Discover DN DN 14–23DN 16

The Buddha’s final journey from Rājagaha to Kusinārā, detailing the conditions for non-decline, his illness and relinquishment of the life force, his last instructions to the Saṅgha, his final Nibbāna between the twin sāla trees, the cremation, and the distribution of the relics.

PTS 2.72–2.168

DN 16 Mahāparinibbāna sutta - The Greater Discourse on Final Nibbāna

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti. So evamāha: “ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.

Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, on Vulture Peak. Now at that time King Ajātasattu of Magadha, |son of Vedehi::epithet of King Ajātasattu; lit. son of Vedehi [vedehiputta]|, wanted to invade the |Vajjis::name of the people of Vajji—a confederation of clans in ancient northern India governed by a republic; Vajjians [vajjī]|. He declared: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”

Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi: “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. Evañca vadehi: ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha: “ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti. Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṁ bhaṇantī”ti.

Then King Ajātasattu of Magadha, son of Vedehi, addressed Vassakāra the brahmin, chief minister of Magadha: “Come, brahmin, go to the Blessed One. When you have approached him, bow with your head at the Blessed One’s feet on my behalf, and ask whether he is well and healthy, nimble, strong, and dwelling comfortably, saying: ‘Venerable sir, King Ajātasattu of Magadha, son of Vedehi, bows with his head at the Blessed One’s feet, and asks whether he is well and healthy, nimble, strong, and dwelling comfortably.’ And say this: ‘Venerable sir, King Ajātasattu of Magadha, son of Vedehi, wants to invade the Vajjis. He says: “I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’ As the Blessed One answers you, remember it well and report it to me. For |Tathāgatas::those who have arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| do not speak what is untrue.”

1. The Brahmin Vassakāra

“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. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

“Yes, sir,” Vassakāra the brahmin, chief minister of Magadha, replied to King Ajātasattu of Magadha, son of Vedehi. Having had the finest carriages harnessed, he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha toward |Vulture Peak::name of a mountain peak around Rājagaha; lit. vulture’s peak [gijjhakūṭa]|. He went by carriage as far as the ground would allow, then dismounted from the carriage and approached the Blessed One on foot. Having approached, he exchanged friendly greetings with the Blessed One.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: “rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. So evamāha: ‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.

After having engaged in courteous and polite conversation, he sat down to one side. Seated to one side, Vassakāra the brahmin, chief minister of Magadha, said to the Blessed One: “Sir Gotama, King Ajātasattu of Magadha, son of Vedehi, bows with his head at sir Gotama’s feet, and asks whether he is well and healthy, nimble, strong, and dwelling comfortably. Sir Gotama, King Ajātasattu of Magadha, son of Vedehi, wants to invade the Vajjis. He says: ‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”

2. Principles That Prevent Decline

Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “kinti te, ānanda, sutaṁ, ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti?

Now at that time the venerable Ānanda was standing behind the Blessed One fanning him. Then the Blessed One addressed the venerable Ānanda: “Have you heard, Ānanda, that the Vajjis assemble frequently and have many meetings?”

“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti.

“I have heard so, venerable sir: ‘The Vajjis assemble frequently and have many meetings.’”

“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

“As long as the Vajjis assemble frequently and have many meetings, only growth is to be expected for the Vajjis, Ānanda, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?

Have you heard, Ānanda, that the Vajjis assemble in harmony, adjourn in harmony, and carry out the affairs of the Vajjis in harmony?”

“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.

“I have heard so, venerable sir: ‘The Vajjis assemble in harmony, adjourn in harmony, and carry out the affairs of the Vajjis in harmony.’”

“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

“As long as the Vajjis assemble in harmony, adjourn in harmony, and carry out the affairs of the Vajjis in harmony, only growth is to be expected for the Vajjis, Ānanda, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?

Have you heard, Ānanda, that the Vajjis do not authorize what has not been authorized, do not abolish what has been authorized, and proceed having undertaken the ancient Vajjian traditions as they have been authorized?”

“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.

“I have heard so, venerable sir: ‘The Vajjis do not authorize what has not been authorized, do not abolish what has been authorized, and proceed having undertaken the ancient Vajjian traditions as they have been authorized.’”

“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

“As long as the Vajjis do not authorize what has not been authorized, do not abolish what has been authorized, and proceed having undertaken the ancient Vajjian traditions as they have been authorized, only growth is to be expected for the Vajjis, Ānanda, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?

Have you heard, Ānanda, that the Vajjis honor, respect, revere, and venerate the elders of the Vajjis, and consider them worth listening to?”

“Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti.

“I have heard so, venerable sir: ‘The Vajjis honor, respect, revere, and venerate the elders of the Vajjis, and consider them worth listening to.’”

“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

“As long as the Vajjis honor, respect, revere, and venerate the elders of the Vajjis, and consider them worth listening to, only growth is to be expected for the Vajjis, Ānanda, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?

Have you heard, Ānanda, that the Vajjis do not forcibly abduct the women and maidens of the clans and make them live with them?”

“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.

“I have heard so, venerable sir: ‘The Vajjis do not forcibly abduct the women and maidens of the clans and make them live with them.’”

“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.

“As long as the Vajjis do not forcibly abduct the women and maidens of the clans and make them live with them, only growth is to be expected for the Vajjis, Ānanda, not decline.

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?

Have you heard, Ānanda, that the Vajjis honor, respect, revere, and venerate the Vajjian |shrines::sacred monuments, sanctuaries, or places of veneration [cetiya]|, both domestic and remote, and do not waste the righteous offerings previously given and previously made?”

“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.

“I have heard so, venerable sir: ‘The Vajjis honor, respect, revere, and venerate the Vajjian shrines, both domestic and remote, and do not waste the righteous offerings previously given and previously made.’”

“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.

“As long as the Vajjis honor, respect, revere, and venerate the Vajjian shrines, both domestic and remote, and do not waste the righteous offerings previously given and previously made, only growth is to be expected for the Vajjis, Ānanda, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?

Have you heard, Ānanda, that lawful protection, shelter, and security are well provided for |Arahants::worthy ones, fully awakened beings, free from all mental defilements [arahant]| among the Vajjis, so that Arahants who have not yet arrived might come to the realm, and Arahants who have arrived might dwell comfortably in the realm?”

“Sutaṁ metaṁ, bhante ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.

“I have heard so, venerable sir: ‘Lawful protection, shelter, and security are well provided for Arahants among the Vajjis, so that Arahants who have not yet arrived might come to the realm, and Arahants who have arrived might dwell comfortably in the realm.’”

“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.

“As long as lawful protection, shelter, and security are well provided for Arahants among the Vajjis, so that Arahants who have not yet arrived might come to the realm, and Arahants who have arrived might dwell comfortably in the realm, only growth is to be expected for the Vajjis, Ānanda, not decline.”

Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi: “ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye. Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ. Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.

Then the Blessed One addressed Vassakāra the brahmin, chief minister of Magadha: “Brahmin, this one time I was dwelling near |Vesāli::name of the capital city of the Vajjian confederacy [vesālī]| at the Sārandada Shrine. There I taught the Vajjis these seven |principles that prevent decline::conditions and practices that ensure ongoing prosperity and prevent degeneration in communities [aparihāniyā dhammā]|. As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, only growth is to be expected for the Vajjis, brahmin, not decline.”

Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca: “ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni. Ko pana vādo sattahi aparihāniyehi dhammehi. Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.

When this was said, Vassakāra the brahmin, chief minister of Magadha, said to the Blessed One: “Sir Gotama, for Vajjis endowed with even a single one of these principles that prevent decline, only growth is to be expected, not decline. How much more so all seven? The Vajjis are not to be fought in war by King Ajātasattu of Magadha, son of Vedehi, except by persuasion or by sowing dissension. And now, sir Gotama, we must depart. We have many duties and much to do.”

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.

“You may go, brahmin, at your own convenience.” Then Vassakāra the brahmin, chief minister of Magadha, having delighted in and approved of the Blessed One’s words, rose from his seat and departed.

3. Principles That Prevent Decline Among the Bhikkhus

Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.

Then, not long after Vassakāra the brahmin, chief minister of Magadha, had left, the Blessed One addressed the venerable Ānanda: “Go, Ānanda, as many bhikkhus as are dwelling in dependence on Rājagaha, have them all assemble in the assembly hall.”

“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: “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Having assembled as many bhikkhus as were dwelling in dependence on Rājagaha in the assembly hall, he approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, the venerable Ānanda said to the Blessed One: “The bhikkhu |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| is assembled, venerable sir. Now is the time for the Blessed One to do as he thinks fit.”

Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “satta vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

Then the Blessed One rose from his seat and approached the assembly hall. Having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus: “|Bhikkhus,::::| I will teach you seven principles that prevent decline. Listen to this and pay close attention; I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

“As long|, bhikkhus,::::| as the bhikkhus assemble frequently and have many meetings, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus assemble in harmony, adjourn in harmony, and carry out the affairs of the Saṅgha in harmony, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus do not authorize what has not been authorized, do not abolish what has been authorized, and proceed having undertaken the training rules as they have been authorized, only growth is to be expected for the bhikkhus, 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|, bhikkhus,::::| as the bhikkhus honor, respect, revere, and venerate those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha, and consider them worth listening to, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus are intent on forest lodgings, only growth is to be expected for the bhikkhus, 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|, bhikkhus,::::| as the bhikkhus individually establish |mindfulness::having active presence of mind and lucid retention; remaining naturally anchored and attentive without losing one’s bearings [sati]|, so that |well-behaved::amiable, of lovely conduct [pesala]| companions in the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| who have not yet come might come, and well-behaved companions in the spiritual life who have come might dwell comfortably, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as these seven principles that prevent decline last among the bhikkhus, and as long as the bhikkhus are seen following them, only growth is to be expected for the bhikkhus, not decline.”

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“|Bhikkhus,::::| I will teach you another seven principles that prevent decline. Listen to this and pay close attention; I will speak.” “Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

“As long|, bhikkhus,::::| as the bhikkhus do not delight in work, do not relish work, and are not habitually devoted to work, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus do not delight in talk, do not relish talk, and are not habitually devoted to talk, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus do not delight in sleep, do not relish sleep, and are not habitually devoted to sleep, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus do not delight in company, do not relish company, and are not habitually devoted to company, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus do not have |evil desires::yearnings that produce harm [pāpiccha]| and do not fall under the sway of evil desires, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus do not have bad friends, bad companions, and bad associates, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

As long|, bhikkhus,::::| as the bhikkhus do not stop halfway with a trifling attainment of distinction, only growth is to be expected for the bhikkhus, not decline.

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe…. Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe… hirimanā bhavissanti … ottappī bhavissanti … bahussutā bhavissanti … āraddhavīriyā bhavissanti … upaṭṭhitassatī bhavissanti … paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

“|Bhikkhus,::::| I will teach you another seven principles that prevent decline... As long|, bhikkhus,::::| as the bhikkhus are |faithful::confident, believing, devoted, trusting [saddhā]|... are |conscientious::honorable [hirimana]|... have |moral dread::fear of wrongdoing out of regard for others [ottappa]|... are |learned::well educated, knowledgeable [bahussuta]|... have |energy aroused::with initiative [āraddhavīriya]|... have mindfulness established... are |wise::discerning, percipient; lit. having the wisdom quality [paññavant]|, only growth is to be expected for the bhikkhus, not decline. As long|, bhikkhus,::::| as these seven principles that prevent decline last among the bhikkhus, and as long as the bhikkhus are seen following them, only growth is to be expected for the bhikkhus, not decline.”

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

“|Bhikkhus,::::| I will teach you another seven principles that prevent decline. Listen to this and pay close attention; I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti …pe… dhammavicayasambojjhaṅgaṁ bhāvessanti … vīriyasambojjhaṅgaṁ bhāvessanti … pītisambojjhaṅgaṁ bhāvessanti … passaddhisambojjhaṅgaṁ bhāvessanti … samādhisambojjhaṅgaṁ bhāvessanti … upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

“As long|, bhikkhus,::::| as the bhikkhus cultivate the |awakening factor of mindfulness::the quality of mindfulness leading to full awakening, remembering as a factor of enlightenment; first of the seven awakening factors [satisambojjhaṅga]|... cultivate the |awakening factor of investigation of states::the quality of discriminative investigation into states, mental qualities and other phenomena; analyzing the teaching as a factor of enlightenment; second of the seven awakening factors [dhammavicayasambojjhaṅga]|... cultivate the |awakening factor of energy::the quality of unrelenting effort, the sustaining power of persistence as a factor of enlightenment; third of the seven awakening factors [vīriyasambojjhaṅga]|... cultivate the |awakening factor of joy::the quality of heartfelt gladness, spiritual rapture untainted by sensuality, as a factor of enlightenment; fourth of the seven awakening factors [pītisambojjhaṅga]|... cultivate the |awakening factor of tranquility::the quality of inner stillness, bodily and mental calm, as a factor of enlightenment; fifth of the seven awakening factors [passaddhisambojjhaṅga]|... cultivate the |awakening factor of collectedness::the quality of unification, stability, and deep stillness of the mind, as a factor of enlightenment; sixth of the seven awakening factors [samādhisambojjhaṅga]|... cultivate the |awakening factor of equanimity::the quality of balanced observation, non-reactivity, and mental equipoise as a factor of enlightenment; seventh of the seven awakening factors [upekkhāsambojjhaṅga]|, only growth is to be expected for the bhikkhus, not decline.

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

“|Bhikkhus,::::| I will teach you another seven principles that prevent decline. Listen to this and pay close attention; I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti …pe… anattasaññaṁ bhāvessanti … asubhasaññaṁ bhāvessanti … ādīnavasaññaṁ bhāvessanti … pahānasaññaṁ bhāvessanti … virāgasaññaṁ bhāvessanti … nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

“As long|, bhikkhus,::::| as the bhikkhus cultivate the |perception of impermanence::perception of instability, inconsistency [aniccasaññā]|... cultivate the |perception of not-self::recognition of impersonality [anattasaññā]|... cultivate the perception of |unattractiveness::disagreeableness, recognizing the not aesthetically pleasing characteristics [asubha]|... cultivate the perception of |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]|... cultivate the perception of |giving up::letting go, abandoning, removing [pahāna]|... cultivate the perception of |fading of desire::dispassion, detachment [virāga]|... cultivate the perception of |cessation::ending, termination [nirodha]|, only growth is to be expected for the bhikkhus, not decline.

Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

“|Bhikkhus,::::| I will teach you six principles that prevent decline. Listen to this and pay close attention; I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti …pe… mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.

“As long|, bhikkhus,::::| as the bhikkhus maintain bodily acts of |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]| toward their fellow spiritual companions, both openly and in private, only growth is to be expected for the bhikkhus, not decline. As long|, bhikkhus,::::| as the bhikkhus maintain verbal acts of loving-kindness... maintain mental acts of loving-kindness toward their fellow spiritual companions, both openly and in private, only growth is to be expected for the bhikkhus, 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|, bhikkhus,::::| as the bhikkhus, whatever righteous gains they have obtained in accordance with the Dhamma, even the mere contents of the alms bowl, do not keep such gains to themselves, but share them in common with their virtuous fellow spiritual companions, only growth is to be expected for the bhikkhus, 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|, bhikkhus,::::| as the bhikkhus dwell both openly and in private possessing in common with their virtuous fellow spiritual companions those virtues that are unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|, only growth is to be expected for the bhikkhus, 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|, bhikkhus,::::| as the bhikkhus dwell both openly and in private possessing in common with their virtuous fellow spiritual companions that view which is noble and |leading to liberation::redemptive, leading to deliverance [niyyānika]|, which leads one who practices it to the complete |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]|, only growth is to be expected for the bhikkhus, not decline.

Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.

As long|, bhikkhus,::::| as these six principles that prevent decline last among the bhikkhus, and as long as the bhikkhus are seen following them, only growth is to be expected for the bhikkhus, not decline.”

Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while dwelling at Rājagaha on Vulture Peak, the Blessed One often gave this Dhamma talk to the bhikkhus:

“iti sīlaṁ, iti samādhi, iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti.

“Such is |virtue::moral conduct, ethical behavior [sīla]|, such is |collectedness::stability of mind, stillness of mind, mental composure [samādhi]|, such is |wisdom::distinctive knowledge, discernment [paññā]|. Collectedness imbued with virtue is of great fruit and great benefit. Wisdom imbued with collectedness is of great fruit and great benefit. The mind imbued with wisdom is completely freed from the |taints::inherent mental defilements or deep-seated afflictions such as sensual desire, craving for existence, views, and ignorance [āsava]|—namely, the |taint of sensual desire::oozing sensual desire [kāmāsava]|, the |taint of becoming::effluent of being, taint of existence [bhavāsava]|, and the |taint of ignorance::taint of not knowing how things have come to be, illusion of knowing, distorted perception [avijjāsava]|.”

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.

Then, having dwelt at Rājagaha as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Ambalaṭṭhikā::name of a park between Rājagaha and Nālanda; lit. mango sapling [ambalaṭṭhikā]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari. Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake. Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Ambalaṭṭhikā. There the Blessed One dwelled at Ambalaṭṭhikā in the royal rest-house. And while dwelling at Ambalaṭṭhikā in the royal rest-house, too, the Blessed One often gave this Dhamma talk to the bhikkhus:

“iti sīlaṁ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti.

“Such is virtue, such is collectedness, such is wisdom. Collectedness imbued with virtue is of great fruit and great benefit. Wisdom imbued with collectedness is of great fruit and great benefit. The mind imbued with wisdom is completely freed from the taints—namely, the taint of sensual desire, the taint of becoming, and the taint of ignorance.”

Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.

Then, having dwelt at Ambalaṭṭhikā as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Nālanda::name of a town near Rājagaha [nāḷandā]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari, tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Nālanda. There the Blessed One dwelled at Nālanda in Pāvārika’s mango grove.

4. Sāriputta’s Lion’s Roar

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “evaṁ pasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.

