FRUITS of NIRVANA

The Blessed One said: “Faith is the seed I sow: good works are the rain that fertilizes it; wisdom and modesty are the plough; my mind is the guiding-rein; I lay hold of the handle of the law; earnestness is the goad I use, and exertion is my draught-ox. This ploughing is ploughed to destroy the weeds of illusion. The harvest it yields is the immortal fruits of Nirvana, and thus all sorrow ends”

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg75.htm

NO HIDDEN TRUTH

The Blessed One addressed Ananda in behalf of the order, saying: “What, then, Ananda, does the order expect of me? I have preached the truth without making any distinction between doctrine hidden or revealed; for in respect of the truth, Ananda, the Tathagata has no such thing as the closed fist of a teacher, who keeps some things back.

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg94.htm

NO GROUND FOR SELF

The Blessed One said to the venerable Ananda, as he sat there by his side: “Enough, Ananda! Let not thy self be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must separate from them and leave them? The foolish man conceives the idea of ‘self,’ the wise man sees there is no ground on which to build the idea of ‘self,’ thus he has a right conception of the world and well concludes that all compounds amassed by sorrow will be dissolved again, but the truth will remain. Why should I preserve this body of flesh, when the body of the excellent law will endure? I am resolved; having accomplished my purpose and attended to the work set me, I look for rest! For a long time, Ananda, thou hast been very near to me by thoughts and acts of such love as is beyond all measure. Thou hast done well, Ananda! Be earnest in effort and thou too shalt soon be free from evils, from sensuality, from selfishness, from delusion, and from ignorance!”

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg97.htm

ETERNAL PEACE

The Blessed One … said: “Those who have died after the complete destruction of the three bonds of lust, of covetousness and of the egotistical cleaving to existence, need not fear the state after death. They will not be reborn in a state of suffering; their minds will not continue as a karma of evil deeds or sin, but are assured of final salvation.”

“When they die, nothing will remain of them but their good thoughts, their righteous acts, and the bliss that proceeds from truth and righteousness. As rivers must at last reach the distant main, so their minds will be reborn in higher states of existence and continue to be pressing on to their ultimate goal which is the ocean of truth, the eternal peace of Nirvana. “

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg92.htm

TRINITY

For the Blessed One possesses three personalities and each of them is of equal importance to us. There is the Dharma Kaya. There is the Nirmana Kaya. There is the Sambhoga Kaya.

Buddha is the all-excellent truth, eternal, omnipresent, and immutable: this is the Sambhoga Kaya which is in a state of perfect bliss.

The truth is not arbitrary nor a matter of opinion, but can be investigated, and he who earnestly searches for the truth will find it. The truth is hidden to the blind, but he who has the mental eye sees the truth. The truth is Buddha’s essence, and the truth will remain the ultimate standard. Let us, then, revere the truth; let us inquire into the truth and state it, and let us obey the truth. For the truth is Buddha our Master, our Teacher.

Buddha is the all-loving teacher assuming the shape of the beings whom he teaches: this is the Nirmana Kaya, his apparitional body.

Buddha is the all-blessed dispensation of religion; he is the spirit of the Sangha and the meaning of the commands left us in his sacred word, the Dharma: this is the Dharma Kaya, the body of the most excellent law.

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg99.htm

CONCLUSION

WHEN the Blessed One had passed away into Nirvana, the disciples came together and consulted what to do in order to keep the Dharma pure and uncorrupted by heresies.

Upali rose, saying: “Our great Master used to say to the brethren: ‘O bhikkhus! after my final entrance into Nirvana you must reverence and obey the law. Regard the law as your master. The law is like unto a light that shines in the darkness, pointing out the way; it is also like unto a precious jewel to gain which you must shun no trouble, and be ready to bring any sacrifice; even, should it be needed, your own lives. Obey the Dharma which I have revealed to you; follow it carefully and if as in no way different from myself.’ Such were the words of the Blessed One. The law, accordingly, which the Buddha has left us as a precious inheritance has now become the visible body of the Tathagata. Let us, therefore, revere it and keep it sacred. For what is the use of erecting dagobas for relics, if we neglect the spirit of the Master’s teachings?”

