do not lament! For has not theBlessed One declared that with all that is dear and beloved theremust be change, separation, and severance? Of that which is born,come into being, compounded and subject to decay, how can onesay: 'May it not come to dissolution!'? The deities, friends, areaggrieved.\" \"But, venerable sir, of what deities is the Venerable Anuruddhaaware?\" \"There are deities, friend Ananda, in space and on the earth whoare earthly-minded; with disheveled hair they weep, with upliftedarms they weep; flinging themselves on the ground, they roll fromside to side, lamenting: \"Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!\" But those deities who are freed from passion, mindful and clearlycomprehending, reflect in this way: 'Impermanent are all compounded things. How could this be otherwise?'\" 122

19. Now the Venerable Anuruddha and the Venerable Ananda spentthe rest of the night in talking on the Dhamma. Then the VenerableAnuruddha spoke to the Venerable Ananda, saying: \"Go now, friend Ananda, to Kusinara, and announce to theMallas: 'The Blessed One, Vasetthas, has passed away. Do now asseems fitting to you.'\" \"So be it, venerable sir.\" And the Venerable Ananda preparedhimself in the forenoon, and taking bowl and robe, went with acompanion into Kusinara.20. At that time the Mallas of Kusinara had gathered in the councilhall to consider that very matter. And the Venerable Anandaapproached them and announced: \"The Blessed One, Vasetthas, haspassed away. Do now as seems fitting to you.\" And when they heard the Venerable Ananda speak these words,the Mallas with their sons, their wives, and the wives of their sons,were sorely grieved, grieved at heart and afflicted; and some, withtheir hair all disheveled, with arms upraised in despair, wept;flinging themselves on the ground, they rolled from side to side,lamenting: \"Too soon has the Blessed One come to his parinibbana! Too soon has the Happy One come to his parinibbana! Too soon has the Eye of the World vanished from sight!\"Homage to the Remains21. Then the Mallas of Kusinara gave orders to their men, saying:\"Gather now all the perfumes, flower-garlands, and musicians, evenall that are in Kusinara.\" And the Mallas, with the perfumes, theflower-garlands, and the musicians, and with five hundred sets of 123

clothing, went to the Sala Grove, the recreation park of the Mallas,and approached the body of the Blessed One. And havingapproached, they paid homage to the body of the Blessed One withdance, song, music, flower-garlands, and perfume, and erectingcanopies and pavilions, they spent the day showing respect, honor,and veneration to the body of the Blessed One. And then the thoughtcame to them: \"Now the day is too far spent for us to cremate thebody of the Blessed One. Tomorrow we will do it.\" And for the second day, and a third, fourth, fifth, and sixth day,they paid homage to the body of the Blessed One with dance, song,music, flower-garlands, and perfume, and erecting canopies andpavilions, they spent the day showing respect, honor, and venerationto the body of the Blessed One. But on the seventh day the thought came to them: \"We have paidhomage to the body of the Blessed One with dance, song, music,flower-garlands, and perfume, and have shown respect, honor, andveneration; let us now carry the body of the Blessed One southwardto the southern part of the town and beyond, and let us there crematethe body of the Blessed One south of the town.\" And eight Mallas of the foremost families, bathed from thecrown of their heads and wearing new clothes, with the thought: \"We will lift up the body of the Blessed One,\" tried to do so butthey could not.22. Then the Mallas spoke to the Venerable Anuruddha, saying:\"What is the cause, Venerable Anuruddha, what is the reason thatthese eight Mallas of the foremost families, bathed from the crownof their heads and wearing new clothes, with the thought: 'We will 124

