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Long Discourses 16 – Dīgha Nikāya 16
DN 16 The Great Discourse on the Buddha’s Extinguishment – Mahāparinibbānasutta
[Summary]
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.
He declared:
So evamāha:
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.
And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha,
Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:
“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.
And then say:
Evañca vadehi:
‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis.
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
He says,
So evamāha:
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti.
Remember well how the Buddha answers and tell it to me.
Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi.
For Realized Ones say nothing that is not so.”
Na hi tathāgatā vitathaṁ bhaṇantī”ti.
1. The Brahmin Vassakāra
1. Vassakārabrāhmaṇa
“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.
“Evaṁ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi.
He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:
“Master Gotama, King Ajātasattu Vedehiputta of Māgadha bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
Master Gotama, King Ajātasattu wants to invade the Vajjis.
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
He has declared:
So evamāha:
‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.
2. Dhamma That Prevent Decline
2. Rājaaparihāniyadhamma
Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
Then the Buddha said to him,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“kinti te, ānanda, sutaṁ, ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti?
“I have heard that, sir.”
“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti.
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?
“I have heard that, sir.”
“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dhamma as they have been decreed?”
Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?
“I have heard that, sir.”
“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dhamma as they have been decreed, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?
“I have heard that, sir.”
“Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti.
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?”
Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?
“I have heard that, sir.”
“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.
“As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
Kinti te, ānanda, sutaṁ, ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?
“I have heard that, sir.”
“Sutaṁ metaṁ, bhante: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti.
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?
“I have heard that, sir.”
“Sutaṁ metaṁ, bhante ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.
Then the Buddha said to Vassakāra,
Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:
“Brahmin, this one time I was staying near Vesālī at the Sārandada woodland shrine.
“ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye.
There I taught the Vajjis these seven dhamma that prevent decline.
Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ.
As long as these seven dhamma that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.
When the Buddha had spoken, Vassakāra said to him,
Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:
“Master Gotama, if the Vajjis follow even a single one of these dhamma they can expect growth, not decline.
“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni.
How much more so all seven!
Ko pana vādo sattahi aparihāniyehi dhammehi.
King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension.
Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā.
Well, now, Master Gotama, I must go. I have many duties, and much to do.”
Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.
“Please, brahmin, go at your convenience.”
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
3. Dhamma That Prevent Decline Among the Bhikkhū
3. Bhikkhuaparihāniyadhamma
Soon after he had left, the Buddha said to Ānanda,
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi:
“Go, Ānanda, gather all the bhikkhū staying in the vicinity of Rājagaha together in the assembly hall.”
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him,
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca:
“Sir, the bhikkhu Saṅgha has assembled. Please, sir, go at your convenience.”
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
Then the Buddha went to the assembly hall, where he sat on the seat spread out
Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
and addressed the bhikkhū:
Nisajja kho bhagavā bhikkhū āmantesi:
“Bhikkhū, I will teach you these seven dhamma that prevent decline.
“satta vo, bhikkhave, aparihāniye dhamme desessāmi,
Listen and pay close attention, I will speak.”
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Yes, sir,” they replied.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
The Buddha said this:
Bhagavā etadavoca:
“As long as the bhikkhū meet frequently and have many meetings, they can expect growth, not decline.
“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū honor, respect, esteem, and venerate the senior bhikkhū—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven dhamma that prevent decline last among the bhikkhū, and as long as the bhikkhū are seen following them, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
I will teach you seven more dhamma that prevent decline. …
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
As long as the bhikkhū don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as they don’t enjoy talk …
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
sleep …
Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
company …
Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t have wicked desires, falling under the sway of wicked desires …
Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t have bad friends, companions, and associates …
Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven dhamma that prevent decline last among the bhikkhū, and as long as the bhikkhū are seen following them, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
I will teach you seven more dhamma that prevent decline. …
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe….
As long as the bhikkhū are faithful …
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe…
conscientious …
hirimanā bhavissanti …
prudent …
ottappī bhavissanti …
learned …
bahussutā bhavissanti …
energetic …
āraddhavīriyā bhavissanti …
mindful …
upaṭṭhitassatī bhavissanti …
wise, they can expect growth, not decline.
paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven dhamma that prevent decline last among the bhikkhū, and as long as the bhikkhū are seen following them, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
I will teach you seven more dhamma that prevent decline. …
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
As long as the bhikkhū develop the awakening factors of mindfulness …
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti …pe…
investigation of dhamma …
dhammavicayasambojjhaṅgaṁ bhāvessanti …
energy …
vīriyasambojjhaṅgaṁ bhāvessanti …
rapture …
pītisambojjhaṅgaṁ bhāvessanti …
tranquility …
passaddhisambojjhaṅgaṁ bhāvessanti …
samādhi …
samādhisambojjhaṅgaṁ bhāvessanti …
equanimity, they can expect growth, not decline.
upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven dhamma that prevent decline last among the bhikkhū, and as long as the bhikkhū are seen following them, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā no parihāni.
I will teach you seven more dhamma that prevent decline. …
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
As long as the bhikkhū develop the perceptions of anicca …
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti …pe…
not-self …
anattasaññaṁ bhāvessanti …
ugliness …
asubhasaññaṁ bhāvessanti …
drawbacks …
ādīnavasaññaṁ bhāvessanti …
giving up …
pahānasaññaṁ bhāvessanti …
fading away …
virāgasaññaṁ bhāvessanti …
cessation, they can expect growth, not decline.
nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven dhamma that prevent decline last among the bhikkhū, and as long as the bhikkhū are seen following them, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
I will teach you six dhamma that prevent decline. …
Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
As long as the bhikkhū consistently treat their spiritual companions with bodily kindness …
“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
verbal kindness …
Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti …pe…
and mental kindness both in public and in private, they can expect growth, not decline.
mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to samādhi—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the bhikkhū live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these six dhamma that prevent decline last among the bhikkhū, and as long as the bhikkhū are seen following them, they can expect growth, not decline.”
Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.
(…)
And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the bhikkhū:
Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“iti sīlaṁ, iti samādhi, iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
When the Buddha had stayed in Rājagaha as long as he wished, he addressed Venerable Ānanda,
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Ambalaṭṭhikā,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari.
where he stayed in the royal rest-house.
Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake.
And while staying there, too, he often gave this Dhamma talk to the bhikkhū:
Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“iti sīlaṁ iti samādhi iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
When the Buddha had stayed in Ambalaṭṭhikā as long as he wished, he addressed Venerable Ānanda,
Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Nāḷandā.”
“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Nāḷandā,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari,
where he stayed in Pāvārika’s mango grove.
tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
4. Sāriputta’s Lion’s Roar
4. Sāriputtasīhanāda
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:
“Sir, I have such confidence in the Buddha that
“evaṁ pasanno ahaṁ, bhante, bhagavati;
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:
‘I have such confidence in the Buddha that
‘evaṁpasanno ahaṁ, bhante, bhagavati;
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti.
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito:
I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?”
‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti?
“No, sir.”
“No hetaṁ, bhante”.
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.
what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
Atha kiñcarahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:
‘evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi,
still I understand this by inference from the teaching.
api ca me dhammanvayo vidito.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ,
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.
He thinks:
Tassa evamassa:
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.
In the same way, I understand this by inference from the teaching:
Evameva kho me, bhante, dhammanvayo vidito:
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.
Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti.
Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti.
And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the bhikkhū:
Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“iti sīlaṁ, iti samādhi, iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
5. The Drawbacks of Unethical Conduct
5. Dussīlaādīnava
When the Buddha had stayed in Nāḷandā as long as he wished, he addressed Venerable Ānanda,
Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Pāṭali Village.”
“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Pāṭali Village.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.
The lay followers of Pāṭali Village heard that he had arrived.
Assosuṁ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṁ anuppatto”ti.
So they went to see him, bowed, sat down to one side, and said to him,
Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ:
“Sir, please consent to come to our guest house.”
“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.
The Buddha consented in silence.
Adhivāsesi bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:
Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ patiṭṭhāpetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ:
“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito;
“Please, sir, come at your convenience.”
yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of bhikkhū. Having washed his feet he entered the guest house and sat against the central column facing east.
Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
The Saṅgha of bhikkhū also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.
Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā.
The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.
(…)
Then the Buddha addressed them:
Atha kho bhagavā pāṭaligāmike upāsake āmantesi:
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.
What five?
Katame pañca?
Firstly, an unethical person loses substantial wealth on account of negligence.
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.
This is the first drawback for an unethical person because of their failure in ethics.
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
Furthermore, an unethical person gets a bad reputation.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.
This is the second drawback.
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.
This is the third drawback.
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
Furthermore, an unethical person feels lost when they die.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.
This is the fourth drawback.
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
This is the fifth drawback.
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
These are the five drawbacks for an unethical person because of their failure in ethics.
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
6. The Benefits of Ethical Conduct
6. Sīlavantaānisaṁsa
There are these five benefits for an ethical person because of their accomplishment in ethics.
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.
What five?
Katame pañca?
Firstly, an ethical person gains substantial wealth on account of diligence.
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.
This is the first benefit.
Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
Furthermore, an ethical person gets a good reputation.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.
This is the second benefit.
Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto.
This is the third benefit.
Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
Furthermore, an ethical person dies not feeling lost.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti.
This is the fourth benefit.
Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
This is the fifth benefit.
Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
These are the five benefits for an ethical person because of their accomplishment in ethics.”
Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them,
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
“The night is getting late, householders. Please go at your convenience.”
“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.
“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Soon after they left the Buddha entered a private cubicle.
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.
7. Building a Citadel
7. Pāṭaliputtanagaramāpana
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
At that time thousands of deities were taking possession of building sites in Pāṭali Village.
Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
The Buddha rose at the crack of dawn and addressed Ānanda,
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:
“Ānanda, who is building a citadel at Pāṭali Village?”
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti?
“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.
“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three.
“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.
Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.
Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.
But Pāṭaliputta will face three threats:
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—
from fire, flood, and dissension.”
aggito vā udakato vā mithubhedā vā”ti.
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu,
When the greetings and polite conversation were over, they stood to one side and said,
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ:
“Would Master Gotama together with the bhikkhu Saṅgha please accept today’s meal from me?”
“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
The Buddha consented in silence.
Adhivāsesi bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying,
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ:
“Itʼs time, Master Gotama, the meal is ready.”
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the bhikkhu Saṅgha, where he sat on the seat spread out.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Sunidha and Vassakāra served and satisfied the bhikkhu Saṅgha headed by the Buddha with their own hands with a variety of delicious foods.
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.
The Buddha expressed his appreciation with these verses:
Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
“In the place he makes his dwelling,
“Yasmiṁ padese kappeti,
having fed the astute
vāsaṁ paṇḍitajātiyo;
and the virtuous here,
Sīlavantettha bhojetvā,
the restrained spiritual practitioners,
saññate brahmacārayo.
he should dedicate an offering
Yā tattha devatā āsuṁ,
to the deities there.
tāsaṁ dakkhiṇamādise;
Venerated, they venerate him;
Tā pūjitā pūjayanti,
honored, they honor him.
mānitā mānayanti naṁ.
