佛所行讚 5
Buddhacarita: In Praise of Buddha's Acts 5
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5.5
58. The Buddha rose from his samādhi and said to the beings all around,
“I have abandoned my life now. Yet through the power of my samādhi I
maintain myself.
59. “My body is like a dilapidated chariot, without any further cause to
come or go. I am freed from the three existences, like a bird born after it has
shattered its egg.”
Farewell to the Licchavis
1. When the venerable Ānanda saw that the earth and the heavens all around were shaking, he was startled in his heart and the hair on his body stood on end. He asked the Buddha why [these things were occurring].
2. The Buddha said to Ānanda, “I will remain alive for three [more] months. All remaining life formations have been abandoned. That is why the earth quakes.”
3. When Ānanda heard the Buddha’s explanation, he felt sad and his tears flowed. Just as, for instance, when a very powerful elephant disturbs a sandalwood tree and its wood is damaged—its fragrant gum flows down like tears.
4. As a relative [of the Buddha], as someone who held his worthy great teacher in esteem, possessing profound goodness, but not yet having renounced desire—because of these four things [Ānanda] could not overcome his pain.
5. “Now that I have heard the instructions of the World-honored One, that his nirvana is certain, my whole body has completely withered away. I have lost my direction and my usual bearing. I have completely forgotten the Law I have heard. In my disarray I have lost heaven and earth.
6. “Astonishing how [soon comes] the extinction of my master, savior of the world! In freezing cold, about to die, the fire I have encountered is suddenly extinguished again.
7. “Confused by the wilderness of afflictions, I have lost my direction. I unexpectedly met an expert guide but before I am saved I suddenly lose him again!
8. “I am like someone who has traveled a long road and who, exhausted by the heat, has thirsted for water for a long time. Suddenly coming across a cool pond he hurries to it, but finds it all dried up.
9. “His eyes gazing, with blue eyelashes, [the Buddha] clearly examines the three worlds. His wisdom shines in the darkness, but soon it will become dark!
10. “Suppose, for instance, during a drought a cloud appears and one
anticipates the rain for the plants. But the cloud is quickly dispersed by a
fierce wind. Hope ceases and one is left with an empty field.
11. “In the great darkness of ignorance, beings have all lost their direc-
tion. The Tathāgata has lit the lamp of wisdom but it will be suddenly extin-
guished. How will they escape?”
12. When the Buddha had heard Ānanda’s exposition, his bitter com-
plaint and his sorrowful feelings, he softly spoke comforting words and
explained the True Law to him:
13. “When someone understands his specific nature, he will not dwell
in grief! All that is conditioned will all go to ruin.
14. “I have already explained to you that what is united will by nature
be separated. Love is impermanent in principle. Give up thoughts of longing!
15. “The conditioned keeps flowing. One is born and one is extinguished.
One will not maintain oneself. One may wish for a long-lasting existence,
but will never achieve that state!
16. “If the conditioned were to permanently remain, nothing would
change. This would be deliverance. What more would one want?
17. “What could you and other beings now want from me? I have already
expounded to you what you should obtain.
18. “What use is this body of mine? The body of the fine Law will exist
for a long time. I may remain or exist in quietude [but] what you require will
indeed be here!
19. “As a teacher, I have never held anything from beings. Develop a
notion of revulsion [for samsara], well established in your own territory!
20. “When you know your own territory, you must be attentive and dili-
gently apply yourself! Practice alone and in tranquility, and reside in soli-
tude! Do not follow beliefs in anything else!
21. “When you know the territory of the Law, you are certain to clearly
see the lamp of wisdom. It can dispel delusion, and one may observe the four
ranges. Having obtained the excellent Law, one is free from any self and
free from [‘I’ and] ‘mine.’
22. “The bones of the skeleton are plastered with skin and flesh, dipped
in blood, and tied by sinews. After careful contemplation, [one sees that]
this is all impure. Why be content with this body?
23. “Any experiencing comes from its conditions, just as bubbles [form] on water. Birth and extinction are impermanent and painful, far removed from any pleasant notion.
24. “Thoughts come into existence, exist, and are extinguished. Renewed again and again, they do not cease even for a while. When considering tranquility, the notion of permanence is forever abandoned.
25. “All formations are produced by causes and conditions. They gather and scatter, and are not constantly together. A fool produces the notion of a self, but a wise one is without any [‘I’ or] ‘mine.’
26. “Reflect on these four ranges, and correctly contemplate them! This is the path of the unique vehicle, by which all suffering is extinguished.
27. “If one can dwell in it and truthfully contemplate it correctly, this Law is permanent and without end, even while the Buddha’s body may be dead or alive.”
28. When the Buddha had expounded this fine Law and comforted Ānanda, the Licchavis heard about it. They were fearful and gathered together.
29. They all abandoned their mundane deportment and rushed to where the Buddha was. After they had made obeisance, they sat to one side. They wanted to question him but could not utter a word. The Buddha knew what was on their minds. He anticipated [their questions] and gave them a skillful explanation.
30. “As I observe you now, you have exceptional notions in your mind. You have abandoned the affairs that are the common lot [of human beings]. Yes, mindfulness of the Law is what you feel.
31. “If you now wish to receive learning and knowledge from me, do not grieve for me, whether I am alive or dead!
32. “Impermanence is the nature of the conditioned. It is fickle and changeable. Neither firm nor beneficial, it is not characterized by long-lasting duration.
33. “The seer kings of old, the seer Vasiṣṭha and others, the wheel-turning king Māndhātṛ, among many others,
34. “such former excellent ones were as powerful as the god Īśvara. They have all long since gone to ruin. Not one presently exists.
35. “Suns and moons, Śakras, rulers of the gods—their numbers were very great too, but all these have also turned to ruin. No one has existed for a long time.
36. “The number of buddhas in the past worlds has been [as many as]
the sands on the banks of the Ganges. Their wisdom shone in the world but
they have all been extinguished like a lamp.
37. “The same will apply to the future extinction of the buddhas of future
worlds. Why would I now be any different? I [too] shall enter nirvana.
38. “Yonder there are others I have to save. Now I must go and proceed.
Vaiśālī has been pleasant. Do feel at ease!
39. “There is not any support in the world and one should not enjoy the
three worlds! Stop the suffering of grief and give rise to the thought of renun-
ciation!
5.7
40. “Having decided on a long separation, I will travel north. I will
slowly travel the long road, just like the sun nears the mountains in the west.”
