THE GREAT KING OF GLORY
How transient are all component things.
This the Master told when lying on his death-couch, concerning that word of Ananda the Thera, when he said, “Do not, O Blessed One, die in this little town,” and so on.
When the Tathagata was at the Jetavana he thought: “The Thera Sariputta, who was born at Nalagama, has died, on the day of the full moon in the month of Kattika, in that very village; and Maha Moggallana in the latter, the dark half of that same month. As my two chief disciples are thus dead, I too will pass away at Kusinara.” Thereupon he proceeded straight on to that place, and lay down on the Uttara-sisaka couch, between the twin Sala trees, never to rise again.
How transient are all component things.
This the Master told when lying on his death-couch, concerning that word of Ananda the Thera, when he said, “Do not, O Blessed One, die in this little town,” and so on.
When the Tathagata was at the Jetavana he thought: “The Thera Sariputta, who was born at Nalagama, has died, on the day of the full moon in the month of Kattika, in that very village; and Maha Moggallana in the latter, the dark half of that same month. As my two chief disciples are thus dead, I too will pass away at Kusinara.” Thereupon he proceeded straight on to that place, and lay down on the Uttara-sisaka couch, between the twin Sala trees, never to rise again.
Then the venerable Ananda besought him, saying, “Let not the Blessed One die in this little township, in this little town in the jungle, in this branch township. Let the Blessed One die in one of the other great cities, such as Rajagaha, and the rest!”
But the Master answered, “Say not, Ananda, that this is a little township, a little town in the jungle, a branch township. I was dwelling formerly in this town at the time when I was Sudassana, the king of kings; and then it was a great city, surrounded by a jewelled rampart, twelve leagues in length!”
And at the request of the Thera, he, telling the tale, uttered the Maha-Sudassana Sutta.
Now on that occasion when Queen Subhadda saw Maha Sudassana, when he had come down out of the Palace of Righteousness, and was lying down, not far off, on the appropriate couch, spread out in the grove of the seven kinds of gems, and when she said: “Thine, O king, are these four and eighty thousand cities, of which the chief is the royal city of Kusavati. Quicken thy desire after these!”
But the Master answered, “Say not, Ananda, that this is a little township, a little town in the jungle, a branch township. I was dwelling formerly in this town at the time when I was Sudassana, the king of kings; and then it was a great city, surrounded by a jewelled rampart, twelve leagues in length!”
And at the request of the Thera, he, telling the tale, uttered the Maha-Sudassana Sutta.
Now on that occasion when Queen Subhadda saw Maha Sudassana, when he had come down out of the Palace of Righteousness, and was lying down, not far off, on the appropriate couch, spread out in the grove of the seven kinds of gems, and when she said: “Thine, O king, are these four and eighty thousand cities, of which the chief is the royal city of Kusavati. Quicken thy desire after these!”
Then replied Maha Sudassana, “Speak not thus, O queen! but exhort me rather, saying, ‘Cast away desire for these, long not after them!’”
And when she asked, “Why so, O king?” “To-day my time is come, and I shall die!” was his reply.
Then the weeping queen, wiping her eyes, brought herself with difficulty and distress to address him accordingly. And having spoken, she wept, and lamented; and the other four and eighty thousand women wept too, and lamented; and of the attendant courtiers not one could restrain himself, but all also wept.
But the Bodisat stopped them all, saying, “Enough, my friends! Be still!” And he exhorted the queen, saying, “Neither do thou, O queen, weep: neither do thou lament. For even unto a grain of sesamum fruit there is no such thing as a compound which is permanent! All are transient, all have the inherent quality of dissolution!”
And when she asked, “Why so, O king?” “To-day my time is come, and I shall die!” was his reply.
Then the weeping queen, wiping her eyes, brought herself with difficulty and distress to address him accordingly. And having spoken, she wept, and lamented; and the other four and eighty thousand women wept too, and lamented; and of the attendant courtiers not one could restrain himself, but all also wept.
But the Bodisat stopped them all, saying, “Enough, my friends! Be still!” And he exhorted the queen, saying, “Neither do thou, O queen, weep: neither do thou lament. For even unto a grain of sesamum fruit there is no such thing as a compound which is permanent! All are transient, all have the inherent quality of dissolution!”