Then the venerable |Sāriputta::foremost disciple of the Buddha in great wisdom [sāriputta]| approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Sāriputta said to the Blessed One: “Venerable sir, I have such |faith::confidence, inspiration; lit. settled forward [pasanna]| in the Blessed One. There was not, there will not be, nor is there now another ascetic or brahmin more knowledgeable than the Blessed One in |full awakening::enlightenment [sambodhi]|.”

“Uḷārā kho te ayaṁ, sāriputta, 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.

“Truly remarkable, Sāriputta! You have spoken exalted speech, declared an absolute truth, and roared a lion’s roar: ‘Venerable sir, I have such faith in the Blessed One. There was not, there will not be, nor is there now another ascetic or brahmin more knowledgeable than the Blessed One in full awakening.’

Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?

What about those who were Arahants, perfectly Awakened Ones in past times, Sāriputta? Did you know all those Blessed Ones by encompassing their minds with your mind: ‘Such was the virtue of those Blessed Ones,’ ‘such was the character of those Blessed Ones,’ ‘such was the wisdom of those Blessed Ones,’ ‘such was the conduct of those Blessed Ones,’ ‘such was the liberation of those Blessed Ones’?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: ‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?

“What about those who will be Arahants, perfectly Awakened Ones in future times, Sāriputta? Will you know all those Blessed Ones by encompassing their minds with your mind: ‘Such will be the virtue of those Blessed Ones,’ ‘such will be the character of those Blessed Ones,’ ‘such will be the wisdom of those Blessed Ones,’ ‘such will be the conduct of those Blessed Ones,’ ‘such will be the liberation of those Blessed Ones’?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: ‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti?

“What about me, Sāriputta, now, the Arahant, the perfectly Awakened One? Am I known to you by having encompassed my mind with your mind: ‘Such is the Blessed One’s virtue,’ ‘such is the Blessed One’s character,’ ‘such is the Blessed One’s wisdom,’ ‘such is the Blessed One’s conduct,’ ‘such is the Blessed One’s liberation’?”

“No hetaṁ, bhante”.

“No, venerable sir.”

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. 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?

“Since you do not have knowledge encompassing the minds of the Arahants, the perfectly Awakened Ones of the past, future, and present, Sāriputta, then what about the exalted speech that has been spoken, the absolute truth that has been declared, the lion’s roar that has been uttered: ‘Venerable sir, I have such faith in the Blessed One. There was not, there will not be, nor is there now another ascetic or brahmin more knowledgeable than the Blessed One in full awakening’?”

“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi, api ca me dhammanvayo vidito. Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ, tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi. Tassa evamassa: ‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.

“Venerable sir, I do not have knowledge encompassing the minds of the Arahants, the perfectly Awakened Ones of the past, future, and present; but I have known this principle of the Dhamma. Suppose, venerable sir, a king’s frontier fortress had strong foundations, strong encircling walls and arches, and a single gate. There, the gatekeeper is wise, experienced, and discerning, keeping out strangers and admitting acquaintances. As he patrols the encircling path all around that fortress, he would not see any gap or opening in the encircling wall, not even one big enough for a cat to slip through. He would then think: ‘Whatever large creatures enter or leave this fortress, all of them enter or leave through this very gate.’

Evameva kho me, bhante, dhammanvayo vidito: ‘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.

So too, venerable sir, I have known this principle of the Dhamma: ‘All those who were Arahants, perfectly Awakened Ones in past times, those Blessed Ones awakened to the unsurpassed perfect awakening by abandoning the |five hindrances::the five mental obstacles—sensual desire, ill will, dullness and drowsiness, restlessness and worry, and doubt—that block clarity and stillness [pañca nīvaraṇā]|, mental impurities that weaken wisdom, with minds well established in the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as the direct path of practice [cattāro satipaṭṭhānā]|, and having cultivated the |seven awakening factors::mindfulness, investigation of states, energy, joy, tranquility, collectedness, and equanimity [satta bojjhaṅgā]| as they truly are. All those who will be Arahants, perfectly Awakened Ones in future times, those Blessed Ones will awaken to the unsurpassed perfect awakening by abandoning the five hindrances, mental impurities that weaken wisdom, with minds well established in the four establishments of mindfulness, and having cultivated the seven awakening factors as they truly are. And the Blessed One, venerable sir, the Arahant, the perfectly Awakened One at present, has awakened to the unsurpassed perfect awakening by abandoning the five hindrances, mental impurities that weaken wisdom, with his mind well established in the four establishments of mindfulness, and having cultivated the seven awakening factors as they truly are.’”

Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while dwelling at Nālanda in Pāvārika’s mango grove, too, the Blessed One often gave this Dhamma talk to the bhikkhus:

5. The Dangers of Unprincipled Conduct

Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.

Then, having dwelt at Nālanda as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Pāṭaligāma::name of a village in Magadha [pāṭaligāma]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Pāṭaligāma.

Assosuṁ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṁ anuppatto”ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ: “adhivāsetu no, bhante, bhagavā āvasathāgāran”ti. Adhivāsesi bhagavā tuṇhībhāvena.

The |lay disciple::one who takes refuge in the Buddha, Dhamma, and Saṅgha [upāsaka]|s of Pāṭaligāma heard: “The Blessed One, it is said, has arrived at Pāṭaligāma.” Then the lay disciples of Pāṭaligāma approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. Seated to one side, the lay disciples of Pāṭaligāma said to the Blessed One: “Venerable sir, may the Blessed One accept our |rest house::building for dwelling [āvasathāgāra]|.” The Blessed One consented in silence.

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; yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

Then the lay disciples of Pāṭaligāma, having received the Blessed One’s consent, rose from their seats, and after paying homage to the Blessed One, keeping him on their right, went to the rest house. Having approached, they covered the entire rest house with mats, prepared seats, set out a water jar, and hung up an oil lamp. Then they approached the Blessed One. Having approached and paid homage to the Blessed One, they stood to one side. Standing to one side, the lay disciples of Pāṭaligāma said to the Blessed One: “The rest house is covered with mats, venerable sir. Seats are prepared, a water jar is set out, and an oil lamp is hung up. Venerable sir, may the Blessed One come at his own convenience.”

Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.

Then, in the evening, the Blessed One, after putting on his robe and taking his alms bowl and outer robe, approached the rest house together with the Saṅgha of bhikkhus. Having approached, washed his feet, and entered the rest house, he sat down against the middle pillar, facing east. The Saṅgha of bhikkhus also, having washed their feet and entered the rest house, sat down against the western wall, facing east, keeping the Blessed One in front of them. The lay disciples of Pāṭaligāma also, having washed their feet and entered the rest house, sat down against the eastern wall, facing west, keeping the Blessed One in front of them.

Atha kho bhagavā pāṭaligāmike upāsake āmantesi:

Then the Blessed One addressed the lay disciples of Pāṭaligāma:

“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca?

“Householders, there are these five |dangers::drawbacks [ādīnavā]| for |an unprincipled person::a person who is without regard for ethical conduct [dussīla]| who fails in ethical conduct. What five?

Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

Here, householders, an unprincipled person, failing in ethical conduct, undergoes a great loss of wealth |due to negligence::on account of heedlessness [pamādādhikaraṇaṁ]|. This is the first danger for an unprincipled person who fails in ethical conduct.

Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, householders, a bad reputation spreads about an unprincipled person who fails in ethical conduct. This is the second danger for an unprincipled person who fails in ethical conduct.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, householders, whatever |assembly::gathering [parisā]| an unprincipled person who fails in ethical conduct approaches—whether an assembly of aristocrats, brahmins, householders, or ascetics—they approach |without confidence::unsure [avisārada]| and |with shyness::dumbstruck, embarrassed, humiliated [maṅkubhūta]|. This is the third danger for an unprincipled person who fails in ethical conduct.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.

Furthermore, householders, an unprincipled person who fails in ethical conduct passes away |bewildered::confused, disoriented by delusion [sammūḷha]|. This is the fourth danger for an unprincipled person who fails in ethical conduct.

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.

Furthermore, householders, upon the breaking up of the body after death, an unprincipled person who fails in ethical conduct is reborn in a state of loss, in a bad destination, in a |realm of downfall::realm of misery [vinipāta]|, in |hell::a place of intense suffering, lit. no good fortune [niraya]|. This is the fifth danger for an unprincipled person who fails in ethical conduct.

Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

These, householders, are the five dangers for an unprincipled person who fails in ethical conduct.

6. The Benefits of Virtuous Conduct

Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca?

Householders, there are these five benefits for a |virtuous::ethical, moral [sīlavant]| person who succeeds in ethical conduct. What five?

Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.

Here, householders, a virtuous person, succeeding in ethical conduct, acquires a great mass of wealth |due to diligence::on account of heedfulness [appamādādhikaraṇaṁ]|. This is the first benefit for a virtuous person who succeeds in ethical conduct.

Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.

Furthermore, householders, a good reputation spreads about a virtuous person who succeeds in ethical conduct. This is the second benefit for a virtuous person who succeeds in ethical conduct.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.

Furthermore, householders, whatever assembly a virtuous person who succeeds in ethical conduct approaches—whether an assembly of aristocrats, brahmins, householders, or ascetics—they approach |with confidence::with self-assurance [visārada]| and |without shyness::not embarrassed, not reserved [amaṅkubhūta]|. This is the third benefit for a virtuous person who succeeds in ethical conduct.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.

Furthermore, householders, a virtuous person who succeeds in ethical conduct passes away |unconfused::undeluded, not bewildered [asammūḷha]|. This is the fourth benefit for a virtuous person who succeeds in ethical conduct.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.

Furthermore, householders, upon the breaking up of the body after death, a virtuous person who succeeds in ethical conduct is reborn in a good destination, a |heavenly world::a blissful realm, celestial world [sagga]|. This is the fifth benefit for a virtuous person who succeeds in ethical conduct.

Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.

These, householders, are the five benefits for a virtuous person who succeeds in ethical conduct.”

Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi: “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.

Then the Blessed One, having instructed, encouraged, inspired, and gladdened the lay disciples of Pāṭaligāma for much of the night with a talk on the Dhamma, dismissed them saying: “The night has passed, householders. Now do whatever you think it is time for.”

“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.

“Yes, venerable sir,” the lay disciples of Pāṭaligāma replied to the Blessed One. They rose from their seats, and after paying homage to the Blessed One, keeping him on their right, departed. Then, not long after the lay disciples of Pāṭaligāma had departed, the Blessed One entered an |empty dwelling::uninhabited place, a physical home devoid of a self, e.g. a hut, a cave, forest [suññāgāra]|.

7. Building a Fortification

Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

Now at that time, Sunidha and Vassakāra, the chief ministers of Magadha, were building a |fortification::citadel, city, fortress [nagara]| at Pāṭaligāma to ward off the Vajjis. At that time, a great many deities, thousands upon thousands, were taking possession of sites in Pāṭaligāma. In the area where prominent deities took possession of sites, the minds of prominent kings and royal ministers were inclined to build residences there. In the area where middle-ranking deities took possession of sites, the minds of middle-ranking kings and royal ministers were inclined to build residences there. In the area where lower-ranking deities took possession of sites, the minds of lower-ranking kings and royal ministers were inclined to build residences there.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi: “Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti?

The Blessed One, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, saw those thousands upon thousands of deities taking possession of sites in Pāṭaligāma. Then towards the time of dawn, having risen, the Blessed One addressed the venerable Ānanda: “Ānanda, who is building a fortification at Pāṭaligāma?”

“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.

“Sunidha and Vassakāra, the chief ministers of Magadha, venerable sir, are building a fortification at Pāṭaligāma to ward off the Vajjis.”

“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti— aggito vā udakato vā mithubhedā vā”ti.

“It is as if, Ānanda, they had consulted with the deities of the Thirty-Three; just so are Sunidha and Vassakāra, the chief ministers of Magadha, building a fortification at Pāṭaligāma to ward off the Vajjis. Here, Ānanda, I saw with the divine eye, purified and surpassing human vision, a great many deities, thousands upon thousands, taking possession of sites in Pāṭaligāma. In the area where prominent deities took possession of sites, the minds of prominent kings and royal ministers were inclined to build residences there. In the area where middle-ranking deities took possession of sites, the minds of middle-ranking kings and royal ministers were inclined to build residences there. In the area where lower-ranking deities took possession of sites, the minds of lower-ranking kings and royal ministers were inclined to build residences there. As far as the Aryan domain extends, Ānanda, and as far as trade routes go, this will be the chief city, Pāṭaliputta, a |place where goods are distributed::lit. package breaking [puṭabhedana]|. But Pāṭaliputta, Ānanda, will face three dangers: from fire, from water, or from internal dissension.”

Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Then Sunidha and Vassakāra, the chief ministers of Magadha, approached the Blessed One. Having drawn near, they exchanged friendly greetings with the Blessed One, and after exchanging courteous and polite conversation, they stood to one side. Standing to one side, Sunidha and Vassakāra, the chief ministers of Magadha, said to the Blessed One: “May sir Gotama together with the Saṅgha of bhikkhus accept a meal from us today.” The Blessed One consented in silence.

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ: “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

Then Sunidha and Vassakāra, the chief ministers of Magadha, having received the Blessed One’s consent, went to their own dwelling. Having had various kinds of excellent food prepared in their own dwelling, they announced the time to the Blessed One: “It is time, sir Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.

Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the dwelling of Sunidha and Vassakāra, the chief ministers of Magadha, together with the Saṅgha of bhikkhus. Having approached, he sat down on the prepared seat. Then Sunidha and Vassakāra, the chief ministers of Magadha, personally served and satisfied the Saṅgha of bhikkhus headed by the Buddha with various kinds of excellent food. Then Sunidha and Vassakāra, the chief ministers of Magadha, took a low seat and sat down to one side after the Blessed One had finished his meal and put away his bowl.

Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:

Then, when Sunidha and Vassakāra, the chief ministers of Magadha, were seated to one side, the Blessed One expressed his appreciation with these verses:

“Yasmiṁ padese kappeti,
vāsaṁ paṇḍitajātiyo;
Sīlavantettha bhojetvā,
saññate brahmacārayo.

“In whatever place a wise person
prepares their dwelling;
having fed the virtuous there,
the restrained, who lead the spiritual life—

Yā tattha devatā āsuṁ,
tāsaṁ dakkhiṇamādise;
Tā pūjitā pūjayanti,
mānitā mānayanti naṁ.

he should make an offering to the deities,
who are present in that place;
being honored, they honor in return,
being respected, they respect them.

Tato naṁ anukampanti,
mātā puttaṁva orasaṁ;
Devatānukampito poso,
sadā bhadrāni passatī”ti.

Consequently, they show them compassion,
like a mother to her own son;
a person who enjoys the compassion of the deities,
always sees good things.”

Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having offered these verses of appreciation to Sunidha and Vassakāra, the chief ministers of Magadha, rose from his seat and departed.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti: “yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati. Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti.

At that time, Sunidha and Vassakāra, the chief ministers of Magadha, followed close behind the Blessed One, thinking: “The gate by which the ascetic Gotama leaves today will be called the Gotama Gate. The ford by which he crosses the Ganges river will be called the Gotama Ford.”

Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.

And the gate by which the Blessed One departed became known as the Gotama Gate.

Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.

Then the Blessed One approached the Ganges river.

Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā, pāraṁ gantukāmā. Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.

Now at that time the Ganges river was full to the brim, so that a crow could drink from it. Some people were looking for a boat, some for a float, and some were tying together a raft, wanting to go from the near shore to the far shore. Then, just as a strong man might extend his flexed arm or flex his extended arm, even so the Blessed One disappeared from the near shore of the Ganges river and reappeared on the far shore together with the Saṅgha of bhikkhus.

Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

The Blessed One saw those people looking for boats, looking for floats, and tying together rafts, wanting to go from the near shore to the far shore. Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“Ye taranti aṇṇavaṁ saraṁ,
Setuṁ katvāna visajja pallalāni;
Kullañhi jano bandhati,
Tiṇṇā medhāvino janā”ti.

“Those who cross the ocean and the lake,
making a bridge and leaving the |pond::lake, marsh [pallala]| behind;
while people are still tying together a raft,
the wise have already crossed over.”

Paṭhamabhāṇavāro.

The first recitation section.

8. Talk on the Noble Truths

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.

Then the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to the village of Koṭi.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari. Tatra sudaṁ bhagavā koṭigāme viharati.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at the village of Koṭi. There the Blessed One dwelled at the village of Koṭi.

Tatra kho bhagavā bhikkhū āmantesi:

There the Blessed One addressed the bhikkhus:

“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. 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.

“|Bhikkhus,::::| it is because of |misunderstanding::non-comprehension of [ananubodha]| and |not penetrating::not being able to make a breakthrough of understanding [appaṭivedha]| the Four Noble Truths that both you and I have |wandered::transmigrated [sandhāvita]| and undergone this journey of |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]| for a long time. What four? It is because of misunderstanding and not penetrating the noble truth of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]||, bhikkhus,::::| that both you and I have wandered and undergone this journey of cyclic existence for a long time. It is because of misunderstanding and not penetrating the noble truth of the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]||, bhikkhus,::::| that both you and I have wandered and undergone this journey of cyclic existence for a long time. It is because of misunderstanding and not penetrating the noble truth of the |cessation of suffering::end of suffering, cessation of distress [dukkhanirodha]||, bhikkhus,::::| that both you and I have wandered and undergone this journey of cyclic existence for a long time. It is because of misunderstanding and not penetrating the noble truth of the |way of practice leading to the cessation of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]||, bhikkhus,::::| that both you and I have wandered and undergone this journey of cyclic existence for a long time. But now, |bhikkhus,::::| the noble truth of suffering has been understood and penetrated, the noble truth of the arising of suffering has been understood and penetrated, the noble truth of the cessation of suffering has been understood and penetrated, and the noble truth of the way of practice leading to the cessation of suffering has been understood and penetrated; the |craving for existence::craving for continued existence, desire for a stable identity, attachment to a becoming, a future self, attainment, or experience [bhavataṇhā]| is severed, the conduit to existence is completely |exhausted::depleted, finished [khīṇa]|; there is now no more |renewed existence::renewal of being, reappearance, rebirth, future life [punabbhava]|.”