41. The Licchavis, moaning sadly, complied as [the Buddha] went on his
way. Looking up at heaven, they sighed with grief. “Alas! How astonishing!
42. “His appearance is like a mountain of real gold, fully adorned with
all the marks, but before long he will crumble. How unkind is impermanence!
43. “We have thirsted in vain for a long time in birth and death. The
Tathāgata is our mother of wisdom but suddenly abandons us now. Not hav-
ing any rescue, what of our suffering?
44. “Beings have been in darkness for a long time, but through his light
they may proceed in wisdom. Why does the sun of wisdom suddenly hide
its light?
45. “Ignorance is a swift current, tossing beings about. Why will the
bridge of the Law soon and so suddenly be destroyed?
46. “The fine medicine of the unsurpassed knowledge of the compas-
sionate great physician-king can cure the suffering of beings. Why does he
abruptly depart?
47. “The fine celestial banner of compassion, adorned with wisdom and
covered with adamantine thoughts—the world would tirelessly observe it.
48. “But why will the banner of excellence, our sacrificial ornament,
soon collapse? How little merit do beings have! They will continue to turn
in the stream of birth and destruction.
49. “The gate to deliverance has suddenly closed. We will suffer for a
long time, without any hope of escape. The Tathāgata is skillful at giving
comfort but he has abandoned us to our feelings and has bade us farewell for a long time.”
50. Controlling their thoughts, [the Licchavis] endured their longing. They were like pale karṇikāra flowers. Hesitantly and slowly, they went on their way, dispirited. They were like those who had lost a relative and returned when the burial was over, after a long farewell.
Parinirvāṇa
1. While Buddha was approaching his place of nirvana, Vaiśālī was empty, as if the stars and the moon had lost their light in the darkness of the clouds at night.
2. The land had been happy before, but now it suddenly languished, like an orphaned daughter who has lost her kind father and is always lonely and sad.
3. Like someone who is beautiful but has no learning, who is intelligent
but has little virtue, who is eloquent at heart but stammers in speech, who has bright wisdom but lacks talent,
4. who has divine power but lacks dignified demeanor, who is compassionate but false at heart, eminent but without any power, with dignified demeanor but without any Law,
5. the same applied to Vaiśālī. Once flourishing, it was now in decline, just like plants in an autumn field. Lacking water, they wither away.
6. [The people] either stopped making cooking fires, all smoke extinguished, or, needing nourishment, forgot to eat. They all abandoned their public and private activities, and did not engage in the common lot [of human beings].
7. Mindful of the Buddha, they were deeply moved by their love. Each was silent, not saying a word. The Licchavi Siṃha was then forced to bear his grief. He let his tears fall and made sounds of grief to show his affection.
8. “He has destroyed any wrong path and has shown the Right Law. He has subdued the heretics. He will finally go away, never to return.
9. “The world will cease when he has left the ways of the world. Impermanence is a grave illness. When the World-honored One has entered great tranquility, [the people] will be without any support and without salvation.
10. “The Worthy One, superior in expediency, will hide his light in the final place, and we will lose our strong determination, just like fire without firewood.
11. “When the World-honored One gives up his protection of the world,
beings are very pitiable. When he has lost his divine power as a human, the
whole world will all grieve for him.
12. “To escape the heat, one jumps into a cool pond; if one meets with
cold, one relies on fire [for warmth]. When all will soon be desolate, what
then can beings resort to?
13. “With his thorough insight into the excellent Law, he is a master
craftsman in the world, but the world is losing its ruler. When a person loses
his path, he is destroyed.
14. “[The Buddha] has been sovereign over old age, illness, and death,
but when his path is lost, a wrong path will be taken. How could the world
have two [people] who are able to destroy the mechanism of great suffering!
15. “Extreme fires may burn with fierce heat, but the rain of a great
cloud will extinguish them. When the fire of desire burns, who will be able
to extinguish it?
16. “When the one who can be compared with what is most firm has
given up the heavy burden of the world, who with the power of wisdom could
then be its uninvited friend?
17. “Just as a prisoner facing punishment may become drunk with wine
but [will nonetheless be] executed, beings with misled consciousness are
born only to die. With a sharp saw, one cuts wood, and impermanence cleaves
the worldly.
18. “Delusion is deep water, and desire is a huge wave. Afflictions are
floating froth, and wrong views are a makara fish. Only with the boat of
wisdom one can cross over this great ocean.
19. “Illnesses are the blossoms of a tree, and old age is a delicate twig.
Death is the deep root of the tree, and the actions of existence are its shoots.
The sharp sword of wisdom can cut down the trees of the three existences.
20. “Ignorance is a rubbing-stick and desire is the flame. The objects of
the five desires are fuel. One may extinguish [the fire] with the water of
knowledge.
21. “Endowed with the excellent Law, [the Buddha] has destroyed delu-
sion. Having seen the right road of tranquility, he has ended afflictions.
22. His compassion has converted beings. Friend or foe are no different
[to him]. His omniscience has thorough insight, but now all will be abandoned.
23. “A soft and pure voice, a right body, and delicate long arms. When the greatest seer has an end, who could be immortal?
24. “One must understand that time changes quickly! One should diligently seek the Right Law, just as when, on a dangerous journey, one comes across water, one should drink quickly and advance along the road!
25. “Impermanence is very adverse, bringing destruction all around, whether to the noble or the low. When right contemplation exists in the mind, one is constantly awake even while asleep.”
26. The Licchavi Siṃha was then constantly mindful of the Buddha’s wisdom. Feeling revulsion for birth and death, he admired the lion among humans.
27. He abandoned his worldly love and had profound respect for the quality of renunciation. He subdued his fickle mind and fixed his thoughts on the state of quietude.
28. He diligently practiced generosity and was free from pride. He found happiness in solitary practice, resided in solitude, and reflected on the True Law.
29. The Omniscient One turned around and looked back, like a lion. He saw Vaiśālī and pronounced a gāthā for his long-lasting farewell.
30. “This has been my last excursion to this Vaiśālī. Staying in the land where the Mallas live, I will enter nirvana!”
31. Gradually and in due course, [the Buddha] traveled on and reached Bhoganagara. He stayed in the śāla grove and instructed his bhikṣus:
32. “I will now enter nirvana in the middle of the night. You must rely on the Law! That is your most excellent abode.
33. “If [a teaching] is not recorded in the sutras and does not comply with the discipline, if it goes against the true meaning, then it should not be accepted!
