[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Poetry (mahākāvya, lyric, messenger poems, stotra, Prakrit kāvya)](https://indike.org/pramana/in.lit.kavya) › [Court epics (sargabandha)](https://indike.org/pramana/in.lit.kavya.mahakavya) › [Historical, dynastic and hagiographic epics](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika) › [Buddhacarita](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita) › [佛所行讚](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema) › [Buddhacarita: In Praise of Buddha's Acts](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk) › 5.13 # 佛所行讚 5.13 Buddhacarita: In Praise of Buddha's Acts 5.13 - **Language:** English ### [5.13](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.5.13) 81. After the fragrant oil was all burned up, they kept the bones in golden pitchers. Just as the realm of the real was not destroyed, in the same way his bones were not destroyed. 82. \[The Mallas\] chanted, “As the result of his adamantine wisdom he was as difficult to move as Sumeru. The very powerful Garuḍa could not move him, but in the precious pitchers he has shifted with the world. 83. “Wondrous is the power of the world! \[The Buddha\] could turn \[the wheel of\] the Law of tranquility, and the fame of his qualities has spread widely, completely filling the ten directions. Complying with the world, he is in the long-lasting tranquility. Just the remaining bones are preserved. 84. “His great light has dazzled the world and shined on all beings, but suddenly he hid his brightness and left his relics in pitchers. 85. “His adamantine sharp wisdom destroyed the painful mountain of affliction. All suffering was assembled in his person, but his adamantine determination put it at ease. 86. “For beings who experience great suffering, he removed it all. Such an adamantine person is now consumed by fire.” 87. The multitude of Mallas was valiant, peerless in the world. They repressed the suffering that is the enemy, and could escape from suffering by taking refuge. When their loved ones met with hardship, their determination was strong and they could free them from sorrow. 88. Now they had seen the Tathāgata’s extinction and all felt grief in their hearts. They were ablebodied and their vigor was strong, but their pride was idle as they walked like gods. Grief heavy on their minds, they entered the city as if it were a vast marsh. 89. Carrying the relics they entered the city. In the alleys and streets everywhere people brought offerings. They placed them high on a pavilion and the humans and gods all made offerings. The Division of the Relics 1. The crowd of Mallas made offerings to the relics. They brought unsurpassed worship with exquisite fragrant flowers. 2. Then the kings of seven countries heard that the Buddha was extinguished. They sent messengers to the Mallas requesting the Buddha’s relics. 3. The multitude of Mallas revered the Tathāgata’s body but, completely relying on valiance, they had proud thoughts. They would rather give up their own lives than give up the Buddha’s relics. 4. The messengers all returned empty-handed and the seven kings became very angry. They raised armies and like clouds and rain they came to Kuśinagara. 5. The people who were outside the city all returned in fear. They notified the multitude of Mallas that the armies and horses of the \[other\] countries were coming, that their chariots with elephants and horses and their multitudes on foot had surrounded Kuśinagara. 6. The groves outside the city, the springs and ponds, the flowers, fruit, and trees, were all trampled by the armies. The splendid observation towers were all smashed. 7. When the Mallas climbed the observation towers on the city wall, \[they saw that\] their property was all destroyed. They prepared their weapons for battle in order to aim them at the enemy outside. 8. Bows and crossbows, carriages for catapults, and flying torches—all came forth. The seven kings surrounded the city and each of their armies were \[composed of\] elite troops. 9. Their ceremonial plumes were very bright, just like the light of the seven luminaries. Their bells and drums were like thunder and their ferocity formed a profuse cloud. The Mallas were very rash. They opened the gates and ordered \[their warriors\] to confront them. 10. The elderly men and women who believed wholeheartedly in the Buddha’s Law were startled and made a sincere vow: “May they not cause harm when subduing the others!” They lovingly admonished them to not wish to do battle. 11. But the valiant men were wearing their heavy armor. They wielded their battle-axes and brandished their long swords. As bells and drums sounded in confusion, they grasped their weapons, though they had not yet crossed them in battle. 12. There was a brahman called Droṇa. He was learned and possessed superior cleverness. His modesty was honored by all. He was kind at heart and found happiness in the Right Law. He said to the kings: 13. “Observe the state of these walls! Even one man is enough to with- stand you. How much less could you subdue them with their singleminded vigor! 14. “Yes, if you destroy them, what meritorious fame would there be? After you have crossed your sharp weapons, the conditions would not be good for either of you. 15. “If you harm others because of this, both will be hurt. In battle there is much volatility, and the conditions are difficult to predict. 16. “The strong may overcome the weak or the weak may overcome the strong. When a man in his vigor makes light of a poisonous snake, how could he not hurt himself? 17. “Some men are gentle by nature, praised by women and children, but when facing the enemy they become warriors, as if oil had been poured onto a fire. 18. “Do not make light of a weak enemy in battle, thinking he is fit for nothing! His physical strength may not be sufficient to rely on, but the force of his strategy may be stronger. 19. “Once there was an excellent king, called Karandhama. Sitting upright, he gave rise to friendly thoughts, yet he could subdue his enemies. 20. “Even though he ruled over the four worlds and his fame and riches were abundant, eventually all was destroyed, just as an ox turns back when he has had enough to drink. 21. “You should apply yourselves to your duty, to righteousness, and to harmony! A victory in war increases resentment, but after a victory of harmony there is no distress. 