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:

“Catunnaṁ ariyasaccānaṁ,
yathābhūtaṁ adassanā;
Saṁsitaṁ dīghamaddhānaṁ,
tāsu tāsveva jātisu.

“Due to not seeing as they truly are,
the Four Noble Truths;
we’ve roamed and wandered on,
through many a birth in cyclic existence.

Tāni etāni diṭṭhāni,
bhavanetti samūhatā;
Ucchinnaṁ mūlaṁ dukkhassa,
natthi dāni punabbhavo”ti.

These truths now seen,
the net of becoming torn asunder;
the root of suffering cut,
no more is there rebirth.”

Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while dwelling at the village of Koṭi, too, the Blessed One often gave this Dhamma talk to the bhikkhus:

9. The Deaths in Nātika

Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.

Then, having dwelt at the village of Koṭi as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Nātika::name of a village situated in the middle country of ancient India [nātika]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari. Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Nātika. There the Blessed One dwelled at Nātika in the brick house.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo? Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo? Kāḷimbo nāma, bhante, upāsako …pe… nikaṭo nāma, bhante, upāsako … kaṭissaho nāma, bhante, upāsako … tuṭṭho nāma, bhante, upāsako … santuṭṭho nāma, bhante, upāsako … bhaddo nāma, bhante, upāsako … subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?

Then the venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: “Venerable sir, the bhikkhu named Sāḷha has passed away at Nātika. What is his |destination::going, passing on, path, course, trajectory [gati]|? What is his |future existence::future destination [abhisamparāya]|? Venerable sir, the bhikkhunī named Nandā has passed away at Nātika. What is her destination? What is her future existence? Venerable sir, the lay disciple named Sudatta has passed away at Nātika. What is his destination? What is his future existence? Venerable sir, the female lay disciple named Sujātā has passed away at Nātika. What is her destination? What is her future existence? Venerable sir, the lay disciple named Kukkuṭa has passed away at Nātika. What is his destination? What is his future existence? Venerable sir, the lay disciple named Kāḷimba... Nikaṭa... Kaṭissaha... Tuṭṭha... Santuṭṭha... Bhadda... Subhadda has passed away at Nātika. What is his destination? What is his future existence?”

“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

“Ānanda, the bhikkhu Sāḷha, with the wearing away of the taints, realized for himself with direct knowledge in this very life, the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having entered upon it, dwelled in it.

Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.

Ānanda, the bhikkhunī Nandā, through the |complete exhaustion::gradual and complete wearing away [parikkhaya]| of the |five lower fetters::the five lower fetters are 1.) personal existence view, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the cessation of suffering, 3.) adherence to rules and observances as a means of liberation, 4.) sensual desire, and 5.) ill will [pañca orambhāgiya saṁyojana]|, was |spontaneously reborn::reborn directly without intermediate birth in the Pure Abodes [opapātika]|, and there she will attain final |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|, not liable to return from that world.

Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.

Ānanda, the lay disciple Sudatta, with the complete exhaustion of three fetters and with the weakening of |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]|, is a |once-returner::the second stage of awakening where one has completely exhausted the first three fetters and made significant progress in overcoming sensual desire and ill will [sakadāgāmī]|; after returning to this world only once more, he will make an end of suffering.

Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

Ānanda, the female lay disciple Sujātā, through the complete exhaustion of |three fetters::the three fetters are 1.) personal existence view, 2.) doubt or perplexity regarding suffering, its arising, its ending, and the way of practice leading to the cessation of suffering, and 3.) adherence to rules and observances as a means of liberation [tiṇṇa + saṃyojana]|, is a |stream-enterer::the first stage of awakening, attained by completely abandoning the three fetters: 1) personal existence view, 2) doubt, and 3) adherence to rules and observances [sotāpanna]|, no longer subject to downfall, fixed in destiny, and headed for full awakening.

Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā. Kāḷimbo, ānanda, upāsako …pe… nikaṭo, ānanda, upāsako … kaṭissaho, ānanda, upāsako … tuṭṭho, ānanda, upāsako … santuṭṭho, ānanda, upāsako … bhaddo, ānanda, upāsako … subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.

Ānanda, the lay disciple Kukkuṭa, through the complete exhaustion of the five lower fetters, was spontaneously reborn, and there he will attain final Nibbāna, not liable to return from that world. Ānanda, the lay disciple Kāḷimba... Nikaṭa... Kaṭissaha... Tuṭṭha... Santuṭṭha... Bhadda... Subhadda, through the complete exhaustion of the five lower fetters, was spontaneously reborn, and there he will attain final Nibbāna, not liable to return from that world.

Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.

Ānanda, more than fifty lay disciples who passed away at Nātika, through the complete exhaustion of the five lower fetters, were spontaneously reborn, and there they will attain final Nibbāna, not liable to return from that world.

Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.

Ānanda, more than ninety lay disciples who passed away at Nātika, with the complete exhaustion of three fetters and with the weakening of passion, aversion, and delusion, are once-returners; after returning to this world only once more, they will make an end of suffering.

Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.

Ānanda, more than five hundred lay disciples who passed away at Nātika, through the complete exhaustion of three fetters, are stream-enterers, no longer subject to downfall, fixed in destiny, and headed for full awakening.

10. The Mirror of the Dhamma

Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya. Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.

It is not surprising, Ānanda, that a human being should die. But if, when each one has died, you were to come to the Tathāgata and ask about this matter, that would be a trouble for the Tathāgata.

Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

Therefore, Ānanda, I will teach you a Dhamma exposition named the |Mirror of the Dhamma::the criteria of unshakeable confidence in the Triple Gem and perfected virtue by which a noble disciple can self-verify attainment of stream-entry [dhammādāsa]|. Endowed with this, a disciple of the Noble Ones may, if they wish, declare of themselves: ‘I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering. I am a stream-enterer, not liable to states of suffering, fixed in destiny, |with full awakening as my destination::culminating in enlightenment [sambodhiparāyaṇa]|.’

Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?

And what, Ānanda, is that Mirror of the Dhamma, endowed with which a disciple of the Noble Ones may, if they wish, declare of themselves: ‘I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering. I am a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as my destination’?

Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

Here, Ānanda, a disciple of the Noble Ones is endowed with |perfect clarity::unshakable confidence that arises through direct experience, by personally seeing the benefits in one’s own practice [aveccappasāda]| in the Buddha thus: ‘The Blessed One is an |Arahant::a worthy one, a fully awakened being, epithet of the Buddha [arahant]|, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’

Dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

He is endowed with perfect clarity in the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| thus: ‘The Dhamma is well proclaimed by the Blessed One, directly visible, immediate, inviting verification, |onward leading::applicable, relevant, practical [opaneyyika]|, to be personally experienced by the wise.’

Saṅghe aveccappasādena samannāgato hoti: ‘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.

He is endowed with perfect clarity in the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| thus: ‘The community of the Blessed One’s disciples is practicing the good way, practicing the upright way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals—this community of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.

He is endowed with virtues that are dear to the Noble Ones—unbroken, untorn, not spotty, unblemished, freeing, praised by the wise, irreproachable, and |leading to collectedness::leading to samadhi, conducive to mental composure [samādhisaṃvattanika]|.

Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya: ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.

This, Ānanda, is that Mirror of the Dhamma, endowed with which a disciple of the Noble Ones may, if they wish, declare of themselves: ‘I am one finished with rebirth in hell, finished with animal rebirth, finished with the ghost realm, done with states of misery, bad destinations and states of suffering. I am a stream-enterer, not liable to states of suffering, fixed in destiny, with full awakening as my destination.’”

Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while dwelling at Nātika in the brick house, too, the Blessed One often gave this Dhamma talk to the bhikkhus:

“Iti sīlaṁ iti samādhi iti paññā. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā. Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ— kāmāsavā, bhavāsavā, avijjāsavā”ti.

Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.

Then, having dwelt at Nātika as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Vesāli::capital of the Licchavīs [vesālī]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Vesāli. There the Blessed One dwelled at Vesāli in |Ambapālī’s Grove::a mango grove in Vesāli donated by Ambapālī, the celebrated royal courtesan of the city [ambapālivana]|.

Tatra kho bhagavā bhikkhū āmantesi:

There the Blessed One addressed the bhikkhus:

“Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṁ vo amhākaṁ anusāsanī.

“|Bhikkhus,::::| a bhikkhu should dwell |mindful::having active presence of mind and lucid retention; remaining naturally anchored and attentive without losing one’s bearings [sata]| and |clearly aware::with attentiveness, with clear and full comprehension [sampajañña]|. This is our instruction to you.

Kathañca, bhikkhave, bhikkhu sato hoti? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī …pe… citte cittānupassī …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Evaṁ kho, bhikkhave, bhikkhu sato hoti.

And how|, bhikkhus,::::| is a bhikkhu mindful? Here, |bhikkhus,::::| a bhikkhu dwells observing the body in and of itself, |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|, clearly aware and with excellent recollection, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself... the |mind::mindset, disposition; the affective state of awareness experiencing the present moment [citta]| in and of itself... the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world. This is how|, bhikkhus,::::| a bhikkhu is mindful.

Kathañca, bhikkhave, bhikkhu sampajāno hoti? 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. Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti. Sato, bhikkhave, bhikkhu vihareyya sampajāno, ayaṁ vo amhākaṁ anusāsanī”ti.

And how|, bhikkhus,::::| is a bhikkhu clearly aware? Here, |bhikkhus,::::| a bhikkhu is one who acts with clear awareness when going forward and returning; who acts with clear awareness when looking ahead and looking away; who acts with clear awareness when flexing and extending his limbs; who acts with clear awareness in wearing his robes and carrying his outer robe and bowl; who acts with clear awareness when eating, drinking, consuming food, and tasting; who acts with clear awareness when defecating and urinating; who acts with clear awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. This is how|, bhikkhus,::::| a bhikkhu is clearly aware. A bhikkhu should dwell mindful and clearly aware. This is our instruction to you.”

11. Ambapālī the Courtesan

Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati mayhaṁ ambavane”ti. Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Ambapālī the courtesan heard: “The Blessed One, it is said, has arrived at Vesāli and is dwelling at Vesāli in my mango grove.” Then Ambapālī the courtesan had the finest carriages harnessed. She mounted a fine carriage and, along with other fine carriages, set out from Vesāli. She set out toward her own park. She went by carriage as far as the ground would allow, then dismounted from the carriage and approached the Blessed One on foot. Having approached, she paid homage to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened Ambapālī the courtesan with a talk on the Dhamma.

Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Ambapālī the courtesan, having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, said to the Blessed One: “Venerable sir, may the Blessed One together with the Saṅgha of bhikkhus accept tomorrow’s meal from me.” The Blessed One consented in silence. Then Ambapālī the courtesan, having received the Blessed One’s consent, rose from her seat, and after paying homage to the Blessed One, keeping him on her right, departed.

Assosuṁ kho vesālikā licchavī: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane”ti. Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu. 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.

The Licchavis of Vesāli heard: “The Blessed One, it is said, has arrived at Vesāli and is dwelling at Vesāli in Ambapālī’s Grove.” Then those Licchavis had the finest carriages harnessed. They mounted a fine carriage and, along with other fine carriages, set out from Vesāli. Some of the Licchavis were blue, of blue color, clad in blue, and adorned with blue. Some of the Licchavis were yellow, of yellow color, clad in yellow, and adorned with yellow. Some of the Licchavis were red, of red color, clad in red, and adorned with red. Some of the Licchavis were white, of white color, clad in white, and adorned with white.

Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesi. Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ: “kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī”ti?

Then Ambapālī the courtesan collided with those young Licchavis, axle to axle, wheel to wheel, yoke to yoke. Then those Licchavis said to Ambapālī the courtesan: “What, Ambapālī, are you colliding with the young Licchavis axle to axle, wheel to wheel, yoke to yoke?”

“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“It is because, young sirs, I have invited the Blessed One together with the Saṅgha of bhikkhus for tomorrow’s meal.”

“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti.

“Give us that meal, Ambapālī, for a hundred thousand!”

“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.

“Even if you were to give me Vesāli with her countryside, young sirs, I still would not give you that meal.”

Atha kho te licchavī aṅguliṁ phoṭesuṁ: “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.

Then those Licchavis snapped their fingers: “We’ve been beaten by the matron! We’ve been beaten by the matron!” Then those Licchavis continued on toward Ambapālī’s Grove.

Addasā kho bhagavā te licchavī dūratova āgacchante. Disvāna bhikkhū āmantesi: “yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ; apaloketha, bhikkhave, licchaviparisaṁ; upasaṁharatha, bhikkhave, licchaviparisaṁ— tāvatiṁsasadisan”ti.

The Blessed One saw those Licchavis coming from afar. Having seen them, he addressed the bhikkhus: “|Bhikkhus,::::| those of you who have never seen the gods of the Thirty-Three, look at the assembly of Licchavis. Gaze at the assembly of Licchavis. Compare the assembly of Licchavis—they are just like the Thirty-Three.”

Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then those Licchavis went by carriage as far as the ground would allow, then dismounted from the carriage and approached the Blessed One on foot. Having approached, they paid homage to the Blessed One and sat down to one side. The Blessed One instructed, encouraged, inspired, and gladdened those Licchavis with a talk on the Dhamma.

Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ: “adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Then those Licchavis, having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, said to the Blessed One: “Venerable sir, may the Blessed One together with the Saṅgha of bhikkhus accept tomorrow’s meal from us.”

Atha kho bhagavā te licchavī etadavoca: “adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.

Then the Blessed One said to those Licchavis: “I have already accepted tomorrow’s meal from Ambapālī the courtesan.”

Atha kho te licchavī aṅguliṁ phoṭesuṁ: “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.

Then those Licchavis snapped their fingers: “We’ve been beaten by the matron! We’ve been beaten by the matron!”

Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Then those Licchavis, delighted and pleased with the Blessed One’s words, rose from their seats, and after paying homage to the Blessed One, keeping him on their right, departed.

Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.

Then, after the passage of that night, Ambapālī the courtesan had various kinds of excellent food prepared in her own park, and announced the time to the Blessed One: “It is time, venerable sir, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the residence of Ambapālī the courtesan together with the Saṅgha of bhikkhus. Having approached, he sat down on the prepared seat. Then Ambapālī the courtesan personally served and satisfied the Saṅgha of bhikkhus headed by the Buddha with various kinds of excellent food.

Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca: “imāhaṁ, bhante, ārāmaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.

Then Ambapālī the courtesan took a low seat and sat down to one side after the Blessed One had finished his meal and put away his bowl. Seated to one side, Ambapālī the courtesan said to the Blessed One: “Venerable sir, I give this park to the Saṅgha of bhikkhus headed by the Buddha.”

Paṭiggahesi bhagavā ārāmaṁ.

The Blessed One accepted the park.

Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having instructed, encouraged, inspired, and gladdened Ambapālī the courtesan with a talk on the Dhamma, rose from his seat and departed.

Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while dwelling at Vesāli in Ambapālī’s Grove, too, the Blessed One often gave this Dhamma talk to the bhikkhus:

12. Commencing the Rains at Veḷuva

Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.

Then, having dwelt at Ambapālī’s Grove as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Veḷuva village::village with plentiful bamboo, name of a village [veḷuvagāmaka]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari. Tatra sudaṁ bhagavā veḷuvagāmake viharati.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Veḷuva village. There the Blessed One dwelled at Veḷuva village.

Tatra kho bhagavā bhikkhū āmantesi: “etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha. Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti.

There the Blessed One addressed the bhikkhus: “Come|, bhikkhus,::::| enter upon the |rains retreat::the three-month monastic retreat observed during the monsoon season [vassa]| around Vesāli wherever you have friends, acquaintances, and companions. I myself will enter upon the rains retreat right here in Veḷuva village.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu. Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.

“Yes, venerable sir,” those bhikkhus replied to the Blessed One, and they entered upon the rains retreat around Vesāli wherever they had friends, acquaintances, and companions. The Blessed One entered upon the rains retreat right there in Veḷuva village.

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā. Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavato etadahosi: “na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ. Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti.

Then, when the Blessed One had entered upon the rains retreat, a severe illness arose in him and intense life-threatening pains assailed him. Yet the Blessed One, mindful and clearly aware, endured them |untroubled::not annoyed, not upset [avihaññamāna]|. Then it occurred to the Blessed One: “It would not be appropriate for me to attain |final Nibbāna::complete cooling, full quenching, total emancipation, dying one’s final death [parinibbāyati]| without first informing my attendants and taking leave of the Saṅgha of bhikkhus. Let me then subdue this illness by means of |energy::willpower, determination [vīriya]| and abide resolving upon the intention to live.”

Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi. Atha kho bhagavato so ābādho paṭippassambhi.

Then the Blessed One, having subdued that illness by means of energy and having resolved upon the intention to live, continued dwelling thus. And then that illness of the Blessed One subsided.

Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ na paṭibhanti bhagavato gelaññena. Api ca me, bhante, ahosi kācideva assāsamattā: ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.

Soon after the Blessed One had recovered from that illness, he came out from his dwelling and sat down on the prepared seat in the shade behind the dwelling. Then the venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: “It is splendid, venerable sir, that the Blessed One is at ease; splendid that the Blessed One is bearing up. But, venerable sir, when the Blessed One was ill, I felt as if my body were intoxicated, the directions seemed unclear, and the teachings did not come to mind. Nevertheless, I had this much consolation: that the Blessed One would not attain final Nibbāna without having made some pronouncement concerning the Saṅgha of bhikkhus.”

“Kiṁ panānanda, bhikkhusaṅgho mayi paccāsīsati? Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā. Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi. Yassa nūna, ānanda, evamassa: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya. Tathāgatassa kho, ānanda, na evaṁ hoti: ‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā. Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.