34. “What is not the Law and what is not the discipline, and furthermore when [a teaching] is not what I have proclaimed, then it is the teaching of darkness. You should quickly reject it!
35. “Hold fast to my clear expositions! They are not wrong. They are my expositions, agreeing with the Law and with the teaching of the discipline.
36. “What is accepted as agreeing with my Law and discipline—that may be believed! If someone says that my Law and discipline are wrong, that must not be believed!
37. “When someone does not understand the subtle meaning and is mis-
taken about the wording, that person is a fool. He falsely proclaims what is
wrong.
38. “He does not distinguish true from false. He sees nothing and expe-
riences darkness. Suppose, for instance, brass and gold are displayed
together—[in the same way] one deceives the world.
39. “A fool indulges in shallow knowledge. He does not understand the
true meaning. He accepts a similar law and assumes that the True Law has
been accepted.
40. “Therefore, carefully observe the True Law and discipline, just as
a goldsmith ascertains the genuine [metal] by heating and pounding it!
41. “Ignorance about the scriptural texts is not wisdom. What is not fit-
ting is explained as fitting, and what one should do is seen as not fitting.
42. “Perform an equal acceptance when the meaning of a verse is prac-
ticed as it is expounded! If one does not skillfully grasp a sword, one will
instead hurt one’s hand.
43. “When the words are not ingenious the meaning is hard to under-
stand, just as when one searches for a house while walking at night. If the
house is remote, one does not know where it is.
44. “If one loses the meaning, one forgets the Law. If one forgets the
Law, thoughts rush on in disarray. That is why a wise person does not con-
tradict the true meaning.”
45. Having expounded these instructions, [the Buddha] arrived in the
city of Pāpā, and the multitude of Mallas arranged for all kinds of offerings.
46. There was then an elder’s son, called Cunda. He invited the Buddha
to come to his house and served him his last meal.
47. When the meal was over, [the Buddha] expounded the Law. He then
went to Kuśinagara. [On the way] he crossed two rivers, the Kukustā River
and the Hiraṇyavatī River.
48. There was a śāla grove, a tranquil and secluded place. [The Buddha]
entered and bathed in the Hiraṇyavatī River, and his body resembled a moun-
tain of real gold.
49. He instructed Ānanda, “Sweep clean the space between two trees
there and put up a charpoy. I will now enter nirvana in the middle of the
night.”
50. As Ānanda heard the Buddha’s instructions, his breathing became difficult and he felt sad at heart. He let his tears flow and followed the instructions. After he had made the arrangements, he came back to inform [the Buddha].
51. The Tathāgata went to the charpoy and lay down on his right side, his head turned north. He used his hand as a pillow and rested one foot upon the other, just like a lion king.
52. Once he lay down his last body, whose suffering had ended, he would never rise. The group of his disciples surrounded him and cried out in grief, “The eye of the world is extinguished!”
53. The wind stopped and the streams in the grove went quiet. Birds and animals were silent and did not make a sound. The sap of the trees flowed like tears. Flowers and leaves fell down out of season.
54. Humans and gods who had not yet renounced desire were all very fearful, just like those who are traveling through a vast marsh. The road is dangerous and they have not yet reached a village. Afraid they will not make it, their minds are distressed as they plod along.
55. When the Tathāgata had finally laid himself down, he said to Ānanda, “Go and tell the Mallas! The moment of my nirvana has arrived. If they have not seen me, they will always be regretful and feel great suffering.”
56. Ānanda accepted the Buddha’s instructions. Sadly weeping, he went on his way, and told the Mallas about the World-honored One’s final end.
57. When the Mallas heard this, they became utterly fearful. Men and women left in a hurry, and in tears arrived where the Buddha was.
58. With torn clothes and disheveled hair, their sweating bodies coated in dust, they went to that grove wailing, just like gods whose merit had ended. They let their tears fall and made obeisance at the Buddha’s feet, pale with grief.
59. The Tathāgata spoke in a comforting way, “Do not be mournful! Now is a moment to rejoice. You should not feel distress!
60. “What has been planned for eons, not until now do I obtain it, a pure state without end, saved from the objects of the [sense] faculties.
61. “Free from earth, water, fire, and wind, I am in quietude and will not be reborn or extinguished. I have forever done away with sorrow. Why feel sorrow for me?
62. “In the past, on Gaja Mountain, I wanted to give up this body, but
because of my former causality I remained in the world until now.
63. “Holding on to this brittle body is like dwelling with a poisonous
snake. I will now enter great tranquility. All my painful causality has ended.
64. “I shall not experience a body again, and future suffering will be
appeased for a long time. Do not be afraid for me anymore!”
65. When the Mallas heard the Buddha explain that he would enter great
quietude, their thoughts were confused and their eyes became bleary, as if
gazing into a great darkness.
66. They held their palms together and said to the Buddha, “You, O
Buddha, are free from the suffering of birth and death. You will forever go
to the happiness of tranquility. We are really pleased.
67. “When, for instance, a house is on fire and one’s loved ones escape
from it, even the gods rejoice. How much more would the people in the
world!
68. “But after your extinction, O Tathāgata, beings will have no one to
observe. Because we will forever be far from any salvation, we feel grief.
69. “Suppose, for instance, a group of traveling merchants is crossing a
remote wilderness with just one guide, and [the guide] suddenly dies halfway.
Since the group now has no one to rely on, how could they not feel grief!
70. “One may have realized some understanding in the present world,
but when one has observed the Omniscient One but has not yet gained his
excellent benefit, one would be ridiculed by the whole world, just as when
a fool passes by a mountain full of precious things yet remains in poverty.”
5.9
71. Thus the Mallas lamented to the Buddha, just as an only child laments
to his kind father.
72. The Buddha showed them the highest meaning with skillfully entic-
ing words. He said to the multitude of Mallas, “It really is as you say.
73. “One needs rigor in one’s search for the path. Yet one does not obtain
it just by meeting me. If you practice according to what I have expounded,
you will be free from the net of all suffering.
74. “The practice of the path exists in the mind. It does not necessarily
come from meeting me. When, for instance, a sick person relies on a rem-
edy and takes a good medicine, all illness is naturally removed. He does not
wait to see a doctor.
75. “If one does not practice according to what I have expounded, one meets me in vain, without any gain. Even if one is far away from me, practicing the Law, one is near me. If one dwells with me but does not follow the Law, know that he is far away from me!