And when he had so said, he further uttered this stanza:
“How transient are all component things!
Growth is their nature and decay:
They are produced, they are dissolved again:
And then is best,—when they have sunk to rest!”
[In these verses the words “How transient are all component things!” mean “Dear lady, Subhadda, wheresoever and by whatsoever causes made or come together, compounds,—that is, all those things which possess the essential constituents (whether material or mental) of existing things,—all these compounds are impermanence itself. For of these form is impermanent, reason is impermanent, the (mental) eye is impermanent, and qualities are impermanent. And whatever treasure there be, whether conscious or unconscious, that is transitory. Understand therefore “How transient are all component things!”
“How transient are all component things!
Growth is their nature and decay:
They are produced, they are dissolved again:
And then is best,—when they have sunk to rest!”
[In these verses the words “How transient are all component things!” mean “Dear lady, Subhadda, wheresoever and by whatsoever causes made or come together, compounds,—that is, all those things which possess the essential constituents (whether material or mental) of existing things,—all these compounds are impermanence itself. For of these form is impermanent, reason is impermanent, the (mental) eye is impermanent, and qualities are impermanent. And whatever treasure there be, whether conscious or unconscious, that is transitory. Understand therefore “How transient are all component things!”
“And why? ‘Growth is their nature and decay.’ These, all, have the inherent quality of coming into (individual) existence, and have also the inherent quality of growing old; or (in other words) their very nature is to come into existence and to be broken up. Therefore should it be understood that they are impermanent.
“And since they are impermanent, when ‘they are produced, they are dissolved again.’ Having come into existence, having reached a state, they are surely dissolved. For all these things come into existence, taking an individual form; and are dissolved, being broken up. To them as soon as there is birth, there is what is called a state; as soon as there is a state, there is what is called”
“And since they are impermanent, when ‘they are produced, they are dissolved again.’ Having come into existence, having reached a state, they are surely dissolved. For all these things come into existence, taking an individual form; and are dissolved, being broken up. To them as soon as there is birth, there is what is called a state; as soon as there is a state, there is what is called”
disintegration. For to the unborn there is no such thing as state, and there is no such thing as a state which is without disintegration. Thus are all compounds, having attained to the three characteristic marks (of impermanency, pain, and want of any abiding principle), subject, in this way and in that way, to dissolution. All these component things therefore, without exception, are impermanent, momentary, despicable, unstable, disintegrating, trembling, quaking, unlasting, sure to depart, only for a time, and without substance;—as temporary as a phantom, as the mirage, or as foam!
‘How then in these, dear lady Subhadda, is there any sign of ease? Understand rather that “then is best, when they have sunk to rest”; but their sinking to rest, their cessation, comes from the cessation of the whole round (of life), and is the same as Nirvana. That and this are one. And hence there is no such thing as ease.’
‘How then in these, dear lady Subhadda, is there any sign of ease? Understand rather that “then is best, when they have sunk to rest”; but their sinking to rest, their cessation, comes from the cessation of the whole round (of life), and is the same as Nirvana. That and this are one. And hence there is no such thing as ease.’
And when Maha Sudassana had thus brought his discourse to a point with the ambrosial great Nirvana, he made exhortation also to the rest of the great multitude, saying, ‘Give gifts! Observe the precepts! Keep the sacred days!’ and became an inheritor of the world of the gods.
[When the Master had concluded this lesson in the truth, he summed up the Jataka, saying, ‘She who was then Subhadda the queen was the mother of Rahula, the great adviser was Rahula, the rest of the retinue the Buddha’s retinue, and Maha Sudassana I myself.’]
[When the Master had concluded this lesson in the truth, he summed up the Jataka, saying, ‘She who was then Subhadda the queen was the mother of Rahula, the great adviser was Rahula, the rest of the retinue the Buddha’s retinue, and Maha Sudassana I myself.’]