lift up the body of the Blessed One,' try to do so but cannot?\" \"You, Vasetthas, have one purpose, the deities have another.\" \"Then what, venerable sir, is the purpose of the deities?\" \"Your purpose, Vasetthas, is this: 'We have paid homage to thebody of the Blessed One with dance, song, music, flower-garlands,and perfume, and have shown respect, honor, and veneration; let usnow carry the body of the Blessed One southward to the southernpart of the town and beyond, and let us there cremate the body of theBlessed One south of the town.' But the purpose of the deities,Vasetthas, is this: 'We have paid homage to the body of the BlessedOne with heavenly dance, song, music, flower-garlands, andperfume, and have shown respect, honor, and veneration; let us nowcarry the body of the Blessed One northward to the northern part ofthe town; and having carried it through the northern gate, let us gothrough the center of the town, and then eastward to the east of thetown; and having passed through the east gate, let us carry it to thecetiya of the Mallas, Makuta-bandhana, and there let us cremate thebody of the Blessed One.'\" \"As the deities wish, venerable sir, so let it be.\"23. Thereupon the whole of Kusinara, even to the dust heaps andrubbish heaps, became covered knee-deep in mandarava flowers.And homage was paid to the body of the Blessed One by the deitiesas well as the Mallas of Kusinara. With dance, song, music, flower-garlands, and perfume, both divine and human, respect, honor, andveneration were shown. And they carried the body of the BlessedOne northward to the northern part of the town; and having carriedit through the northern gate, they went through the center of the 125

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

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

28. Now at that time, one Subhadda, who had renounced only in hisold age, was seated in the assembly. And he addressed the bhikkhus,saying: \"Enough, friends! Do not grieve, do not lament! We are wellrid of that great ascetic. Too long, friends, have we been oppressedby his saying: 'This is fitting for you; that is not fitting for you.' Nowwe shall be able to do as we wish, and what we do not wish, that weshall not do.\" But the Venerable Maha Kassapa addressed the bhikkhus,saying: \"Enough friends! Do not grieve, do not lament! For has notthe Blessed One declared that with all that is dear and beloved theremust be change, separation, and severance? Of that which is born,come into being, compounded, and subject to decay, how can onesay: 'May it not come to dissolution!'?\"29. Now at that time four Mallas of the foremost families, bathedfrom the crown of their heads and wearing new clothes, with thethought: \"We will set alight the Blessed One's pyre,\" tried to do sobut they could not. And the Mallas spoke to the VenerableAnuruddha, saying: \"What is the cause, Venerable Anuruddha, whatis the reason that these four Mallas of the foremost families, bathedfrom the crown of their heads and wearing new clothes, with thethought: \"We will set alight the Blessed One's pyre,' try to do so butcannot?\" \"You, Vasetthas, have one purpose, the deities have another.\" \"Then what, venerable sir, is the purpose of the deities?\" \"The purpose of the deities, Vasetthas, is this: 'The VenerableMaha Kassapa is on his way from Pava to Kusinara together with alarge company of five hundred bhikkhus. Let not the Blessed One's 128

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

they too extinguished the pyre of the Blessed One. And the Mallas of Kusinara laid the relics of the Blessed One intheir council hall, and surrounded them with a lattice-work of spearsand encircled them with a fence of bows; and there for seven daysthey paid homage to the relics of the Blessed One with dance, song,music, flower-garlands, and perfume, and showed respect, honor,and veneration to the relics of the Blessed One.Partition of the Relics33. Then the king of Magadha, Ajatasattu, son of the Videhi queen,came to know that at Kusinara the Blessed One had passed away.And he sent a message to the Mallas of Kusinara, saying: \"TheBlessed One was of the warrior caste, and I am too. I am worthy toreceive a portion of the relics of the Blessed One. I will erect a stupaover the relics of the Blessed One and hold a festival in their honor.\"34. And the Licchavis of Vesali came to know that at Kusinara theBlessed One had passed away. And they sent a message to theMallas of Kusinara, saying: \"The Blessed One was of the warriorcaste, and we are too. We are worthy to receive a portion of therelics of the Blessed One. We will erect a stupa over the relics of theBlessed One and hold a festival in their honor.\"35. And the Sakyas of Kapilavatthu came to know that at Kusinarathe Blessed One had passed away. And they sent a message to theMallas of Kusinara, saying: \"The Blessed One was the greatest ofour clan. We are worthy to receive a portion of the relics of theBlessed One. We will erect a stupa over the relics of the BlessedOne and hold a festival in their honor.\" 130