After that they have compassion for him,
Tato naṁ anukampanti,
like a mother for the child at her breast.
mātā puttaṁva orasaṁ;
A man beloved of the deities
Devatānukampito poso,
always sees nice things.”
sadā bhadrāni passatī”ti.
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
Sunidha and Vassakāra followed behind the Buddha, thinking,
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti:
“The gate through which the ascetic Gotama departs today shall be named the Gotama Gate.
“yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati.
The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti.
Then the gate through which the Buddha departed was named the Gotama Gate.
Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.
Then the Buddha came to the Ganges River.
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.
Now at that time the Ganges was full to the brim so a crow could drink from it.
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.
Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.
Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā, pāraṁ gantukāmā.
But, as easily as a strong person would extend or contract their arm, the Buddha, together with the bhikkhu Saṅgha, vanished from the near shore and landed on the far shore.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.
He saw all those people wanting to cross over.
Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme.
Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Those who cross a deluge or stream
“Ye taranti aṇṇavaṁ saraṁ,
have built a bridge and left the marshes behind.
Setuṁ katvāna visajja pallalāni;
While some people are still tying a raft,
Kullañhi jano bandhati,
intelligent people have crossed over.”
Tiṇṇā medhāvino janā”ti.
Paṭhamabhāṇavāro.
8. Talk on the Noble Truths
8. Ariyasaccakathā
Then the Buddha said to Venerable Ānanda,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Koṭigāma.”
“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Koṭigāma,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari.
and stayed there.
Tatra sudaṁ bhagavā koṭigāme viharati.
There he addressed the bhikkhū:
Tatra kho bhagavā bhikkhū āmantesi:
“Bhikkhū, not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.
“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
What four?
Katamesaṁ catunnaṁ?
The noble truths of suffering,
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the origin of suffering,
Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the cessation of suffering,
Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
and the practice that leads to the cessation of suffering.
Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Then the Holy One, the Teacher, went on to say:
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Because of not truly seeing
“Catunnaṁ ariyasaccānaṁ,
the four noble truths,
yathābhūtaṁ adassanā;
we have transmigrated for a long time
Saṁsitaṁ dīghamaddhānaṁ,
from one rebirth to the next.
tāsu tāsveva jātisu.
But now that these truths have been seen,
Tāni etāni diṭṭhāni,
the conduit to rebirth is eradicated.
bhavanetti samūhatā;
The root of suffering is cut off,
Ucchinnaṁ mūlaṁ dukkhassa,
now there are no more future lives.”
natthi dāni punabbhavo”ti.
And while staying at Koṭigāma, too, the Buddha often gave this Dhamma talk to the bhikkhū:
Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“iti sīlaṁ, iti samādhi, iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
9. The Deaths in Nādika
9. Anāvattidhammasambodhiparāyaṇa
When the Buddha had stayed in Koṭigāma as long as he wished, he said to Ānanda,
Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Nādika.”
“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Nādika,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari.
where he stayed in the brick house.
Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“Sir, the monk named Sāḷha has passed away in Nādika. Where has he been reborn in his next life?
“sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
The nun named Nandā,
Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
the layman named Sudatta,
Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
and the laywoman named Sujātā have passed away in Nādika. Where have they been reborn in the next life?
Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
The laymen named Kakkaṭa,
Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
Kaḷibha,
Kāḷimbo nāma, bhante, upāsako …pe…
Nikata,
nikaṭo nāma, bhante, upāsako …
Kaṭissaha,
kaṭissaho nāma, bhante, upāsako …
Tuṭṭha,
tuṭṭho nāma, bhante, upāsako …
Santuṭṭha,
santuṭṭho nāma, bhante, upāsako …
Bhadda, and
bhaddo nāma, bhante, upāsako …
Subhadda have passed away in Nādika. Where have they been reborn in the next life?”
subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
The laymen Kakkaṭa,
Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
Kaḷibha,
Kāḷimbo, ānanda, upāsako …pe…
Nikata,
nikaṭo, ānanda, upāsako …
Kaṭissaha,
kaṭissaho, ānanda, upāsako …
Tuṭṭha,
tuṭṭho, ānanda, upāsako …
Santuṭṭha,
santuṭṭho, ānanda, upāsako …
Bhadda, and
bhaddo, ānanda, upāsako …
and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
More than ninety laymen in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
In excess of five hundred laymen in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
10. The Mirror of the Teaching
10. Dhammādāsadhammapariyāya
It’s hardly surprising that a human being should pass away.
Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya.
But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:
Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
And what is that mirror of the teaching?
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
It’s when a noble disciple has experiential confidence in the Buddha:
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
They have experiential confidence in the teaching:
Dhamme aveccappasādena samannāgato hoti:
‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
They have experiential confidence in the Saṅgha:
Saṅghe aveccappasādena samannāgato hoti:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to samādhi.
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
This is that mirror of the teaching.”
Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
And while staying there in Nādika the Buddha often gave this Dhamma talk to the bhikkhū:
Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“Iti sīlaṁ iti samādhi iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
(…)
When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda,
Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Vesālī.”
“āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Vesālī,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari.
where he stayed in Ambapālī’s mango grove.
Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane.
There the Buddha addressed the bhikkhū:
Tatra kho bhagavā bhikkhū āmantesi:
“Bhikkhū, a bhikkhu should live mindful and aware.
“Sato, bhikkhave, bhikkhu vihareyya sampajāno,
This is my instruction to you.
ayaṁ vo amhākaṁ anusāsanī.
And how is a bhikkhu mindful?
Kathañca, bhikkhave, bhikkhu sato hoti?
It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
They meditate observing an aspect of feelings …
Vedanāsu vedanānupassī …pe…
mind …
citte cittānupassī …pe…
dhamma—keen, aware, and mindful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
That’s how a bhikkhu is mindful.
Evaṁ kho, bhikkhave, bhikkhu sato hoti.
And how is a bhikkhu aware?
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
It’s when a bhikkhu acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
That’s how a bhikkhu is aware.
Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti.
A bhikkhu should live mindful and aware.
Sato, bhikkhave, bhikkhu vihareyya sampajāno,
This is my instruction to you.”
ayaṁ vo amhākaṁ anusāsanī”ti.
11. Ambapālī the Courtesan
11. Ambapālīgaṇikā
Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.
Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati mayhaṁ ambavane”ti.
She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park.
Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi.
She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then she said to the Buddha,
Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca:
“Sir, may the Buddha together with the bhikkhu Saṅgha please accept tomorrow’s meal from me.”
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
The Buddha consented in silence.
Adhivāsesi bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove.
Assosuṁ kho vesālikā licchavī: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane”ti.
They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.
Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu.
Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.
Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.
Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesi.
The Licchavis said to her,
Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ:
“What the hell, Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”
“kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī”ti?
“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the bhikkhu Saṅgha.”
“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Girl, give us that meal for a hundred thousand!”
“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti.
“Masters, even if you were to give me Vesālī with her fiefdoms, I still wouldn’t give that meal to you.”
“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.
Then the Licchavis snapped their fingers, saying,
Atha kho te licchavī aṅguliṁ phoṭesuṁ:
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
Then they continued on to Ambapālī’s grove.
Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.
The Buddha saw them coming off in the distance,
Addasā kho bhagavā te licchavī dūratova āgacchante.
and addressed the bhikkhū:
Disvāna bhikkhū āmantesi:
“Any of the bhikkhū who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis.
“yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ;
See the assembly of Licchavis,
apaloketha, bhikkhave, licchaviparisaṁ;
check them out:
upasaṁharatha, bhikkhave, licchaviparisaṁ—
they’re just like the Thirty-Three!”
tāvatiṁsasadisan”ti.
The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,
Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then they said to the Buddha,
Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ:
“Sir, may the Buddha together with the bhikkhu Saṅgha please accept tomorrow’s meal from us.”
“adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Then the Buddha said to the Licchavis,
Atha kho bhagavā te licchavī etadavoca:
“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”
“adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.
Then the Licchavis snapped their fingers, saying,
Atha kho te licchavī aṅguliṁ phoṭesuṁ:
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
And when the night had passed Ambapālī had a variety of delicious foods prepared in her own park. Then she had the Buddha informed of the time, saying,
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
“Sir, it’s time. The meal is ready.”
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the bhikkhu Saṅgha, where he sat on the seat spread out.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then Ambapālī served and satisfied the bhikkhu Saṅgha headed by the Buddha with her own hands with a variety of delicious foods.
Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,
Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
and said to the Buddha,
Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca:
“Sir, I present this park to the bhikkhu Saṅgha headed by the Buddha.”
“imāhaṁ, bhante, ārāmaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.
The Buddha accepted the park.
Paṭiggahesi bhagavā ārāmaṁ.
Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left.
Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the bhikkhū:
Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“iti sīlaṁ, iti samādhi, iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
12. Commencing the Rains at Beluva
12. Veḷuvagāmavassūpagamana
When the Buddha had stayed in Ambapālī’s grove as long as he wished, he addressed Venerable Ānanda,
Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to the little village of Beluva.”
“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at the little village of Beluva,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari.
and stayed there.
Tatra sudaṁ bhagavā veḷuvagāmake viharati.
There the Buddha addressed the bhikkhū:
Tatra kho bhagavā bhikkhū āmantesi:
“Bhikkhū, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
“etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha.
I’ll commence the rainy season residence right here in the little village of Beluva.”
Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti.
“Yes, sir,” those bhikkhū replied. They did as the Buddha said,
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu.
while the Buddha commenced the rainy season residence right there in the little village of Beluva.
Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.
But he endured unperturbed, with mindfulness and situational awareness.
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
Then it occurred to the Buddha,
Atha kho bhagavato etadahosi:
“It would not be appropriate for me to become fully extinguished before informing my attendants and taking leave of the bhikkhu Saṅgha.
“na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti.
So that is what he did.
Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi.
Then the Buddha’s illness died down.
Atha kho bhagavato so ābādho paṭippassambhi.
Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“Sir, it’s fantastic that the Buddha is comfortable and well.
“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo.
Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me.
Disāpi me na pakkhāyanti;
Still, at least I was consoled by the thought that
dhammāpi maṁ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā:
the Buddha won’t become fully extinguished without making some statement regarding the Saṅgha of bhikkhū.”
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.
“But what could the bhikkhu Saṅgha expect from me, Ānanda?
“Kiṁ panānanda, bhikkhusaṅgho mayi paccāsīsati?
I’ve taught the Dhamma without making any distinction between secret and public teachings.
Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā.
The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings.
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.
If there’s anyone who thinks:
Yassa nūna, ānanda, evamassa:
‘I’ll take charge of the Saṅgha of bhikkhū,’ or ‘the Saṅgha of bhikkhū is meant for me,’ let them make a statement regarding the Saṅgha.
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya.
But the Realized One doesn’t think like this,
Tathāgatassa kho, ānanda, na evaṁ hoti:
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā.
so why should he make some statement regarding the Saṅgha?
Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.
I’m currently eighty years old.
Āsītiko me vayo vattati.
Just as a decrepit cart keeps going by relying on straps,
Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti;
in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think.
evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless samādhi of the heart. Only then does the Realized One’s body become more comfortable.
Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.
So Ānanda, be your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
And how does a bhikkhu do this?
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
They meditate observing an aspect of feelings …
Vedanāsu …pe…
mind …
citte …pe…
dhamma—keen, aware, and mindful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
That’s how a bhikkhu is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those bhikkhū of mine who want to train shall be among the best of the best.”
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Dutiyabhāṇavāro.
13. An Obvious Hint
13. Nimittobhāsakathā
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:
“Ānanda, get your sitting cloth.
“gaṇhāhi, ānanda, nisīdanaṁ,
Let’s go to the Cāpāla shrine for the day’s meditation.”
yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divā vihārāyā”ti.
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out.
Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Ānanda bowed to the Buddha and sat down to one side.
Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
The Buddha said to him:
Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla Tree-shrines are all lovely.
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
He didn’t beg the Buddha:
na bhagavantaṁ yāci:
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
For a second time …
Dutiyampi kho bhagavā …pe…
And for a third time, the Buddha said to Ānanda:
tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla Tree-shrines are all lovely.
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon, or what’s left of it.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon, or what’s left of it.”
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
He didn’t beg the Buddha:
na bhagavantaṁ yāci:
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
Then the Buddha got up and said to Venerable Ānanda,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Go now, Ānanda,
“gaccha tvaṁ, ānanda,
at your convenience.”
yassadāni kālaṁ maññasī”ti.
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.
14. The Appeal of Māra
14. Mārayācanakathā
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:
“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Sir, you once made this statement:
Bhāsitā kho panesā, bhante, bhagavatā vācā:
‘Wicked One, I will not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
Today you do have such monk disciples.
Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Sir, you once made this statement:
Bhāsitā kho panesā, bhante, bhagavatā vācā:
‘Wicked One, I will not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
Today you do have such nun disciples.
Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Sir, you once made this statement:
Bhāsitā kho panesā, bhante, bhagavatā vācā:
‘Wicked One, I will not become fully extinguished until I have layman disciples who are competent, educated, assured, learned …’
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
Today you do have such layman disciples.
Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Sir, you once made this statement:
Bhāsitā kho panesā, bhante, bhagavatā vācā:
‘Wicked One, I will not become fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
Today you do have such laywoman disciples.
Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Sir, you once made this statement:
Bhāsitā kho panesā, bhante, bhagavatā vācā:
‘Wicked One, I will not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.”
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti.
When this was said, the Buddha said to Māra,
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca:
“Relax, Wicked One. The final extinguishment of the Realized One will be soon.
“appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
Three months from now the Realized One will finally be extinguished.”
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
15. Surrendering the Life Force
15. Āyusaṅkhāraossajjana
So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force.
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Weighing up the incomparable against an extension of life,
“Tulamatulañca sambhavaṁ,
the sage surrendered the life force.
Bhavasaṅkhāramavassaji muni;
Happy inside, serene,
Ajjhattarato samāhito,
he burst out of this self-made chain like a suit of armor.”
Abhindi kavacamivattasambhavan”ti.
16. The Causes of Earthquakes
16. Mahābhūmicālahetu
Then Venerable Ānanda thought,
Atha kho āyasmato ānandassa etadahosi:
“How incredible, how amazing! That was a really big earthquake!
“acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo;
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
What’s the cause, what’s the reason for a great earthquake?”
Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
Then Venerable Ānanda went up to the Buddha,
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami,
bowed, sat down to one side,
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi,
and said to him,
ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“How incredible, sir, how amazing!
“acchariyaṁ, bhante, abbhutaṁ, bhante.
That was a really big earthquake!
Mahā vatāyaṁ, bhante, bhūmicālo;
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
What’s the cause, what’s the reason for a great earthquake?”
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
“Ānanda, there are these eight causes and reasons for a great earthquake.
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
What eight?
Katame aṭṭha?
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti.
This is the first cause and reason for a great earthquake.
Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.
This is the second cause and reason for a great earthquake.
Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.
Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
This is the third cause and reason for a great earthquake.
Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
This is the fourth cause and reason for a great earthquake.
Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
This is the fifth cause and reason for a great earthquake.
Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
This is the sixth cause and reason for a great earthquake.
Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
This is the seventh cause and reason for a great earthquake.
Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.
Furthermore, when the Realized One becomes fully extinguished through the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
This is the eighth cause and reason for a great earthquake.
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
These are the eight causes and reasons for a great earthquake.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
17. Eight Assemblies
17. Aṭṭhaparisā
There are, Ānanda, these eight assemblies.
Aṭṭha kho imā, ānanda, parisā.
What eight?
Katamā aṭṭha?
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
I recall having approached an assembly of hundreds of aristocrats.
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā.
There I used to sit with them, converse, and engage in discussion.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.
And my appearance and voice became just like theirs.
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.
But when I spoke they didn’t know:
Bhāsamānañca maṁ na jānanti:
‘Who is this that speaks? Is it a god or a human?’
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti?
And when my Dhamma talk was finished I vanished.
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.
But when I vanished they didn’t know:
Antarahitañca maṁ na jānanti:
‘Who was that who vanished? Was it a god or a human?’
‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?
I recall having approached an assembly of hundreds of brahmins …
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe…
householders …
gahapatiparisaṁ …
ascetics …
samaṇaparisaṁ …
the gods of the Four Great Kings …
cātumahārājikaparisaṁ …
the gods of the Thirty-Three …
tāvatiṁsaparisaṁ …
Māras …
māraparisaṁ …
Brahmās.
brahmaparisaṁ upasaṅkamitā.
There too I used to sit with them, converse, and engage in discussion.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.
And my appearance and voice became just like theirs.
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti.
Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.
But when I spoke they didn’t know:
Bhāsamānañca maṁ na jānanti:
‘Who is this that speaks? Is it a god or a human?’
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti?
And when my Dhamma talk was finished I vanished.
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.
But when I vanished they didn’t know:
Antarahitañca maṁ na jānanti:
‘Who was that who vanished? Was it a god or a human?’
‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?
These are the eight assemblies.
Imā kho, ānanda, aṭṭha parisā.
18. Eight Dimensions of Mastery
18. Aṭṭhaabhibhāyatana
Ānanda, there are these eight dimensions of mastery.
Aṭṭha kho imāni, ānanda, abhibhāyatanāni.
What eight?
Katamāni aṭṭha?
Perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the first dimension of mastery.
Idaṁ paṭhamaṁ abhibhāyatanaṁ.
Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the second dimension of mastery.
Idaṁ dutiyaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the third dimension of mastery.
Idaṁ tatiyaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the fourth dimension of mastery.
Idaṁ catutthaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ.
In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the fifth dimension of mastery.
Idaṁ pañcamaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ.
In the same way, not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the sixth dimension of mastery.
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ.
In the same way, not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the seventh dimension of mastery.
Idaṁ sattamaṁ abhibhāyatanaṁ.
Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ.
In the same way, not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Mastering them, they perceive: ‘I know and see.’
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
This is the eighth dimension of mastery.
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
These are the eight dimensions of mastery.
Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
19. The Eight Liberations
19. Aṭṭhavimokkha
Ānanda, there are these eight liberations.
Aṭṭha kho ime, ānanda, vimokkhā.
What eight?
Katame aṭṭha?
Having physical form, they see visions.
Rūpī rūpāni passati,
This is the first liberation.
ayaṁ paṭhamo vimokkho.
Not perceiving form internally, they see visions externally.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,
This is the second liberation.
ayaṁ dutiyo vimokkho.
They’re focused only on beauty.
Subhanteva adhimutto hoti,
This is the third liberation.
ayaṁ tatiyo vimokkho.
Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,
This is the fourth liberation.
ayaṁ catuttho vimokkho.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,
This is the fifth liberation.
ayaṁ pañcamo vimokkho.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,
This is the sixth liberation.
ayaṁ chaṭṭho vimokkho.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,
This is the seventh liberation.
ayaṁ sattamo vimokkho.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,
This is the eighth liberation.
ayaṁ aṭṭhamo vimokkho.
These are the eight liberations.
Ime kho, ānanda, aṭṭha vimokkhā.
(…)
Ānanda, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
Then Māra the wicked approached me, stood to one side, and said:
Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:
‘Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.’
‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.
When he had spoken, I said to Māra:
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:
‘Wicked One, I will not become fully extinguished until I have monk disciples …
‘Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
nun disciples …
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
layman disciples …
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
laywoman disciples who are competent, educated, assured, learned.
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
Not until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:
‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
“na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti …pe…
yāva me bhikkhuniyo na sāvikā bhavissanti …pe…
yāva me upāsakā na sāvakā bhavissanti …pe…
yāva me upāsikā na sāvikā bhavissanti …pe…
yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan”ti.
Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.
When he had spoken, I said to Māra:
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:
‘Relax, Wicked One. The final extinguishment of the Realized One will be soon.
‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
Three months from now the Realized One will finally be extinguished.’
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti.
So today, just now at the Cāpāla Tree-shrine, mindful and aware, I surrendered the life force.”
Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.
20. The Appeal of Ānanda
20. Ānandayācanakathā
When he said this, Venerable Ānanda said to the Buddha,
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Enough now, Ānanda.
“Alaṁ dāni, ānanda.
Do not beg the Realized One. Now is not the time to beg the Realized One.”
Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.
For a second time …
Dutiyampi kho āyasmā ānando …pe…
For a third time, Ānanda said to the Buddha,
tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Ānanda, do you have faith in the Realized One’s awakening?”
“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“Then why do you keep pressing me up to the third time?”
“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?
“Sir, I have heard and learned this in the presence of the Buddha:
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ:
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’”
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti.
“Do you have faith, Ānanda?”
“Saddahasi tvaṁ, ānandā”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.
“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
If you had begged me, I would have refused you twice, but consented on the third time.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Ekamidāhaṁ, ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.
There I said to you:
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
If you had begged me, I would have refused you twice, but consented on the third time.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …
Ekamidāhaṁ, ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe …pe…
at Bandit’s Cliff …
tattheva rājagahe viharāmi corapapāte …
in the Sattapaṇṇi cave on the slopes of Vebhara …
tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṁ …
at the Black rock on the slopes of Isigili …
tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṁ …
in the Cool Grove, under the Snake’s Hood Grotto …
tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre …
in the Hot Springs Monastery …
tattheva rājagahe viharāmi tapodārāme …
in the Bamboo Grove, the squirrels’ feeding ground …
tattheva rājagahe viharāmi veḷuvane kalandakanivāpe …
in Jīvaka’s mango grove …
tattheva rājagahe viharāmi jīvakambavane …
in the Maddakucchi deer park …
tattheva rājagahe viharāmi maddakucchismiṁ migadāye.
