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A stream of light, free from obstruction, In countless world-systems, Spread everywhere, up and down. 55. At the foot of the banyan tree, called Ajapāla, Experiencing the bliss born of seclusion; The Leader spent seven days, The All-Seeing One, honored by the king of gods. 56. He dwelt at the foot of the Mucalinda tree, Sitting in the abode of the coils; With scattered flowers, the Mucalinda serpent, The Conqueror spent seven days in concentration. 57. At the Rājāyatana tree also, in concentration, The sage spent seven days and nights; Then the thousand-eyed one gave the Teacher A toothpick and water for the mouth. 58. Then the four stone bowls, each one, Brought by the great kings; Making them one, there the honey-cake, Having accepted, brought by the merchants. 59. Having done what was to be done, in the refuges, those two, Having established Tapassu and Bhallika; He gave them something to honor, Having touched their heads with his hair. 60. At the foot of the banyan tree, called Ajapāla, Requested by Brahmā Sahampati, To grant people the blessing of the best Dhamma, The silent sage went to Bārāṇasī alone. 61. Having gone, that Dhamma-king, to the Isipatana forest, the abode of the restrained, Seated on the platform there, in the immovably established place; On the full-moon day of Āsāḷha, when the universe was illuminated by the beautiful rays of the moon, He set in motion the Wheel of Dhamma, dispelling the defilements of gods, brahmās, and others. 62. Having heard that Good Dhamma path, expanding into the hollow expanse of the three worlds, Aññā Koṇḍañña, the foremost of the twice-born sages, and eighteen crore brahmās; Understood the path and the Dhamma, in the immeasurably limitless universe, a great, Radiance appeared, and immediately many kinds of wonders occurred. The First Chapter. 63. Thenceforth, that Teacher, training gods and humans, Was awakened on the ninth full-moon day of Phussa month. 64. Having come to Laṅkā, on the bank of the Ganges, a league in extent, In the Mahānāga pleasure garden, three leagues in length. 65. Having gone to the assembly of yakkhas, and standing in the sky there; Having made the yakkhas frightened by wind, darkness, and rain. 66. By the yakkhas who had obtained refuge, on the land given by them; Having spread out the piece of skin, and sitting down at that moment. 67. Having increased the piece of skin by his power, ablaze with a mass of flames; All around, as far as the sea. 68. Having brought the night-wanderers together in a heap on the shore of the sea with speed; Having established them on Giridīpa, he settled them there. 69. Having taught the Dhamma at that time in the assembly of gods; He brought about the Dhamma-realization for many crores of beings. 70. Having given his hair to Mahāsumana Deva on Sumanakūṭa peak; The Victor went to Jetavana. 71. Having established a blue-sapphire stūpa in that Teacher's seated place; He worshipped it. 72. Relying on the jeweled platform, the inhabitants of the mountain and the sea; Seeing the nāgas, Cūḷodara and Mahodara, ready for battle. 73. In the fifth year after enlightenment, in the month of Citta, the great sage; On the uposatha day, in the dark fortnight, approached Nāgadīpa. 74. At that time, being Dhisumana Deva, staying in Jetavana; The Rājāyatana tree was like his own dwelling. 75. As if holding an indigo peak, with delighted mind; Carrying it, he went along, making it an umbrella for the Teacher. 76. While a great battle was raging between two Nāga kings; The Lord sat in the sky, creating great darkness. 77. Having shown light, then consoled the serpents; The best of men spoke the Dhamma of concord. 78. Eighty crores of Nāgas, dwelling in the unmoving ocean; Were established, delighted, in the precepts and refuges. 79. Having given a jeweled couch to the Teacher, the Nāga lords; Seated there, they satisfied the Great Hero with food and drink. 80. Having established the Rājāyatana tree there; He gave that couch of the Nāgas to be honored. 81. In the eighth year after Enlightenment, on the Vesākha full moon; He was invited by the Nāga king named Maṇiakkhika. 82. The dwelling of that Nāga king was well prepared; To Kalyāṇi came five hundred monks together. 83. In a jeweled pavilion made at the Kalyāṇi Cetiya site; The best of men sat on a precious couch. 84. With divine delicacies and foods, the Lord of the world with his Saṅgha; That serpent king pleased, surrounded by serpents. 85. Having taught the true Dhamma, bringing the bliss of heaven and liberation; That Teacher showed the footprint on Sumana Kūṭa. 86. Then, at the foot of the mountain, the Leader with his Saṅgha; Having spent the day, he approached Dīghavāpi. 87. At the Thūpa site there, the Buddha sat down with his Saṅgha; He found unequaled bliss, born of attainment. 