“What does the Saṅgha of bhikkhus now expect from me, Ānanda? The Dhamma has been taught by me without any gap and without holding anything back. The Tathāgata holds no |teacher’s closed fist::a metaphor for a teacher withholding any secret knowledge or teachings [ācariyamuṭṭhi]| with regard to the Dhamma. Whoever, Ānanda, should think: ‘I shall lead the Saṅgha of bhikkhus,’ or ‘The Saṅgha of bhikkhus is under my direction,’ that person might well make some pronouncement concerning the Saṅgha of bhikkhus. But, Ānanda, the Tathāgata does not think: ‘I shall lead the Saṅgha of bhikkhus,’ or ‘The Saṅgha of bhikkhus is under my direction.’ So why should the Tathāgata make any pronouncement concerning the Saṅgha of bhikkhus?

Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto. Āsītiko me vayo vattati. Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti; evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.

Now, Ānanda, I am aged, grown old, elderly, advanced in years, having come to the last stage of life. I have reached eighty years of age. Just as, Ānanda, a decrepit old cart is kept going by being tied with straps, even so, Ānanda, the body of the Tathāgata is, one might say, kept going by being tied with straps. Whenever, Ānanda, the Tathāgata, through non-attention to all signs and with the cessation of certain feelings, enters and dwells in the signless |collectedness of mind::stability of mind, mental composure [cetosamādhi]|, then, Ānanda, at that time the body of the Tathāgata is more at ease.

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā. Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo? Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.

Therefore, Ānanda, dwell with yourselves as your own |island::dwelling established in one’s own inner practice of the four establishments of mindfulness rather than external reliance [dīpa]|, with yourselves as your own refuge, with no other refuge; dwell with the Dhamma as your island, with the Dhamma as your refuge, with no other refuge. And how, Ānanda, does a bhikkhu dwell as an island unto himself, with himself as his refuge, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge? Here, Ānanda, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; he dwells observing felt experience in and of itself... the mind in and of itself... the mental qualities in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world. This is how, Ānanda, a bhikkhu dwells as an island unto himself, with himself as his refuge, with no other refuge, with the Dhamma as his island, with the Dhamma as his refuge, with no other refuge.

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.

Whoever, Ānanda, now or after I have passed, dwells as an island unto themselves, with themselves as their own refuge, with no other refuge; with the Dhamma as their island, with the Dhamma as their refuge, with no other refuge—those bhikkhus of mine, Ānanda, will be the foremost of those who are keen on the training.”

Dutiyabhāṇavāro.

The second recitation section.

13. An Obvious Hint

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “gaṇhāhi, ānanda, nisīdanaṁ, yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divā vihārāyā”ti.

Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Vesāli for alms. After going for alms in Vesāli and returning from his alms round after his meal, he addressed the venerable Ānanda: “Take your sitting mat, Ānanda. We shall go to the Cāpāla Shrine for the day’s abiding.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One, and taking his sitting mat, followed close behind the Blessed One.

Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then the Blessed One approached the Cāpāla Shrine. Having approached, he sat down on the prepared seat. The venerable Ānanda also paid homage to the Blessed One and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.

Seated to one side, the Blessed One said to the venerable Ānanda: “Vesāli is pleasing, Ānanda, Udena Shrine is pleasing, Gotamaka Shrine is pleasing, Sattamba Shrine is pleasing, Bahuputta Shrine is pleasing, Sārandada Shrine is pleasing, and Cāpāla Shrine is pleasing.

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.

Ānanda, whoever has cultivated and frequently practiced the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]| them, could, if they so wished, live for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]| or the remainder of an aeon. The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.”

Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.

Even so, while the Blessed One was giving such a clear sign and such an evident indication, the venerable Ānanda was unable to comprehend it and did not beg the Blessed One, saying, “Venerable sir, may the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans,” to such extent was his mind |overwhelmed::possessed, taken over [pariyuṭṭhita]| by |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|.

Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ 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.

For a second time... And for a third time, the Blessed One addressed the venerable Ānanda: “Vesāli is pleasing, Ānanda, Udena Shrine is pleasing, Gotamaka Shrine is pleasing, Sattamba Shrine is pleasing, Bahuputta Shrine is pleasing, Sārandada Shrine is pleasing, and Cāpāla Shrine is pleasing. Ānanda, whoever has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them, could, if they so wished, live for an aeon or the remainder of an aeon. The Tathāgata, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yassadāni kālaṁ maññasī”ti.

Then the Blessed One addressed the venerable Ānanda: “Go now, Ānanda, and do whatever you think it is time for.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. He rose from his seat, and after paying homage to the Blessed One, keeping him on his right, sat down at the foot of a nearby tree.

14. The Appeal of Māra

Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:

Then, not long after the venerable Ānanda had departed, Māra the Evil One approached the Blessed One. Having approached, he stood to one side. Standing to one side, Māra the Evil One said to the Blessed One:

“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 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.

“Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna. Venerable sir, this statement was spoken by the Blessed One: ‘I shall not attain final Nibbāna, Evil One, until I have bhikkhu disciples who are distinguished in understanding, trained, confident, very learned, |who know the Dhamma by heart::lit. Dhamma bearer [dhammadhara]|, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’

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. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.

But now, venerable sir, the Blessed One’s bhikkhu disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna.

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘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.

Venerable sir, this statement was spoken by the Blessed One: ‘I shall not attain final Nibbāna, Evil One, until I have bhikkhunī disciples who are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’

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. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.

But now, venerable sir, the Blessed One’s bhikkhunī disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna.

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘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.

Venerable sir, this statement was spoken by the Blessed One: ‘I shall not attain final Nibbāna, Evil One, until my lay male disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’

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. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.

But now, venerable sir, the Blessed One’s lay disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna.

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘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.

Venerable sir, this statement was spoken by the Blessed One: ‘I shall not attain final Nibbāna, Evil One, until my female lay disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’

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. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.

But now, venerable sir, the Blessed One’s female lay disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna.

Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.

Venerable sir, this statement was spoken by the Blessed One: ‘I shall not attain final Nibbāna, Evil One, until this |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| has been successful, broadly circulated, having many people, widely spread, until it is well proclaimed among gods and humans.’

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.

But now, venerable sir, the Blessed One’s spiritual life has been successful, broadly circulated, having many people, widely spread, and is well proclaimed among gods and humans. Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna.”

Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.

When this was said, the Blessed One said to Māra the Evil One: “Be at ease, Evil One. It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now, the Tathāgata will attain final Nibbāna.”

15. Surrendering the Life Force

Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

Then the Blessed One, mindful and clearly aware, relinquished the |life force::intention to exist [āyusaṅkhāra]| at the Cāpāla Shrine. When the Blessed One had relinquished the life force, there was a |great earthquake::monumental cosmic and seismic tremor marking key spiritual events in the cosmos [mahābhūmicāla]|, terrifying and hair-raising, and thunder cracked the sky. Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan”ti.

“Weighing the incomparable and existence,
the sage relinquished the formation of continued existence;
with inner joy, |collected::composed, settled [samāhita]|,
he shattered continued self-existence like a coat of armor.”

16. The Causes of Earthquakes

Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo; sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu. Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?

Then it occurred to the venerable Ānanda: “How incredible, how amazing! That was a great earthquake! That was a very great earthquake, terrifying and hair-raising, and thunder cracked the sky! What is the cause, what is the reason for a great earthquake to appear?”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Mahā vatāyaṁ, bhante, bhūmicālo; sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu. Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?

Then the venerable Ānanda approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, the venerable Ānanda said to the Blessed One: “How incredible, venerable sir, how amazing! That was a great earthquake, venerable sir! That was a very great earthquake, venerable sir, terrifying and hair-raising, and thunder cracked the sky! What, venerable sir, is the cause, what is the reason for a great earthquake to appear?”

“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya. Katame aṭṭha?

“Ānanda, there are these eight causes and eight reasons for a great earthquake to appear. What eight?

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. Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

This great earth, Ānanda, is established on water, the water is established on air, and the air stands in space. There comes a time, Ānanda, when great winds blow. When great winds blow, they stir the water. When the water is stirred, it stirs the earth. This is the first cause and first reason for a great earthquake to appear.

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. Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.

Furthermore, Ānanda, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. A limited perception of earth has been developed by him, and an immeasurable perception of water. He makes this earth shake, quake, rock, and tremble. This is the second cause and second reason for a great earthquake to appear.

Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.

Furthermore, Ānanda, when the |Bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, having passed away from the host of the Tusita gods, mindful and clearly aware, enters his mother’s womb, then this earth shakes, quakes, rocks, and trembles. This is the third cause and third reason for a great earthquake to appear.

Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.

Furthermore, Ānanda, when the Bodhisatta, mindful and clearly aware, comes forth from his mother’s womb, then this earth shakes, quakes, rocks, and trembles. This is the fourth cause and fourth reason for a great earthquake to appear.

Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.

Furthermore, Ānanda, when the Tathāgata fully awakens to the unsurpassed perfect awakening, then this earth shakes, quakes, rocks, and trembles. This is the fifth cause and fifth reason for a great earthquake to appear.

Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.

Furthermore, Ānanda, when the Tathāgata sets in motion the unsurpassed Wheel of Dhamma, then this earth shakes, quakes, rocks, and trembles. This is the sixth cause and sixth reason for a great earthquake to appear.

Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.

Furthermore, Ānanda, when the Tathāgata, mindful and clearly aware, relinquishes the life force, then this earth shakes, quakes, rocks, and trembles. This is the seventh cause and seventh reason for a great earthquake to appear.

Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati. Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.

Furthermore, Ānanda, when the Tathāgata attains final Nibbāna in the Nibbāna element without residue, then this earth shakes, quakes, rocks, and trembles. This is the eighth cause and eighth reason for a great earthquake to appear.

Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.

These, Ānanda, are the eight causes and eight reasons for a great earthquake to appear.

17. Eight Assemblies

Aṭṭha kho imā, ānanda, parisā. Katamā aṭṭha? Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.

There are, Ānanda, these eight assemblies. What eight? An assembly of aristocrats, an assembly of brahmins, an assembly of householders, an assembly of ascetics, an assembly of the gods of the Four Great Kings, an assembly of the gods of the Thirty-Three, an assembly of Māras, and an assembly of Brahmās.

Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?

I recall, Ānanda, having approached many hundreds of assemblies of aristocrats. There I have previously sat with them, conversed with them, and engaged in discussion with them. And my appearance became just like theirs, and my voice became just like theirs. I instruct, encourage, inspire, and gladden them with a talk on the Dhamma. But while I am speaking they do not know: ‘Who is this that speaks? Is it a god or a human?’ And when I have instructed, encouraged, inspired, and gladdened them with a talk on the Dhamma, I vanish. But when I have vanished they do not know: ‘Who was this that vanished? Was it a god or a human?’

Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe… gahapatiparisaṁ … samaṇaparisaṁ … cātumahārājikaparisaṁ … tāvatiṁsaparisaṁ … māraparisaṁ … brahmaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi. Bhāsamānañca maṁ na jānanti: ‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti? Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi. Antarahitañca maṁ na jānanti: ‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?

I recall, Ānanda, having approached many hundreds of assemblies of brahmins... householders... ascetics... the gods of the Four Great Kings... the gods of the Thirty-Three... Māras... Brahmās. There too I have previously sat with them, conversed with them, and engaged in discussion with them. And my appearance became just like theirs, and my voice became just like theirs. I instruct, encourage, inspire, and gladden them with a talk on the Dhamma. But while I am speaking they do not know: ‘Who is this that speaks? Is it a god or a human?’ And when I have instructed, encouraged, inspired, and gladdened them with a talk on the Dhamma, I vanish. But when I have vanished they do not know: ‘Who was this that vanished? Was it a god or a human?’

Imā kho, ānanda, aṭṭha parisā.

These, Ānanda, are the eight assemblies.

18. The Eight Bases of Transcendence

Aṭṭha kho imāni, ānanda, abhibhāyatanāni. Katamāni aṭṭha?

Ānanda, there are these eight |bases of transcendence::the eight meditative bases of overcoming internal and external perception of forms and colors [abhibhāyatanāni]|. What eight?

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ paṭhamaṁ abhibhāyatanaṁ.

Perceiving form internally, one sees forms externally, limited, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the first base of transcendence.

Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ dutiyaṁ abhibhāyatanaṁ.

Perceiving form internally, one sees forms externally, measureless, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the second base of transcendence.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ tatiyaṁ abhibhāyatanaṁ.

Not perceiving form internally, one sees forms externally, limited, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the third base of transcendence.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ catutthaṁ abhibhāyatanaṁ.

Not perceiving form internally, one sees forms externally, measureless, fair or ugly. Having transcended them, one perceives thus: ‘I know, I see.’ This is the fourth base of transcendence.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ pañcamaṁ abhibhāyatanaṁ.

Not perceiving form internally, one sees forms externally that are blue, blue in color, with a blue appearance, with a blue glow. Just like a |flax flower::delicate, five-petaled blossoms known for their vibrant blue hue [umāpuppha]| that is blue, blue in color, with a blue appearance, with a blue glow; or just like cloth from Benares smoothed on both sides that is blue, blue in color, with a blue appearance, with a blue glow. Even so, not perceiving form internally, one sees forms externally that are blue, blue in color, with a blue appearance, with a blue glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the fifth base of transcendence.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.

Not perceiving form internally, one sees forms externally that are yellow, yellow in color, with a yellow appearance, with a yellow glow. Just like a |kanak champa flower::yellow flower of kanak champa trees [kaṇikārapuppha]| that is yellow, yellow in color, with a yellow appearance, with a yellow glow; or just like cloth from Benares smoothed on both sides that is yellow, yellow in color, with a yellow appearance, with a yellow glow. Even so, not perceiving form internally, one sees forms externally that are yellow, yellow in color, with a yellow appearance, with a yellow glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the sixth base of transcendence.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ sattamaṁ abhibhāyatanaṁ.

Not perceiving form internally, one sees forms externally that are red, red in color, with a red appearance, with a red glow. Just like a |hibiscus flower::noon flower; red flower of Pentapetes phoenicea [bandhujīvakapuppha]| that is red, red in color, with a red appearance, with a red glow; or just like cloth from Benares smoothed on both sides that is red, red in color, with a red appearance, with a red glow. Even so, not perceiving form internally, one sees forms externally that are red, red in color, with a red appearance, with a red glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the seventh base of transcendence.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ. Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti. Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.

Not perceiving form internally, one sees forms externally that are white, white in color, with a white appearance, with a white glow. Just like the |morning star::planet Venus [osadhitārakā]| that is white, white in color, with a white appearance, with a white glow; or just like cloth from Benares smoothed on both sides that is white, white in color, with a white appearance, with a white glow. Even so, not perceiving form internally, one sees forms externally that are white, white in color, with a white appearance, with a white glow. Having transcended them, one perceives thus: ‘I know, I see.’ This is the eighth base of transcendence.

Imāni kho, ānanda, aṭṭha abhibhāyatanāni.

These, Ānanda, are the eight bases of transcendence.

19. The Eight Liberations

Aṭṭha kho ime, ānanda, vimokkhā. Katame aṭṭha?

There are, Ānanda, these eight liberations. What eight?

Rūpī rūpāni passati, ayaṁ paṭhamo vimokkho.

1.) Possessed of form, one sees forms; this is the first liberation.

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, ayaṁ dutiyo vimokkho.

2.) Not perceiving form internally, one sees forms externally; this is the second liberation.

Subhanteva adhimutto hoti, ayaṁ tatiyo vimokkho.

3.) One is resolved only upon the beautiful; this is the third liberation.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, ayaṁ catuttho vimokkho.

4.) With the complete surpassing of |perceptions of form::recognition of matter, concept of materiality [rūpasaññā]|, with the passing away of |perception of sensory impact::recognition of sense impression, aversion; lit. striking against perception [paṭighasaññā]|, and non-attention to |perception of diversity::recognition of diversity, perception of multiplicity [nānattasaññā]|, aware that ‘space is boundless,’ one enters and dwells in the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|; this is the fourth liberation.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, ayaṁ pañcamo vimokkho.

5.) With the complete surpassing of the base of boundless space, aware that ‘consciousness is boundless,’ one enters and dwells in the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|; this is the fifth liberation.

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, ayaṁ chaṭṭho vimokkho.

6.) With the complete surpassing of the base of boundless consciousness, aware that ‘there is nothing,’ one enters and dwells in the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|; this is the sixth liberation.

Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, ayaṁ sattamo vimokkho.

7.) With the complete surpassing of the base of nothingness, one enters and dwells in the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|; this is the seventh liberation.

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ aṭṭhamo vimokkho.

8.) With the complete surpassing of the base of neither perception nor non-perception, one enters and dwells in the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|; this is the eighth liberation.

Ime kho, ānanda, aṭṭha vimokkhā.

These, Ānanda, are the eight liberations.

Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, ānanda, 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’ti. Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:

“Once, Ānanda, I was dwelling at |Uruvelā::name of a town in Magadha, lit. broad banks [uruvelā]| on the bank of the Nerañjarā river, at the Goatherd’s Banyan Tree, soon after I was fully awakened. Then, Ānanda, Māra the Evil One approached me. Having approached, he stood to one side. Standing to one side, Ānanda, Māra the Evil One said to me: ‘Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna.’ When this was said, Ānanda, I said to Māra the Evil One:

‘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. 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. 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. 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.

‘I shall not attain final Nibbāna, Evil One, until I have bhikkhu disciples who are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. I shall not attain final Nibbāna, Evil One, until I have bhikkhunī disciples who are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. I shall not attain final Nibbāna, Evil One, until I have male lay disciples who are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. I shall not attain final Nibbāna, Evil One, until I have female lay disciples who are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.

Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.

I shall not attain final Nibbāna, Evil One, until this spiritual life of mine has been successful, broadly circulated, having many people, widely spread, until it is well proclaimed among gods and humans.’

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.