The word translated ‘component things’ or ‘compounds’ in this Jataka is sankhara, literally confections, from kar, ‘to do,’ and sam, ‘together.’ It is a word very frequently used in Buddhist writings, and a word consequently of many different connotations; and there is, of course, no exactly corresponding word in English. ‘Production’ would often be very nearly correct, although it fails entirely to give the force of the preposition sam; but a greater objection to that word is the fact that it is generally used, not of things that have come into being of themselves, but of things that have been produced by some one else. It suggests, if it does not imply, a producer; which is contrary to the whole spirit of the Buddhist passages in which the word sankhara occurs. In this important respect the word ‘compound’ is a much more accurate translation, though it lays somewhat too much stress on the sam.
The Buddhist salvation was held to consist in a change of heart, a modification of personal character, to be attained to in this world, and forming the subject of Gotama’s first discourse, “The Foundation of the Kingdom of Righteousness.” When looked at from different points of view this state of mind was denoted, in the very numerous passages in which it is mentioned or referred to, under a great variety of different names or epithets, suggestive of the different points of view from which it could be regarded. The term Nibbana, or Nirvana, is only one of those epithets; and it is a most significant fact, to which I would invite especial attention, that it is an epithet comparatively very seldom employed in the Pali Pitakas themselves. It is to the state of mind itself, the salvation which every Arahat has reached while yet alive, in a word, to Arahatship, that importance ought to be attached, rather than to that particular connotation of it suggested by the word Nirvana.
One of the many ideas involved in Arahatship was the absolute dissolution of individuality. Gotama, whether rightly or wrongly is here of no importance, held that freedom from pain, absolute ease, happiness, was incompatible with existence as a distinct individual (whether animal, god, or man). The cessation of the Confections, so far from being a thing to be dreaded, was the inevitable result of the emancipation of heart and mind in Arahatship.
But it was not a thing to be desired, and could not, in fact, be brought about apart from all the other things involved in Arahatship. The formation of these Confections ceases in Nirvāṇa, and in Nirvāṇa alone; and when the poet declares that their cessation is blessed, he is saying the same thing as if he had said ‘Nirvāṇa is blessed.’
But it was not a thing to be desired, and could not, in fact, be brought about apart from all the other things involved in Arahatship. The formation of these Confections ceases in Nirvāṇa, and in Nirvāṇa alone; and when the poet declares that their cessation is blessed, he is saying the same thing as if he had said ‘Nirvāṇa is blessed.’
Turning now to the Sutta itself, we find that the portion of the legend omitted in the Jātaka throws an unexpected light upon the tale; for it commences with a long description of the riches and glory of Mahā Sudassana, and reveals in its details the instructive fact that the legend is nothing more nor less than a spiritualist’s sun-myth.
It cannot be disputed that the sun-myth theory has become greatly discredited, and with reason, by having been used too carelessly and freely as an explanation of religious legends of different times and countries which have really no historical connection with the earlier awe and reverence inspired by the sun. The very mention of the word sun-myth is apt to call forth a smile of incredulity, and the undubitable truth which is the basis of the theory has not sufficed to protect it from the shafts of ridicule. The ‘Book of the Great King of Glory’ seems to afford a useful example both of the extent to which the theory may be accepted, and of the limitations under which it should always be applied.
It cannot be disputed that the sun-myth theory has become greatly discredited, and with reason, by having been used too carelessly and freely as an explanation of religious legends of different times and countries which have really no historical connection with the earlier awe and reverence inspired by the sun. The very mention of the word sun-myth is apt to call forth a smile of incredulity, and the undubitable truth which is the basis of the theory has not sufficed to protect it from the shafts of ridicule. The ‘Book of the Great King of Glory’ seems to afford a useful example both of the extent to which the theory may be accepted, and of the limitations under which it should always be applied.
It must at once be admitted that whether the whole story is based on a sun-story, or whether certain parts or details of it are derived from things first spoken about the sun, or not, it is still essentially Buddhistic. A large proportion of its contents has nothing at all to do with the worship of the sun; and even that which has, had not, in the mind of the author, when the book was put together. Whether indebted to a sun-myth or not, it is therefore perfectly true and valid evidence of the religious belief of the people among whom it was current; and no more shows that the Buddhists were unconscious sun-worshippers than the story of Samson, under any theory of its possible origin, would prove the same of the Jews.