76. “Do not be negligent in controlling your mind! Strenuously develop right action! When one is born in the world, one is for a long time oppressed by all suffering. One is disturbed and not at ease, like a lamp in the wind.”
77. When the crowd of Mallas heard the Buddha’s compassionate instructions, they were inwardly moved and wiped away their tears. They forcefully restrained themselves and returned [home].
The Great Parinirvāṇa
1. There was then a brahman called Subhadra. He was completely endowed with worthy qualities, and with pure morality he protected living beings.
2. In his youth he had received wrong views, and had gone forth to follow a heretical path. He wanted to come and meet the World-honored One, and said to Ānanda:
3. “I have heard about the Tathāgata’s path, that its meaning is very difficult to fathom. With his unsurpassed insight in the world he is the highest teacher to give training.
4. “He is about to enter parinirvāṇa now, and it will be even more difficult to meet him again. While it is difficult to meet him, encountering those who have met him is most difficult, just like [grasping] the moon in a mirror.
5. “I now want to meet the unsurpassed skillful guide. In my search to cease all suffering, he will let me cross over to the other shore of birth and death. The Buddha’s sun is about to hide its light. Please, let me meet him for a while!”
6. Ānanda felt sad and thought that [Subhadra] was going to disparage [the Buddha], or that he was pleased with the extinction of the World-honored One. “I must not let him meet the Buddha!”
7. But the Buddha knew about [Subhadra’s] wish, and that he was fit to be a vessel for the Right Law, and said to Ānanda, “Allow the heretic to approach! I will save him from human life. Do not make any difficulties!”
8. When Subhadra heard this, he felt great joy in his heart. His feeling of happiness with the Law became more and more profound. Increasing his reverence, he came before the Buddha.
9. At this occasion, courteously speaking with soft words, he made polite inquiries. He held his palms together with a serene countenance and made his request, “I would now like to ask you a question.
10. “In the world there are those who know a law, like myself and many others. Yes, we have heard about what you, O Buddha, have obtained, a different and essential path to deliverance.
11. “Please, briefly explain it to me. I am imbued only with the feeling
of longing and do not [wish to] debate, and I am without any thought of win-
ning or losing!”
12. The Buddha briefly explained the eightfold right path to the brah-
man. Upon hearing it, [Subhadra] immediately accepted it with an open mind,
as if he had been lost and had found the right road.
13. He knew that what he had previously applied himself to was not the
final path. He immediately obtained what he had never obtained. He gave
up the wrong path and turned his back on the darkness of delusion. He
reflected on what he had previously practiced.
14. Both anger and delusion nourish unwholesome actions. When desire
is equally practiced with anger and delusion, it can give rise to wholesome
actions. Learning, wisdom, and zeal are yet produced by desire for existence.
15. When anger and delusion are stopped, then one is free from their
actions. When their actions have been done away with, one is said to be
delivered from their actions. But by being delivered from their actions one
is not associated with the meaningful.
16. All the worldly is explained as having a specific nature. If desire for
existence, anger, and delusion have a specific nature, they should perma-
nently exist. How could one be delivered?
17. Yes, if anger and delusion are extinguished, desire for existence
returns one to birth. By comparison: As its specific nature, water is cold, but
it becomes hot [when heated over a] fire. When the heat has diminished, [the
water again] turns cold, because its specific nature is permanent.
18. One always experiences the nature of desire for existence. Learn-
ing, wisdom, and zeal do not increase it. They do not increase it and they do
not diminish it. How could one be delivered?
19. [The brahman] had previously thought that birth and death were
actually produced by nature, but now, contemplating that meaning, no one
could be delivered!
20. If a nature namely permanently remains, how could one have a final
end? When, for instance, one lights a bright lamp, how could one make it
lose its light?
21. The Buddha’s path is really meaningful. Because of craving, one
produces the world. When craving is extinguished, one knows tranquility.
Because of its extinction, its result is nonexistent.
22. He had once thought that the self was different from the body, unseen and uncaused. Now he had heard the Buddha’s right teaching, that the world is without any self.
23. All factors are produced by causes and conditions, because nothing is sovereign. Because [they are] produced by causes and conditions, [factors] are painful. The same applies to the extinction of causes and conditions.
24. Observing that the world is produced by causes and conditions, [the brahman Subhadra] extinguished his view of annihilation. When, free from any causality, the world is extinguished, one is free from the view of permanence.
25 [Subhadra] completely gave up his former views and had profound insight in the Buddha’s Right Law. Having planted wholesome causes in his previous lives, he immediately gained insight upon hearing the Law.
26. He had obtained fine tranquility, the pure state without end. His mind opened up and his faith was very extensive as he respectfully gazed at the Tathāgata lying there.
27. “It is unbearable to watch the Tathāgata give up the world and enter parinirvāṇa. Before the Buddha’s final end I should be extinguished first!”
28. [Subhadra] held his palms together and made obeisance to [the Buddha’s] noble countenance, sitting in his proper place to one side. He abandoned life and entered nirvana, just as rain extinguishes a small fire.
29. The Buddha said to the bhikṣus, “My last disciple has entered nirvana now. Worship him!”
30. As the first watch passed, the moon was bright and the stars were all clear [in the sky]. The lonely grove was quiet, without a sound. The Buddha gave rise to thoughts of great compassion.
31. He bequeathed his instructions to his disciples, “After my parinirvāṇa
you must respect the prātimokṣa. It is your great preceptor, the bright lamp in the vast darkness.
32. “As the greatest treasure of poor people, you should regard my instructions! Follow them just as you would serve me, no different!
33. “Purify your actions of body and speech and abandon all efforts at livelihood! Raising living beings in a field or dwelling, accumulating riches and collecting the five grains—keep away from all that, just as one avoids a great fiery pit!
34. “Cutting plants and trees to open up new soil, treating and curing
any illness, consulting the calendar [to discern] one’s fate, casting horo-
scopes for portents of one’s destiny, observing signs for any profit or loss—
all this should not be done!
35. “Restrain oneself and eat at the proper time. Do not accept or cause
[heterodox] arts to be practiced. Do not concoct herbal potions. Keep away
from any crookedness.
36. “The provisions one depends on in compliance with the Law, one
should accept these in moderation! One may accept [provisions] but must
not amass them. This is a brief explanation of the precepts.
37. “[The prātimokṣa] is the basis of all precepts and the basis for deliv-
erance. Relying on this Law, one can produce all right experiencing. All true
knowledge obtains final certitude because of this.