Just now, Ānanda, today at the Cāpāla Shrine, Māra the Evil One approached me. Having approached, he stood to one side. Standing to one side, Ānanda, Māra the Evil One said to me: ‘Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna. Venerable sir, this statement was spoken by the Blessed One: “I shall not attain final Nibbāna, Evil One, until I have bhikkhu disciples... until I have bhikkhunī disciples... until I have lay disciples... until I have female lay disciples... until this spiritual life of mine has been successful, broadly circulated, having many people, widely spread, until it is well proclaimed among gods and humans.” But now, venerable sir, the Blessed One’s spiritual life has been successful, broadly circulated, having many people, widely spread, until it is well proclaimed among gods and humans. Let the Blessed One now attain final Nibbāna, venerable sir! Let the Accomplished One now attain final Nibbāna! Now is the time for the Blessed One’s final Nibbāna.’

Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ: ‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti. Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.

When this was said, Ānanda, I said to Māra the Evil One: ‘Be at ease, Evil One. It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now, the Tathāgata will attain final Nibbāna.’ And just now, Ānanda, today at the Cāpāla Shrine, the Tathāgata, mindful and clearly aware, relinquished the life force.”

20. The Appeal of Ānanda

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

When this was said, the venerable Ānanda said to the Blessed One: “Venerable sir, may the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

“Alaṁ dāni, ānanda. Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.

“Enough now, Ānanda. Do not beg the Tathāgata. Now is not the time, Ānanda, to beg the Tathāgata.”

Dutiyampi kho āyasmā ānando …pe… tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca: “tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.

For a second time... For a third time, the venerable Ānanda said to the Blessed One: “Venerable sir, may the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti?

“Do you have faith, Ānanda, in the Tathāgata’s awakening?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?

“Then why do you press the Tathāgata up to the third time?”

“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ: ‘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.

“I have heard this, venerable sir, in the presence of the Blessed One, and learned it in his presence: ‘Ānanda, whoever has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them, could, if they so wished, live for an aeon or the remainder of an aeon. The Tathāgata, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.’”

“Saddahasi tvaṁ, ānandā”ti?

“Do you have faith, Ānanda?”

“Evaṁ, bhante”.

“Yes, venerable sir.”

“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. Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.

“Therefore, Ānanda, this misdeed is yours alone, this mistake is yours alone. For even though the Tathāgata was giving such a clear sign and such an evident indication, you were unable to comprehend it and did not beg the Blessed One, saying, ‘Venerable sir, may the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’ If you had begged the Tathāgata, Ānanda, the Tathāgata would have refused you twice, but would have consented on the third time. Therefore, Ānanda, this misdeed is yours alone, this mistake is yours alone.

Ekamidāhaṁ, ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: ‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato. 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.

Once, Ānanda, I was dwelling at Rājagaha, on Vulture Peak. There too, Ānanda, I addressed you: ‘Rājagaha is pleasing, Ānanda, Vulture Peak is pleasing. Ānanda, whoever has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them, could, if they so wished, live for an aeon or the remainder of an aeon. The Tathāgata, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.’ Even so, Ānanda, while the Tathāgata was giving such a clear sign and such an evident indication, you were unable to comprehend it and did not beg the Blessed One, saying, ‘Venerable sir, may the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’ If you had begged the Tathāgata, Ānanda, the Tathāgata would have refused you twice, but would have consented on the third time. Therefore, Ānanda, this misdeed is yours alone, this mistake is yours alone.

Ekamidāhaṁ, ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe …pe… tattheva rājagahe viharāmi corapapāte … tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṁ … tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṁ … tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre … tattheva rājagahe viharāmi tapodārāme … tattheva rājagahe viharāmi veḷuvane kalandakanivāpe … tattheva rājagahe viharāmi jīvakambavane … tattheva rājagahe viharāmi maddakucchismiṁ migadāye.

Once, Ānanda, I was dwelling right there at Rājagaha, at the Gotama Banyan Tree... at Robbers’ Cliff... in the Sattapaṇṇi Cave on the slope of Vebhāra... at the Black Rock on the slope of Isigili... in the Cool Grove at the Snake’s Hood Grotto... at the Hot Springs Monastery... in the Bamboo Grove, the squirrels’ feeding ground... in Jīvaka’s mango grove... in the Maddakucchi deer park.

Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ: ‘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… 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.

There too, Ānanda, I addressed you: ‘Rājagaha is pleasing, Ānanda, Vulture Peak is pleasing, the Gotama Banyan Tree is pleasing, Robbers’ Cliff is pleasing, the Sattapaṇṇi Cave on the slope of Vebhāra is pleasing, the Black Rock on the slope of Isigili is pleasing, the Snake’s Hood Grotto in the Cool Grove is pleasing, the Hot Springs Monastery is pleasing, the Bamboo Grove at the squirrels’ feeding ground is pleasing, Jīvaka’s mango grove is pleasing, the Maddakucchi deer park is pleasing. Ānanda, whoever has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them... If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.’ Even so, Ānanda, while the Tathāgata was giving such a clear sign and such an evident indication, you were unable to comprehend it and did not beg the Blessed One, saying, ‘Venerable sir, may the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’ If you had begged the Tathāgata, Ānanda, the Tathāgata would have refused you twice, but would have consented on the third time. Therefore, Ānanda, this misdeed is yours alone, this mistake is yours alone.

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. Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi gotamake cetiye …pe… idheva vesāliyaṁ viharāmi sattambe cetiye … idheva vesāliyaṁ viharāmi bahuputte cetiye … idheva vesāliyaṁ viharāmi sārandade cetiye … idāneva kho tāhaṁ, ānanda, ajja cāpāle cetiye āmantesiṁ: ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ 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 bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.

Once, Ānanda, I was dwelling right here at Vesāli, at the Udena Shrine. There too, Ānanda, I addressed you: ‘Vesāli is pleasing, Ānanda, Udena Shrine is pleasing. Ānanda, whoever has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them, could, if they so wished, live for an aeon or the remainder of an aeon. The Tathāgata, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.’ Even so, Ānanda, while the Tathāgata was giving such a clear sign and such an evident indication, you were unable to comprehend it and did not beg the Blessed One, saying, ‘Venerable sir, may the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’ If you had begged the Tathāgata, Ānanda, the Tathāgata would have refused you twice, but would have consented on the third time. Therefore, Ānanda, this misdeed is yours alone, this mistake is yours alone. Once, Ānanda, I was dwelling right here at Vesāli, at the Gotamaka Shrine... at the Sattamba Shrine... at the Bahuputta Shrine... at the Sārandada Shrine... And just now, Ānanda, today at the Cāpāla Shrine I addressed you: ‘Vesāli is pleasing, Ānanda, Udena Shrine is pleasing, Gotamaka Shrine is pleasing, Sattamba Shrine is pleasing, Bahuputta Shrine is pleasing, Sārandada Shrine is pleasing, and Cāpāla Shrine is pleasing. Ānanda, whoever has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them, could, if they so wished, live for an aeon or the remainder of an aeon. The Tathāgata, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.’ Even so, Ānanda, while the Tathāgata was giving such a clear sign and such an evident indication, you were unable to comprehend it and did not beg the Blessed One, saying, ‘May the Blessed One remain for an aeon! May the Accomplished One remain for an aeon! That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’

Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya. Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.

If you had begged the Tathāgata, Ānanda, the Tathāgata would have refused you twice, but would have consented on the third time. Therefore, Ānanda, this misdeed is yours alone, this mistake is yours alone.

Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo. Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’. Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā: ‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti. Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṁ ṭhānaṁ vijjati.

Have I not already explained this, Ānanda: ‘That we must be parted, separated, and severed from all who are dear and agreeable to us’? How could it possibly be, Ānanda, that what is born, become, conditioned, and of a nature to decay, should not decay? That is not possible. And that life force which has been discarded, given up, released, abandoned, relinquished, and given over by the Tathāgata—a categorical statement has been spoken: ‘It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now, the Tathāgata will attain final Nibbāna.’ It is not possible that the Tathāgata would take that back again for the sake of life.

Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.

Come, Ānanda, let us go to the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, to the hall with the peaked roof.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.

Then the Blessed One, together with the venerable Ānanda, approached the Great Forest, the hall with the peaked roof. Having approached, he addressed the venerable Ānanda: “Go, Ānanda, gather all the bhikkhus who dwell in dependence on Vesāli in the assembly hall.”

“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: “sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. He gathered all the bhikkhus who dwell in dependence on Vesāli in the assembly hall, then approached the Blessed One. Having approached, he paid homage to the Blessed One and stood to one side. Standing to one side, the venerable Ānanda said to the Blessed One: “The Saṅgha of bhikkhus has assembled, venerable sir. Now, venerable sir, may the Blessed One come at his own convenience.”

Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi:

Then the Blessed One approached the assembly hall. Having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the bhikkhus:

“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. 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. Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.

“Therefore, |bhikkhus,::::| those things that have been taught by me from |direct knowledge::experiential understanding [abhiññā]|, having well learned them, you should cultivate, develop, and make much of them, so that this spiritual life may last long and endure for a long time. That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans. And what, |bhikkhus,::::| are those things that have been taught by me from direct knowledge, which, having well learned them, you should cultivate, develop, and make much of them, so that this spiritual life may last long and endure for a long time? Namely: the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as the direct path of practice. [Read more in MN 10 - Satipaṭṭhānasutta - Establishments of Mindfulness](/mn10) [cattāro + satipaṭṭhānā]|, the |four right efforts::The four right efforts prevent the arising and lead to giving up of unarisen harmful and unwholesome qualities, and lead to the arising, stability, retention, growth, and full development of wholesome qualities. [Read more in AN 4.13 - Padhāna sutta - Striving](/an4.13) [cattāro + sammappadhānā]|, the |four bases of psychic powers::four bases of spiritual powers, roads to supernormal abilities. [Read more in SN 51.20 - Vibhaṅga sutta - Analysis of the Four Bases of Psychic Powers](/sn51.20) [cattāro + iddhipādā]|, the |five faculties::mental faculties of faith, energy, mindfulness, collectedness, and wisdom. [Read SN 48.10 - Vibhaṅga sutta - Analysis of Five Faculties](/sn48.10) [pañcindriyā]|, the |five powers::unshakable mental strengths of faith, energy, mindfulness, collectedness, and wisdom; they mirror the five faculties but are firm and stable in the face of opposition. [pañcabalā]|, the |seven factors of awakening::the seven factors of enlightenment, namely mindfulness, investigation of dhammas, energy, joy, collectedness, tranquility, and equanimity. [SN 46.23 - Ṭhāniya Sutta - Serving As A Basis](/sn46.23) [satta + bojjhaṅgā]|, and the |noble eightfold path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness. [Read SN 45.8 - Vibhaṅga sutta - Analysis](/sn45.8) [ariya + aṭṭhaṅgika + magga]|.

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.

These, |bhikkhus,::::| are the things that have been taught by me from direct knowledge, which, having well learned them, you should cultivate, develop, and make much of them, so that this spiritual life may last long and endure for a long time. That would be for the welfare and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”

Atha kho bhagavā bhikkhū āmantesi:

Then the Blessed One addressed the bhikkhus:

“handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā, appamādena sampādetha. Naciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.

“Come now|, bhikkhus,::::| I say to you all: ‘|Conditioned phenomena::fabrications, concoctions, intentional constructs, karmic activity [saṅkhārā]| are |subject to disintegration::naturally disappearing [vayadhamma]|; press on with diligence.’ It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now, the Tathāgata will attain final Nibbāna.”

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:

“Paripakko vayo mayhaṁ,
parittaṁ mama jīvitaṁ;
Pahāya vo gamissāmi,
kataṁ me saraṇamattano.

“My years have ripened,
little of my life remains;
leaving you, I will depart,
having made a |refuge::shelter, protection [saraṇa]| for myself.

Appamattā satīmanto,
susīlā hotha bhikkhavo;
Susamāhitasaṅkappā,
sacittamanurakkhatha.

Be diligent and mindful,
be of good virtue, bhikkhus;
with well composed thoughts,
guard your own minds.

Yo imasmiṁ dhammavinaye,
appamatto vihassati;
Pahāya jātisaṁsāraṁ,
dukkhassantaṁ karissatī”ti.

Whoever in this Dhamma and |Vinaya::code of monastic discipline rules, training [vinaya]|
shall dwell diligent,
abandoning |birth and wandering on::cycle of rebirth, endless birth [jātisaṁsāra]|,
will make an end of suffering.”

Tatiyo bhāṇavāro.

The third recitation section.

21. The Elephant Look

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi: “idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati. Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti.

Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Vesāli for alms. After walking for alms in Vesāli, after the meal, on returning from his alms round, he looked back at Vesāli with the elephant look and addressed the venerable Ānanda: “Ānanda, this will be the Tathāgata’s last sight of Vesāli. Come, Ānanda, let us go to |village of Bhaṇḍa::name of a village; lit. village of goods [bhaṇḍagāma]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One.

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhaṇḍagāmo tadavasari. Tatra sudaṁ bhagavā bhaṇḍagāme viharati. Tatra kho bhagavā bhikkhū āmantesi:

Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Bhaṇḍagāma. There the Blessed One dwelled at the village of Bhaṇḍa. There the Blessed One addressed the bhikkhus:

“catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ?

“|Bhikkhus,::::| it is because of not understanding and not penetrating four principles that both you and I have wandered and transmigrated for such a very long time. What four?

Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

1.) |Bhikkhus,::::| it is because of not understanding and not penetrating noble virtue that both you and I have wandered and transmigrated for such a very long time.

Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

2.) |Bhikkhus,::::| it is because of not understanding and not penetrating noble collectedness that both you and I have wandered and transmigrated for such a very long time.

Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

3.) |Bhikkhus,::::| it is because of not understanding and not penetrating noble wisdom that both you and I have wandered and transmigrated for such a very long time.

Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

4.) |Bhikkhus,::::| it is because of not understanding and not penetrating noble liberation that both you and I have wandered and transmigrated for such a very long time.

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.

But now, |bhikkhus,::::| noble virtue has been understood and penetrated, noble collectedness has been understood and penetrated, noble wisdom has been understood and penetrated, noble liberation has been understood and penetrated. Craving for existence has been cut off; the conduit to existence is exhausted; now there is no more |renewed existence::reappearance, rebirth, future life [punabbhava]|.”

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

The Blessed One said this. Having spoken thus, the Accomplished One, the Teacher, further said this:

“Sīlaṁ samādhi paññā ca,
vimutti ca anuttarā;
Anubuddhā ime dhammā,
gotamena yasassinā.

“Virtue, collectedness, wisdom,
and unsurpassed liberation—
these principles have been understood
by Gotama, the illustrious one.

Iti buddho abhiññāya,
dhammamakkhāsi bhikkhunaṁ;
Dukkhassantakaro satthā,
cakkhumā parinibbuto”ti.

Thus the Buddha, having directly known,
taught the Dhamma to the bhikkhus;
the Teacher, who makes an end of suffering,
the one with vision, is fully quenched.”

Tatrāpi sudaṁ bhagavā bhaṇḍagāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while dwelling at the village of Bhaṇḍa, too, the Blessed One often gave this Dhamma talk to the bhikkhus:

“Such is virtue, such is collectedness, such is wisdom. Collectedness |imbued with virtue::lit. developed all around by conduct [sīlaparibhāvita]| is of great fruit and great benefit. Wisdom |imbued with collectedness::lit. developed all around by collectedness [samādhiparibhāvita]| is of great fruit and great benefit. The mind |imbued with wisdom::lit. developed all around by wisdom [paññaparibhāvita]| is completely freed from the taints—namely, the taint of sensual desire, the taint of becoming, and the taint of ignorance.”

22. The Four Great References

Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena hatthigāmo,

Then, having dwelt at the village of Bhaṇḍa as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to the |village of Hatthi::name of a village; lit. elephant village [hatthigāma]|.”

yena ambagāmo,

“Let us go to the |village of Amba::name of a village; lit. mango village [ambagāma]|.”

yena jambugāmo,

“Let us go to the |village of Jambu::name of a village; lit. black plum village [jambugāma]|.”

yena bhoganagaraṁ tenupasaṅkamissāmā”ti.

“Let us go to the |market town of Bhoga::name of a town; lit. town of wealth [bhoganagara]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari. Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Bhoganagara. There the Blessed One dwelled at Bhoganagara at the Ānanda Shrine.

Tatra kho bhagavā bhikkhū āmantesi: “cattārome, bhikkhave, mahāpadese desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

There the Blessed One addressed the bhikkhus: “|Bhikkhus,::::| I will teach you these |four great references::the hermeneutical standards for testing the authenticity of a teaching against the Suttas and the Vinaya [cattāro mahāpadese]|. Listen to this and pay close attention; I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:

“Idha, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; imassa ca bhikkhuno duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; imassa ca bhikkhuno suggahitan’ti. Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.

“Here|, bhikkhus,::::| a bhikkhu might say: ‘Friends, I have heard this directly from the Blessed One, learned this in his presence: this is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ |Bhikkhus,::::| that bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, those words and phrases should be carefully learned, examined in the Suttas, and compared with the Vinaya. If, when they are examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, you should come to the conclusion: ‘Certainly this is not the word of that Blessed One; this bhikkhu has misunderstood it.’ And so, |bhikkhus,::::| you should discard it. If, when they are examined in the Suttas and compared with the Vinaya, they align with the Suttas and appear in the Vinaya, you should come to the conclusion: ‘Certainly this is the word of that Blessed One; this bhikkhu has understood it correctly.’ |Bhikkhus,::::| you should remember this first great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘amukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ, ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; tassa ca saṅghassa duggahitan’ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; tassa ca saṅghassa suggahitan’ti. Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.

Here again|, bhikkhus,::::| a bhikkhu might say: ‘In such and such a dwelling there lives a Saṅgha with elders and leaders. I have heard this directly from that Saṅgha, learned it in its presence: this is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ |Bhikkhus,::::| that bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, those words and phrases should be carefully learned, examined in the Suttas, and compared with the Vinaya. If, when they are examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, you should come to the conclusion: ‘Certainly this is not the word of that Blessed One; that Saṅgha has misunderstood it.’ And so, |bhikkhus,::::| you should discard it. If, when they are examined in the Suttas and compared with the Vinaya, they align with the Suttas and appear in the Vinaya, you should come to the conclusion: ‘Certainly this is the word of that Blessed One; that Saṅgha has understood it correctly.’ |Bhikkhus,::::| you should remember this second great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ … pe… na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; tesañca therānaṁ duggahitan’ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ce sutte osāriyamānāni …pe… vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; tesañca therānaṁ suggahitan’ti. Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.