What we really have is a kind of wonderful fairy tale, a gorgeous poem, in which an attempt is made to describe in set terms the greatest possible glory and majesty of the greatest possible king, in order to show that all is vanity, save only righteousness—just such a poem as a Jewish prophet might have written of Solomon in all his glory. It would have been most strange, perhaps impossible, for the author to refrain from using the language of the only poets he knew, who had used their boldly figurative language in an attempt to describe the appearance of the sun.
THE GREAT KING OF GLORY
Thus have I heard. The Blessed One was once staying at Kusinārā, in the Upavattana of the Mallas, between the twin sāla trees, at the time of his passing away. And the Blessed One addressed the brethren, and said: ‘Behold now, brethren, I exhort you: all compounded things are subject to decay. Strive earnestly.’ This was the last word of the Tathāgata.
THE GREAT KING OF GLORY
Thus have I heard. The Blessed One was once staying at Kusinārā, in the Upavattana of the Mallas, between the twin sāla trees, at the time of his passing away. And the Blessed One addressed the brethren, and said: ‘Behold now, brethren, I exhort you: all compounded things are subject to decay. Strive earnestly.’ This was the last word of the Tathāgata.
Then the Blessed One, having entered into the first Jhāna, passed from it into the second; and, having entered into the second Jhāna, passed from it into the third; and, having entered into the third Jhāna, passed from it into the fourth; and, having entered into the fourth Jhāna, passed from it into the sphere of the infinity of space; and, having entered into the sphere of the infinity of space, passed from it into the sphere of the infinity of consciousness; and, having entered into the sphere of the infinity of consciousness, passed from it into the sphere of nothingness; and, having entered into the sphere of nothingness, passed from it into the sphere of neither perception nor non-perception; and, having entered into the sphere of neither perception nor non-perception, passed from it into the cessation of perception and sensation.
Then the venerable Ānanda said to the venerable Anuruddha: ‘The Blessed One, sir, has passed away.’
‘No, brother Ānanda. The Blessed One has not passed away; he has entered into the cessation of perception and sensation.’
‘No, brother Ānanda. The Blessed One has not passed away; he has entered into the cessation of perception and sensation.’
Then the Blessed One, having emerged from the cessation of perception and sensation, entered into the sphere of neither perception nor non-perception; and, having entered into the sphere of neither perception nor non-perception, passed from it into the sphere of nothingness; and, having entered into the sphere of nothingness, passed from it into the sphere of the infinity of consciousness; and, having entered into the sphere of the infinity of consciousness, passed from it into the sphere of the infinity of space; and, having entered into the sphere of the infinity of space, passed from it into the fourth Jhāna; and, having entered into the fourth Jhāna, passed from it into the third; and, having entered into the third, passed from it into the second; and, having entered into the second, passed from it into the first Jhāna; and, having emerged from the first Jhāna, entered into the second; and, having emerged from the second Jhāna, entered into the third; and, having emerged from the third Jhāna, entered into the fourth Jhāna; and, having emerged from the fourth Jhāna, the Blessed One immediately passed away.
When the Blessed One had passed away, at the moment of his passing, there arose a mighty earthquake, terrible and awe-inspiring, and the thunder rolled across the heavens.
When the Blessed One had passed away, Brahmā Sahampati uttered this stanza:
‘All beings in the world must lay aside their bodies.
The Teacher, peerless in the world,
The mighty One, the Buddha,
The Lord, the Tathāgata, has passed away.’
When the Blessed One had passed away, Sakka, king of the gods, uttered this stanza:
‘Impermanent are all compounded things,
Their nature is to arise and pass away;
Having arisen, they cease;
Their calming is bliss.’
When the Blessed One had passed away, the venerable Anuruddha uttered this stanza:
‘There was no breathing in or out
In him who was thus steadfast in mind.
Without desire, at peace, the Sage has passed away.
With unshaken mind he endured the pain.
As a flame extinguished by the force of the wind,
So was the Sage’s mind delivered.’
When the Blessed One had passed away, Brahmā Sahampati uttered this stanza:
‘All beings in the world must lay aside their bodies.