And in each place I said to you:
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
‘Ānanda, Rājagaha is lovely, and so are all these places. …
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṁ jīvakambavanaṁ, ramaṇīyo maddakucchismiṁ migadāyo.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe…
If he wished, the Realized One could live on for the eon or what’s left of the eon.’
ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …
Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi udene cetiye.
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
‘tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya, tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
at the Gotamaka shrine …
Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi gotamake cetiye …pe…
at the Sattamba shrine …
idheva vesāliyaṁ viharāmi sattambe cetiye …
at the Many Sons shrine …
idheva vesāliyaṁ viharāmi bahuputte cetiye …
at the Sārandada shrine …
idheva vesāliyaṁ viharāmi sārandade cetiye …
and just now, today at the Cāpāla shrine. There I said to you:
idāneva kho tāhaṁ, ānanda, ajja cāpāle cetiye āmantesiṁ:
‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla Tree-shrines are all lovely.
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying:
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’
‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
If you had begged me, I would have refused you twice, but consented on the third time.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Did I not prepare for this when I explained that
Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:
we must be parted and separated from all we hold dear and beloved?
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’.
The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated:
Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā:
‘The final extinguishment of the Realized One will be soon.
‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
Three months from now the Realized One will finally be extinguished.’
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti.
It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.
Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṁ ṭhānaṁ vijjati.
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
“Go, Ānanda, gather all the bhikkhū staying in the vicinity of Vesālī together in the assembly hall.”
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca:
“Sir, the bhikkhu Saṅgha has assembled. Please, sir, go at your convenience.”
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
(…)
Then the Buddha went to the assembly hall, where he sat on the seat spread out
Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
and addressed the bhikkhū:
Nisajja kho bhagavā bhikkhū āmantesi:
“So, bhikkhū, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
And what are those things I have taught from my direct knowledge?
Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
Then the Buddha said to the bhikkhū:
Atha kho bhagavā bhikkhū āmantesi:
“Come now, bhikkhū, I say to you all:
“handa dāni, bhikkhave, āmantayāmi vo,
‘Conditions fall apart. Persist with diligence.’
vayadhammā saṅkhārā, appamādena sampādetha.
The final extinguishment of the Realized One will be soon.
Naciraṁ tathāgatassa parinibbānaṁ bhavissati.
Three months from now the Realized One will finally be extinguished.”
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Then the Holy One, the Teacher, went on to say:
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“I’ve reached a ripe old age,
“Paripakko vayo mayhaṁ,
and little of my life is left.
parittaṁ mama jīvitaṁ;
Having given it up, I’ll depart;
Pahāya vo gamissāmi,
I’ve made a refuge for myself.
kataṁ me saraṇamattano.
Diligent and mindful,
Appamattā satīmanto,
be of good virtues, bhikkhū!
susīlā hotha bhikkhavo;
With well-settled thoughts,
Susamāhitasaṅkappā,
take good care of your minds.
sacittamanurakkhatha.
Whoever meditates diligently
Yo imasmiṁ dhammavinaye,
in this teaching and training,
appamatto vihassati;
giving up transmigration through rebirths,
Pahāya jātisaṁsāraṁ,
will make an end to suffering.”
dukkhassantaṁ karissatī”ti.
Tatiyo bhāṇavāro.
21. The Elephant Look
21. Nāgāpalokita
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
Then, after the meal, on his return from almsround, he turned his whole body, the way that elephants do, to look back at Vesālī. He said to Venerable Ānanda:
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi:
“Ānanda, this will be the last time the Realized One sees Vesālī.
“idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati.
Come, Ānanda, let’s go to Bhaṇḍagāma.”
Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Bhaṇḍagāma,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhaṇḍagāmo tadavasari.
and stayed there.
Tatra sudaṁ bhagavā bhaṇḍagāme viharati.
There the Buddha addressed the bhikkhū:
Tatra kho bhagavā bhikkhū āmantesi:
“Bhikkhū, not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.
“catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
What four?
Katamesaṁ catunnaṁ?
Noble ethics,
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
samādhi,
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
wisdom,
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
and freedom.
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
These noble ethics, samādhi, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Then the Holy One, the Teacher, went on to say:
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Ethics, samādhi, and wisdom,
“Sīlaṁ samādhi paññā ca,
and the supreme freedom:
vimutti ca anuttarā;
these things have been understood
Anubuddhā ime dhammā,
by Gotama the renowned.
gotamena yasassinā.
And so the Buddha, having insight,
Iti buddho abhiññāya,
explained this teaching to the bhikkhū.
dhammamakkhāsi bhikkhunaṁ;
The teacher made an end of suffering,
Dukkhassantakaro satthā,
seeing clearly, he is extinguished.”
cakkhumā parinibbuto”ti.
And while staying there, too, he often gave this Dhamma talk to the bhikkhū:
Tatrāpi sudaṁ bhagavā bhaṇḍagāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“iti sīlaṁ, iti samādhi, iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
22. The Four Great References
22. Catumahāpadesakathā
When the Buddha had stayed in Bhaṇḍagāma as long as he wished, he addressed Ānanda,
Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Hatthigāma.”…
“āyāmānanda, yena hatthigāmo,
“Let’s go to Ambagāma.”…
yena ambagāmo,
“Let’s go to Jambugāma.”…
yena jambugāmo,
“Let’s go to Bhoganagara.”
yena bhoganagaraṁ tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Bhoganagara,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari.
where he stayed at the Ānanda shrine.
Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.
There the Buddha addressed the bhikkhū:
Tatra kho bhagavā bhikkhū āmantesi:
“Bhikkhū, I will teach you the four great references.
“cattārome, bhikkhave, mahāpadese desessāmi,
Listen and pay close attention, I will speak.”
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Yes, sir,” they replied.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
The Buddha said this:
Bhagavā etadavoca:
“Take a bhikkhu who says:
“Idha, bhikkhave, bhikkhu evaṁ vadeyya:
‘Reverend, I have heard and learned this in the presence of the Buddha:
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ,
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
You should neither approve nor dismiss that bhikkhu’s statement.
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is not the word of the Buddha.
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
It has been incorrectly memorized by that bhikkhu.’
imassa ca bhikkhuno duggahitan’ti.
And so you should reject it.
Iti hetaṁ, bhikkhave, chaḍḍeyyātha.
If they are included in the discourses or found in the monastic law, you should draw the conclusion:
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is the word of the Buddha.
‘addhā idaṁ tassa bhagavato vacanaṁ;
It has been correctly memorized by that bhikkhu.’
imassa ca bhikkhuno suggahitan’ti.
You should remember it. This is the first great reference.
Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.
Take another bhikkhu who says:
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:
‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
‘amukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho.
I’ve heard and learned this in the presence of that Saṅgha:
Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ,
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
You should neither approve nor dismiss that bhikkhu’s statement.
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is not the word of the Buddha.
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
It has been incorrectly memorized by that Saṅgha.’
tassa ca saṅghassa duggahitan’ti.
And so you should reject it.
Itihetaṁ, bhikkhave, chaḍḍeyyātha.
If they are included in the discourses or found in the monastic law, you should draw the conclusion:
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is the word of the Buddha.
‘addhā idaṁ tassa bhagavato vacanaṁ;
It has been correctly memorized by that Saṅgha.’
tassa ca saṅghassa suggahitan’ti.
You should remember it. This is the second great reference.
Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.
Take another bhikkhu who says:
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:
‘In such-and-such monastery there are several senior bhikkhū who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines.
‘amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.
I’ve heard and learned this in the presence of those senior bhikkhū:
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
You should neither approve nor dismiss that bhikkhu’s statement.
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ …
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
pe…
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is not the word of the Buddha.
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
It has not been correctly memorized by those senior bhikkhū.’
tesañca therānaṁ duggahitan’ti.
And so you should reject it.
Itihetaṁ, bhikkhave, chaḍḍeyyātha.
Tāni ce sutte osāriyamānāni …pe…
If they are included in the discourses and found in the monastic law, you should draw the conclusion:
vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is the word of the Buddha.
‘addhā idaṁ tassa bhagavato vacanaṁ;
It has been correctly memorized by those senior bhikkhū.’
tesañca therānaṁ suggahitan’ti.
You should remember it. This is the third great reference.
Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.
Take another bhikkhu who says:
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:
‘In such-and-such monastery there is a single senior bhikkhu who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the monastic law, and the outlines.
‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.
I’ve heard and learned this in the presence of that senior bhikkhu:
Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
You should neither approve nor dismiss that bhikkhu’s statement.
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is not the word of the Buddha.
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
It has been incorrectly memorized by that senior bhikkhu.’
tassa ca therassa duggahitan’ti.
And so you should reject it.
Itihetaṁ, bhikkhave, chaḍḍeyyātha.
If they are included in the discourses and found in the monastic law, you should draw the conclusion:
Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
‘Clearly this is the word of the Buddha.
‘addhā idaṁ tassa bhagavato vacanaṁ;
It has been correctly memorized by that senior bhikkhu.’
tassa ca therassa suggahitan’ti.
You should remember it. This is the fourth great reference.
Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.
These are the four great references. You should remember them.”
Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.
And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the bhikkhū:
Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“Such is ethics, such is samādhi, such is wisdom.
“iti sīlaṁ, iti samādhi, iti paññā.
When samādhi is imbued with ethics it’s very fruitful and beneficial.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When wisdom is imbued with samādhi it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
the defilements of sensuality, desire to be reborn, and ignorance.”
kāmāsavā, bhavāsavā, avijjāsavā”ti.
23. On Cunda the Smith
23. Kammāraputtacundavatthu
When the Buddha had stayed in Bhoganagara as long as he wished, he addressed Ānanda,
Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Pāvā.”
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then the Buddha together with a large Saṅgha of bhikkhū arrived at Pāvā,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari.
where he stayed in Cunda the smith’s mango grove.
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
Cunda heard that the Buddha had arrived and was staying in his mango grove.
Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti.
Then he went to the Buddha, bowed, and sat down to one side.
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then Cunda said to the Buddha,
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:
“Sir, may the Buddha together with the bhikkhu Saṅgha please accept tomorrow’s meal from me.”
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
The Buddha consented in silence.
Adhivāsesi bhagavā tuṇhībhāvena.
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
And when the night had passed Cunda had a variety of delicious foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:
“Sir, it’s time. The meal is ready.”
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the bhikkhu Saṅgha, where he sat on the seat spread out
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
and addressed Cunda,
Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi:
“Cunda, please serve me with the pork on the turn that you’ve prepared.
“yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa.
And serve the bhikkhu Saṅgha with the other foods.”
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti.
“Yes, sir,” replied Cunda, and did as he was asked.
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi.
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi.
Then the Buddha addressed Cunda,
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi:
“Cunda, any pork on the turn that’s left over, you should bury it in a pond.
“yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇāhi.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti.
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
(…)
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.
But he endured unperturbed, with mindfulness and situational awareness.
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
Then he addressed Ānanda,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to Kusinārā.”
“āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
I’ve heard that after eating
Cundassa bhattaṁ bhuñjitvā,
the meal of Cunda the smith,
kammārassāti me sutaṁ;
the wise one fell severely ill,
Ābādhaṁ samphusī dhīro,
with pains, close to death.
pabāḷhaṁ māraṇantikaṁ.
A severe sickness struck the Teacher
Bhuttassa ca sūkaramaddavena,
who had eaten the pork on the turn.
Byādhippabāḷho udapādi satthuno;
While still purging the Buddha said:
Virecamāno bhagavā avoca,
“I’ll go to the citadel of Kusinārā.”
“Gacchāmahaṁ kusināraṁ nagaran”ti.
24. Bringing a Drink
24. Pānīyāharaṇa
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda,
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
“Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”
“iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.
“Yes, sir,” replied Ānanda, and did as he was asked.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.
The Buddha sat on the seat spread out.
Nisīdi bhagavā paññatte āsane.
When he was seated he said to Venerable Ānanda,
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
When he said this, Venerable Ānanda said to the Buddha,
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.
The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful.
Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.
There the Buddha can drink and cool his limbs.”
Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.
For a second time, the Buddha asked Ānanda for a drink,
Dutiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
and for a second time Ānanda suggested going to the Kakutthā river.
Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.
Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.
Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.
And for a third time, the Buddha said to Ānanda,
Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami.
Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.
Then Ānanda thought,
Atha kho āyasmato ānandassa etadahosi:
“It’s incredible, it’s amazing! The Realized One has such psychic power and might!
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.
For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”
Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti.
Gathering a bowl of drinking water he went back to the Buddha, and said to him,
Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.
Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.
Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha.
Drink the water, Blessed One! Drink the water, Holy One!”
Pivatu bhagavā pānīyaṁ pivatu sugato pānīyan”ti.
So the Buddha drank the water.
Atha kho bhagavā pānīyaṁ apāyi.
25. On Pukkusa the Malla
25. Pukkusamallaputtavatthu
Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā and Pāvā.
Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti.
He saw the Buddha sitting at the root of a certain tree.
Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.
He went up to him, bowed, sat down to one side, and said,
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pukkuso mallaputto bhagavantaṁ etadavoca:
“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
“acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti.
Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation.
Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then around five hundred carts passed by right next to Āḷāra Kālāma.
Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu.
Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:
Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavoca:
‘Sir, didn’t you see the five hundred carts pass by?’
‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?
‘No, friend, I didn’t see them.’
‘Na kho ahaṁ, āvuso, addasan’ti.
‘But sir, didn’t you hear a sound?’
‘Kiṁ pana, bhante, saddaṁ assosī’ti?
‘No, friend, I didn’t hear a sound.’
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.
‘But sir, were you asleep?’
‘Kiṁ pana, bhante, sutto ahosī’ti?
‘No, friend, I wasn’t asleep.’
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.
‘But sir, were you conscious?’
‘Kiṁ pana, bhante, saññī ahosī’ti?
‘Yes, friend.’
‘Evamāvuso’ti.
‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you?
‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi;
Why sir, even your outer robe is covered with dust!’
apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti?
‘Yes, friend.’
‘Evamāvuso’ti.
Then that person thought:
Atha kho, bhante, tassa purisassa etadahosi:
‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti.
in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti.
And after declaring his lofty confidence in Āḷāra Kālāma, he left.”
Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī”ti.
“What do you think, Pukkusa?
“Taṁ kiṁ maññasi, pukkusa,
Which is harder and more challenging to do while conscious and awake:
katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā—
to neither see nor hear a sound as five hundred carts pass by right next to you?
yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya;
Or to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking?”
yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti?
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?
“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā.
It’s far harder and more challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking!”
Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti.
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.
“Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre.
At that time it was raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.
Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā.
Then a large crowd came from Ātumā to the place where that happened.
Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.
Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut.
Tena kho panāhaṁ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi.
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ:
‘Why, friend, has this crowd gathered?’
‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?
‘Just now, sir, it was raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā.
Then this crowd gathered here.
Ettheso mahājanakāyo sannipatito.
But sir, where were you?’
Tvaṁ pana, bhante, kva ahosī’ti?
‘I was right here, friend.’
‘Idheva kho ahaṁ, āvuso, ahosin’ti.
‘But sir, did you see?’
‘Kiṁ pana, bhante, addasā’ti?
‘No, friend, I didn’t see anything.’
‘Na kho ahaṁ, āvuso, addasan’ti.
‘But sir, didn’t you hear a sound?’
‘Kiṁ pana, bhante, saddaṁ assosī’ti?
‘No, friend, I didn’t hear a sound.’
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.
‘But sir, were you asleep?’
‘Kiṁ pana, bhante, sutto ahosī’ti?
‘No, friend, I wasn’t asleep.’
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.
‘But sir, were you conscious?’
‘Kiṁ pana, bhante, saññī ahosī’ti?
‘Yes, friend.’
‘Evamāvuso’ti.
‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?’
‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti?
‘Yes, friend.’
‘Evamāvuso’ti?
Then that person thought:
Atha kho, pukkusa, tassa purisassa etadahosi:
‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti.
in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’
Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti.
And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”
Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti.
When he said this, Pukkusa said to him,
Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca:
“Any confidence I had in Āḷāra Kālāma I sweep away as in a strong wind, or float away as down a swift stream.
“esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi.
Excellent, sir! Excellent!
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Then Pukkusa addressed a certain man,
Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi:
“Please, my man, fetch a pair of ready to wear garments the color of rose-gold.”
“iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti.
“Yes, sir,” replied that man, and did as he was asked.
“Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari.
Then Pukkusa brought the garments to the Buddha,
Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi:
“Sir, please accept this pair of ready to wear garments the color of rose-gold from me out of compassion.”
“idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.
“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti.
“Yes, sir,” replied Pukkusa, and did so.
“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.
Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,
Atha kho bhagavā pukkusaṁ mallaputtaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of rose-gold on the Buddha’s body.
Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi.
But when placed on the Buddha’s body they seemed to lose their shine.
Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyati.
Then Ānanda said to the Buddha,
Atha kho āyasmā ānando bhagavantaṁ etadavoca:
“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.
“acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto.
When this pair of ready to wear garments the color of rose-gold is placed on the Buddha’s body they seem to lose their lustre.”
Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti.
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.
“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.
What two?
Katamesu dvīsu?
The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished through the element of extinguishment with nothing left over.
Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati.
These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment.
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati.
Come, Ānanda, let’s go to the Kakutthā River.”
Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
A pair of garments the color of rose-gold
Siṅgīvaṇṇaṁ yugamaṭṭhaṁ,
was presented by Pukkusa;
pukkuso abhihārayi;
when the teacher was clothed with them,
Tena acchādito satthā,
his golden skin glowed bright.
hemavaṇṇo asobhathāti.
(…)
Then the Buddha together with a large Saṅgha of bhikkhū went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami.
where he addressed Venerable Cundaka,
Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi:
“Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
“Yes, sir,” replied Cundaka, and did as he was asked.
“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā.
But Cundaka sat down right there in front of the Buddha.
Āyasmā pana cundako tattheva bhagavato purato nisīdi.
Having gone to Kakutthā Creek,
Gantvāna buddho nadikaṁ kakudhaṁ,
whose water was transparent, sweet, and clear,
Acchodakaṁ sātudakaṁ vippasannaṁ;
the Teacher, being tired, plunged in,
Ogāhi satthā akilantarūpo,
the Realized One, without compare in the world.
Tathāgato appaṭimo ca loke.
And after bathing and drinking the Teacher emerged.
Nhatvā ca pivitvā cudatāri satthā,
Before the group of bhikkhū, in the middle, the Buddha,
Purakkhato bhikkhugaṇassa majjhe;
the Teacher who rolled forth the present dispensation,
Vattā pavattā bhagavā idha dhamme,
the great hermit went to the mango grove.
Upāgami ambavanaṁ mahesi.
He addressed the bhikkhu named Cundaka:
Āmantayi cundakaṁ nāma bhikkhuṁ,
“Spread out my folded robe so I can lie down.”
Catugguṇaṁ santhara me nipajjaṁ;
The evolved one urged Cunda,
So codito bhāvitattena cundo,
who quickly spread the folded robe.
Catugguṇaṁ santhari khippameva;
The Teacher lay down so tired,
Nipajji satthā akilantarūpo,
while Cunda sat there before him.
Cundopi tattha pamukhe nisīdīti.
Then the Buddha said to Venerable Ānanda:
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith:
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya:
‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully extinguished after eating his last almsmeal from you.’
‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto’ti.
You should dispel remorse in Cunda the smith like this:
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo:
‘You’re fortunate, friend Cunda, you’re so very fortunate,
‘tassa te, āvuso cunda, lābhā tassa te suladdhaṁ,
in that the Realized One became fully extinguished after eating his last almsmeal from you.
yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto.
I have heard and learned this in the presence of the Buddha.
Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ:
There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
What two?
Katame dve?
The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished through the element of extinguishment with nothing left over.
Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati.
These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’
Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti.
That’s how you should dispel remorse in Cunda the smith.”
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“A giver’s merit grows;
“Dadato puññaṁ pavaḍḍhati,
enmity doesn’t build up when you have self-control.
Saṁyamato veraṁ na cīyati;
A skillful person gives up bad things—
Kusalo ca jahāti pāpakaṁ,
with the end of greed, hate, and delusion, they’re extinguished.”
Rāgadosamohakkhayā sanibbuto”ti.
Catuttho bhāṇavāro.
26. The Pair of Sal Trees
26. Yamakasālā
Then the Buddha said to Ānanda,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”
“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
And that’s where they went. Then the Buddha addressed Ānanda,
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
“Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
“iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.
“Yes, sir,” replied Ānanda, and did as he was asked.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.
Now at that time the twin sal trees were in full blossom with flowers out of season.
Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi.
They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
And heavenly music played in the sky in honor of the Realized One.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.
And heavenly choirs sang in the sky in honor of the Realized One.
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
Then the Buddha pointed out to Ānanda what was happening, adding:
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi.
Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
“That’s not how the Realized One is honored, respected, revered, venerated, and esteemed.
Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā.
Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.
Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati, paramāya pūjāya.
So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’
Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti.
Evañhi vo, ānanda, sikkhitabban”ti.
27. The Monk Upavāṇa
27. Upavāṇatthera
Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him.
Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno.
Then the Buddha made him move,
Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi:
“Move over, bhikkhu, don’t stand in front of me.”
“apehi, bhikkhu, mā me purato aṭṭhāsī”ti.
Ānanda thought,
Atha kho āyasmato ānandassa etadahosi:
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
“ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.
Yet in his final hour the Buddha makes him move, saying:
Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti:
‘Move over, bhikkhu, don’t stand in front of me.’
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.
What is the cause, what is the reason for this?”
Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?
Then Ānanda said to the Buddha,
Atha kho āyasmā ānando bhagavantaṁ etadavoca:
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
“ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.