36. And the Bulis of Allakappa came to know that at Kusinara theBlessed One had passed away. And they sent a message to theMallas of Kusinara, saying: \"The Blessed One was of the warriorcaste, and we are too. We are worthy to receive a portion of therelics of the Blessed One. We will erect a stupa over the relics of theBlessed One and hold a festival in their honor.\"37. And the Kolis of Ramagama came to know that at Kusinara theBlessed One had passed away. And they sent a message to theMallas of Kusinara, saying: \"The Blessed One was of the warriorcaste, and we are too. We are worthy to receive a portion of therelics of the Blessed One. We will erect a stupa over the relics of theBlessed One and hold a festival in their honor.\"38. And the Vethadipa brahmin came to know that at Kusinara theBlessed One had passed away. And he sent a message to the Mallasof Kusinara, saying: \"The Blessed One was of the warrior caste, andI am a brahmin. I am worthy to receive a portion of the relics of theBlessed One. I will erect a stupa over the relics of the Blessed Oneand hold a festival in their honor.\"39. And the Mallas of Pava came to know that at Kusinara theBlessed One had passed away. And they sent a message to theMallas of Kusinara, saying: \"The Blessed One was of the warriorcaste, and we are too. We are worthy to receive a portion of therelics of the Blessed One. We will erect a stupa over the relics of theBlessed One and hold a festival in their honor.\"40. But when they heard these words, the Mallas of Kusinara 131

addressed the assembly, saying: \"The Blessed One has passed awayin our township. We shall not part with any portion of the relics ofthe Blessed One.\" Then the brahmin Dona spoke to the assembly,saying: \"One word from me, I beg you, sirs, to hear! Our Buddha taught us ever to forbear; Unseemly would it be should strife arise And war and bloodshed, over the custody Of his remains, who was the best of men! Let us all, sirs, in friendliness agree To share eight portions—so that far and wide Stupas may rise, and seeing them, mankind Faith in the All-Enlightened One will find!\" \"So be it, brahmin! Divide the relics into eight equal portionsyourself.\" And the brahmin Dona said to the assembly: \"So be it, sirs.\" And he divided justly into eight equal portions the relics of theBlessed One, and having done so, he addressed the assembly,saying: \"Let this urn, sirs, be given to me. Over this urn I will erecta stupa, and in its honor I will hold a festival.\" And the urn wasgiven to the brahmin Dona.41. Then the Moriyas of Pipphalivana came to know that at Kusinarathe Blessed One had passed away. And they sent a message to theMallas of Kusinara, saying: \"The Blessed One was of the warriorcaste, and we are too. We are worthy to receive a portion of therelics of the Blessed One. We will erect a stupa over the relics of theBlessed One and hold a festival in their honor.\" 132

\"There is no portion of the relics of the Blessed One remaining;the relics of the Blessed One have been divided. But take from herethe ashes.\" And they took from there the ashes.42. And the king of Magadha, Ajatasattu, son of the Videhi queen,erected a stupa over the relics of the Blessed One at Rajagaha, andin their honor held a festival. The Licchavis of Vesali erected a stupaover the relics of the Blessed One at Vesali, and in their honor helda festival. The Sakyas of Kapilavatthu erected a stupa over the relicsof the Blessed One at Kapilavatthu, and in their honor held afestival. The Bulis of Allakappa erected a stupa over the relics of theBlessed One at Allakappa, and in their honor held a festival. TheKolis of Ramagama erected a stupa over the relics of the BlessedOne at Ramagama, and in their honor held a festival. The Vethadipabrahmin erected a stupa over the relics of the Blessed One atVethadipa, and in their honor held a festival. The Mallas of Pavaerected a stupa over the relics of the Blessed One at Pava, and intheir honor held a festival. The Mallas of Kusinara erected a stupaover the relics of the Blessed One at Kusinara, and in their honorheld a festival. The brahmin Dona erected a stupa over the urn, andin its honor held a festival. And the Moriyas of Pipphalivana erecteda stupa over the ashes at Pipphalivana, and in their honor held afestival. So it came about that there were eight stupas for the relics, aninth for the urn, and a tenth for the ashes. And thus it was in thedays of old.43. Eight portions there were of the relics of him, The All-Seeing One, the greatest of men. 133