The Teacher, peerless in the world,
The mighty One, the Buddha,
The Lord, the Tathāgata, has passed away.’
When the Blessed One had passed away, Sakka, king of the gods, uttered this stanza:
‘Impermanent are all compounded things,
Their nature is to arise and pass away;
Having arisen, they cease;
Their calming is bliss.’
When the Blessed One had passed away, the venerable Anuruddha uttered this stanza:
‘There was no breathing in or out
In him who was thus steadfast in mind.
Without desire, at peace, the Sage has passed away.
With unshaken mind he endured the pain.
As a flame extinguished by the force of the wind,
So was the Sage’s mind delivered.’
When the Blessed One had passed away, the venerable Ānanda uttered this stanza:
‘Then there was terror, then the hair stood on end,
When the Buddha, the all-accomplished One, passed away.’
When the Blessed One had passed away, some of the brethren, with arms uplifted, fell to the ground, rolling on the earth, lamenting: ‘Too soon has the Blessed One passed away! Too soon has the Happy One passed away! Too soon has the Eye of the World passed away!’ But the brethren who were free from passion bore their grief, mindful and self-possessed, saying: ‘Impermanent are all compounded things. How can it be otherwise?’
‘Then there was terror, then the hair stood on end,
When the Buddha, the all-accomplished One, passed away.’
When the Blessed One had passed away, some of the brethren, with arms uplifted, fell to the ground, rolling on the earth, lamenting: ‘Too soon has the Blessed One passed away! Too soon has the Happy One passed away! Too soon has the Eye of the World passed away!’ But the brethren who were free from passion bore their grief, mindful and self-possessed, saying: ‘Impermanent are all compounded things. How can it be otherwise?’
Then the venerable Anuruddha addressed the brethren, and said: ‘Enough, brethren! Do not grieve, do not lament. Has not the Blessed One already declared that it is in the nature of all things dear and pleasant to us that we must suffer separation from them, must leave them, must sever ourselves from them? How, then, brethren, can this be possible—that whatever is born, brought into being, and compounded, should not pass away? That cannot be. But those who have gone forth from the household life, and have renounced the world, have only this to hope for, that they shall be released from this body.’
Then the venerable Anuruddha and the venerable Ānanda spent the rest of the night in religious discourse. At dawn the venerable Anuruddha said to the venerable Ānanda: ‘Go now, brother Ānanda, to Kusinārā, and tell the Mallas: “The Blessed One has passed away. Do with him as you think fit.”’
Then the venerable Anuruddha and the venerable Ānanda spent the rest of the night in religious discourse. At dawn the venerable Anuruddha said to the venerable Ānanda: ‘Go now, brother Ānanda, to Kusinārā, and tell the Mallas: “The Blessed One has passed away. Do with him as you think fit.”’
‘Very well, sir,’ said the venerable Ānanda, and, having dressed himself early in the morning, went with his bowl and robe into Kusinārā, accompanied by another brother.
Now at that time the Mallas of Kusinārā had assembled in their council hall on some business. And the venerable Ānanda went to the council hall of the Mallas of Kusinārā, and told them: ‘The Blessed One has passed away. Do with him as you think fit.’
And when they had heard this, the Mallas, with their sons and their wives, grieved, and were sad and afflicted; and some of them, with arms uplifted, fell to the ground, rolling on the earth, lamenting: ‘Too soon has the Blessed One passed away! Too soon has the Happy One passed away! Too soon has the Eye of the World passed away!’
Now at that time the Mallas of Kusinārā had assembled in their council hall on some business. And the venerable Ānanda went to the council hall of the Mallas of Kusinārā, and told them: ‘The Blessed One has passed away. Do with him as you think fit.’
And when they had heard this, the Mallas, with their sons and their wives, grieved, and were sad and afflicted; and some of them, with arms uplifted, fell to the ground, rolling on the earth, lamenting: ‘Too soon has the Blessed One passed away! Too soon has the Happy One passed away! Too soon has the Eye of the World passed away!’