Yet in his final hour the Buddha makes him move, saying:
Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti:
‘Move over, bhikkhu, don’t stand in front of me.’
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.
What is the cause, sir, what is the reason for this?”
Ko nu kho, bhante, hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?
“Most of the deities from ten solar systems have gathered to see the Realized One.
“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya.
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.
The deities are complaining:
Devatā, ānanda, ujjhāyanti:
‘We’ve come such a long way to see the Realized One!
‘dūrā ca vatamha āgatā tathāgataṁ dassanāya.
Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.
Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā.
This very day, in the last watch of the night, the Realized One will become fully extinguished.
Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
And this illustrious bhikkhu is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti.
“But sir, what kind of deities are you thinking of?”
“Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
‘Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!’
‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti.
Santānanda, devatā pathaviyaṁ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti.
But the deities who are free of desire endure, mindful and aware, thinking:
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:
‘Conditions are anicca. How could it possibly be otherwise?’”
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
28. The Four Inspiring Places
28. Catusaṁvejanīyaṭhāna
“Previously, sir, when bhikkhū had completed the rainy season residence in various districts they came to see the Realized One.
“Pubbe, bhante, disāsu vassaṁvuṭṭhā bhikkhū āgacchanti tathāgataṁ dassanāya.
We got to see the esteemed bhikkhū, and to pay homage to them.
Te mayaṁ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya.
But when the Buddha has passed, we won’t get to see the esteemed bhikkhū or to pay homage to them.”
Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.
“Ānanda, a faithful gentleman should go to see these four inspiring places.
“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.
What four?
Katamāni cattāri?
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the Realized One became fully extinguished through the element of extinguishment with nothing left over!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
These are the four inspiring places that a faithful gentleman should go to see.
Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.
Faithful monks, nuns, laymen, and laywomen will come, and think:
Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo:
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One became fully extinguished through the element of extinguishment with nothing left over!’
‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi.
Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti.
29. Ānanda’s Questions
29. Ānandapucchākathā
“Sir, how do we proceed when it comes to females?”
“Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā”ti?
“Without seeing, Ānanda.”
“Adassanaṁ, ānandā”ti.
“But when seeing, how to proceed?”
“Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti?
“Without getting into conversation, Ānanda.”
“Anālāpo, ānandā”ti.
“But when in a conversation, how to proceed?”
“Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti?
“Be mindful, Ānanda.”
“Sati, ānanda, upaṭṭhāpetabbā”ti.
“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?
“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.
“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya.
Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal!
Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha.
There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti.
“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“But how do they proceed with a wheel-turning monarch’s corpse?”
“Kathaṁ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti?
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
“Rañño, ānanda, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti.
They build a monument for the wheel-turning monarch at the crossroads.
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.
That’s how they proceed with a wheel-turning monarch’s corpse.
Evaṁ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti.
Proceed in the same way with the Realized One’s corpse.
Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ.
A monument for the Realized One is to be built at the crossroads.
Cātumahāpathe tathāgatassa thūpo kātabbo.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.
30. Persons Worthy of Monument
30. Thūpārahapuggala
Ānanda, these four are worthy of a monument.
Cattārome, ānanda, thūpārahā.
What four?
Katame cattāro?
A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch.
Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.
And for what reason is a Realized One worthy of a monument?
Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is for this reason that a Realized One is worthy of a monument.
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.
And for what reason is a Buddha awakened for themselves worthy of a monument?
Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Buddha awakened for themselves!’
‘Ayaṁ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is for this reason that a Buddha awakened for themselves is worthy of a monument.
Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.
And for what reason is a Realized One’s disciple worthy of a monument?
Kiñcānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is for this reason that a Realized One’s disciple is worthy of a monument.
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho.
And for what reason is a wheel-turning monarch worthy of a monument?
Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’
‘Ayaṁ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
It is for this reason that a wheel-turning monarch is worthy of a monument.
Idaṁ kho, ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho.
These four are worthy of a monument.”
Ime kho, ānanda, cattāro thūpārahā”ti.
31. Ānanda’s Incredible Qualities
31. Ānandaacchariyadhamma
Then Venerable Ānanda entered a dwelling, and stood there leaning against the door-jamb and crying,
Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi:
“Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully extinguished, he who is so kind to me!”
“ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti.
Then the Buddha said to the bhikkhū,
Atha kho bhagavā bhikkhū āmantesi:
“Bhikkhū, where is Ānanda?”
“kahaṁ nu kho, bhikkhave, ānando”ti?
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito:
‘Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully extinguished, he who is so kind to me!’”
‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti.
So the Buddha addressed a certain monk,
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
“Please, monk, in my name tell Ānanda that
“ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi:
the teacher summons him.”
‘satthā taṁ, āvuso ānanda, āmantetī’”ti.
“Yes, sir,” that monk replied. He went to Ānanda and said to him,
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
“Reverend Ānanda, the teacher summons you.”
“satthā taṁ, āvuso ānanda, āmantetī”ti.
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:
we must be parted and separated from all we hold dear and beloved?
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’;
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?
taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, ‘taṁ vata tathāgatassāpi sarīraṁ mā palujjī’ti netaṁ ṭhānaṁ vijjati.
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, whole-hearted, and limitless.
Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.
You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”
Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti.
Then the Buddha said to the bhikkhū:
Atha kho bhagavā bhikkhū āmantesi:
“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.
“yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando.
Ānanda is astute,
Paṇḍito, bhikkhave, ānando;
he is intelligent.
medhāvī, bhikkhave, ānando.
He knows the time for monks, nuns, laymen, laywomen, king’s ministers, religious founders, and the disciples of religious founders to visit the Realized One.
Jānāti ‘ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan’ti.
There are these four incredible and amazing things about Ānanda.
Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.
What four?
Katame cattāro?
If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
and uplifted by hearing him speak.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
And when he falls silent, they’ve never had enough.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti.
If an assembly of nuns …
Sace, bhikkhave, bhikkhunīparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti.
laymen …
Sace, bhikkhave, upāsakaparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti.
or laywomen goes to see Ānanda, they’re uplifted by seeing him
Sace, bhikkhave, upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
and uplifted by hearing him speak.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
And when he falls silent, they’ve never had enough.
Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti.
These are the four incredible and amazing things about Ānanda.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.
There are these four incredible and amazing things about a wheel-turning monarch.
Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.
What four?
Katame cattāro?
If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him
Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
and uplifted by hearing him speak.
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
And when he falls silent, they’ve never had enough.
Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.
If an assembly of brahmins …
Sace bhikkhave, brāhmaṇaparisā …pe…
householders …
gahapatiparisā …pe…
or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
and uplifted by hearing him speak.
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
And when he falls silent, they’ve never had enough.
Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.
In the same way, there are those four incredible and amazing things about Ānanda.”
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhuparisā hoti.
Atha kho ānando tuṇhī hoti.
Sace, bhikkhave bhikkhunīparisā …pe…
upāsakaparisā …pe…
upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsikāparisā hoti.
Atha kho ānando tuṇhī hoti.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
32. Teaching the Discourse on Mahāsudassana
32. Mahāsudassanasuttadesanā
When he said this, Venerable Ānanda said to the Buddha:
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
“Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet.
“mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi.
There are other great cities such as
Santi, bhante, aññāni mahānagarāni, seyyathidaṁ—
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares.
campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī;
Let the Buddha become fully extinguished there.
ettha bhagavā parinibbāyatu.
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha.
Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā.
They will perform the rites of venerating the Realized One’s corpse.”
Te tathāgatassa sarīrapūjaṁ karissantī”ti
“Don’t say that Ānanda! Don’t say that
“mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca:
this is a little hamlet, a jungle hamlet, a branch hamlet.
‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti.
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
His capital was this Kusinārā, which at the time was named Kusāvatī.
Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi.
It stretched for twelve leagues from east to west, and seven leagues from north to south.
puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena.
The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca;
evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
Kusāvatī was never free of ten sounds by day or night, namely:
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ—
the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.
Go, Ānanda, into Kusinārā and inform the Mallas:
Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:
‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.
‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.
Don’t regret it later, thinking:
Mā pacchā vippaṭisārino ahuvattha—
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.
“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
33. The Mallas Pay Homage
33. Mallānaṁvandanā
Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena.
Ānanda went up to them, and announced:
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.
“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.
Don’t regret it later, thinking:
Mā pacchā vippaṭisārino ahuvattha:
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
‘amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti:
“Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!”
“atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī”ti.
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.
Then Ānanda thought,
Atha kho āyasmato ānandassa etadahosi:
“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.
“sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati.
I’d better separate them family by family and then have them pay homage, saying:
Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ:
‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’”
‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti.
And so that’s what he did.
Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi:
“itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti.
So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.
Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi.
34. On Subhadda the Wanderer
34. Subhaddaparibbājakavatthu
Now at that time a wanderer named Subhadda was residing near Kusinārā.
Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṁ paṭivasati.
He heard that
Assosi kho subhaddo paribbājako:
on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished.
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti.
He thought:
Atha kho subhaddassa paribbājakassa etadahosi:
“I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
“sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.
This state of uncertainty has come up in me.
Atthi ca me ayaṁ kaṅkhādhammo uppanno,
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti.
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him,
Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.
This state of uncertainty has come up in me.
Atthi ca me ayaṁ kaṅkhādhammo uppanno—
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.
Master Ānanda, please let me see the ascetic Gotama.”
Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.
When he had spoken, Ānanda said,
Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.
For a second time,
Dutiyampi kho subhaddo paribbājako …pe…
and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
tatiyampi kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.
Atthi ca me ayaṁ kaṅkhādhammo uppanno—
evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.
Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.
Tatiyampi kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.
The Buddha heard that discussion between Ānanda and Subhadda.
Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.
He said to Ānanda,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.
“alaṁ, ānanda, mā subhaddaṁ vāresi, labhataṁ, ānanda, subhaddo tathāgataṁ dassanāya.
For whatever he asks me, he will only be looking for understanding, not trouble.
Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho.
And he will quickly understand any answer I give to his question.”
Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.
So Ānanda said to the wanderer Subhadda,
Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
“Go, Reverend Subhadda, the Buddha is taking the time for you.”
“gacchāvuso subhadda, karoti te bhagavā okāsan”ti.
Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subhaddo paribbājako bhagavantaṁ etadavoca:
“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people.
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,
Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.
seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,
According to their own claims, did all of them have direct knowledge, or none of them, or only some?”
sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū”ti?
“Enough, Subhadda, let that be.
“Alaṁ, subhadda, tiṭṭhatetaṁ:
‘sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū’ti.
I shall teach you the Dhamma.
Dhammaṁ te, subhadda, desessāmi;
Listen and pay close attention, I will speak.”
taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.
“Yes, sir,” Subhadda replied.
“Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi.
The Buddha said this:
Bhagavā etadavoca:
“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.
“Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati.
In whatever teaching and training the noble eightfold path is found, there is a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.
Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati.
In this teaching and training the noble eightfold path is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.