Seven in Jambudipa are honored, and oneIn Ramagama, by kings of the Naga race.One tooth is honored in the Tavatimsa heaven,One in the realm of Kalinga, and one by the Naga kings.Through their brightness this bountiful earthWith its most excellent gifts is endowed;For thus the relics of the All-Seeing One are best honoredBy those who are worthy of honor—by gods and NagasAnd lords of men, yea, by the highest of mankind.Pay homage with clasped hands! For hard indeed it isThrough hundreds of ages to meet with an All-Enlightened One! 134

19. Vimalakirti Sutra [9] On Inquiring About the Illness5.1. At that time the Buddha said to Manjushri, “You must go visitVimalakirti and inquire about his illness.”5.2. Manjushri replied to the Buddha, “World Honored One, thateminent man is very difficult to confront. He is profoundlyenlightened in the true nature of reality and skilled at preaching theessentials of the Law. His eloquence never falters, his wisdom is freeof impediments. He understands all the rules of bodhisattva conduct,and nothing in the secret storehouse of the Buddhas is beyond hisgrasp. He has overcome the host of devils and disports himself withtranscendental powers. In wisdom and expedient means he hasmastered all there is to know. Nevertheless, in obedience to theBuddha’s August command, I will go visit him and inquire about hisillness.”5.3. Then the bodhisattvas and major disciples in the assembly, theBrahmas, Indras, and Four Heavenly Kings, all thought tothemselves: “Now these two great men, Manjushri and Vimalakirti,will be talking together, and they will surely expound the wonderfulLaw!” At that time eight thousand bodhisattvas, five hundred voice-hearers, and hundreds and thousands of heavenly beings all decidedat once that they would like to accompany Manjushri on his visit.5.4. Manjushri, with this throng of bodhisattvas, major disciples, andheavenly beings reverently surrounding and accompanying him,proceeded to enter the city of Vaishali. 135

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

longer be ill. “It is like the case of a rich man who has only one child. If thechild falls ill, then the father and mother too will be ill, but if thechild’s illness is cured, the father and mother too will be cured. Thebodhisattva is like this, for he loves living beings as though theywere his children. If living beings are sick, the bodhisattva will besick, but if living beings are cured, the bodhisattva too will be cured.You ask what cause this illness arises from—the illness of thebodhisattva arises from his great compassion.”5.9. Manjushri said, “Layman, why is this room empty and withoutattendants?” Vimalakirti replied, “The lands of the Buddhas too are allempty.” “Why are they empty?” “They are empty because of emptiness,” Vimalakirti replied. “And why is emptiness empty?” asked Manjushri. “It is empty of distinctions, therefore it is empty,” was the reply. “Can emptiness itself be the subject of distinctions?” askedManjushri. “Distinctions too are empty,” was the reply. “How then is emptiness to be sought?” asked Manjushri. “It may be sought in the sixty-two erroneous views of the non-Buddhists,” was the reply. “How are they sixty-two views to be sought?” asked Manjushri. “They may be sought in the emancipation of the Buddhas,” wasthe reply. “And how is the emancipation of the Buddhas to be sought?” 137