38. “That is why you must keep [the prātimokṣa]! Do not let it be bro-
ken! When pure morality is not broken, one has all good qualities. Without
it, one does not have any [good qualities], as they are established only by
morality.
39. “If, dwelling in pure morality, one controls one’s faculties well, he
is like someone who tends his herd well and does not let [the animals] run
loose.
40. “If one does not control the horses of the [sense] faculties and if one
allows the six [sense] objects, one brings about calamities in the present
world and will fall into a woeful destination.
41. “If, for instance, one does not train a horse, it will cause one to fall
into a pit. Therefore, a wise one should not set his [sense] faculties loose!
42. “The [sense] faculties are very evil. They are one’s worst enemy.
Though beings may like their [sense] faculties, they are hurt by them yet.
43. “A sworn enemy, an extremely poisonous snake, a dangerous tiger,
or a fierce fire—a wise one does not fear the world’s great evils.
44. He fears only that a fickle mind will lead him to a woeful destina-
tion, as it is made happy by something small and sweet and does not observe
the deep precipice.
45. “A fickle mind is like a maddened elephant that has lost his sharp
goad, like a monkey who has taken over the grove. A wise one should con-
trol [his mind]!
46. “If one sets the mind loose so that it is sovereign, one will never obtain tranquility. Therefore one should control the mind and quickly go to a state of tranquility!
47. “Know moderation in food. Regard it as a way of taking medicine. Do not have any covetous or angry thoughts over food. Food stops hunger and thirst, just as grease is [used] for a dilapidated cart.
48. “Just as a bee chooses flowers and does not ruin their color or fragrance, a bhikṣu should go begging for alms. Do no harm to others’ faith!
49. “If [a donor] is generous with an open mind, one should assess what he can bear [to give]. If one does not calculate the strength of the ox, [too] heavy a load will hurt it.
50. “Develop right actions in due course at the three times: morning, midday, and afternoon. During the two parts of the night, the first and the last watch, do not be attached to sleep either!
51. “Lie down [to rest] in the middle of the night with upright thoughts. Remain in concentrated mindfulness until the first sign of light. Do not sleep too much, letting your physical life pass by in vain!
52. “As the fire of time constantly consumes one’s body, why sleep long? The enemies of the afflictions will harm you due to your idleness. If the mind is numb from sleep, who will notice when death arrives?
53. “If a poisonous snake hides in your dwelling, a skillful incantation can make it leave. But if a black venomous snake is in your mind, it is done away with by the skillful incantation of clear perception.
54. “One who just sleeps a lot is a shameless person. Shame is an ornament. Shame is the goad that controls the elephant.
55. “Shame lets the mind be concentrated. Shamelessness ruins any wholesome root. Those with shame are praised as worthy in the world. The shameless are equal to birds and animals.
56. “Even if someone were to cleave your body joint by joint with a sharp knife, you should not harbor resentment, nor should you speak evil words. Evil thoughts and evil words hurt oneself. They do not harm another.
57. “When one restrains the body and practices austerities, nothing surpasses the excellence of forbearance. There must only be the practice of forbearance, the most firm strength, difficult to vanquish! Therefore, do not harbor resentment or say evil words to others!
58. “Anger destroys the Right Law, and it destroys beauty. It ruins one’s
good reputation. The fire of anger burns one’s own mind. Anger is the enemy
of virtue. If you love virtue, do not harbor resentment!
59. “As a householder, to come to anger is not surprising, because of
the many troubles [of household life]. But if having gone forth one harbors
anger, that deviates from the right principle, as if a large fire were lit in cold
water.
60. “If pride arises in your heart, pat yourself on the head with your hand!
You have taken the tonsure and wear a robe. You hold an almsbowl in your
hand, and you have decided on this life as your last birth. Why be proud?
61. “When an ordinary person is proud on the basis of his fine family,
he may yet consider it an error. How much more so should someone who
has gone forth! Having proud thoughts in one’s earnest search for the path
of deliverance—this is absolutely not done!
62. “Crooked and straight are mutually opposed by nature. They are not
found together, just as frost and a blaze [do not occur together]. One who
has gone forth develops the straight path. Crookedness is not what he may
apply himself to! Falsehood is an unreal pretense. Yes, the Law does not
deceive.
63. “Seeking much means suffering, but little desire means happiness.
If one has little desire because of one’s happiness, all the more so when
searching for true deliverance!
64. “The stingy are afraid to seek for more, for fear of losing their wealth.
He who likes to be generous is afraid too, ashamed of his riches, of which
he may not provide enough [to others].
65. “Therefore, one should have little desire and be generous to others,
without any fear! From having little desire, one obtains the path of deliverance.
66. “If one seeks deliverance, one should develop satisfaction too! The
heart is always joyful when satisfied. Joy is nothing but the Law.
67. “Even if the provisions one depends upon are lowly, one is always
content and satisfied. Even if someone who is unable to feel satisfied obtains
the happiness of rebirth in heaven, the fire of suffering permanently burns
his mind, because he is not satisfied.
68. “If [you are] wealthy but not satisfied, this too is poverty. When
[you are] satisfied even though poor, this is the highest wealth.
69. “If one is not satisfied, the objects of the five desires become even larger. One seeks even more and tirelessly hurries toward suffering for a long time. In his effort he feels anxiety and, on the other hand, he is pitied by those who are satisfied.
70. “If one does not often accept one’s retinue, one’s mind is always tranquil. Because of tranquility and quietude, all humans and gods serve him. That is why one should give up both of the two retinues of close and distant loved ones.
71. “For instance, suppose many birds and monkeys live on a lone tree in a vast marsh. The same applies to a large retinue one may care for. For a long time one experiences much suffering. A large crowd means many entanglements, like an old elephant that is sunk in the mud.
72. “If one applies oneself with zeal, there is no benefit one will not obtain. One should therefore be strenuous night and day, not lazy!
73. “As the small streams in the valley continuously flow, they hollow out a rock. If one is not strenuous when trying to make a fire with a stick, one toils in vain and does not obtain it. Therefore, always be vigorous, like someone in his prime making a fire!
74. “A good friend may be fine but he is inferior to right mindfulness. If right mindfulness exists in one’s thoughts, no evil will enter them.
75. “That is why a practitioner should always be mindful of his body! If he loses mindfulness of his body, all wholesome [things] may be forgotten.