Then Anuruddha arose and said: “Let us bear in mind, O brethren, that Gotama Siddhattha has revealed the truth to us. He was the Holy One and the Perfect One and the Blessed One, because the eternal truth had taken abode in him. The Tathagata taught us that the truth existed before he was born into this world, and will exist after he has entered into Nirvana. The Tathagata said: ‘The truth is omnipresent and eternal, endowed with excellencies innumerable, above all human nature, and ineffable in its holiness.’

“Now let us bear in mind that not this or that law which is revealed to us in the Dhanna is the Buddha, but the entire truth, the truth which is eternal, omnipresent, immutable, and most excellent. Many regulations of the Sangha are temporary; they were prescribed because they suited the occasion and were needed for some transient emergency. The truth, however, is not temporary. The truth is not arbitrary nor a matter of opinion, but can be investigated, and he who earnestly searches for the truth will find it. The truth is hidden to the blind, but he who has the mental eye sees the truth. The truth is Buddha’s essence, and the truth will remain the ultimate standard. Let us, then, revere the truth; let us inquire into the truth and state it, and let us obey the truth. For the truth is Buddha our Master, our Teacher.”

And Kassapa rose and said: “Truly thou hast spoken well, O brother Anuruddha. Neither is there any conflict of opinion on the meaning of our religion. For the Blessed One possesses three personalities and each of them is of equal importance to us. There is the Dharma Kaya. There is the Nirmana Kaya. There is the Sambhoga Kaya. Buddha is the all-excellent truth, eternal, omnipresent, and immutable: this is the Sambhoga Kaya which is in a state of perfect bliss. Buddha is the all-loving teacher assuming the shape of the beings whom he teaches: this is the Nirmana Kaya, his apparitional body. Buddha is the all-blessed dispensation of religion; he is the spirit of the Sangha and the meaning of the commands left us in his sacred word, the Dharma: this is the Dharma Kaya, the body of the most excellent law.

“If Buddha had not appeared to us as Gotama Sakyamuni, how could we have the sacred traditions of his doctrine? And if the generations to come did not have the sacred traditions preserved in the Sangha, how could they know anything of the great Sakyamuni? And neither we nor others would know anything about the most excellent truth which is eternal, omnipresent, and immutable. Let us then keep sacred and revere the traditions; let us keep sacred the memory of Gotama Sakyamuni, so that people may find the truth.”

Then the brethren decided to convene a synod to lay down the doctrines of the Blessed One, to collate the sacred writings, and to establish a canon which should serve as a source of instruction for future generations.

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg99.htm

ENTERING INTO NIRVANA

THEN the Mallas, with their young men and maidens and their wives, being grieved, and sad, and afflicted at heart, went to the Upavattana, the sala grove of the Mallas, and wanted to see the Blessed One, in order to partake of the bliss that devolves upon those who are in the presence of the Holy One.

The Blessed One addressed them and said: “Seeking the way, ye must exert yourselves and strive with diligence. It is not enough to have seen me Walk as I have commanded you; free yourselves from the tangled net of sorrow. Walk in the path with steadfast aim. A sick man may be cured by the healing power of medicine and will be rid of all his ailments without beholding the physician. He who does not do what I command sees me in vain. This brings no profit; while he who lives far off from where I am and yet walks righteously is ever near me. A man may dwell beside me, and yet, being disobedient, be far away from me. Yet he who obeys the Dharma will always enjoy the bliss of the Tathagata’s presence.”

Then the mendicant Subhadda went to the sala grove of the Mallas and said to the venerable Ananda: “I have heard from fellow mendicants of mine, who were deep stricken in years and teachers of great experience: ‘Sometimes and full seldom do Tathagatas appear in the world, the holy Buddhas.’ Now it is said that today in the last watch of the night, the final passing away of the samana Gotama will take place. My mind is full of uncertainty, yet have I faith in the samana Gotama and trust he will be able so to present the truth that I may become rid of my doubts. O that I might be allowed to see the samana Gotama!”