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

Vimalakirti replied, “Tell him about the impermanence of thebody, but do not tell him to despise or turn away from the body. Tellhim about the sufferings of the body, but do not tell him to strive fornirvana. Tell him that the body is without ego, but urge him to teachand guide living beings. Tell him of the emptiness of the body, butdo not tell him of its final extinction. Tell him to repent of formeroffenses, but do not tell him to consign them to the past. Tell him touse his own illness as a means of sympathizing with the illness ofothers, for he should understand their sufferings throughout thecountless kalpas of their past existence, and should think how he canbring benefit to all living beings. Tell him to recall the good fortunehe has won through religious practice, to concentrate on a life ofpurity, and not to give way to gloom or worry. He should cultivateconstant diligence, striving to become a king of physicians who canheal the ailments of the assembly. This is how a bodhisattva shouldcomfort and instruct a bodhisattva who is ill so as to make him feelhappy.”5.12. Manjushri said, “Layman, how should a bodhisattva who is illgo about tempering and controlling his mind?” Vimalakirti replied, “A bodhisattva who is ill should think tohimself: ‘Now these illnesses of mine all spring from the deludedthoughts, the upside-down thinking and various earthly desires ofmy past existence. They have no real existence, so who is it whosuffers illness? Why? The four major elements come together, andtherefore we apply a makeshift name, calling the thing a body. Butthe four major elements have no master, and the body has no “I” orego. And these illnesses too all arise from attachment to ego. 139

Therefore I should harbor no such attachment to ego.’ “Once one has understood the origin of illness, one may do awaywith the thought of an I or ego, and the thought of other livingbeings. To do so, one should call up the thought of phenomena,thinking to oneself: ‘It is simply that various phenomena have cometogether to form this body. It has appeared simply becausephenomena appeared, and it will vanish simply because phenomenavanish. And these phenomena are none of them known to oneanother. When they appear, they do not say, “I have appeared!,” andwhen they vanish, they do not say, “I have vanished!” “Then, in order to wipe out the thought of phenomena, the ailingbodhisattva should think to himself: ‘This thought or concept ofphenomena too is a form of upside-down thinking, and upside-downthinking can lead to great misfortune. I must rid myself of it. Buthow to rid myself of it? By ridding myself of thoughts of I and mine,which means ridding myself of dualism.’ “What is meant by ridding oneself of dualism? It means notthinking of phenomena as internal or external, but treating all asequal. What is meant by equal? It means that I and nirvana aretreated as equal. Why? Because I and nirvana are both empty. Whyare they empty? Because they are mere names, hence empty. Neitherof these two phenomena has any fixed nature or characteristics.Once one has acquired this kind of equal outlook, one will be freedof all other illness and will have only the illness of emptiness, andthe illness of emptiness too is empty. “This ailing bodhisattva of ours has no sensations of pain orpleasure, and yet he allows himself to feel such sensations, andwhile the Law of the Buddha is incompletely practiced he does not 140

seek to wipe out such sensations in himself and gain entry into finalenlightenment. If he feels pain in his body, he thinks of the livingbeings in the evil realms of existence and summons up a mind ofgreat compassion, saying to himself: ‘I have regulated and controlledmyself, and now I must regulate and control other living beings!’But he should simply rid them of their illnesses and not deprivethem of anything, merely teaching and guiding them so they can cutoff the source of illness. “What is meant by the source of illness? It means havingtroublesome entanglements. Where there are troublesomeentanglements, these become the source of illness. What are thesetroublesome entanglements tied to? They are tied to the threefoldworld. And how does one cut them off? By realizing that there isnothing to grasp at. If one ceases to grasp at anything, there will beno more troublesome entanglements. “What is meant by realizing there is nothing to grasp at? It meanshaving done with dualistic views. What is meant by dualistic views?It means viewing this as internal, or viewing that as external. [Havedone with such views] and there will be no more grasping at things. “Manjushri, this is how the ailing bodhisattva should go aboutregulating and controlling his mind. By doing so, he cuts off thesufferings of old age, sickness, and death. If he fails to do so, thenall his religious practice and accomplishment in the past will be voidof wisdom or profit. A person who has overcome a sworn enemydeserves to be called a hero. In the same way, one who has cut offboth old age, sickness, and death may be called a bodhisattva. “This is ailing bodhisattva should also think to himself: ‘Thisillness of mine has no reality, no existence, and the illnesses of other 141