Were these bhikkhū to practice well, the world would not be empty of perfected ones.
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti.
I was twenty-nine years of age, Subaddha,
Ekūnatiṁso vayasā subhadda,
when I went forth to discover what is skillful.
Yaṁ pabbajiṁ kiṅkusalānuesī;
It’s been over fifty years
Vassāni paññāsa samādhikāni,
since I went forth.
Yato ahaṁ pabbajito subhadda;
I am the one who points out the proper teaching:
Ñāyassa dhammassa padesavattī,
Outside of here there is no true ascetic.
Ito bahiddhā samaṇopi natthi.
Dutiyopi samaṇo natthi.
Tatiyopi samaṇo natthi.
Catutthopi samaṇo natthi.
Suññā parappavādā samaṇebhi aññehi.
Were these bhikkhū to practice well, the world would not be empty of perfected ones.”
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā”ti.
When he had spoken, Subhadda said to the Buddha,
Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca:
“Excellent, sir! Excellent!
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the bhikkhū are satisfied, they’ll give the going forth, the ordination into monkhood.
“Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.
However, I have recognized individual differences in this matter.”
Api ca mettha puggalavemattatā viditā”ti.
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the bhikkhū are satisfied, let them give me the going forth, the ordination into monkhood.”
“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
Then the Buddha said to Ānanda,
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Well then, Ānanda, give Subhadda the going forth.”
“tenahānanda, subhaddaṁ pabbājehī”ti.
“Yes, sir,” Ānanda replied.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Then Subhadda said to Ānanda,
Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:
“You’re so fortunate, Reverand Ānanda, so very fortunate,
“lābhā vo, āvuso ānanda; suladdhaṁ vo, āvuso ānanda,
to be anointed here in the Teacher’s presence as his pupil!”
ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti.
And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.
Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti—tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
And Venerable Subhadda became one of the perfected.
Aññataro kho panāyasmā subhaddo arahataṁ ahosi.
He was the last personal disciple of the Buddha.
So bhagavato pacchimo sakkhisāvako ahosīti.
Pañcamo bhāṇavāro.
35. The Buddha’s Last Words
35. Tathāgatapacchimavācā
Then the Buddha addressed Venerable Ānanda:
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Now, Ānanda, some of you might think:
“siyā kho panānanda, tumhākaṁ evamassa:
‘The teacher’s dispensation has passed. Now we have no Teacher.’
‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti.
But you should not see it like this.
Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ.
The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.
After my passing, bhikkhū ought not address each other as ‘reverend’, as they do today.
Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ.
A more senior bhikkhu ought to address a more junior bhikkhu by name or clan, or by saying ‘reverend’.
Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo.
A more junior bhikkhu ought to address a more senior bhikkhu using ‘sir’ or ‘venerable’.
Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo.
If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.
After my passing, give the prime punishment to the bhikkhu Channa.”
Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.
“But sir, what is the prime punishment?”
“Katamo pana, bhante, brahmadaṇḍo”ti?
“Channa may say what he likes,
“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya.
but the bhikkhū should not advise or instruct him.”
So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.
Then the Buddha said to the bhikkhū,
Atha kho bhagavā bhikkhū āmantesi:
“Perhaps even a single bhikkhu has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, bhikkhū! Don’t regret it later, thinking:
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.
When this was said, the bhikkhū kept silent.
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
For a second time,
Dutiyampi kho bhagavā …pe…
and a third time the Buddha addressed the bhikkhū:
tatiyampi kho bhagavā bhikkhū āmantesi:
“Perhaps even a single bhikkhu has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, bhikkhū! Don’t regret it later, thinking:
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.
For a third time, the bhikkhū kept silent.
Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
Then the Buddha said to the bhikkhū,
Atha kho bhagavā bhikkhū āmantesi:
“Bhikkhū, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.
When this was said, the bhikkhū kept silent.
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
Then Venerable Ānanda said to the Buddha,
Atha kho āyasmā ānando bhagavantaṁ etadavoca:
“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single bhikkhu in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.
“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single bhikkhu in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.
Even the last of these five hundred bhikkhū is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Then the Buddha said to the bhikkhū:
Atha kho bhagavā bhikkhū āmantesi:
“Come now, bhikkhū, I say to you all:
“handa dāni, bhikkhave, āmantayāmi vo,
‘Conditions fall apart. Persist with diligence.’”
vayadhammā saṅkhārā appamādena sampādethā”ti.
These were the Realized One’s last words.
Ayaṁ tathāgatassa pacchimā vācā.
36. The Full Extinguishment
36. Parinibbutakathā
Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.
Then Venerable Ānanda said to Venerable Anuruddha,
Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca:
“Venerable Anuruddha, has the Buddha become fully extinguished?”
“parinibbuto, bhante anuruddha, bhagavā”ti.
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti.
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.
Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.
When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu.
When the Buddha became fully extinguished, Brahmā Sahampati recited this verse:
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi:
“All creatures in this world
“Sabbeva nikkhipissanti,
must lay down this bag of bones.
bhūtā loke samussayaṁ;
For even a Teacher such as this,
Yattha etādiso satthā,
unrivaled in the world,
loke appaṭipuggalo;
the Realized One, attained to power,
Tathāgato balappatto,
the Buddha became fully extinguished.”
sambuddho parinibbuto”ti.
When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse:
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:
“Oh! Conditions are anicca,
“Aniccā vata saṅkhārā,
their nature is to rise and fall;
uppādavayadhammino;
having arisen, they cease;
Uppajjitvā nirujjhanti,
their stilling is true bliss.”
tesaṁ vūpasamo sukho”ti.
When the Buddha became fully extinguished, Venerable Anuruddha recited this verse:
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:
“There was no more breathing
“Nāhu assāsapassāso,
for the poised one of steady heart.
ṭhitacittassa tādino;
Imperturbable, committed to peace,
Anejo santimārabbha,
the sage has done his time.
yaṁ kālamakarī muni.
He put up with painful feelings
Asallīnena cittena,
without flinching.
vedanaṁ ajjhavāsayi;
The liberation of his heart
Pajjotasseva nibbānaṁ,
was like the extinguishing of a lamp.”
vimokkho cetaso ahū”ti.
When the Buddha became fully extinguished, Venerable Ānanda recited this verse:
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:
“Then there was terror!
“Tadāsi yaṁ bhiṁsanakaṁ,
Then they had goosebumps!
tadāsi lomahaṁsanaṁ;
When the Buddha, endowed with all fine qualities,
Sabbākāravarūpete,
became fully extinguished.”
sambuddhe parinibbute”ti.
When the Buddha became fully extinguished, some of the bhikkhū there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!”
Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
But the bhikkhū who were free of desire endured, mindful and aware, thinking,
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:
“Conditions are anicca. How could it possibly be otherwise?”
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.
Then Anuruddha addressed the bhikkhū:
Atha kho āyasmā anuruddho bhikkhū āmantesi:
“Enough, reverends, do not grieve or lament.
“alaṁ, āvuso, mā socittha mā paridevittha.
Did the Buddha not prepare us for this when he explained that
Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
we must be parted and separated from all we hold dear and beloved?
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti, netaṁ ṭhānaṁ vijjati.
The deities are complaining.”
Devatā, āvuso, ujjhāyantī”ti.
“But sir, what kind of deities are you thinking of?”
“Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?
“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
‘Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!’
‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti.
Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti.
But the deities who are free of desire endure, mindful and aware, thinking:
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:
‘Conditions are anicca. How could it possibly be otherwise?’”
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.
Then Anuruddha said to Ānanda,
Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi:
“Go, Ānanda, into Kusinārā and inform the Mallas:
“gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:
‘Vāseṭṭhas, the Buddha has become fully extinguished.
‘parinibbuto, vāseṭṭhā, bhagavā,
Please come at your convenience.’”
yassadāni kālaṁ maññathā’”ti.
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena.
Ānanda went up to them, and announced,
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:
“Vāseṭṭhas, the Buddha has become fully extinguished.
“parinibbuto, vāseṭṭhā, bhagavā,
Please come at your convenience.”
yassadāni kālaṁ maññathā”ti.
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
“Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!”
“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
37. The Rites of Venerating the Buddha’s Corpse
37. Buddhasarīrapūjā
Then the Mallas ordered their men,
Atha kho kosinārakā mallā purise āṇāpesuṁ:
“So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.”
“tena hi, bhaṇe, kusinārāyaṁ gandhamālañca sabbañca tāḷāvacaraṁ sannipātethā”ti.
Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.
Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ.
Then they thought,
Atha kho kosinārakānaṁ mallānaṁ etadahosi:
“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”
“ativikālo kho ajja bhagavato sarīraṁ jhāpetuṁ, sve dāni mayaṁ bhagavato sarīraṁ jhāpessāmā”ti.
But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.
Atha kho kosinārakā mallā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṁ vītināmesuṁ, tatiyampi divasaṁ vītināmesuṁ, catutthampi divasaṁ vītināmesuṁ, pañcamampi divasaṁ vītināmesuṁ, chaṭṭhampi divasaṁ vītināmesuṁ.
Then on the seventh day they thought,
Atha kho sattamaṁ divasaṁ kosinārakānaṁ mallānaṁ etadahosi:
“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”
“mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā”ti.
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“We shall lift the Buddha’s corpse.” But they were unable to do so.
“mayaṁ bhagavato sarīraṁ uccāressāmā”ti na sakkonti uccāretuṁ.
The Mallas said to Anuruddha,
Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ:
“What is the cause, Venerable Anuruddha, what is the reason why these eight Mallian leaders are unable to lift the Buddha’s corpse?”
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
‘mayaṁ bhagavato sarīraṁ uccāressāmā’ti na sakkonti uccāretun”ti?
“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti.
“But sir, what is the deities’ plan?”
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“You plan to
“Tumhākaṁ kho, vāseṭṭhā, adhippāyo:
carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.
‘mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā’ti;
The deities plan to
devatānaṁ kho, vāseṭṭhā, adhippāyo:
carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Makuṭabandhana.”
‘mayaṁ bhagavato sarīraṁ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha bhagavato sarīraṁ jhāpessāmā’”ti.
“Sir, let it be as the deities plan.”
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.
Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti.
Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Makuṭabandhana.
Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṁ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha ca bhagavato sarīraṁ nikkhipiṁsu.
Then the Mallas said to Anuruddha,
Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ:
“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“But how do they proceed with a wheel-turning monarch’s corpse?”
“Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
“Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti.
They build a monument for the wheel-turning monarch at the crossroads.
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.
That’s how they proceed with a wheel-turning monarch’s corpse.
Evaṁ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti.
Proceed in the same way with the Realized One’s corpse.
Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ.
A monument for the Realized One is to be built at the crossroads.
Cātumahāpathe tathāgatassa thūpo kātabbo.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.
Then the Mallas ordered their men,
Atha kho kosinārakā mallā purise āṇāpesuṁ:
“So then, my men, collect uncarded cotton.”
“tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā”ti.