Here again|, bhikkhus,::::| a bhikkhu might say: ‘In such and such a dwelling there live many elder bhikkhus who are very learned, heirs to the scriptures, who know the Dhamma by heart, experts in Vinaya, and keepers of the summaries. I have heard this directly from those elders, learned it in their presence: this is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ |Bhikkhus,::::| that bhikkhu’s statement should neither be approved nor rejected. ... If they do not align with the Suttas or appear in the Vinaya, you should come to the conclusion: ‘Certainly this is not the word of that Blessed One; those elders have misunderstood it.’ And so, |bhikkhus,::::| you should discard it. If ... they align with the Suttas and appear in the Vinaya, you should come to the conclusion: ‘Certainly this is the word of that Blessed One; those elders have understood it correctly.’ |Bhikkhus,::::| you should remember this third great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ; tassa ca therassa duggahitan’ti. Itihetaṁ, bhikkhave, chaḍḍeyyātha. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ; tassa ca therassa suggahitan’ti. Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.

Here again|, bhikkhus,::::| a bhikkhu might say: ‘In such and such a dwelling there lives a single elder bhikkhu who is very learned, an heir to the scriptures, who knows the Dhamma by heart, an expert in Vinaya, and a keeper of the summaries. I have heard this directly from that elder, learned it in his presence: this is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ |Bhikkhus,::::| that bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, those words and phrases should be carefully learned, examined in the Suttas, and compared with the Vinaya. If, when they are examined in the Suttas and compared with the Vinaya, they do not align with the Suttas or appear in the Vinaya, you should come to the conclusion: ‘Certainly this is not the word of that Blessed One; that elder has misunderstood it.’ And so, |bhikkhus,::::| you should discard it. If, when they are examined in the Suttas and compared with the Vinaya, they align with the Suttas and appear in the Vinaya, you should come to the conclusion: ‘Certainly this is the word of that Blessed One; that elder has understood it correctly.’ |Bhikkhus,::::| you should remember this fourth great reference.

Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.

These|, bhikkhus,::::| are the four great references that you should remember.”

Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:

And while dwelling at the market town of Bhoga at the Ānanda Shrine, too, the Blessed One often gave this Dhamma talk to the bhikkhus:

23. The Account of Cunda the Smith

Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.

Then, having dwelt at Bhoganagara as long as he wished, the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Pāvā::name of a city of the Mallas [pāvā]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari. Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, arrived at Pāvā. There the Blessed One dwelled at Pāvā in the mango grove of Cunda the smith.

Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Cunda the smith heard: “The Blessed One, it is said, has arrived at Pāvā and is dwelling at Pāvā in my mango grove.” Then Cunda the smith approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While Cunda the smith was seated to one side, the Blessed One gave him a talk on the Dhamma, instructing, encouraging, inspiring, and gladdening him. Then Cunda the smith, having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, said to the Blessed One: “Venerable sir, may the Blessed One together with the Saṅgha of bhikkhus accept tomorrow’s meal from me.” The Blessed One consented in silence.

Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Cunda the smith, having received the Blessed One’s consent, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, departed.

Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi: “kālo, bhante, niṭṭhitaṁ bhattan”ti.

Then, after the passage of that night, Cunda the smith had various kinds of excellent food prepared in his own residence, along with a considerable amount of |sūkaramaddava::tender pork, or, according to some, a mushroom or truffle dish; the food of the Blessed One’s last meal [sūkaramaddava]|, and announced the time to the Blessed One: “It is time, venerable sir, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa. Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti.

Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went to the residence of Cunda the smith together with the Saṅgha of bhikkhus. Having approached, he sat down on the prepared seat. Sitting there, the Blessed One addressed Cunda the smith: “Serve me, Cunda, with the sūkaramaddava that has been prepared; but serve the Saṅgha of bhikkhus with the other various kinds of excellent food that has been prepared.”

“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi. Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi.

“Yes, venerable sir,” Cunda the smith replied to the Blessed One, and he served the Blessed One with the sūkaramaddava that had been prepared, and he served the Saṅgha of bhikkhus with the other various kinds of excellent food that had been prepared.

Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi: “yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇāhi. Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti.

Then the Blessed One addressed Cunda the smith: “Cunda, bury whatever sūkaramaddava is left over in a pit. For I do not see anyone in the world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, who could properly digest it if they ate it, except for the Tathāgata.”

“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

“Yes, venerable sir,” Cunda the smith replied to the Blessed One. Having buried in a pit whatever leftover sūkaramaddava there was, he approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While Cunda the smith was seated to one side, the Blessed One instructed, encouraged, inspired, and gladdened him with a talk on the Dhamma, then rose from his seat and departed.

Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā. Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.

Then, after the Blessed One had eaten the meal of Cunda the smith, a severe illness arose in him—bloody dysentery—and intense, life-threatening pains assailed him. Yet the Blessed One, mindful and clearly aware, endured them untroubled. Then the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to |Kusinārā::name of a Mallan town; the place of the Buddha’s final Nibbāna [kusinārā]|.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One.

Cundassa bhattaṁ bhuñjitvā,
kammārassāti me sutaṁ;
Ābādhaṁ samphusī dhīro,
pabāḷhaṁ māraṇantikaṁ.

Having eaten the meal of Cunda the smith,
so I have heard;
the |steadfast one::wise, stable, firm [dhīra]| was touched by an illness,
severe and life-threatening.

Bhuttassa ca sūkaramaddavena,
Byādhippabāḷho udapādi satthuno;
Virecamāno bhagavā avoca,
“Gacchāmahaṁ kusināraṁ nagaran”ti.

After eating the sūkaramaddava,
a serious illness arose in the Teacher;
while still purging, the Blessed One said:
“I will go to the city of Kusinārā.”

24. Fetching Water

Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.

Then the Blessed One left the road and approached the foot of a certain tree. Having approached, he addressed the venerable Ānanda: “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired, Ānanda, and I will sit down.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Nisīdi bhagavā paññatte āsane.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One, and he folded the outer robe in four and spread it out. The Blessed One sat down on the prepared seat.

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.

Sitting there, the Blessed One addressed the venerable Ānanda: “Please, Ānanda, fetch me some water. I am thirsty, Ānanda, and I will drink.”

Evaṁ vutte, 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 sītī karissatī”ti.

When this was said, the venerable Ānanda said to the Blessed One: “Just now, venerable sir, about five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows stirred and murky. The Kakudhā river, venerable sir, is not far away, with clear, sweet, cool, and clean water, with beautiful banks, delightful. There the Blessed One can drink water and cool his limbs.”

Dutiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti. 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.

A second time the Blessed One addressed the venerable Ānanda: “Please, Ānanda, fetch me some water. I am thirsty, Ānanda, and I will drink.” A second time the venerable Ānanda said to the Blessed One: “Just now, venerable sir, about five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows stirred and murky. The Kakudhā river, venerable sir, is not far away, with clear, sweet, cool, and clean water, with beautiful banks, delightful. There the Blessed One can drink water and cool his limbs.”

Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.

A third time the Blessed One addressed the venerable Ānanda: “Please, Ānanda, fetch me some water. I am thirsty, Ānanda, and I will drink.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami. Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Taking his bowl, he went to that stream. Then that stream, which had been churned up by the wheels and was flowing shallow, stirred, and murky, flowed clear, bright, and undisturbed as the venerable Ānanda approached.

Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha. Pivatu bhagavā pānīyaṁ pivatu sugato pānīyan”ti. Atha kho bhagavā pānīyaṁ apāyi.

Then it occurred to the venerable Ānanda: “It is truly wonderful, it is truly marvelous! The great psychic power and great might of the Tathāgata! For this stream, which was flowing shallow, stirred, and murky, having been churned up by the wheels, flowed clear, bright, and undisturbed as I approached.” Taking water in his bowl, he approached the Blessed One. Having approached, he said to the Blessed One: “It is wonderful, venerable sir! It is marvelous, venerable sir, the great psychic power and great might of the Tathāgata! Just now, venerable sir, this stream, which was flowing shallow, stirred, and murky, having been churned up by the wheels, flowed clear, bright, and undisturbed as I approached. Let the Blessed One drink the water! Let the Accomplished One drink the water!” Then the Blessed One drank the water.

25. The Account of Pukkusa the Malla

Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti. Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pukkuso mallaputto bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti.

Now at that time Pukkusa the Malla, a disciple of |Āḷāra Kālāma::the Bodhisatta’s first meditation teacher [āḷāra kālāma]|, was traveling on the highway from Kusinārā to Pāvā. Pukkusa the Malla saw the Blessed One sitting at the foot of a certain tree. Having seen him, he approached the Blessed One. Having approached, he paid homage to the Blessed One and sat down to one side. Seated to one side, Pukkusa the Malla said to the Blessed One: “It is wonderful, venerable sir, it is marvelous! Those who have gone forth truly dwell in such peaceful abidings.

Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavoca: ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?

Once, venerable sir, Āḷāra Kālāma was traveling on the highway. He left the road and sat at the foot of a certain tree not far away for the day’s abiding. Then, venerable sir, about five hundred carts passed by, one after another, close by Āḷāra Kālāma. Then, venerable sir, a certain man coming along behind that caravan of carts approached Āḷāra Kālāma. Having approached, he said to Āḷāra Kālāma: ‘Venerable sir, did you see about five hundred carts passing by?’

‘Na kho ahaṁ, āvuso, addasan’ti.

‘I did not see them, friend.’

‘Kiṁ pana, bhante, saddaṁ assosī’ti?

‘But, venerable sir, did you hear a sound?’

‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.

‘I did not hear a sound, friend.’

‘Kiṁ pana, bhante, sutto ahosī’ti?

‘But, venerable sir, were you asleep?’

‘Na kho ahaṁ, āvuso, sutto ahosin’ti.

‘I was not asleep, friend.’

‘Kiṁ pana, bhante, saññī ahosī’ti?

‘But, venerable sir, were you percipient?’

‘Evamāvuso’ti.

‘Yes, friend.’

‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi; apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti?

‘So then, venerable sir, while percipient and awake you neither saw nor heard a sound as about five hundred carts passed by, one after another, close by you? Why, venerable sir, even your outer robe is covered with dust!’

‘Evamāvuso’ti.

‘Yes, friend.’

Atha kho, bhante, tassa purisassa etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti. Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī”ti.

Then, venerable sir, it occurred to that man: ‘It is truly wonderful, it is truly marvelous! Those who have gone forth truly dwell in such peaceful abidings—in that, while percipient and awake, he would neither see nor hear a sound as about five hundred carts passed by, one after another, close by him.’ And having declared his lofty confidence in Āḷāra Kālāma, he departed.”

“Taṁ kiṁ maññasi, pukkusa, katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā— yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya; yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti?

“What do you think, Pukkusa? Which is harder to do and harder to accomplish: that one who is percipient and awake should neither see nor hear a sound as about five hundred carts pass by, one after another, close by him; or that one who is percipient and awake should neither see nor hear a sound while the heavens are raining and roaring, lightning-streaks are flashing, and thunder is bursting?”

“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā. Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti.

“What, venerable sir, would five hundred carts amount to, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand carts, or a hundred thousand carts? This indeed is harder to do and harder to accomplish: that one who is percipient and awake should neither see nor hear a sound while the heavens are raining and roaring, lightning-streaks are flashing, and thunder is bursting.”

“Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre. Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā. Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.

“One time, Pukkusa, I was dwelling at Ātumā in a threshing shed. Now at that time the heavens were raining and roaring, lightning-streaks were flashing, and thunder was bursting, and not far from the threshing shed two farmers who were brothers were killed, as well as four oxen. Then, Pukkusa, a great crowd of people came out from Ātumā to the place where those two farmer brothers and four oxen had been killed.

Tena kho panāhaṁ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ: ‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?

Now at that time, Pukkusa, I had come out of the threshing shed and was walking back and forth in the open near the door of the threshing shed. Then, Pukkusa, a certain man from that great crowd approached me. Having approached, he paid homage to me and stood to one side. While he was standing to one side, I said to that man: ‘Why, friend, has this great crowd gathered?’

‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. Ettheso mahājanakāyo sannipatito. Tvaṁ pana, bhante, kva ahosī’ti?

‘Just now, venerable sir, the heavens were raining and roaring, lightning-streaks were flashing, and thunder was bursting, and two farmers who were brothers were killed, as well as four oxen. That is why this great crowd has gathered here. But, venerable sir, where were you?’

‘Idheva kho ahaṁ, āvuso, ahosin’ti.

‘I was right here, friend.’

‘Kiṁ pana, bhante, addasā’ti?

‘But, venerable sir, did you see?’

‘Na kho ahaṁ, āvuso, addasan’ti.

‘I did not see, friend.’

‘Kiṁ pana, bhante, saddaṁ assosī’ti?

‘But, venerable sir, did you hear a sound?’

‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.

‘I did not hear a sound, friend.’

‘Kiṁ pana, bhante, sutto ahosī’ti?

‘But, venerable sir, were you asleep?’

‘Na kho ahaṁ, āvuso, sutto ahosin’ti.

‘I was not asleep, friend.’

‘Kiṁ pana, bhante, saññī ahosī’ti?

‘But, venerable sir, were you percipient?’

‘Evamāvuso’ti.

‘Yes, friend.’

‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti?

‘So then, venerable sir, while percipient and awake you neither saw nor heard a sound while the heavens were raining and roaring, lightning-streaks were flashing, and thunder was bursting?’

‘Evamāvuso’ti.

‘Yes, friend.’

Atha kho, pukkusa, tassa purisassa etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti. Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti. Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti.

Then, Pukkusa, it occurred to that man: ‘It is truly wonderful, it is truly marvelous! Those who have gone forth truly dwell in such peaceful abidings—in that, while percipient and awake, he would neither see nor hear a sound while the heavens were raining and roaring, lightning-streaks were flashing, and thunder was bursting.’ And having declared his lofty confidence in me, he paid homage to me, and keeping me on his right, departed.”

Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca: “esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi. Abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When this was said, Pukkusa the Malla said to the Blessed One: “The confidence I had in Āḷāra Kālāma, venerable sir, I winnow away as in a great wind, or let it be carried away as by a swift-current river. Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—even so, venerable sir, the Dhamma has been explained by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone for refuge for life.”

Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi: “iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti.

Then Pukkusa the Malla addressed a certain man: “Come, my good man, fetch me a pair of polished gold-colored garments that are ready to wear.”

“Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari. Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi: “idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.

“Yes, venerable sir,” that man replied to Pukkusa the Malla, and he brought that pair of polished gold-colored garments that were ready to wear. Then Pukkusa the Malla offered that pair of polished gold-colored garments that were ready to wear to the Blessed One: “Venerable sir, this pair of polished gold-colored garments is ready to wear. May the Blessed One accept it from me out of compassion.”

“Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti.

“Well then, Pukkusa, dress me in one, and Ānanda in the other.”

“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.

“Yes, venerable sir,” Pukkusa the Malla replied to the Blessed One. He dressed the Blessed One in one, and the venerable Ānanda in the other.

Atha kho bhagavā pukkusaṁ mallaputtaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then the Blessed One instructed, encouraged, inspired, and gladdened Pukkusa the Malla with a talk on the Dhamma. Then Pukkusa the Malla, having been instructed, encouraged, inspired, and gladdened by the Blessed One’s talk on the Dhamma, rose from his seat, and after paying homage to the Blessed One, keeping him on his right, departed.

Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi. Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyati. Atha kho āyasmā ānando bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto. Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti.

Then, not long after Pukkusa the Malla had left, the venerable Ānanda placed that pair of polished gold-colored garments that were ready to wear against the Blessed One’s body. When placed against the Blessed One’s body, they appeared as if they had lost their luster. Then the venerable Ānanda said to the Blessed One: “It is wonderful, venerable sir, it is marvelous, how pure and bright the Tathāgata’s complexion is! When this pair of polished gold-colored garments that are ready to wear is placed against the Blessed One’s body, they appear as if they have lost their luster.”

“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto. Katamesu dvīsu? Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati. Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.

“So it is, Ānanda, so it is. On two occasions the Tathāgata’s body is exceedingly pure and his complexion exceedingly bright. On which two? On the night, Ānanda, when the Tathāgata awakens to unsurpassed, perfect awakening; and on the night when he attains final Nibbāna in the Nibbāna element with no residual clinging. On these two occasions, Ānanda, the Tathāgata’s body is exceedingly pure and his complexion exceedingly bright.

Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati. Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.

Today, Ānanda, in the last watch of the night, between the twin sāla trees in the sāla grove of the Mallas at Upavattana near Kusinārā, the Tathāgata’s final Nibbāna will take place. Come, Ānanda, let us go to the Kakudhā river.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One.

Siṅgīvaṇṇaṁ yugamaṭṭhaṁ,
pukkuso abhihārayi;
Tena acchādito satthā,
hemavaṇṇo asobhathāti.

A pair of polished gold-colored garments
Pukkusa offered;
clothed in them, the Teacher
shone with a golden complexion.

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami. Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi: “iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.

Then the Blessed One, together with a large Saṅgha of bhikkhus, went to the Kakudhā river. Having approached, he plunged into the Kakudhā river, bathed, drank, and came back out, and then went to the mango grove. Having approached, he addressed the venerable Cundaka: “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired, Cundaka, and I will lie down.”

“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā. Āyasmā pana cundako tattheva bhagavato purato nisīdi.

“Yes, venerable sir,” the venerable Cundaka replied to the Blessed One, and he folded the outer robe in four and spread it out. Then the Blessed One lay down on his right side in the lion’s posture, placing one foot overlapping the other, mindful and clearly aware, having attended to the idea of rising up. And the venerable Cundaka sat down right there in front of the Blessed One.