When he had thus spoken the venerable Ananda said to the mendicant Subhadda: “Enough! friend Subhadda. Trouble not the Tathagata. The Blessed One is weary.” Now the Blessed One overheard this conversation of the venerable Ananda with the mendicant Subhadda. And the Blessed One called the venerable Ananda, and said: “Ananda! Do not keep out Subhadda. Subhadda may be allowed to see the Tathagata. Whatever Subhadda will ask of me, he will ask from a desire for knowledge, and not to annoy me, and whatever I may say in answer to his questions, that he will quickly understand.”

Then the venerable Ananda said: “Step in, friend Subhadda; for the Blessed One gives thee leave.”

When the Blessed One had instructed Subhadda, and aroused and gladdened him with words of wisdom and comfort, Subhadda said to the Blessed One: “Glorious Lord, glorious Lord! Most excellent are the words of thy mouth, most excellent! They set up that which has been overturned, they reveal that which has been hidden. They point out the right road to the wanderer who has gone astray. They bring a lamp into the darkness so that those who have eyes to see can see. Thus, Lord, the truth has been made known to me by the Blessed One and I take my refuge in the Blessed One, in the Truth, and in the Order. May the Blessed One accept me as a disciple and true believer, from this day forth as long as life endures.”

And Subhadda, the mendicant, said to the venerable Ananda: “Great is thy gain, friend Ananda, great is thy good fortune, that for so many years thou hast been sprinkled with the sprinkling of discipleship in this brotherhood at the hands of the Master himself!”

Now the Blessed One addressed the venerable Ananda, and said: “It may be, Ananda, that in some of you the thought may arise The word of the Master is ended, we have no teacher more!’ But it is not thus, Ananda, that you should regard it. It is true that no more shall I receive a body, for all future sorrow has now forever passed away. But though this body will be dissolved, the Tathagata remains. The truth and the rules of the order which I have set forth and laid down for you all, let them, after I am gone, be a teacher unto you.When I am gone, Ananda, let the order, if it should so wish, abolish all the lesser and minor precepts.”

Then the Blessed One addressed the brethren, and said: “There may be some doubt or misgiving in the mind of a brother as to the Buddha, or the truth, or the path. Do not have to reproach yourselves afterwards with the thought, ‘We did not inquire of the Blessed One when we were face to face with him.’ Therefore inquire now, O brethren, inquire freely.”

The brethren remained silent. Then the venerable Ananda said to the Blessed One: “Verily, I believe that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path!”

Said the Blessed One: “It is out of the fullness of faith that thou hast spoken, Ananda! But Ananda, the Tathagata knows for certain that in this whole assembly of the brethren there is not one brother who has any doubt or misgiving as to the Buddha, or the truth, or the path! For even the most backward, Ananda, of all these brethren has become converted, and is assured of final salvation.”

Then the Blessed One addressed the brethren and said: “If ye now know the Dharma the cause of all suffering, and the path of salvation, O disciples, will ye then say: ‘We respect the Master, and out of reverence for the Master do we thus speak?'” The brethren replied: “That we shall not, O Lord.”

And the Holy One continued: “Of those beings who live in ignorance, shut up and confined, as it were, in an egg, I have first broken the egg-shell of ignorance and alone in the universe obtained the most exalted, universal Buddhahood. Thus, O disciples, I am the eldest, the noblest of beings.

“But what ye speak, O disciples, is it not even that which ye have yourselves known, yourselves seen, yourselves realized?” Ananda and the brethren said: “It is, O Lord.”

Once more the Blessed One began to speak: “Behold now, brethren, said he, I exhort you, saying, ‘Decay is inherent in all component things, but the truth will remain forever Work out your salvation with diligence!” This was the last word of the Tathagata. Then the Tathagata fell into a deep meditation, and having passed through the four jhanas, entered Nirvana.