Then the Mallas gave orders to their servants, saying: ‘Gather together perfumes and garlands, and all the musicians of Kusinārā.’ And the Mallas of Kusinārā, taking the perfumes and garlands, and all the musicians, and five hundred pairs of garments, went to the Upavattana, to the sāla grove of the Mallas, where the body of the Blessed One lay. And they paid homage to the body of the Blessed One with dancing, and songs, and music, and with garlands and perfumes; and they made canopies and tents, and spent the day in reverence.
Then the Mallas said to the venerable Ānanda: ‘How, sir, should we deal with the body of the Tathāgata?’
‘As they deal, Vāsetthas, with the body of a universal monarch, so should they deal with the body of the Tathāgata.’
Then the Mallas said to the venerable Ānanda: ‘How, sir, should we deal with the body of the Tathāgata?’
‘As they deal, Vāsetthas, with the body of a universal monarch, so should they deal with the body of the Tathāgata.’
‘And how, sir, do they deal with the body of a universal monarch?’
‘The body of a universal monarch, Vāsetthas, is wrapped in a new cloth; and when it is so wrapped, it is wrapped in cotton-wool; and when it is so wrapped in cotton-wool, it is wrapped in a new cloth; and so, through five hundred layers of cloth and five hundred layers of cotton-wool, the body of a universal monarch is wrapped. Then it is placed in an iron vessel filled with oil, and another iron vessel is placed over it; and it is burned with all kinds of perfumes. Then they build a stūpa for the universal monarch at the crossing of four roads. That, Vāsetthas, is how they deal with the body of a universal monarch.’
‘The body of a universal monarch, Vāsetthas, is wrapped in a new cloth; and when it is so wrapped, it is wrapped in cotton-wool; and when it is so wrapped in cotton-wool, it is wrapped in a new cloth; and so, through five hundred layers of cloth and five hundred layers of cotton-wool, the body of a universal monarch is wrapped. Then it is placed in an iron vessel filled with oil, and another iron vessel is placed over it; and it is burned with all kinds of perfumes. Then they build a stūpa for the universal monarch at the crossing of four roads. That, Vāsetthas, is how they deal with the body of a universal monarch.’
‘And as they deal with the body of a universal monarch, so should they deal with the body of the Tathāgata. And a stūpa should be built for the Tathāgata at the crossing of four roads. And whosoever shall offer there a garland, or perfume, or paint, or make obeisance there, or produce a feeling of serene joy there, that shall be to them for a long time a source of profit and happiness.’
Then the Mallas gave orders to their servants, saying: ‘Let the body of the Blessed One be wrapped in cotton-wool, and then in a new cloth; and so on through five hundred layers of cloth and five hundred layers of cotton-wool.’ And they did as they were commanded.
Then the Mallas gave orders to their servants, saying: ‘Let the body of the Blessed One be wrapped in cotton-wool, and then in a new cloth; and so on through five hundred layers of cloth and five hundred layers of cotton-wool.’ And they did as they were commanded.
And when the body of the Blessed One had been wrapped in this way, and placed in an iron vessel filled with oil, and another iron vessel had been placed over it, the Mallas carried it to the shrine of the Mallas, and laid it there.
At that time the venerable Mahā Kassapa was travelling along the high road from Pāvā to Kusinārā, with a great company of five hundred brethren. And the venerable Mahā Kassapa saw a certain Ājīvaka coming from Kusinārā, carrying a Mandārava flower. And when he had seen him, he said to him: ‘Friend, do you know our Teacher?’
‘Yes, friend, I know him. The recluse Gotama has passed away this very day, seven days ago. And this Mandārava flower I have taken from his funeral pile.’
At that time the venerable Mahā Kassapa was travelling along the high road from Pāvā to Kusinārā, with a great company of five hundred brethren. And the venerable Mahā Kassapa saw a certain Ājīvaka coming from Kusinārā, carrying a Mandārava flower. And when he had seen him, he said to him: ‘Friend, do you know our Teacher?’
‘Yes, friend, I know him. The recluse Gotama has passed away this very day, seven days ago. And this Mandārava flower I have taken from his funeral pile.’
Then those of the brethren who were not yet free from passion, stretching out their arms and falling to the ground, rolled on the earth, lamenting: ‘Too soon has the Blessed One passed away! Too soon has the Happy One passed away! Too soon has the Eye of the World passed away!’ But those of the brethren who were free from passion bore their grief, mindful and self-possessed, saying: ‘Impermanent are all compounded things. How can it be otherwise?’