living beings likewise have no reality and no existence.’ When headopts this view, if he should conceive a great compassion that ismarked by affection and concern for living beings, he should at oncethrust it aside. Why? Because the bodhisattva must rid himself of allearthly passions caused by external defilement when he summons uphis great compassion. If his compassion is marked by affection andconcern, then he will have feelings of weariness and revulsiontoward the realm of birth and death. But if he can put aside affectionand concern, he will feel no weariness and revulsion; whateverrealm he happens to be born into, he will not be blinded by affectionor concern. “He is not bound by the conditions of his birth, and hence he isable to preach the Law for living beings and liberate them from theirbonds. As the Buddha has said, if one is in bonds himself, tosuppose he can free others from their bonds is hardly reasonable. Butif one is himself free of bonds, it is perfectly reasonable to assumehe can free the bonds of others. Therefore the bodhisattva must notconjure up bonds fro himself. “What is meant by bonds and what is meant by liberation? Tobecome infatuated with the taste of mediation is the bondage of thebodhisattva. To be born in this world as a form of expedient meansis the liberation of the bodhisattva. Wisdom without expedientmeans is bondage; wisdom with expedient means is liberation.Expedient means without wisdom is bondage; expedient means withwisdom is liberation. “What is meant by saying that wisdom without expedient meansis bondage? It means that, with a mind full of affection and concern,a bodhisattva sets about to adorn the Buddha lands, lead numerous 142

living beings to them, and regulate himself with the doctrines ofemptiness, formlessness, and nonaction. This is called the bondageof wisdom without expedient means. “What is meant by saying that wisdom with expedient means isliberation? It means that, with a mind free of affection and concern,a bodhisattva sets about to adorn the Buddha lands, lead numerousliving beings to them, and regulate himself with the doctrines ofemptiness, formlessness, and nonaction, never experiencingweariness or revulsion. This is called the liberation of wisdom withexpedient means. “What is meant by saying that expedient means without wisdomis bondage? It means that, while dwelling among the various earthlypassions such as greed, anger, and erroneous views, a bodhisattvasets about planting many roots of virtue. This is called the bondageof expedient means without wisdom. “What is meant by saying that expedient means with wisdom isliberation? It means that, while removing himself from the variousearthly passions such as greed, anger, and erroneous views, abodhisattva sets about planting many roots of virtue, bending all hisefforts in the direction of anuttara-samyak-sambodhi. This is calledthe liberation of expedient means with wisdom.5.13. “Manjushri, the ailing bodhisattva should view all phenomenain this way. And he should view the body and realize that it ismarked by impermanence, suffering, emptiness, and absence of ego.This is called wisdom. But though his body may be ailing, he shouldconstantly abide in the realm of birth and death, bringing benefit toall living beings and never giving in to weariness or revulsion. This 143