76. “When, for instance, a brave leader wears armor, he can withstand a strong enemy. With right mindfulness as one’s heavy armor, one can restrain the thieves of the six [sense] objects.
77. “Right concentration regulates an insightful mind, and it contemplates birth and extinction in the world. That is why a practitioner should practice samādhi. In samādhi one is quiet, able to extinguish all suffering.
78 “When wisdom can shine brightly, one is far from any grasping. It equally contemplates one’s inner considerations. By following [wisdom], one advances toward the Right Law. The householder and the one who has gone forth, both should follow this path!
79. “On the great ocean of birth, old age, and death, wisdom is a light
boat. In the great darkness of ignorance, wisdom is a bright lamp.
80. “For the impure illnesses of the fetters, wisdom is the finest medicine. In the thorny forest of afflictions, wisdom is a sharp axe.
81. “Being deluded, one loves the swift current. Wisdom is a bridge. That is why one should diligently practice wisdom produced from learning, from reflection, and from cultivation!
82. “If one accomplishes the three kinds of wisdom, his eye of wisdom is open, even though he may be blind. When without wisdom one’s thoughts are false, one is not someone who has gone forth.
83. “Therefore, know and leave any false factor, and reach subtle happiness, the quiet and tranquil state!
84. “Honor heedfulness! Negligence is a skillful enemy. If one is not negligent, one will obtain rebirth in the place of Lord Śakra. If one is remiss and negligent, one will fall among the asuras.
85. “I have completed the comforting and compassionate actions I had to do. Be vigorous and skillfully develop your own actions!
86. “Increase your quiet thinking in a secluded place in a mountain forest! Diligently exert yourselves, so that you will not feel remorse later!
87. “For instance, a fine doctor in the world offers a prescription that is fitting for the illness. If one is ill but does not take [the medicine], this is not the fault of the fine doctor.
88. “I have expounded the truth and I have shown the level road. If one hears [this teaching] but does not accept it, the one who has expounded it is not to blame.
89. “If there is anything you do not understand about the meaning of the four truths, you should all ask me now! Do not conceal your feelings anymore!”
90. As the World-honored One taught in his merciful way, the whole gathering remained silent. Then Aniruddha saw that the great multitude was silent, free from any doubt. He held his palms together and said to the Buddha:
91. “That the moon is warm and the sunshine cold, the wind quiet and the earth unstable by nature—such four kinds of delusion have not existed at all in the world.
92. “The truths of suffering, of its cause, of its extinction, and of the path are true, never contradicted. They are as you have expounded, Worldhonored One! The whole assembly is completely free from any doubt.
93. “We are all saddened indeed by your nirvana, World-honored One. We do not have the idea that your explanation, O World-honored One, does not mean final certitude.
94. “Yes, if someone has recently gone forth and has no profound understanding of the situation yet, as he has heard your courteous instructions now, his doubts have all been done away with.
95. “Having crossed over the sea of birth and death, one is free from desire and without any aspiration. Yet all feel sad longing now. ‘How soon is the Buddha’s extinction!’ we sigh.”
96. The Buddha appeased Aniruddha’s several kinds of mournful words further with his compassionate mind, and said:
97. “Yes, even if one would stay for an eon, one would finally turn to separation. One may be united with a different person, but in principle one will not permanently be together.
98. “Having benefited myself and others, my remaining would be in vain. What would I have to do? Those of the gods and humans who were to be saved have all obtained deliverance.
99. “You, my disciples, spread and maintain the Right Law! Know that existence will certainly be ruined! Do not feel grief anymore!
100. “Diligently apply yourself to arrive at the place without separation! I have lit the lamp of knowledge. It is shining and removes the darkness in the world.
101. “When you know that the world is not secure, you should rejoice, just as when a friend who has met with a serious illness is cured and freed from his suffering!
102. “I have given up my vessel of suffering, going against the current of the sea of birth and death. I have forever left all suffering. You should rejoice about this!
103. “Guard yourselves well! Do not be negligent! All that exists has turned to extinction. I am now entering nirvana. From now on my words will end. This then is my final teaching.”
104. [The Buddha] entered the samādhi of the first trance and the nine concentrations in due order. He followed the concentrations in reverse order, and again entered the first trance.
105. He again rose from the first trance and he entered the fourth trance.
As he left concentration and his thoughts had nowhere to resort to, [the
Buddha] immediately entered nirvana.
106. Because of Buddha’s nirvana the great earth quaked all around.
From the sky firebrands rained all around. The blaze was without any fuel.
5.11
107. Furthermore, [fire] rose from the earth and the eight directions were
all ablaze. Even the celestial palaces were ablaze in the same way.
108. Thunder moved heaven and earth. The sound of the thunder shook
the mountains and rivers, like the sounds of battle between gods and asuras.
109. A violent gale arose in all four directions. Mountains crumbled and
ashes and dust rained down. The sun and moon lost their brightness. All clear
streams boiled. The śāla grove withered and the blossoms and leaves fell
down out of season.
110. Flying dragons ascended in the black clouds. Thier five heads hung
down and their tears flowed. The four kings and their retinues generated
worship in their sadness.
111. The gods of the pure abodes descended and waited upon [the
Buddha] in the sky. As they observed the development of impermanence,
they were neither sorrowful nor glad. They sighed that the world was sepa-
rated from its celestial teacher. “How quick is his destruction!”
112. The celestial spirits of the eight classes thronged in the sky. Scat-
tering flowers to bring worship, they felt anxious and were not joyful at heart.
Only King Māra was glad. He played music to amuse himself.
113. Jambudvīpa had lost its splendor, as if a mountain had collapsed
and its peak had crumbled, as if the white tusks of a great elephant had
snapped, and as if both horns of an ox king were broken.
114. In the sky there was no sun or moon, and the lotuses met with severe
frost. The world was downcast like this by the Tathāgata’s parinirvāṇa.
The Eulogy of Nirvana
1. There was then a celestial son who had ascended to his palace with a thousand white geese. High in the sky he observed the Buddha’s parinirvāṇa, and for the multitude of gods all around he widely proclaimed gāthās about impermanence:
2. “All is by nature impermanent. It is quickly born and quickly extinguished. When born, it is accompanied by suffering. Only tranquility means happiness.
3. “While the fuel of actions is amassed, the fire of [the Buddha’s] wisdom has been ablaze. When the smoke of his fame rises to the heavens, a timely rain falls and brings extinction, just as when the fire of the eon arises it is extinguished by a flood.”