Gantvāna buddho nadikaṁ kakudhaṁ,
Acchodakaṁ sātudakaṁ vippasannaṁ;
Ogāhi satthā akilantarūpo,
Tathāgato appaṭimo ca loke.

The Awakened One, having gone to the Kakudhā river,
with water clear, sweet, and bright;
the Teacher plunged in, though utterly exhausted, ^[1]
the Tathāgata, without compare in the world.

Nhatvā ca pivitvā cudatāri satthā,
Purakkhato bhikkhugaṇassa majjhe;
Vattā pavattā bhagavā idha dhamme,
Upāgami ambavanaṁ mahesi.

Having bathed and drunk, the Teacher came out,
honored in the midst of the group of bhikkhus;
the Blessed One, the speaker who set the Dhamma rolling here,
the great sage went to the mango grove.

Āmantayi cundakaṁ nāma bhikkhuṁ,
Catugguṇaṁ santhara me nipajjaṁ;
So codito bhāvitattena cundo,
Catugguṇaṁ santhari khippameva;
Nipajji satthā akilantarūpo,
Cundopi tattha pamukhe nisīdīti.

He addressed the bhikkhu named Cundaka:
“Spread the fourfold robe for me to lie on.”
Cundaka, exhorted by the |well-trained one::one who is awakened; lit. developed self [bhāvitatta]|,
spread out the four-fold robe at once;
The Teacher lay down, appearing utterly exhausted,
and Cundaka too sat right there in front.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

Then the Blessed One addressed the venerable Ānanda:

“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya: ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto’ti. Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo: ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto. Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ:

“It may happen, Ānanda, that someone might cause remorse to arise in Cunda the smith, saying: ‘It is a loss for you, friend Cunda, it is unfortunate for you, that the Tathāgata attained final Nibbāna after eating his last alms food from you.’ Ānanda, any remorse in Cunda the smith should be dispelled in this way: ‘It is a gain for you, friend Cunda, it is fortunate for you, that the Tathāgata attained final Nibbāna after eating his last alms food from you. Friend Cunda, I heard this in the Blessed One’s presence, received it in his presence:

dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca. Katame dve? Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.

“These two alms foods have equal fruit and equal result, and are of much greater fruit and benefit than any other alms foods. Which two? The alms food after eating which a Tathāgata awakens to unsurpassed, perfect awakening; and the alms food after eating which a Tathāgata attains final Nibbāna in the Nibbāna element with no residual clinging. These two alms foods have equal fruit and equal result, and are of much greater fruit and benefit than any other alms foods.”

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. Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.

The venerable Cunda the smith has accumulated kamma that leads to long life. The venerable Cunda the smith has accumulated kamma that leads to beauty. The venerable Cunda the smith has accumulated kamma that leads to happiness. The venerable Cunda the smith has accumulated kamma that leads to fame. The venerable Cunda the smith has accumulated kamma that leads to heaven. The venerable Cunda the smith has accumulated kamma that leads to rulership.’ Ānanda, any remorse in Cunda the smith should be dispelled in this way.”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:

“Dadato puññaṁ pavaḍḍhati,
Saṁyamato veraṁ na cīyati;
Kusalo ca jahāti pāpakaṁ,
Rāgadosamohakkhayā sanibbuto”ti.

“|Merit::good deed, spiritual wealth [puñña]| grows for one who gives,
|animosity::hatred, ill will, hostility, enmity [vera]| is not piled up for one who exercises |restraint::self-control [saṁyama]|;
the skillful person abandons |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]| [actions],
with the wearing away of passion, hatred, and delusion, they are quenched.”

Catuttho bhāṇavāro.

The fourth recitation section.

26. The Twin Sāla Trees

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti.

Then the Blessed One addressed the venerable Ānanda: “Come, Ānanda, let us go to the far shore of the Hiraññavati river, to the sāla grove of the Mallas at Upavattana near Kusinārā.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then the Blessed One, together with a large Saṅgha of bhikkhus, went to the far shore of the Hiraññavati river, to the sāla grove of the Mallas at Upavattana near Kusinārā. Having approached, he addressed the venerable Ānanda: “Please, Ānanda, prepare a couch for me between the twin sāla trees, with the head to the north. I am tired, Ānanda, and I will lie down.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One, and he prepared a couch between the twin sāla trees, with the head to the north. Then the Blessed One lay down on his right side in the lion’s posture, placing one foot overlapping the other, mindful and clearly aware.

Tena kho pana samayena yamakasālā sabbaphāliphullā honti 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.

Now at that time the twin sāla trees were in full bloom with flowers out of season. They sprinkled, scattered, and completely covered the Tathāgata’s body in honor of the Tathāgata. And heavenly flowers of the coral tree fell from the sky, and they too sprinkled, scattered, and completely covered the Tathāgata’s body in honor of the Tathāgata. And heavenly sandalwood powder fell from the sky, and it too sprinkled, scattered, and completely covered the Tathāgata’s body in honor of the Tathāgata. And heavenly instruments played in the sky in honor of the Tathāgata. And heavenly singing sounded in the sky in honor of the Tathāgata.

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. Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā. 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. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. Evañhi vo, ānanda, sikkhitabban”ti.

Then the Blessed One addressed the venerable Ānanda: “The twin sāla trees, Ānanda, are in full bloom with flowers out of season. They sprinkle, scatter, and completely cover the Tathāgata’s body in honor of the Tathāgata. Heavenly flowers of the coral tree fall from the sky, and they too sprinkle, scatter, and completely cover the Tathāgata’s body in honor of the Tathāgata. Heavenly sandalwood powder falls from the sky, and it too sprinkles, scatters, and completely covers the Tathāgata’s body in honor of the Tathāgata. Heavenly instruments play in the sky in honor of the Tathāgata. Heavenly singing sounds in the sky in honor of the Tathāgata. But, Ānanda, it is not to this extent that the Tathāgata is honored, respected, revered, venerated, and esteemed. Any bhikkhu or bhikkhunī or male or female lay disciple who dwells practicing in accordance with the Dhamma, practicing properly, living in conformity with the Dhamma—they honor, respect, revere, venerate, and esteem the Tathāgata with the highest honor. Therefore, Ānanda, you should train thus: ‘We shall dwell practicing in accordance with the Dhamma, practicing properly, living in conformity with the Dhamma.’ This is how you should train, Ānanda.”

27. The Elder Upavāṇa

Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno. Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi: “apehi, bhikkhu, mā me purato aṭṭhāsī”ti.

Now at that time the venerable Upavāṇa was standing in front of the Blessed One, fanning him. Then the Blessed One dismissed the venerable Upavāṇa: “Move aside, bhikkhu, do not stand in front of me.”

Atha kho āyasmato ānandassa etadahosi: “ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?

Then it occurred to the venerable Ānanda: “This venerable Upavāṇa has long been the Blessed One’s attendant, living in his presence, staying near him. And yet now, at the last hour, the Blessed One dismisses the venerable Upavāṇa, saying: ‘Move aside, bhikkhu, do not stand in front of me.’ What is the cause, what is the reason, that the Blessed One dismisses the venerable Upavāṇa, saying: ‘Move aside, bhikkhu, do not stand in front of me’?”

Atha kho āyasmā ānando bhagavantaṁ etadavoca: “ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī. Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti. Ko nu kho, bhante, hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti: ‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?

Then the venerable Ānanda said to the Blessed One: “This venerable Upavāṇa, venerable sir, has long been the Blessed One’s attendant, living in his presence, staying near him. And yet now, at the last hour, the Blessed One dismisses the venerable Upavāṇa, saying: ‘Move aside, bhikkhu, do not stand in front of me.’ What, venerable sir, is the cause, what is the reason, that the Blessed One dismisses the venerable Upavāṇa, saying: ‘Move aside, bhikkhu, do not stand in front of me’?”

“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya. Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo. Devatā, ānanda, ujjhāyanti: ‘dūrā ca vatamha āgatā tathāgataṁ dassanāya. Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā. Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti.

“Ānanda, for the most part deities from ten world-systems have gathered to see the Tathāgata. For twelve |yojanas::a yojana is a unit of distance, often taken as about seven miles [yojana]| all around the sāla grove of the Mallas at Upavattana near Kusinārā, there is not even a spot the size of the tip of a hair that is not filled with powerful deities. The deities, Ānanda, are complaining: ‘We have come from far away to see the Tathāgata. Tathāgatas, Arahants, perfectly Awakened Ones arise in the world only occasionally. And today, in the last watch of the night, the Tathāgata’s final Nibbāna will take place. And this powerful bhikkhu is standing in front of the Blessed One, blocking the view. We do not get to see the Tathāgata at the last hour.’”

“Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?

“But, venerable sir, of what kind are the deities that the Blessed One is attending to?”

“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti.

“There are, Ānanda, deities in space who are percipient of the earth. With hair disheveled they wail, with arms outstretched they wail, they fall as if their feet were cut off, they roll back and forth, lamenting: ‘Too soon the Blessed One will attain final Nibbāna! Too soon the Accomplished One will attain final Nibbāna! Too soon the Eye of the World will disappear!’

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.

There are, Ānanda, deities on the earth who are percipient of the earth. With hair disheveled they wail, with arms outstretched they wail, they fall as if their feet were cut off, they roll back and forth, lamenting: ‘Too soon the Blessed One will attain final Nibbāna! Too soon the Accomplished One will attain final Nibbāna! Too soon the Eye of the World will disappear!’

Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.

But those deities who are free of passion endure, mindful and clearly aware: ‘Conditions are impermanent. How could it possibly be otherwise?’”

28. Four Awe-Inspiring Places

“Pubbe, bhante, disāsu vassaṁvuṭṭhā bhikkhū āgacchanti tathāgataṁ dassanāya. Te mayaṁ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.

“Formerly, venerable sir, bhikkhus who had completed the rains residence in the various regions would come to see the Tathāgata. We would get to see those bhikkhus worthy of esteem, we would get to attend on them. But, venerable sir, after the Blessed One has passed away, we will not get to see those bhikkhus worthy of esteem, we will not get to attend on them.”

“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni. Katamāni cattāri? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. ‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. ‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ. Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.

“Ānanda, there are these four places that a faithful son of good family should see, that |are awe inspiring::inspire a sense of urgency [saṁvejanīya]|. What four? Thinking: ‘Here the Tathāgata was born!’—Ānanda, that is a place that a faithful son of good family should see, that is awe inspiring. Thinking: ‘Here the Tathāgata awakened to unsurpassed, perfect awakening!’—Ānanda, that is a place that a faithful son of good family should see, that is awe inspiring. Thinking: ‘Here the unsurpassed Wheel of Dhamma was set in motion by the Tathāgata!’—Ānanda, that is a place that a faithful son of good family should see, that is awe inspiring. Thinking: ‘Here the Tathāgata attained final Nibbāna in the Nibbāna element with no residual clinging!’—Ānanda, that is a place that a faithful son of good family should see, that is awe inspiring. These, Ānanda, are the four places that a faithful son of good family should see, that are awe inspiring.

Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo: ‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi. Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti.

Faithful bhikkhus, bhikkhunīs, male lay disciples, and female lay disciples will come, thinking: ‘Here the Tathāgata was born!’ and ‘Here the Tathāgata awakened to unsurpassed, perfect awakening!’ and ‘Here the unsurpassed Wheel of Dhamma was set in motion by the Tathāgata!’ and ‘Here the Tathāgata attained final Nibbāna in the Nibbāna element with no residual clinging!’ Those who, while journeying on pilgrimage to these shrines, die with a confident heart will all, with the breakup of the body, after death, be reborn in a good destination, a heavenly world.”

29. Ānanda’s Questions

“Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā”ti?

“How, venerable sir, should we conduct ourselves toward women?”

“Adassanaṁ, ānandā”ti.

“By not seeing them, Ānanda.”

“Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti?

“When seeing them, Blessed One, how should one conduct oneself?”

“Anālāpo, ānandā”ti.

“By not conversing, Ānanda.”

“Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti?

“When conversing, venerable sir, how should one conduct oneself?”

“Sati, ānanda, upaṭṭhāpetabbā”ti.

“Mindfulness should be established, Ānanda.”

“Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?

“How, venerable sir, should we conduct ourselves toward the Tathāgata’s body?”

“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya. Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha. Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti.

“Do not occupy yourselves, Ānanda, with honoring the Tathāgata’s body. Please, Ānanda, strive for the |ultimate benefit::essence of the goal [sārattha]|, apply yourselves to the ultimate benefit, dwell diligent, with continuous effort, and resoluteness for the ultimate benefit. There are, Ānanda, wise aristocrats, wise brahmins, and wise householders who have deep confidence in the Tathāgata. They will honor the Tathāgata’s body.”

“Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?

“But how, venerable sir, should one conduct oneself toward the Tathāgata’s body?”

“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.

“As they conduct themselves toward the body of a |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|, so should they conduct themselves toward the Tathāgata’s body.”

“Kathaṁ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti?

“But, venerable sir, how do they conduct themselves toward the body of a wheel-turning monarch?”

“Rañño, ānanda, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṁ karonti. Evaṁ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.

“Ānanda, they wrap the body of a wheel-turning monarch in unused cloth. Having wrapped it in unused cloth, they wrap it in carded cotton. Having wrapped it in carded cotton, they wrap it in unused cloth. In this way they wrap the body of a wheel-turning monarch in five hundred pairs of cloths. Then they place it in an iron vat filled with oil and cover it with another iron vat. Then, having built a funeral pyre of all kinds of fragrances, they burn the body of the wheel-turning monarch. They build a |stupa::a mound-like reliquary monument, a shrine [thūpa]| for the wheel-turning monarch at a crossroads. That, Ānanda, is how they conduct themselves toward the body of a wheel-turning monarch. As they conduct themselves toward the body of a wheel-turning monarch, so should they conduct themselves toward the Tathāgata’s body. A stupa for the Tathāgata is to be built at a crossroads. Those who there offer a garland, or fragrance, or powder, or pay homage, or establish confidence in their heart—that will be for their welfare and happiness for a long time.

30. Persons Worthy of a Stupa

Cattārome, ānanda, thūpārahā. Katame cattāro? Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.

Ānanda, these four are worthy of a stupa. What four? A Tathāgata, an Arahant, a perfectly Awakened One is worthy of a stupa; a |Paccekabuddha::an independently Awakened One [paccekabuddha]| is worthy of a stupa; a disciple of a Tathāgata is worthy of a stupa; a wheel-turning monarch is worthy of a stupa.

Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho? ‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.

And, Ānanda, depending on what reason is a Tathāgata, an Arahant, a perfectly Awakened One worthy of a stupa? Thinking: ‘This is the stupa of that Blessed One, the Arahant, the perfectly Awakened One,’ many people establish confidence in their hearts. Having established confidence in their hearts there, with the breakup of the body, after death, they are reborn in a good destination, a heavenly world. It is depending on this reason, Ānanda, that a Tathāgata, an Arahant, a perfectly Awakened One is worthy of a stupa.

Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho? ‘Ayaṁ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.

And, Ānanda, depending on what reason is a Paccekabuddha worthy of a stupa? Thinking: ‘This is the stupa of that Blessed One, the Paccekabuddha,’ many people establish confidence in their hearts. Having established confidence in their hearts there, with the breakup of the body, after death, they are reborn in a good destination, a heavenly world. It is depending on this reason, Ānanda, that a Paccekabuddha is worthy of a stupa.

Kiñcānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho? ‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho.

And, Ānanda, depending on what reason is a disciple of a Tathāgata worthy of a stupa? Thinking: ‘This is the stupa of a disciple of that Blessed One, the Arahant, the perfectly Awakened One,’ many people establish confidence in their hearts. Having established confidence in their hearts there, with the breakup of the body, after death, they are reborn in a good destination, a heavenly world. It is depending on this reason, Ānanda, that a disciple of a Tathāgata is worthy of a stupa.

Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho? ‘Ayaṁ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṁ pasādenti. Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti. Idaṁ kho, ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho.

And, Ānanda, depending on what reason is a wheel-turning monarch worthy of a stupa? Thinking: ‘This is the stupa of that righteous just king,’ many people establish confidence in their hearts. Having established confidence in their hearts there, with the breakup of the body, after death, they are reborn in a good destination, a heavenly world. It is depending on this reason, Ānanda, that a wheel-turning monarch is worthy of a stupa.

Ime kho, ānanda, cattāro thūpārahā”ti.

These, Ānanda, are the four who are worthy of a stupa.”

31. Ānanda’s Wonderful and Marvelous Qualities

Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi: “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti.

Then the venerable Ānanda entered a dwelling, and stood there leaning against the door-jamb, weeping: “Alas, I am still a trainee with work yet to do, and my Teacher is about to attain final Nibbāna—he who is compassionate toward me!”

Atha kho bhagavā bhikkhū āmantesi: “kahaṁ nu kho, bhikkhave, ānando”ti?

Then the Blessed One addressed the bhikkhus: “Where|, bhikkhus,::::| is Ānanda?”

“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito: ‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti.

“Venerable sir, the venerable Ānanda has entered a dwelling, and stands there leaning against the door-jamb, weeping: ‘Alas, I am still a trainee with work yet to do, and my Teacher is about to attain final Nibbāna—he who is compassionate toward me!’”

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi: ‘satthā taṁ, āvuso ānanda, āmantetī’”ti.

Then the Blessed One addressed a certain bhikkhu: “Come, bhikkhu, in my name call Ānanda, saying: ‘The Teacher calls you, friend Ānanda.’”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: “satthā taṁ, āvuso ānanda, āmantetī”ti.

“Yes, venerable sir,” that bhikkhu replied to the Blessed One. He approached the venerable Ānanda; having approached, he said to the venerable Ānanda: “The Teacher calls you, friend Ānanda.”

“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:

“Yes, friend,” the venerable Ānanda replied to that bhikkhu. He approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While the venerable Ānanda was seated to one side, the Blessed One said to him:

“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’; taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, ‘taṁ vata tathāgatassāpi sarīraṁ mā palujjī’ti netaṁ ṭhānaṁ vijjati. Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena. Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti.