When the Blessed One entered Nirvana there arose, at his passing out of existence, a mighty earthquake, terrible and awe-inspiring: and the thunders of heaven burst forth, and of those of the brethren who were not yet free from passions some stretched out their arms and wept, and some fell headlong on the ground, in anguish at the thought: “Too soon has the Blessed One died! Too soon has the Happy One passed away from existence! Too soon has the Light of the world gone out!”

Then the venerable Anuruddha exhorted the brethren and said: “Enough, my brethren! Weep not, neither lament! Has not the Blessed One formerly declared this to us, that it is in the very nature of all things near and dear unto us, that we must separate from them and leave them, since everything that is born, brought into being, and organized, contains within itself the inherent necessity of dissolution? How then can it be possible that the body of the Tathagata should not be dissolved? No such condition can exist! Those who are free from passion will bear the loss, calm and self-possessed, mindful of the truth he has taught us.”

The venerable Anuruddha and the venerable Ananda spent the rest of the night in religious discourse. Then the venerable Anuruddha said to the venerable Ananda: “Go now, brother Ananda, and inform the Mallas of Kusinara saying, ‘The Blessed One has passed away: do, then, whatsoever seemeth fit!'” And when the Mallas had heard this saying they were grieved, and sad, and afflicted at heart.

Then the Mallas of Kusinara gave orders to their attendants, saying, “Gather together perfumes and garlands, and all the music in Kusinara!” And the Mallas of Kusinara took the perfumes and garlands, and all the musical instruments, and five hundred garments, and went to the sala grove where the body of the Blessed One lay. There they passed the day in paying honor and reverence to the remains of the Blessed One, with hymns, and music, and with garlands and perfumes, and in making canopies of their garments, and preparing decorative wreaths to hang thereon. And they burned the remains of the Blessed One as they would do to the body of a king of kings.

When the funeral pyre was lit, the sun and moon withdrew their shining, the peaceful streams on every side were torrent-swollen, the earth quaked, and the sturdy forests shook like aspen leaves, whilst flowers and leaves fell untimely to the ground, like scattered rain, so that all Kusinara became strewn knee-deep with mandara flowers raining down from heaven.

When the burning ceremonies were over, Devaputta said to the multitudes that were assembled round the pyre: “Behold, O brethren, the earthly remains of the Blessed One have been dissolved, but the truth which he has taught us lives in our minds and cleanses us from all error. Let us, then, go out into the world, as compassionate and merciful as our great master, and preach to all living beings the four noble truths and the eightfold path of righteousness, so that all mankind may attain to a final salvation, taking refuge in the Buddha, the Dharma, and the Sangha.”

When the Blessed One had entered into Nirvana and the Mallas had burned the body with such ceremonies as would indicate that he was the great king of kings, ambassadors came from all the empires that at the time had embraced his doctrine, to claim a share of the relics; and the relics were divided into eight parts and eight dagobas were erected for their preservation. One dagoba was erected by the Mallas, and seven others by the seven kings of those countries whose people had taken refuge in the Buddha.

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg98.htm

METTEYYA

THE Blessed One proceeded with a great company of the brethren to the sala grove of the Mallas, the Upavattana of Kusinara on the further side of the river Hirannavati, and when he had arrived he addressed the venerable Ananda, and said: “Make ready for me, I pray you, Ananda, the couch with its head to the north, between the twin sala trees. I am weary, Ananda, and wish to lie down.”

“Be it so, Lord!” said the venerable Ananda, and he spread a couch with its head to the north, between the twin sala trees. And the Blessed One laid himself down, and he was mindful and self-possessed.

Now, at that time the twin sala trees were full of bloom with flowers out of season; and heavenly songs came wafted from the skies, out of reverence for the successor of the Buddhas of old. And Ananda was filled with wonder that the Blessed One was thus honored. But the Blessed One said: “Not by such events, Ananda, is the Tathagata rightly honored, held sacred, or revered. But the devout man, who continually fulfills the greater and lesser duties, walking according to the precepts, it is who rightly honors, holds sacred, and reveres the Tathagata with the worthiest homage. Therefore, O Ananda, be ye constant in the fulfillment of the greater and of the lesser duties, and walk according to the precepts; thus, Ananda, will ye honor the Master.”