4. There was also a god, a brahman seer, a seer of the highest meaning,
as it were, who dwelled in the exquisite happiness of the gods but who was not attached to his celestial reward. He praised the Tathāgata’s tranquility. With his mind concentrated, he spoke:
5. “When I observe the factors of the three worlds, throughout there is none that is not destroyed. With his thorough insight into the highest meaning [the Buddha] is unequaled in the world. His wisdom is the highest of any understanding. A savior of the world!
6. “All are destroyed by impermanence. Who can remain long? Alas! Beings in the whole world fall into wrong paths.”
7. Aniruddha would not be ruddha (kept back) in the world then. After his extinction, he would not be ruddha (kept back). His birth and death would be niruddha (stopped).
8. He praised the Tathāgata’s tranquility: “Beings are all blind. The mass of formations is impermanent, just like light clouds floating. They quickly arise and are quickly extinguished. A wise one does not protect them.
9. “The adamantine bolt of impermanence has destroyed the muni, the seer king. How base is the world’s fickleness! It will be destroyed and is not
firm. The fierce lion of impermanence has harmed the dragon-elephant, the
great seer.
10. “When even the adamantine banner of the Tathāgata is destroyed
by impermanence, how much more so would one who has not renounced
desire be fearful!
11. “Six seeds and one shoot, rained on by all waters. Deep roots of four
stretches. Two boughs and five kinds of fruits.
12. “Consisting of three divisions but one and the same trunk. The
tree of afflictions has been uprooted by the muni, the greatest elephant, but
[even] he was not spared from impermanence.
13. “He was like the crested bird that enjoys the water and swallows
poisonous snakes. Suddenly meeting a great drought, he lost the water and
died.
14. “A swift horse is valiant in battle, but when the battle is over it
returns, well proven. A fierce fire burns because of firewood, but when the
fuel is all used up, [the fire] is extinguished by itself. The same applies to
the Tathāgata. When his task was over, he turned to nirvana.
15. “When, for instance, bright moonlight removes the darkness all
around for the world and when all beings receive its light, it is concealed
again by Sumeru.
16. “The same applies to the Tathāgata. The light of his wisdom has
been shining in the darkness. It removed the darkness for beings, but it is
concealed by the mountain of nirvana.
17. “The excellent light of his fame has shined all over the world. It has
dispelled all darkness, unstopped like a swift current.
18. “While he skillfully drives his seven swift horses, his army and his
attendants travel on. But the celestial son who is the sun in all its brightness
still enters Yanzi Mountain.
“When the sun and moon are blocked five times, beings lose their light.
19. “After offerings to fire and sacrifices to the gods [are made] there
remains only burning black smoke. After the Tathāgata hid his brightness,
the world likewise lost its splendor.
20. “He has stopped all lust or expectations, in response to the expec-
tations of beings all around. When the expectations of beings are fulfilled,
after the completion of his task, he stopped any expectation.
21. “He abandoned his personal bonds of affliction and obtained the path of truth. He left his mass of troubles and entered the place of quietude.
22. “Through his divine power he ascended in the sky and wanders. His vessel of suffering has therefore been abandoned. The light of his knowledge has dispelled the heavy darkness of delusion.
23. “The dust of affliction was washed away by the water of his knowledge, so that he was purified. He will not return time and again. He has forever gone to the place of quietude.
24. “He has extinguished all birth and death and is respected by all. He has made all happy with the Law and has imbued all with his wisdom.
25. “He has completely comforted all and all his qualities have widely spread. His fame shines again and again all over for all up to this day.
26. “For those who emulated his qualities he had merciful thoughts. He was not made happy by the four benefits and was not grieved by the four losses.
27. “He controlled his feelings well and all his faculties were thoroughly clear. He impartially observed with a pure mind and was not attached to the six objects.
28. “What he has obtained is wonderful. He has obtained what others have not obtained. While they thirsted in vain, he has fully satisfied them with the waters essential for salvation.
29. “He donated what others had not donated, and did not expect any recompense. He has quieted his body with fine marks, and completely knows all thoughts.
30. “He was moved neither by pleasant nor foul, and his strength has
overcome all enemies. The fine medicine for any illness is yet destroyed by impermanence.
31. “All kinds of beings have a different end when they are pleased with the Law, but he has widely responded to their aspirations. He has completely fulfilled their wishes.
32. “Once the great generous giver of noble wisdom has gone, he will not return, just as a fierce fire in the world will burn no more when the fuel is consumed.
33. “Not tainted by the eight factors, he subdued the group of five that is hard to subdue. With the three he has seen the three, and free from
the three he has accomplished the three. Retaining the one, he has obtained
the one. Having surpassed the seven, he will sleep for a long time.
34. “He has completely achieved the path of tranquility, honored by the
noble. He has ended the impediments of affliction and saved those who have
respectfully served it. Those who have hungered in vain and who have been
weary with thirst, he let them drink the nectar of immortality.
35. “Wearing the heavy armor of forbearance, he has subdued any anger.
With the subtle meaningfulness of his excellent Law, he has caused rejoic-
ing in the minds of his multitude.
36. “In those who developed goodness in the world, he planted the seed
of nobility. Those who developed what is right or what is not right, he equally
received them and did not abandon them.
37. “He turned the wheel of the unsurpassed Law and the world all
around accepted it with joy. If they had previously planted a cause to find
happiness in the Law, they were all delivered.
38. “Wandering among the people, he saved all those who had not yet
been saved. Those who had not yet seen the truth were all made to see the
truth.
39. “To those who practiced a heretical path, he gave them his profound
Law. He expounded that birth and death are impermanent, without any ruler
and without happiness in any existence.
40. “He erected the great banner of his fame and destroyed the armies
of Māra. He had no delight or grief about advance or retreat and, making
light of life, he praised tranquility.
41. “He caused those who were not yet saved to be saved. He caused
those who were not yet freed to be freed. He caused those who were not yet
quiet to become quiet. He caused those who were not yet awakened to awaken.
The muni received beings with his path of quietude.
42. “While beings disregard the noble path and indulge in wrong actions,
as if at the end of a great eon, the one who knows the Law is in the long sleep.
43. “While dense clouds roll and crash and bring destruction to the for-
est, they let the rain of immortality fall down. A young elephant may destroy
a thorny forest, but when his consciousness is trained he can benefit others.
The [feeling of sorrow] when the clouds have parted and when the elephant
has grown old—all this is unbearable.