22. “Your present bloodthirsty hostility, this is absolutely not possible! As you wish to bring worship to the Buddha, you should follow the Buddha’s forbearance!” 23. Thus the brahman decidedly expressed his sincerity. As his way was proper and his meaning was in agreement with what is reasonable, he had spoken out without fear. 24. The kings then said to the brahman, “You have now skillfully responded to the occasion. You are clever and \[what you say\] makes much sense. 25. “Your friendly and utterly honest words comply with the Law and rely on a strong principle. Do listen to our explanation of our duty as a ruler! 26. “One may feel contempt for a clash of strong forces competing due to the five desires, or one must not hurry off to fight seeking some diversion. We are fighting for the Law now. What is astonishing about that? 27. “When one is proud and disregards righteousness, people in the world still humbly comply. All the more so in the case of the Buddha, who is free from pride and converts others to humility! But we cannot bring him worship if we destroy ourselves. 28. “In the past the rulers of the great earth, the Vṛṣṇis and the Andhakas, fought over a beautiful maiden and destroyed each other. 29. “How much more should we now bring worship to our teacher, who is in quietude, free from desire! Holding oneself dear and valuing life, do not strive with force! 30. “The former kings, the Kauravas, fought with the Pāṇḍavas, and in the process they destroyed each other, all due to their greed. How much more do we further wish for life for the sake of our teacher, who is without greed! 31. “The son of a seer, Rāma, was angry at the thousand-armed king. He destroyed the land and killed its people, just because he was angry. How much more should we value life for the sake of our teacher who is without anger! 32. “Rāma killed the demons for the sake of Sītā. How much less should we destroy life for the sake of our teacher who is received by the gods! 33. “The two demons, Alāyudha and Baka, were steadfast enemies. Due only to their foolishness, they greatly harmed beings. How much more should we further value life for the sake of the wise teacher! 34. “Among many others, such ones senselessly ruined themselves. How much more should the teacher of gods and humans now be revered by the world all around! Should we not diligently strive to bring worship, consid- ering ourselves and valuing life? 35. “If you want to stop the fighting, enter the city for us and urge them to open up \[their minds\], so that our wish is fulfilled! 36. “You have appeased our minds for a while because of your right words, just as a venomous snake is stopped for a while by the power of an incantation!” 37. The brahman then accepted the kings’ instructions. He entered the city and went to the Mallas. He made polite inquiries and expressed his sin- cerity to them. 38. “The kings among people outside all want to destroy this city. They have their sharp weapons in hand and are wearing their heavy armor. Their elite troops dazzle in the sunlight and they will burst forth with the ferocity of a lion. 39. “But because of the Law they are still afraid of \[committing\] wrong behavior. That is why they have sent me here. Their purpose is to inform you of something. 40. “‘\[We do not wish to take\] your land and neither do we seek cash possessions. Nor \[do we come\] out of pride and neither do we feel resent- ment in our hearts. 41. “‘We have come here because we respect the great seer. Since you know our intention, why take pains to oppose us? 42. “‘As both parties are the same as to whom they respect, we are broth- ers in the Law. Let us with all our hearts bring worship together to the bequeathed spirit of the World-honored One! 43. “‘Stinginess concerning money is not the greatest fault. The fault of parsimony concerning the Law is the worst, despised by all in the world! 44. “‘Those who have decided not to be open should develop a way of hospitality! But if you do not have the ways of a kṣatriya, close the gates and guard yourselves!’ 45. “They are all like this in expressing the way of their destiny. I have my personal feelings, but I have expressed their sincerity. 46. “Both parties must not oppose one another! All should reasonably be united! When the World-honored One was in the world, he always taught forbearance. If one does not comply with his noble teaching, why would one use the term ‘worship’? 47. “People in the world argue about the five desires, about riches and lands and dwellings. If one acts according to the Right Law, one should follow its noble principle. When one tries to act according to the Law but feels enmity, this contradicts reason. 48. “The Buddha is quiet and compassionate, and he always wishes to put all at ease. Yet by \[wishing to\] worship the One with Great Compassion you may bring great harm. You should equally divide his relics and let them be worshiped everywhere! 49. “By complying with the Law, your fame will spread. When righteousness pervades your principles, it will be proclaimed! If others behave wrongly, you should bring harmony to them with the Law! That then is happiness with the Law, so that the Law may abide for a long time. 50. “The Buddha has said that of all gifts the gift of the Law is most excellent. People perform the giving of riches, but it is difficult to perform the gift of the Law.” 51. When the Mallas heard these words, they were ashamed and looked at each other. They responded to the brahman, “We are deeply moved by your purpose in coming. 52. “Your words, which show friendliness and which comply with the Law, are spoken in a refined and correct way, in agreement with reason. Befitting a brahman, \[your words\] agree with your qualities. 53. “You have skillfully brought harmony to the contentions of both parties and have shown us the essential path, just as when one controls a horse which has lost its way and returns to the correct way. - [Previous: 5.11](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.5.11) - [Next: 5.15](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.5.15) - [Up: 5](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-mt.5.13) — English, machine translation ## Linked texts (1) - [佛所行讚](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema.5.13) — Classical Chinese --- Source: [https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.5.13](https://indike.org/pramana/in.lit.kavya.mahakavya.aitihasika.buddhacarita*zh-dharmaksema~en-bdk.5.13) · Pramāṇa