Now at that time a certain brother, named Subhadda, who had gone forth in his old age, was sitting in their company. And he said to the brethren: ‘Enough, friends! Do not grieve, do not lament. We are well rid of the Great Recluse. We were constantly troubled by his saying, “This is allowable to you; this is not allowable to you.” But now we shall be able to do what we wish, and not do what we do not wish.’
Now at that time a certain brother, named Subhadda, who had gone forth in his old age, was sitting in their company. And he said to the brethren: ‘Enough, friends! Do not grieve, do not lament. We are well rid of the Great Recluse. We were constantly troubled by his saying, “This is allowable to you; this is not allowable to you.” But now we shall be able to do what we wish, and not do what we do not wish.’
Then the venerable Mahā Kassapa addressed the brethren, and said: ‘Enough, brethren! Do not grieve, do not lament. Has not the Blessed One already declared that it is in the nature of all things dear and pleasant to us that we must suffer separation from them, must leave them, must sever ourselves from them? How, then, brethren, can this be possible—that whatever is born, brought into being, and compounded, should not pass away? That cannot be.’
And the venerable Mahā Kassapa said to the brethren: ‘Let us go, brethren, to the shrine of the Mallas, where the body of the Blessed One is laid.’
And the brethren said: ‘Very well, sir.’
Then the venerable Mahā Kassapa, with the company of five hundred brethren, went to the shrine of the Mallas, where the body of the Blessed One was laid. And having approached it, he arranged his robe on one shoulder, and, with joined hands, thrice circumambulated the body of the Blessed One, and paid homage to it; and the five hundred brethren also did the same.
And the venerable Mahā Kassapa said to the brethren: ‘Let us go, brethren, to the shrine of the Mallas, where the body of the Blessed One is laid.’
And the brethren said: ‘Very well, sir.’
Then the venerable Mahā Kassapa, with the company of five hundred brethren, went to the shrine of the Mallas, where the body of the Blessed One was laid. And having approached it, he arranged his robe on one shoulder, and, with joined hands, thrice circumambulated the body of the Blessed One, and paid homage to it; and the five hundred brethren also did the same.
Now at that time the Mallas of Kusinārā had gathered together perfumes and garlands, and all the musicians of Kusinārā; and they had built a funeral pile of all kinds of perfumes. And the Mallas of Kusinārā, wishing to set fire to the pile, were unable to do so.
Then the Mallas of Kusinārā said to the venerable Anuruddha: ‘What is the reason, sir, what is the cause, that the Mallas of Kusinārā, wishing to set fire to the pile, are unable to do so?’
‘The gods, Vāsetthas, have other purposes.’
‘What, then, sir, is the purpose of the gods?’
‘The purpose of the gods, Vāsetthas, is this: “The venerable Mahā Kassapa is travelling along the high road from Pāvā to Kusinārā, with a great company of five hundred brethren. Before the venerable Mahā Kassapa has paid homage to the body of the Blessed One, the funeral pile of the Blessed One shall not be set on fire.”’
Then the Mallas of Kusinārā said to the venerable Anuruddha: ‘What is the reason, sir, what is the cause, that the Mallas of Kusinārā, wishing to set fire to the pile, are unable to do so?’
‘The gods, Vāsetthas, have other purposes.’
‘What, then, sir, is the purpose of the gods?’
‘The purpose of the gods, Vāsetthas, is this: “The venerable Mahā Kassapa is travelling along the high road from Pāvā to Kusinārā, with a great company of five hundred brethren. Before the venerable Mahā Kassapa has paid homage to the body of the Blessed One, the funeral pile of the Blessed One shall not be set on fire.”’
Then the venerable Mahā Kassapa, having approached the funeral pile, arranged his robe on one shoulder, and, with joined hands, thrice circumambulated the body of the Blessed One, and paid homage to it; and the five hundred brethren also did the same. And when the venerable Mahā Kassapa had paid homage to the body of the Blessed One, the funeral pile of the Blessed One burst into flames of itself.