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

chain of causation, he can enter into various erroneous views—suchis the practice of the bodhisattva. Though he addresses himself to allliving beings, he does so without affection or attachment—such isthe practice of the bodhisattva. Though he longs to be far removedfrom the passions, he does not seek this through elimination of thebody and mind—such is the practice of the bodhisattva. “Though he moves in the threefold world, he does no injury tothe Dharma-nature—such is the practice of the bodhisattva. Thoughhe moves in the realm of emptiness, he plants many roots ofvirtue—such is the practice of the bodhisattva. Though he moves inthe realm of formlessness, he yet saves many living beings—such isthe practice of the bodhisattva. Though he moves in the realm ofnonaction, he manifests himself by taking on a body—such is thepractice of the bodhisattva. Though he avoids the arousal of passion,he rouses in himself the determination to do all good deeds—suchis the practice of the bodhisattva. “Though he practices the six paramitas, he can understand theminds and mental activities of all living beings—such is the practiceof the bodhisattva. Though he is master of the six transcendentalpowers, he does not remove himself from all defilements—such isthe practice of the bodhisattva. Though he possesses the fourimmeasurable qualities of mind, he is not greedy for birth in theBrahma heaven—such is the practice of the bodhisattva. Though hepractices meditation, emancipation, and samadhi, he does not acceptthe rebirth that is consequent on these practices—such is the practiceof the bodhisattva. “Though he practices the four states of mindfulness, in the endhe does not for long remove himself from the objects of such 145

mindfulness, the body, sensations, the mind, and things—such is thepractice of the bodhisattva. Though he applies himself to the fourtypes of correct effort, he does not cease to be assiduous in matterspertaining to body and mind—such is the practice of the bodhisattva.Though he cultivates the four bases of supernatural power, he isalready able to wield transcendental powers at will-such is thepractice of the bodhisattva. Though he cultivates the five roots ofgoodness in himself, he can also distinguish whether the roots orcapacities of other living beings are keen or dull—such is thepractice of the bodhisattva. Though he possesses the five powers[attained through the five roots of goodness], he delights in seekingto acquire the ten powers of a Buddha—such is the practice of thebodhisattva. Though he observes the seven factors of enlightenment,he can understand all the fine points of the Buddha wisdom—suchis the practice of the bodhisattva. Though he walks the eightfoldholy path, he also delights in walking the immeasurable Buddhaway—such is the practice of the bodhisattva. “Though he practices concentration and insight as methods to aidone to the way, in the end he does not sink into tranquilextinction—such is the practice of bodhisattva. Though fully awarethat all things are without birth or extinction, he adorns his bodywith auspicious features—such is the practice of the bodhisattva.Though outwardly displaying the dignity of a voice-hearer orpratyekabuddha, he never forsakes the Buddha Law—such is thepractice of the bodhisattva. Though aware that all things in the endare pure in nature, he responds to circumstances by showing himselfin bodily form—such is the practice of the bodhisattva. Thoughinsight tells him that all Buddha lands are eternally tranquil and 146

empty in nature, yet he displays various kinds of pure Buddhalands—such is the practice of the bodhisattva. Though he attainsBuddhahood, turns the wheel of the Law, and enters nirvana, in facthe never forsakes the bodhisattva way—such is the practice of thebodhisattva.”5.14. When Vimalakirti spoke these words, eight thousand heavenlysons in the great assembly led by Manjushri all set their minds onattaining anuttara-samyak-sambodhi. Entering the Gate of Nondualism9.1. At that time Vimalakirti said to the various bodhisattvas, “Sirs,how does the bodhisattva go about entering the gate of nondualism?Let each one explain as he understands it.”9.2. One of the bodhisattvas in the assembly, whose name wasDharma Freedom, spoke these words: “Sirs, birth and extinctionform a dualism. But since all dharmas are not born to begin with,they must now be without extinction. By grasping and learning toaccept this truth of birthlessness, one may enter the gate ofnondualism.”9.3. The bodhisattva Virtue Guardian said, “‘I’ and ‘mind’ form adualism. Because there is an ‘I’, there is also a ‘mine.’ But if thereis no ‘I,’ there will be no ‘mine.’ In this way one enters the gate ofnondualism.”9.4. The bodhisattva Unblinking said, “Perception andnonperception form a dualism. But if dharmas are not perceived, 147