88. At the Mahābodhi tree site, the Conqueror applied his mind; And in the area of the Great Thūpa, he dwelt in concentration. 89. In the Thūpārāma, at the site of the Thūpa, in the bliss of jhāna; The Awakened One, with the Saṅgha of monks, spent a moment. 90. Standing at the Silāthūpa site, the Sage, knowing the times; Having instructed the gods, he then went to Jetavana. 91. Not greedy for gain and honor, not overcome by contempt, Being patient, solely for the sake of delivering the whole world. 92. Having lived for forty-five years; Having taught the ninefold doctrine, such as the Suttas. 93. Having carried countless beings across the wilderness of existence; Having completed all the Buddha's tasks, the one with vision. 94. In Kusinara, in the Mallans' pleasure grove; In the Sal grove, between the twin Sal trees. 95. On a great and well-prepared couch, with his head to the north; Lying in the lion's posture, on the full moon of Vesakha. 96. Having taught the supreme Dhamma to the Mallans in the first watch; Having led Subhadda to the deathless state in the middle watch. 97. In the last watch, to the monks, all the aggregates of the Dhamma; Having gathered and advised, with the word of diligence. 98. At dawn, from the dwelling of meditative attainments; Having arisen, he passed into final Nibbana, devoid of remaining clinging. 99. Earthquakes and other wondrous events occurred then; Many special offerings were made by gods and humans. 100. According to the sequence stated in the Mahaparinibbana Sutta; The special offerings should be fully understood by those who wish. 101. Having first wrapped the Victor with unblemished cloths; Having wrapped him with carded cotton wool. 102. Having thus wrapped him carefully five hundred times; Having placed him in a golden trough filled with oil. 103. A pyre made of fragrant wood, twenty cubits high and one wide; The Mallans, led by their chiefs, then placed him upon it. 104. Because the pyre should not ignite until the Dhamma King was venerated by the Elder Mahakassapa; Due to the gods' determination. 105. The chief Malla kings, striving in various ways; Were unable to ignite the pyre with fire. 106. By the Elder Mahakassapa's resolution; The cloths and the great trough, and the magnificent pyre. 107. Having split in two and emerged, they rested on his head; The Teacher's feet were venerated and rested in their place. 108. Then, by the power of the gods, the funeral pyre blazed; The Teacher's ashes... Of that which was burnt, not even ash remained. 109. Relics remained, like pearls, with a golden hue; Scattered in various ways, unseen by the Buddha. 110. The uṇhīsa, two collarbones, and four tooth relics; These seven relics of the Teacher were not scattered. 111. Having fallen from the sky, and risen from the earth's surface; Streams of water all around extinguished the funeral pyre. 112. The Elder Sāriputta's disciple, of great power; The Elder Sarabhu by name, with penetrating insight. 113. Taking the neck bone from the pyre to the great courtyard; Establishing it in a stupa, he made a kañcuka-cetiya. 114. Khema by name, compassionate, a muni with destroyed fetters; From the pyre, he took the left canine tooth relic. 115. When a quarrel arose among eight kings for the Teacher's relics; Doṇa, the best of brahmins, reconciled them. 116. Making eight portions, dividing the remaining relics; He gave them to the eight kings, residents of their respective cities. 117. Delighted and pleased, those kings took the relics; Going to their own countries, they had cetiyas built. 118. One tooth was revered by the king of gods, one by the Gandharvas; One by the serpent kings, honored with respect. 119. Then Khema gave the tooth relic he had taken himself; To Brahmadatta, the king of Kalinga, in Dantapura. 120. Having taught him the Dhamma, shattering all wrong views; He pleased that king, establishing him firmly in the Triple Gem. 121. Plunged into the ocean of the Buddha's Dhamma-nectar; That king washed away the stain of stinginess and the like. 122. Like a monsoon cloud raining various jewels; That best of men quenched the drought of poverty. 123. Adorned with golden-inlaid supports and pearl nets; Crowded with hundreds of peaked houses, like the young sun. 124. A vehicle of heaven and liberation, with the beauty of various jewels, blinding the eyes; Bringing an excess of delight. 125. Having built that abode for the tooth relic; And the relic seat there, that king... Having made it radiant with jewels, 126. There, having offered the Tooth Relic of the Great Sage, He tirelessly honored it with offerings day and night. 127. Thus, having accumulated a wealth of merit, He abandoned his human body and adorned a heavenly realm. 128. Then, his son, named Kāsirāja, was born; Having obtained the kingdom, he dispelled the sorrow of the ministers. 129. With flowers, incense, and the like, he honored the Tooth Relic,