And when the body of the Blessed One had been burned, and the skin, flesh, sinews, and joints had all disappeared, neither ashes nor soot was seen; only the bones remained. Just as when butter or oil is burned, neither ashes nor soot is seen, so it was with the body of the Blessed One. And of the five hundred layers of cloth, only two remained, the innermost and the outermost.
And when the body of the Blessed One had been burned, and the skin, flesh, sinews, and joints had all disappeared, neither ashes nor soot was seen; only the bones remained. Just as when butter or oil is burned, neither ashes nor soot is seen, so it was with the body of the Blessed One. And of the five hundred layers of cloth, only two remained, the innermost and the outermost.
Then the Mallas of Kusinārā, having collected the bones of the Blessed One, placed them in their council hall, and surrounded them with a lattice and a fence; and for seven days they paid homage to them with dancing, songs, and music, and with garlands and perfumes.
At that time the king of Magadha, Ajātasattu, the son of the queen of Videha, heard that the Blessed One had passed away at Kusinārā. And he sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and I am a warrior. I am worthy to receive a share of the relics of the Blessed One. I will build a stūpa over them, and hold a feast in their honour.’
At that time the king of Magadha, Ajātasattu, the son of the queen of Videha, heard that the Blessed One had passed away at Kusinārā. And he sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and I am a warrior. I am worthy to receive a share of the relics of the Blessed One. I will build a stūpa over them, and hold a feast in their honour.’
The Licchavis of Vesālī heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
The Sakyas of Kapilavatthu heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
The Sakyas of Kapilavatthu heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
The Bulis of Allakappa heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
The Koliyas of Rāmagāma heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
The Koliyas of Rāmagāma heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
The brahmin of Vethadīpa heard that the Blessed One had passed away at Kusinārā, and he sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and I am a brahmin. I am worthy to receive a share of the relics of the Blessed One. I will build a stūpa over them, and hold a feast in their honour.’
The Moriyas of Pippalivana heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
The Moriyas of Pippalivana heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
And the Mallas of Pāvā heard that the Blessed One had passed away at Kusinārā, and they sent a messenger to the Mallas of Kusinārā, saying: ‘The Blessed One was a warrior, and we are warriors. We are worthy to receive a share of the relics of the Blessed One. We will build a stūpa over them, and hold a feast in their honour.’
Then the Mallas of Kusinārā addressed the messengers, and said: ‘The Blessed One has passed away in our village. We will not give away any share of the relics of the Blessed One.’
When they heard this, the brahmin Doṇa addressed them, and said:
‘Hear, sirs, one word from me.
Our Buddha was accustomed to teach forbearance.
It is not right that strife should arise
Over the division of the remains of the best of men.
Let us all, sirs, be united, and be at peace;
And let us divide the relics into eight portions.
Let stupas be erected everywhere,
That men may have faith in the All-seeing One.’
Then the Mallas of Kusinārā addressed the messengers, and said: ‘The Blessed One has passed away in our village. We will not give away any share of the relics of the Blessed One.’
When they heard this, the brahmin Doṇa addressed them, and said:
‘Hear, sirs, one word from me.
Our Buddha was accustomed to teach forbearance.
It is not right that strife should arise
Over the division of the remains of the best of men.
Let us all, sirs, be united, and be at peace;
And let us divide the relics into eight portions.
Let stupas be erected everywhere,
That men may have faith in the All-seeing One.’
‘Very well, sir,’ said the Mallas. And the brahmin Doṇa divided the relics of the Blessed One into eight portions, and gave them to the eight tribes. And the brahmin Doṇa asked them for the vessel in which the relics had been placed, and they gave it to him. Then he built a stūpa over it. The Moriyas of Pippalivana, hearing that the relics had all been distributed, went to the Mallas of Kusinārā, and asked for a share of the ashes. And the Mallas gave them the ashes. The Moriyas of Pippalivana built a stūpa over the ashes.
Thus there were eight stupas for the relics, one for the vessel, and one for the ashes. Such was the distribution of the relics of the Blessed One.
Thus there were eight stupas for the relics, one for the vessel, and one for the ashes. Such was the distribution of the relics of the Blessed One.