then there is nothing to take hold of. And because there is nothing totake hold of, there will be no grasping, no rejecting, no action, novolition. In this way one enters the gate of nondualism.”9.5. The bodhisattva Virtue Peak said, “Defilement and purity forma dualism. But if one sees into the true nature of defilement, it iswithout the marks of purity but leads into the extinction of all marks.In this way one enters the gate of nondualism.”9.6. The bodhisattva Good Constellation said, “The stirring of themind and thought—these two form a dualism. But if the mind is notstirred, then there will be no thought. And if there is no thought,there will no discrimination. The one who has thoroughly masteredthis way in this enter the gate of nondualism.”9.7. The bodhisattva Good Eye said, “The unique in form and theformless constitute a dualism. But if one understands that the uniquein form is in fact the formless, and then does not seize on theformless but sees all as equal, one may in this way enter the gate ofnondualism.”9.8. The bodhisattva Wonderful Arm said, “The bodhisattva mindand the voice-hearer mind constitute a dualism. But if one regardsthe mind as empty in form, like a conjured phantom, then there is nobodhisattva mind and no voice-hearer mind. In this way one mayenter the gate of nondualism.”9.9. The bodhisattva Pushya said, “Good and not good form adualism. But if one does not call up either good or not good butenters into the realm of the formless and truly masters it, in this way 148

one may enter the gate of nondualism.”9.10. The bodhisattva Lion said, “Blame and blessing formadualism. But if one penetrates the true nature of blame, it is nodifferent from blessing. When once can dispose of forms with thisdiamondlike wisdom, neither bound nor liberated, one may in thisway enter the gate of nondualism.”9.11. The bodhisattva Lion Will said, “Presence of outflows ofpassion and absence of such outflows constitute a dualism. But ifone can grasp the fact that all dharmas are equal, then one will notgive rise to the concept of outflows or no outflows. One will not beattached to form nor dwell in formlessness either. In this way onemay enter the gate of nondualism.”9.12. The bodhisattva Pure Understanding said, “The created andthe uncreated form a dualism. But if one does away with allenumerations, then the mind is like empty sky, freed of all obstaclesthrough pure clean wisdom. In this way one enters the gate ofnondualism.”9.13. The bodhisattva Narayana said, “The worldly and theunworldly form a dualism. But since the nature of the worldly isempty, the worldly is in fact the unworldly. Neither entering into itnor going out of it, neither exceeding nor falling short—in this wayone enters the gate of nondualism.”9.14. The bodhisattva Good will said, “The realm of birth and deathand that of nirvana form a dualism. But if one sees the true nature ofbirth and death, one sees that there is no birth or death, no binding, 149

no unbinding, no birth, no extinction. One who understands in thismay thereby enter the gate of nondualism.”9.15. The bodhisattva Direct Seeing said, “The exhaustible and theinexhaustible form a dualism. But whether dharmas are in the endexhaustible or inexhaustible, they are all without the marks ofexhaustibility. And if they are without the marks of exhaustibility,they are empty. And if they are empty, they are without the markseither of exhaustibility or inexhaustibility. If one enters this realm ofunderstanding, one may thereby enter the gate of nondualism.”9.16. The bodhisattva Universal Guardian said, “’I’ and ‘not-I’ forma dualism. But when one cannot grasp even ‘I,’ how can one grasp‘not-I’? One who has seen into the true nature of ‘I’ will no longergive rise to these two concepts, and in this way enter the gate ofnondualism.”9.17. The bodhisattva Lightning God said, “Enlightenment andignorance form a dualism. But the true nature of ignorance is oneother than enlightenment. And enlightenment cannot be seized, butis apart from all enumerations. One dwell in the center, in theequality without dualism, and in this way enters the gate ofnondualism.”9.18. The bodhisattva Joyful Seeing said, “form and the emptinessof form constitute a dualism. But form is none other than emptiness;emptiness does not represent the extinction of from. Form is itselfempty by nature. In the same way perception, conception, volition,and consciousness, and the emptiness of consciousness, constitute 150