Then the venerable Ananda went into the vihara, and stood leaning against the doorpost, weeping at the thought: “Alas! I remain still but a learner, one who has yet to work out his own perfection. And the Master is about to pass away from me-who is so kind!”

Now, the Blessed One called the brethren, and said: “Where, O brethren, is Ananda?” One of the brethren went and called Ananda. And Ananda came and said to the Blessed One: “Deep darkness reigned for want of wisdom; the world of sentient creatures was groping for want of light; then the Tathagata lit up the lamp of wisdom, and now it will be extinguished again, ere he has brought it out.”

The Blessed One said to the venerable Ananda, as he sat there by his side: “Enough, Ananda! Let not thy self be troubled; do not weep! Have I not already, on former occasions, told you that it is in the very nature of all things most near and dear unto us that we must separate from them and leave them? The foolish man conceives the idea of ‘self,’ the wise man sees there is no ground on which to build the idea of ‘self,’ thus he has a right conception of the world and well concludes that all compounds amassed by sorrow will be dissolved again, but the truth will remain. Why should I preserve this body of flesh, when the body of the excellent law will endure? I am resolved; having accomplished my purpose and attended to the work set me, I look for rest! For a long time, Ananda, thou hast been very near to me by thoughts and acts of such love as is beyond all measure. Thou hast done well, Ananda! Be earnest in effort and thou too shalt soon be free from evils, from sensuality, from selfishness, from delusion, and from ignorance!”

Ananda, suppressing his tears, said to the Blessed One: “Who shall teach us when thou art gone?”

And the Blessed One replied: “I am not the first Buddha who came upon earth, nor shall I be the last. In due time another Buddha will arise in the world, a Holy One, a supremely enlightened One, endowed with wisdom in conduct, auspicious, knowing the universe, an incomparable leader of men, a master of angels and mortals. He will reveal to you the same eternal truths which I have taught you. He will preach his religion, glorious in its origin, glorious at the climax, and glorious at the goal, in the spirit and in the letter. He will proclaim a religious life, wholly perfect and pure; such as I now proclaim.”

Ananda said: “How shall we know him?” The Blessed One said: “He will be known as Metteyya, which means ‘he whose name is kindness.'”

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg97.htm

CHUNDA, THE SMITH

THE Blessed One went to Pava. When Chunda, the worker in metals, heard that the Blessed One had come to Pava and was staying in his mango grove, he came to the Buddha and respectfully invited him and the brethren to take their meal at his house. And Chunda prepared rice-cakes and a dish of dried boar’s meat.

When the Blessed One had eaten the food prepared by Chunda, the worker in metals, there fell upon him a dire sickness, and sharp pain came upon him even unto death. But the Blessed One, mindful and self-possessed, bore it without complaint. And the Blessed One addressed the venerable Ananda, and said: “Come, Ananda, let us go on to Kusinara.”

On his way the Blessed One grew tired, and he went aside from the road to rest at the foot of a tree, and said: “Fold the robe, I pray thee, Ananda, and spread it out for me. I am weary, Ananda, and must rest awhile!” “Be it so, Lord!” said the venerable Ananda; and he spread out the robe folded fourfold. The Blessed One seated himself, and when he was seated he addressed the venerable Ananda, and said: “Fetch me some water, I pray thee, Ananda. I am thirsty, Ananda, and would drink.”

When he had thus spoken, the venerable Ananda said to the Blessed One: “But just now, Lord, five hundred carts have gone across the brook and have stirred the water; but a river, O Lord, is not far off. Its water is clear and pleasant, cool and transparent, and it is easy to get down to it. the Blessed One may both drink water and cool his limbs.”

A second time the Blessed One addressed the venerable Ananda, saying: “Fetch me some water, I pray thee, Ananda, I am thirsty, Ananda, and would drink.”