So the Mallas wrapped the Buddha’s corpse,
Atha kho kosinārakā mallā bhagavato sarīraṁ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṁ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṁ.
and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre.
Etena upāyena pañcahi yugasatehi bhagavato sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā bhagavato sarīraṁ citakaṁ āropesuṁ.
38. Mahākassapa’s Arrival
38. Mahākassapattheravatthu
Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred bhikkhū.
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
Then he left the road and sat at the root of a tree.
Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.
Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.
Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti.
Mahākassapa saw him coming off in the distance and said to him,
Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca:
“Reverend, might you know about our Teacher?”
“apāvuso, amhākaṁ satthāraṁ jānāsī”ti?
“Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished.
“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo.
From there I picked up this Flame Tree flower.”
Tato me idaṁ mandāravapupphaṁ gahitan”ti.
Some of the bhikkhū there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
“Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!”
“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
But the bhikkhū who were free of desire endured, mindful and aware, thinking,
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:
“Conditions are anicca. How could it possibly be otherwise?”
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.
Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.
Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṁ parisāyaṁ nisinno hoti.
He said to those bhikkhū,
Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca:
“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic harassing us:
“alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa:
‘This is allowable for you; this is not allowable for you.’
‘idaṁ vo kappati, idaṁ vo na kappatī’ti.
Well, now we shall do what we want and not do what we don’t want.”
Idāni pana mayaṁ yaṁ icchissāma, taṁ karissāma, yaṁ na icchissāma, na taṁ karissāmā”ti.
Then Venerable Mahākassapa addressed the bhikkhū,
Atha kho āyasmā mahākassapo bhikkhū āmantesi:
“Enough, reverends, do not grieve or lament.
“alaṁ, āvuso, mā socittha, mā paridevittha.
Did the Buddha not prepare us for this when he explained that
Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
we must be parted and separated from all we hold dear and beloved?
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.
How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?”
Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ tathāgatassāpi sarīraṁ mā palujjī’ti, netaṁ ṭhānaṁ vijjatī”ti.
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“We shall light the Buddha’s funeral pyre.” But they were unable to do so.
“mayaṁ bhagavato citakaṁ āḷimpessāmā”ti na sakkonti āḷimpetuṁ.
The Mallas said to Anuruddha,
Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ:
“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian leaders are unable to light the Buddha’s funeral pyre?”
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
‘mayaṁ bhagavato citakaṁ āḷimpessāmā’ti na sakkonti āḷimpetun”ti?
“Vāseṭṭhas, the deities have a different plan.”
“Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo”ti.
“But sir, what is the deities’ plan?”
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“The deities’ plan is this:
“Devatānaṁ kho, vāseṭṭhā, adhippāyo:
Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred bhikkhū.
‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.
“Sir, let it be as the deities plan.”
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
Then Venerable Mahākassapa came to the Mallian shrine named Makuṭabandhana at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet.
Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandi.
And the five hundred bhikkhū did likewise.
Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu.
And when Mahākassapa and the five hundred bhikkhū bowed the Buddha’s funeral pyre burst into flames all by itself.
Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.
And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
Jhāyamānassa kho pana bhagavato sarīrassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;
Only the relics remained.
sarīrāneva avasissiṁsu.
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi;
In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
evameva bhagavato sarīrassa jhāyamānassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;
Only the relics remained.
sarīrāneva avasissiṁsu.
And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.
Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu yañca sabbaabbhantarimaṁ yañca bāhiraṁ.
But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,
Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṁ nibbāpesi.
by water dripping from the sal trees,
Udakasālatopi abbhunnamitvā bhagavato citakaṁ nibbāpesi.
and by the Mallas’ fragrant water.
Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṁ nibbāpesuṁ.
Then the Mallas made a cage of spears for the Buddha’s relics in the meeting hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.
Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ.
39. Distributing the Relics
39. Sarīradhātuvibhajana
King Ajātasattu of Magadha heard
Assosi kho rājā māgadho ajātasattu vedehiputto:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
He sent an envoy to the Mallas of Kusinārā:
Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṁ mallānaṁ dūtaṁ pāhesi:
“The Buddha was an aristocrat, and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.
The Licchavis of Vesālī also heard
Assosuṁ kho vesālikā licchavī:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
They sent an envoy to the Mallas of Kusinārā:
Atha kho vesālikā licchavī kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
The Sakyans of Kapilavatthu also heard
Assosuṁ kho kapilavatthuvāsī sakyā:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
They sent an envoy to the Mallas of Kusinārā:
Atha kho kapilavatthuvāsī sakyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
The Bulas of Allakappa also heard
Assosuṁ kho allakappakā bulayo:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
They sent an envoy to the Mallas of Kusinārā:
Atha kho allakappakā bulayo kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
The Koḷiyans of Rāmagāma also heard
Assosuṁ kho rāmagāmakā koḷiyā:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
They sent an envoy to the Mallas of Kusinārā:
Atha kho rāmagāmakā koḷiyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
The brahmin of Veṭhadīpa also heard
Assosi kho veṭṭhadīpako brāhmaṇo:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
He sent an envoy to the Mallas of Kusinārā:
Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṁ mallānaṁ dūtaṁ pāhesi:
“The Buddha was an aristocrat, and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.
The Mallas of Pāvā also heard
Assosuṁ kho pāveyyakā mallā:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
They sent an envoy to the Mallas of Kusinārā:
Atha kho pāveyyakā mallā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
When they had spoken, the Mallas of Kusinārā said to those various groups:
Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ:
“The Buddha became fully extinguished in our village district. We will not give away a share of his relics.”
“bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti.
Then Doṇa the brahmin said to those various groups:
Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:
“Hear, sirs, a single word from me.
“Suṇantu bhonto mama ekavācaṁ,
Our Buddha’s teaching was acceptance.
Amhāka buddho ahu khantivādo;
It would not be good to fight over
Na hi sādhu yaṁ uttamapuggalassa,
a share of the supreme person’s relics.
Sarīrabhāge siyā sampahāro.
Let us make eight portions, good sirs,
Sabbeva bhonto sahitā samaggā,
rejoicing in unity and harmony.
Sammodamānā karomaṭṭhabhāge;
Let there be monuments far and wide,
Vitthārikā hontu disāsu thūpā,
so many folk may gain faith in the Seer!”
Bahū janā cakkhumato pasannā”ti.
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī”ti.
“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them,
“Evaṁ, bho”ti kho doṇo brāhmaṇo tesaṁ saṅghānaṁ gaṇānaṁ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṁ suvibhattaṁ vibhajitvā te saṅghe gaṇe etadavoca:
“Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.”
“imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti.
So they gave Doṇa the urn.
Adaṁsu kho te doṇassa brāhmaṇassa tumbaṁ.
The Moras of Pippalivana heard
Assosuṁ kho pippalivaniyā moriyā:
that the Buddha had become fully extinguished at Kusinārā.
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
They sent an envoy to the Mallas of Kusinārā:
Atha kho pippalivaniyā moriyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“There is no portion of the Buddha’s relics left, they have already been portioned out.
“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni.
Here, take the embers.”
Ito aṅgāraṁ harathā”ti.
So they took the embers.
Te tato aṅgāraṁ hariṁsu.
40. Venerating the Relics
40. Dhātuthūpapūjā
Then King Ajātasattu of Magadha,
Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi.
the Licchavis of Vesālī,
Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Sakyans of Kapilavatthu,
Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Bulas of Allakappa,
Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Koḷiyans of Rāmagāma,
Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the brahmin of Veṭhadīpa,
Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṁ thūpañca mahañca akāsi.
the Mallas of Pāvā,
Pāveyyakāpi mallā pāvāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Mallas of Kusinārā,
Kosinārakāpi mallā kusinārāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the brahmin Doṇa,
Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi.
and the Moriyas of Pippalivana built monuments for them and conducted memorial services.
Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu.
Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers.
Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo.
That is how it was in those days.
Evametaṁ bhūtapubbanti.
There were eight shares of the Seer’s relics.
Aṭṭhadoṇaṁ cakkhumato sarīraṁ,
Seven were worshipped throughout India.
Sattadoṇaṁ jambudīpe mahenti;
But one share of the most excellent of men
Ekañca doṇaṁ purisavaruttamassa,
was worshipped in Rāmagāma by a dragon king.
Rāmagāme nāgarājā maheti.
One tooth is venerated by the gods of the Three and Thirty,
Ekāhi dāṭhā tidivehi pūjitā,
and one is worshipped in the city of Gandhāra;
Ekā pana gandhārapure mahīyati;
another one in the realm of the Kaliṅga King,
Kāliṅgarañño vijite punekaṁ,
and one is worshipped by a dragon king.
Ekaṁ pana nāgarājā maheti.
Through their glory this rich earth
Tasseva tejena ayaṁ vasundharā,
is adorned with the best of offerings.
Āyāgaseṭṭhehi mahī alaṅkatā;
Thus the Seer’s corpse
Evaṁ imaṁ cakkhumato sarīraṁ,
is well honored by the honorable.
Susakkataṁ sakkatasakkatehi.
It’s venerated by lords of gods, dragons, and spirits;
Devindanāgindanarindapūjito,
and likewise venerated by the finest lords of men.
Manussindaseṭṭhehi tatheva pūjito;
Honor it with joined palms when you get the chance,
Taṁ vandatha pañjalikā labhitvā,
for a Buddha is rare even in a hundred eons.
Buddho have kappasatehi dullabhoti.
Altogether forty even teeth,
Cattālīsa samā dantā,
and the body hair and head hair,
kesā lomā ca sabbaso;
were carried off individually by gods
Devā hariṁsu ekekaṁ,
across the universe.
cakkavāḷaparamparāti.
Mahāparinibbāna Sutta: The Great Passing (The Buddha’s Last Days). The longest Sutta of all, telling (not without some legendary embroidery) the story of the Buddha’s last days. King Ajātasattu, wishing to attack the Vajjians, sends to the Buddha to know what the outcome will be. The Buddha replies indirectly, pointing out the advantages of the Vajjian republican system, and later urges the monks to observe comparable rules for the Saṅgha. With Ānanda, he visits a series of places and gives discourses to monks and laity. At Pāṭaligāma he prophesies the place’s future greatness (it became Asoka’s capital Pātạliputra). At Vesāli the courtesan Ambapāli invites him to a meal, and gives her mango-grove to the order. He tells Ānanda that he will pass away within three months. At Pāvā Cunda the smith serves a meal including ‘pig’s delight’ (sūkara-maddava) (pork, truffles?-opinions vary) which only the Buddha eats. Later he is taken very ill, but is careful to exonerate Cunda. At Kusināra the Buddha rests between twin sāl-trees. Ānanda begs him not to pass away in such an insignificant place, but he says it was once a famous capital (see Sutta 17). After giving last instructions to the Saṅgha (and refusing to appoint a successor), he utters the final admonition ‘strive on untiringly’ - appamādena sampādetha — and passes away. The Sutta concludes with an account of the funeral and distribution of the ashes in eight portions.