The Pali account this entry's first article describes is not the text most East Asian Buddhists actually associate with the day: Mahayana Buddhism developed its own, considerably later and much longer Mahaparinirvana Sutra, a Sanskrit and then Chinese text unrelated in authorship and much of its content to the earlier Pali Mahaparinibbana Sutta, which uses the setting of the Buddha's final days to teach the doctrine of an eternal, unchanging Buddha-nature present in all beings, a theological development considerably removed from the earlier text's comparatively spare narrative of illness, travel and last instructions.
This doctrinal difference means that East Asian Mahayana communities marking Parinirvana Day are typically drawing on, or at least standing within a tradition shaped by, a substantially different and theologically ambitious text than the older Theravada-adjacent Pali account, even when the specific commemorative customs on the day itself, the hung paintings, the recitations, the memorial services, look outwardly similar to what a Theravada-influenced observance might do, illustrating how the same historical event, the Buddha's death, generated genuinely divergent scriptural and doctrinal traditions across the Buddhist world rather than one universally shared textual memory of it.