And a second time the venerable Ananda said: “Let us go to the river.”

Then the third time the Blessed One addressed the venerable Ananda, and said: “Fetch me some water, I pray thee, Ananda, I am thirsty, Ananda and would drink.” “Be it so, Lord!” said the venerable Ananda in assent to the Blessed One; and, taking a bowl, he went down to the streamlet. And lo! the streamlet, which, stirred up by wheels, had become muddy, when the venerable Ananda came up to it, flowed clear and bright and free from all turbidity. And he thought: “How wonderful, how marvelous is the great might and power of the Tathagata!”

Ananda brought the water in the bowl to the Lord, saying: “Let the Blessed One take the bowl. Let the Happy One drink the water. Let the Teacher of men and gods quench his thirst. Then the Blessed One drank of the water.

Now, at that time a man of low caste, named Pukkusa, a young Malla, a disciple of Alara Kalama, was passing along the high road from Kusinara to Pava. Pukkusa, the young Malla, saw the Blessed One seated at the foot of a tree. On seeing him he went up to the place where the Blessed One was, and when he had come there, he saluted the Blessed One and took his seat respectfully on one side. Then the Blessed One instructed, edified, and gladdened Kukkusa, the young Malla, with religious discourse.

Aroused and gladdened by the words of the Blessed One, Pukkusa, the young Malla, addressed a certain man who happened to pass by, and said: “Fetch me, I pray thee, my good man, two robes of cloth of gold, burnished and ready for wear.”

“Be it so, sir!” said that man in assent to Pukkusa, the young Malla; and he brought two robes of cloth of gold, burnished and ready for wear.

The Malla Pukkusa presented the two robes of cloth of gold, burnished and ready for wear, to the Blessed One, saying: “Lord, these two robes of burnished cloth of gold are ready for wear. May the Blessed One show me favor and accept them at my hands!”

The Blessed One said: “Pukkusa, robe me in one, and Ananda in the other one.” And the Tathagata’s body appeared shining like a flame, and he was beautiful above all expression.

The venerable Ananda said to the Blessed One: “How wonderful a thing is it, Lord, and how marvelous, that the color of the skin of the Blessed One should be so clear, so exceedingly bright! When I placed this robe of burnished cloth of gold on the body of the Blessed One, lo! it seemed as if it had lost its splendor!”

The Blessed One said: “There are two occasions on which a Tathagata’s appearance becomes clear and exceeding bright. In the night, Ananda, in which a Tathagata attains to the supreme and perfect insight, and in the night in which he passes finally away in that utter passing away which leaves nothing whatever of his earthly existence to remain.

And the Blessed One addressed the venerable Ananda, and said: “Now it may happen, Ananda, that some one should stir up remorse in Chunda, the smith, by saying: ‘It is evil to thee, Chunda, and loss to thee, that the Tathagata died, having eaten his last meal from thy provision.’ Any such remorse, Ananda, in Chunda, the smith, should be checked by saying: ‘It is good to thee, Chunda, and gain to thee, that the Tathagata died, having eaten his last meal from thy provision. From the very mouth of the Blessed One, O Chunda, have I heard, from his own mouth have I received this saying, “These two offerings of food are of equal fruit and of much greater profit than any other: the offerings of food which a Tathagata accepts when he has attained perfect enlightenment and when he passes away by the utter passing away in which nothing whatever of his earthly existence remains behind-these two offerings of food are of equal fruit and of equal profit, and of much greater fruit and much greater profit than any other. There has been laid up by Chunda, the smith, a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good fame, redounding to the inheritance of heaven and of great power.”‘ In this way, Ananda, should be checked any remorse in Chunda, the smith.”

Then the Blessed One, perceiving that death was near, uttered these words: “He who gives away shall have real gain. He who subdues himself shall be free, he shall cease to be a slave of passions. The righteous man casts off evil; and by rooting out lust, bitterness, and illusion, do we reach Nirvana.”