44. “The destruction of one view can accomplish another view, bringing salvation by saving the world. Having destroyed wrong argumentation, he obtained the path of sovereignty. He has now entered the great tranquility and the world is without salvation.
45. “When the forces of the great army of King Māra shook heaven and earth, [Māra] wanted to harm the worthy muni, but he could not make [the Buddha] move. Why is he unexpectedly at once destroyed by the māra of impermanence?
46. “Gods and humans are gathered in great numbers all around, they fill the sky. Afraid of birth and death without end, they feel great fear in their hearts.
47. “Whether far or near in the world, his celestial eye clearly sees all. He truly understands the retribution of actions, as if observing an image in a mirror.
48. “His celestial ear excels in intelligence. There is no far-distant thing it does not hear. Ascending in the sky, he instructs the gods, and as he walks he converts the regions of humans.
49. “He may divide himself and unite his parts. When he crosses over water, he is not immersed. He remembers his past lives, not forgetting any part of an entire eon.
50. “When the [sense] faculties roam their objective fields, they each have different memories, but with his supernatural knowledge that knows the thoughts of others, [the Buddha] is omniscient. With the pure fine knowledge of his supernatural power he impartially observes all.
51. “He has completely ended all impurities, and completed all his tasks. His knowledge has abandoned his remaining elements of existence. Having appeased his knowledge, he is in the long sleep.
52. “The hard minds of beings become soft upon seeing him. When beings with dull faculties meet him, their intelligence becomes sharp. As countless evildoers pass him by, they each gain the road to insight upon meeting him.
53. “Suddenly and unexpectedly, he is in the long sleep. Who will further show these qualities? The world is without salvation. Hope has ended and life’s breath has stopped. Who will sprinkle cool water over it, so that it will breathe again?
54. “His own task that he had to do is completed. His great compassion
has stopped for a long time. Who will rend the net of the world’s foolishness?
55. “Facing the swift current of birth and death, who will explain it and
make it turn back? Who will expound the path of quietude for the deluded
minds of beings?
56. “Who will show the place of tranquility and who will show the true
meaningfulness? While beings experience great suffering, who will bring
salvation as a kind father?
57. “Even if, for instance, one may have recited much, all is forgotten.
When a horse changes its territory, it loses its majesty. When the ruler dies,
he loses his country. The same applies to a world without the Buddha.
58. “The learned are without eloquence. Being a doctor, one is without
wisdom. Human kings have lost their bright appearance. When the Buddha
is extinguished, the common lose their splendor.
59. “When a fine chariot loses its skillful charioteer and when the boat
one is on loses its boatmaster, when the three armies lose their brave gen-
eral, and when merchants lose their guide,
60. “when the sick lose their good physician, and when a noble king
loses his seven precious things, when the stars lose the bright moon, and
when one loves a long life but loses his life, when the Buddha is extinguished
the world likewise loses its great teacher.”
61. In this way the arhat, who had completed all he had to do and
whose impurities had all ended, spoke to show his gratitude, conscious of
the [Buddha’s] kindness and bound by sad longing. He praised [the Buddha’s]
qualities and related the suffering of the world.
62. Those who had not yet renounced desire were overcome by sor-
rowful tears. Those whose impurities had ended just sighed at the suffering
of birth and extinction.
63. Then, when the multitude of the Mallas heard that the Buddha was
in nirvana, they mourned with confused cries and wept sadly, just like a flock
of snow geese when encountering a hawk.
64. They all came to the twin [śāla] trees and saw that the Tathāgata
was in the long sleep, and it did not appear that he would wake up again.
They beat their breasts and cried out to heaven, just as all the cows cry out
in confusion when a lion has seized a calf.
65. Among them was one Malla whose mind had found happiness in the Right Law. He truly observed that the noble righteous king had entered the great tranquility.
66. He said, “Beings were asleep when the Buddha opened up their minds, so that they woke up. He has entered the great tranquility now. He finally is in the long sleep. He erected the banner of the Law for all, but now it has suddenly collapsed.
67. “The sun of the Tathāgata’s wisdom, his great awakening, has shined
brightly. His zeal has been a sweltering heat, and his wisdom has dazzled with a thousand rays. He has dispelled all darkness. Why [will there be] a long darkness again?
68. “His unique wisdom has been shining in the three worlds for the eyes of beings all around. But now they are suddenly blind. No one in the whole world knows the way.
69. “As the great river of birth and death flows, greed, anger, and delusion are giant waves. The bridge of the Law has suddenly collapsed and beings will drown for a long time.”
70. Some in that crowd of Mallas wept sadly and wailed bitterly. Some felt moved in secret, without making a sound. Some threw themselves down to the ground. Some meditated in silence and some moaned deeply with disappointment.
71. They prepared a precious bier with gold and silver, fully adorned with fragrant flowers, and placed the Tathāgata’s body on it. A precious curtain covered it over.
72. They prepared hanging streamers and a flower parasol, and [offered] all kinds of music. The men and women of the Mallas led the way and brought offerings.
73. The gods scattered fragrant flowers and in the sky there was the celestial music of drums. Humans and gods sighed sadly in unison. Their cries combined as they shared a common grief.
74. They entered the city and after [the Buddha’s body was] worshiped by young and old, men and women, [the funeral party] left through the Dragon-Elephant Gate and crossed the Hiraṇyavatī River.
75. They arrived at the place of the caitya for the extinction of the buddhas of the past. They accumulated oxhead sandalwood and famous aromatic wood.
76. They placed the Buddha’s body on [the bier] and poured many fra-
grant oils over it. Then they tried to light the fire underneath. Three times
they tried to set it afire but it did not light up.
77. At that time, the great Kāśyapa had been staying in the city of
Rājagṛha, but when he knew that the Buddha was about to go to his nirvana,
he came along with his retinue.
78. With a pure heart [Kāśyapa] made a fine wish, wishing to see the
body of the World-honored One. Because of that sincere wish, the fire was
extinguished and [the bier] did not catch fire.
79. When Kāśyapa and his retinue had arrived, they sighed sadly as they
all gazed at his appearance. Only after they had saluted him at his feet did
the fire light up.
80. Inwardly [the Buddha] had stopped the fire of affliction, and an
external fire could not burn him. Even though it burned his external skin and
flesh, his adamantine actual bones were preserved.
First 4 of 9 passages. Read on
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- 佛所行讚 — Classical Chinese