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg96.htm

THE BUDDHA ANNOUNCES HIS DEATH

SAID the Tathagata to Ananda: “In former years, Ananda, Mara, the Evil One, approached the holy Buddha three times to tempt him. And now, Ananda, Mara, the Evil One, came again today to the place where I was, and, standing beside me, addressed me in the same words as he did when I was resting under the shepherd’s Nigrodha tree on the bank of the Neranjara River: ‘Be greeted, thou Holy One. Thou hast attained the highest bliss and it is time for thee to enter into the final Nirvana.’-And when Mara had thus spoken, Ananda, I answered him and said: ‘Make thyself happy, O wicked one; the final extinction of the Tathagata shall take place before long.”

The venerable Ananda addressed the Blessed One and said: “Vouchsafe, Lord, to remain with us, O Blessed One I for the good and the happiness of the great multitudes, out of pity for the world, for the good and the gain of mankind!” Said the Blessed One: “Enough now, Ananda, beseech not the Tathagata!”

And again, a second time, the venerable Ananda besought the Blessed One in the same words. He received from the Blessed One the same reply. And again, the third time, the venerable Ananda besought the Blessed One to live longer; and the Blessed One said: “Hast thou faith, Ananda?” Said Ananda: “I have, my Lord!”

The Blessed One, seeing the quivering eyelids of Ananda, read the deep grief in the heart of his beloved disciple, and he asked again: “Hast thou, indeed, faith, Ananda?” And Ananda said: “I have faith, my Lord.”

Then the Blessed One continued: “If thou hast faith, Ananda in the wisdom of the Tathagata, why, then, Ananda, dost thou trouble the Tathagata even until the third time? Have I not formerly declared to you that it is in the very nature of all compound things that they must be dissolved again? We must separate ourselves from all things near and dear to us, and must leave them. How then, Ananda, can it be possible for me to remain, since everything that is born, or brought into being, and organized, contains within itself the inherent necessity of dissolution? How, then, can it be possible that this body of mine should not be dissolved? No such condition can exist! And this mortal existence, O Ananda, has been relinquished, cast away, renounced, rejected, and abandoned by the Tathagata.”

And the Blessed One said to Ananda: “Go now, Ananda, and assemble in the Service Hall such of the brethren as reside in the neighborhood of Vesali.”

Then the Blessed One proceeded to the Service Hall, and sat down there on the mat spread out for him. And when he was seated, the Blessed One addressed the brethren, and said: “O brethren, ye to whom the truth has been made known, having thoroughly made yourselves masters of it, practice it, meditate upon it, and spread it abroad, in order that pure religion may last long and be perpetuated, in order that it may continue for the good and happiness of the great multitudes, out of pity for the world, and to the good and gain of all living beings! Star-gazing and astrology, forecasting lucky or unfortunate events by signs, prognosticating good or evil, all these are things forbidden. He who lets his heart go loose without restraint shall not attain Nirvana; therefore, must we hold the heart in check, and retire from worldly excitements and seek tranquility of mind. Eat your food to satisfy your hunger, and drink to satisfy your thirst. Satisfy the necessities of life like the butterfly that sips the flower, without destroying its fragrance or its texture. It is through not understanding and grasping the four truths, O brethren, that we have gone astray so long and wandered in this weary path of transmigrations, both you and I, until we have found the truth. Practice the earnest meditations I have taught you. Continue in the great struggle against sin. Walk steadily in the roads of saintship. Be strong in moral powers. Let the organs of your spiritual sense be quick. When the seven kinds of wisdom enlighten your mind, you will find the noble, eightfold path that leads to Nirvana.

“Behold, O brethren, the final extinction of the Tathagata will take place before long. I now exhort you, saying: All component things must grow old and be dissolved again. Seek ye for that which is permanent, and work out your salvation with diligence.”

BUDDHA, THE GOSPEL By Paul Carus
Chicago, The Open Court Publishing Company,[1894]
https://www.sacred-texts.com/bud/btg/btg94.htm