“Enough, Ānanda, do not grieve, do not lament. Has it not been declared by me beforehand: ‘That we must be parted, separated, and severed from all who are dear and agreeable to us’? How could it possibly be obtained here, Ānanda? That which is born, become, conditioned, of a nature to decay—that the Tathāgata’s body should not decay: that is not possible. For a long time, Ānanda, you have attended upon the Tathāgata with bodily acts that are loving, beneficial, pleasant, undivided, and limitless; with verbal acts that are loving, beneficial, pleasant, undivided, and limitless; with mental acts that are loving, beneficial, pleasant, undivided, and limitless. You have made merit, Ānanda. Devote yourself to striving, and you will soon be |taintless::undefiled, free from effluents, free from mental defilements [anāsava]|.”

Atha kho bhagavā bhikkhū āmantesi:

Then the Blessed One addressed the bhikkhus:

“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. Paṇḍito, bhikkhave, ānando; medhāvī, bhikkhave, ānando. Jānāti ‘ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan’ti.

“|Bhikkhus,::::| those who were Arahants, perfectly Awakened Ones in the past also had attendants who were the foremost, just as Ānanda is for me. |Bhikkhus,::::| those who will be Arahants, perfectly Awakened Ones in the future will also have attendants who will be the foremost, just as Ānanda is for me. Wise|, bhikkhus,::::| is Ānanda; |discerning::who has good judgement [medhāvī]||, bhikkhus,::::| is Ānanda. He knows: ‘This is the time for bhikkhus to approach to see the Tathāgata; this is the time for bhikkhunīs; this is the time for male lay disciples; this is the time for female lay disciples; this is the time for a king, for royal ministers, for wanderers of other sects and their disciples.’

Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro? 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 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. 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. Sace, bhikkhave, 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.

There are these four wonderful and marvelous qualities in Ānanda|, bhikkhus,::::|. What four? If|, bhikkhus,::::| an assembly of bhikkhus approaches to see Ānanda, they are pleased by seeing him. If Ānanda speaks Dhamma there, they are also pleased by his speaking. That assembly of bhikkhus has still not had enough when Ānanda becomes silent. If|, bhikkhus,::::| an assembly of bhikkhunīs approaches to see Ānanda, they are pleased by seeing him. If Ānanda speaks Dhamma there, they are also pleased by his speaking. That assembly of bhikkhunīs has still not had enough when Ānanda becomes silent. If|, bhikkhus,::::| an assembly of male lay disciples approaches to see Ānanda, they are pleased by seeing him. If Ānanda speaks Dhamma there, they are also pleased by his speaking. That assembly of male lay disciples has still not had enough when Ānanda becomes silent. If|, bhikkhus,::::| an assembly of female lay disciples approaches to see Ānanda, they are pleased by seeing him. If Ānanda speaks Dhamma there, they are also pleased by his speaking. That assembly of female lay disciples has still not had enough when Ānanda becomes silent. These|, bhikkhus,::::| are the four wonderful and marvelous qualities in Ānanda.

Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro? Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti. Sace bhikkhave, brāhmaṇaparisā …pe… gahapatiparisā …pe… samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.

There are these four wonderful and marvelous qualities in a wheel-turning monarch|, bhikkhus,::::|. What four? If|, bhikkhus,::::| an assembly of aristocrats approaches to see a wheel-turning monarch, they are pleased by seeing him. If the wheel-turning monarch speaks there, they are also pleased by his speaking. That assembly of aristocrats has still not had enough when the wheel-turning monarch becomes silent. If|, bhikkhus,::::| an assembly of brahmins ... an assembly of householders ... an assembly of ascetics approaches to see a wheel-turning monarch, they are pleased by seeing him. If the wheel-turning monarch speaks there, they are also pleased by his speaking. That assembly of ascetics has still not had enough when the wheel-turning monarch becomes silent.

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.

In just the same way, |bhikkhus,::::| there are these four wonderful and marvelous qualities in Ānanda. If|, bhikkhus,::::| an assembly of bhikkhus approaches to see Ānanda, they are pleased by seeing him. If Ānanda speaks Dhamma there, they are also pleased by his speaking. That assembly of bhikkhus has still not had enough when Ānanda becomes silent. If|, bhikkhus,::::| an assembly of bhikkhunīs ... an assembly of male lay disciples ... an assembly of female lay disciples approaches to see Ānanda, they are pleased by seeing him. If Ānanda speaks Dhamma there, they are also pleased by his speaking. That assembly of female lay disciples has still not had enough when Ānanda becomes silent. These|, bhikkhus,::::| are the four wonderful and marvelous qualities in Ānanda.”

32. Teaching the Discourse on Mahāsudassana

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:

When this was said, the venerable Ānanda said to the Blessed One:

“mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. Santi, bhante, aññāni mahānagarāni, seyyathidaṁ— campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī; ettha bhagavā parinibbāyatu. Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā. Te tathāgatassa sarīrapūjaṁ karissantī”ti

“Venerable sir, may the Blessed One not attain final Nibbāna in this small insignificant town, this little rough-country town, this small branch town. There are, venerable sir, other great cities, namely: Campā, Rājagaha, Sāvatthi, Sāketa, Kosambi, and Varanasi. Let the Blessed One attain final Nibbāna there. There are many wealthy aristocrats, wealthy brahmins, and wealthy householders there who have deep confidence in the Tathāgata. They will honor the Tathāgata’s body.”

“mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca: ‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti.

“Do not speak thus, Ānanda. Do not say, Ānanda: ‘a small insignificant town, a little rough-country town, a small branch town.’

Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi. puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena. Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca. 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, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ— hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.

Formerly, Ānanda, there was a king named |Mahāsudassana::name of an ancient king; a previous birth of the Buddha [mahāsudassana]|, a |wheel-turning monarch::a just and virtuous ruler whose domain extends over the entire known world [rājā cakkavattī]|, a righteous just king, conqueror of the four quarters, one who had attained stability in his realm, and endowed with the seven treasures. Ānanda, this Kusinārā was King Mahāsudassana’s royal capital, named |Kusāvati::name of the royal capital of king Mahāsudassana; lit. having lots of kusa grass [kusāvatī]|. It extended twelve |yojanas::yojana is a unit of distance used in ancient India, ranging from 3.5 to 15 km [yojana]| from east to west, and seven yojanas from north to south. Ānanda, the royal capital Kusāvati was successful, prosperous, populous, crowded with people, and well supplied with food. Just as, Ānanda, the royal capital of the gods named Āḷakamandā is successful, prosperous, populous, crowded with yakkhas, and well supplied with food—so too, Ānanda, the royal capital Kusāvati was successful, prosperous, populous, crowded with people, and well supplied with food. Ānanda, the royal capital Kusāvati was never without ten sounds by day or by night, namely: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of clay drums, the sound of lutes, the sound of singing, the sound of conches, the sound of cymbals, and the sound of hand-clapping; and the tenth sound: ‘Eat, drink, chew!’

Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha— amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.

Go, Ānanda, enter Kusinārā and inform the Mallas of Kusinārā: ‘Today, Vāseṭṭhas, in the last watch of the night, the Tathāgata’s final Nibbāna will take place. Come forward, Vāseṭṭhas, come forward, Vāseṭṭhas! Do not later fall into regret: “The Tathāgata’s final Nibbāna took place in our own village territory, but we did not get to see the Tathāgata at the last hour.”’”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One. Then, having dressed, taking his bowl and outer robe, he entered Kusinārā with a companion.

33. The Mallas Pay Homage

Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: “ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati. Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā. Mā pacchā vippaṭisārino ahuvattha: ‘amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.

Now at that time the Mallas of Kusinārā were assembled in the council hall on some business. Then the venerable Ānanda approached the council hall of the Mallas of Kusinārā; having approached, he informed the Mallas of Kusinārā: “Today, Vāseṭṭhas, in the last watch of the night, the Tathāgata’s final Nibbāna will take place. Come forward, Vāseṭṭhas, come forward, Vāseṭṭhas! Do not later fall into regret: ‘The Tathāgata’s final Nibbāna took place in our own village territory, but we did not get to see the Tathāgata at the last hour.’”

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: “atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī”ti.

When they heard the venerable Ānanda’s words, the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas became distressed, saddened, and overcome with grief. And some, with hair disheveled, wailed; with arms outstretched they wailed; they fell as if their feet were cut off; they rolled back and forth, lamenting: “Too soon the Blessed One will attain final Nibbāna! Too soon the Accomplished One will attain final Nibbāna! Too soon the Eye of the World will disappear!”

Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.

Then the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas, distressed, saddened, and overcome with grief, approached the sāla grove of the Mallas at Upavattana, where the venerable Ānanda was.

Atha kho āyasmato ānandassa etadahosi: “sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati. Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ: ‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti. Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi: “itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti. Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi.

Then it occurred to the venerable Ānanda: “If I have the Mallas of Kusinārā pay homage to the Blessed One one by one, the Blessed One will not have been paid homage to by the Mallas of Kusinārā, and the night will come to an end. What if I have the Mallas of Kusinārā pay homage to the Blessed One family by family, saying: ‘Venerable sir, the Malla named so-and-so, together with his children, wives, retinue, and counselors, bows with his head at the Blessed One’s feet’?” Then the venerable Ānanda had the Mallas of Kusinārā pay homage to the Blessed One family by family, saying: “Venerable sir, the Malla named so-and-so, together with his children, wives, retinue, and counselors, bows with his head at the Blessed One’s feet.” Thus, by this means, in the first watch of the night the venerable Ānanda had the Mallas of Kusinārā pay homage to the Blessed One.

34. The Account of Subhadda the Wanderer

Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṁ paṭivasati. Assosi kho subhaddo paribbājako: “ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti. Atha kho subhaddassa paribbājakassa etadahosi: “sutaṁ kho pana metaṁ 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.

Now at that time a wanderer named Subhadda was residing at Kusinārā. The wanderer Subhadda heard: “Today, it seems, in the last watch of the night, the ascetic Gotama’s final Nibbāna will take place.” Then it occurred to the wanderer Subhadda: “I have heard this from elderly, senior wanderers, teachers of teachers, as they spoke: ‘Only rarely do Tathāgatas, Arahants, perfectly Awakened Ones arise in the world.’ Today, in the last watch of the night, the ascetic Gotama’s final Nibbāna will take place. And this state of doubt has arisen in me. I have such confidence in the ascetic Gotama: ‘The ascetic Gotama is able to teach me the Dhamma in such a way that I might abandon this state of doubt.’”

Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā 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.

Then the wanderer Subhadda approached the sāla grove of the Mallas at Upavattana, where the venerable Ānanda was; having approached, he said to the venerable Ānanda: “Sir Ānanda, I have heard this from elderly, senior wanderers, teachers of teachers, as they spoke: ‘Only rarely do Tathāgatas, Arahants, perfectly Awakened Ones arise in the world.’ Today, in the last watch of the night, the ascetic Gotama’s final Nibbāna will take place. And this state of doubt has arisen in me. I have such confidence in the ascetic Gotama: ‘The ascetic Gotama is able to teach me the Dhamma in such a way that I might abandon this state of doubt.’ It would be good, sir Ānanda, if I could obtain a sight of the ascetic Gotama.”

Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: “alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.

When this was said, the venerable Ānanda said to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Tathāgata. The Blessed One is tired.”

Dutiyampi kho subhaddo paribbājako …pe… 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.

A second time ... a third time the wanderer Subhadda said to the venerable Ānanda: “Sir Ānanda, I have heard this from elderly, senior wanderers, teachers of teachers, as they spoke: ‘Only rarely do Tathāgatas, Arahants, perfectly Awakened Ones arise in the world.’ Today, in the last watch of the night, the ascetic Gotama’s final Nibbāna will take place. And this state of doubt has arisen in me. I have such confidence in the ascetic Gotama: ‘The ascetic Gotama is able to teach me the Dhamma in such a way that I might abandon this state of doubt.’ It would be good, sir Ānanda, if I could obtain a sight of the ascetic Gotama.” A third time the venerable Ānanda said to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Tathāgata. The Blessed One is tired.”

Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “alaṁ, ānanda, mā subhaddaṁ vāresi, labhataṁ, ānanda, subhaddo tathāgataṁ dassanāya. Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho. Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.

The Blessed One heard this conversation of the venerable Ānanda with the wanderer Subhadda. Then the Blessed One addressed the venerable Ānanda: “Enough, Ānanda, do not hold Subhadda back. Let Subhadda, Ānanda, obtain a sight of the Tathāgata. Whatever Subhadda asks me, he will ask it all only seeking spiritual insight, not seeking to trouble me. And whatever I am asked, I will answer; he will quickly understand it. And whatever I am asked, I will answer; he will quickly understand it.”

Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca: “gacchāvuso subhadda, karoti te bhagavā okāsan”ti.

Then the venerable Ānanda said to the wanderer Subhadda: “Go, friend Subhadda, the Blessed One is making an opportunity for you.”

Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subhaddo paribbājako bhagavantaṁ etadavoca:

Then the wanderer Subhadda approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After having engaged in courteous and polite conversation, he sat down to one side. Seated to one side, the wanderer Subhadda said to the Blessed One:

“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa, seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū”ti?

“Sir Gotama, there are those ascetics and brahmins who are leaders of communities, heads of groups, renowned, famous, founders of sects, and honored by the multitudes—namely Purāṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañcaya Belaṭṭhaputta, and Nigaṇṭha Nātaputta—have they all had direct knowledge as they claim, or have none of them had direct knowledge, or have some of them had direct knowledge and some not?”

“Alaṁ, subhadda, tiṭṭhatetaṁ: ‘sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū’ti. Dhammaṁ te, subhadda, desessāmi; taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.

“Enough, Subhadda, let that be: ‘Whether they all had direct knowledge as they claim, or none of them had direct knowledge, or some of them had direct knowledge and some not.’ I will teach you the Dhamma, Subhadda. Listen to this and pay close attention; I will speak.”

“Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. Bhagavā etadavoca:

“Yes, venerable sir,” the wanderer Subhadda replied to the Blessed One. The Blessed One said this:

“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. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati. Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.

“Subhadda, in whatever Dhamma and Vinaya the |noble eightfold path::the eight factors of the path leading to the cessation of suffering [ariya aṭṭhaṅgika magga]| is not found, there the first ascetic is not found, there the second ascetic is not found, there the third ascetic is not found, and there the fourth ascetic is not found. But, Subhadda, in whatever Dhamma and Vinaya the noble eightfold path is found, there the first ascetic is found, there the second ascetic is found, there the third ascetic is found, and there the fourth ascetic is found. In this Dhamma and Vinaya, Subhadda, the noble eightfold path is found. Only here, Subhadda, is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. The doctrines of others are empty of ascetics.

Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti.

And if, Subhadda, these bhikkhus were to dwell rightly, the world would not be empty of Arahants.

Ekūnatiṁso vayasā subhadda,
Yaṁ pabbajiṁ kiṅkusalānuesī;
Vassāni paññāsa samādhikāni,
Yato ahaṁ pabbajito subhadda;
Ñāyassa dhammassa padesavattī,
Ito bahiddhā samaṇopi natthi.

At twenty-nine years of age, Subhadda,
I went forth seeking what is good.
More than fifty years
have passed since I went forth, Subhadda.
Existing in the realm of the right Dhamma—
outside of here there is no ascetic.

Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā”ti.

There is no second ascetic. There is no third ascetic. There is no fourth ascetic. The doctrines of others are empty of ascetics. And if, Subhadda, these bhikkhus were to dwell rightly, the world would not be empty of Arahants.”

Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

When this was said, the wanderer Subhadda said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, reveal what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—even so, venerable sir, the Dhamma has been explained by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May I receive the |going forth::novice ordination, leaving the household life [pabbajjā]| in the Blessed One’s presence, may I receive the |higher ordination::full acceptance into the monastic order as a bhikkhu [upasampadā]|.”

“Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Api ca mettha puggalavemattatā viditā”ti.

“Subhadda, one who formerly belonged to another sect and desires the going forth and the full ordination in this Dhamma and Vinaya lives on probation for four months. At the end of four months, if the bhikkhus are satisfied with him, they give him the going forth and the full ordination to the bhikkhus’ state. However, I recognize individual differences in this matter.”

“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.

“If, venerable sir, those who formerly belonged to another sect, when they wish to go forth and be fully admitted in this Dhamma and Vinaya, live on probation for four months, and at the end of the four months the bhikkhus, being satisfied, give them the going forth and full ordination into the bhikkhus’ state; then I will live on probation for four years. At the end of the four years, if the bhikkhus are satisfied with me, let them give me the going forth and the full ordination to the bhikkhus’ state.”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “tenahānanda, subhaddaṁ pabbājehī”ti.

Then the Blessed One addressed the venerable Ānanda: “Well then, Ānanda, give Subhadda the going forth.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.

“Yes, venerable sir,” the venerable Ānanda replied to the Blessed One.

Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca: “lābhā vo, āvuso ānanda; suladdhaṁ vo, āvuso ānanda, ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti. Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ. 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.

Then the wanderer Subhadda said to the venerable Ānanda: “It is a blessing for you, friend Ānanda; it is most fortunate for you, friend Ānanda, to be anointed here in the Teacher’s presence as his pupil.” Then the wanderer Subhadda received the going forth under the Blessed One, and he received the full ordination. Not long after his ordination, the venerable Subhadda, dwelling alone, secluded, diligent, resolute, and with continuous effort, soon realized with direct knowledge in this very life, the unsurpassed culmination of the spiritual life, for the purpose of which sons of good families rightly go forth from the household life to the homeless life, and having personally attained it, he dwelled in it.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro kho panāyasmā subhaddo arahataṁ ahosi. So bhagavato pacchimo sakkhisāvako ahosīti.

He directly knew: “Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.” And the venerable Subhadda became one of the Arahants. He was the last face-to-face disciple of the Blessed One.

Pañcamo bhāṇavāro.

The fifth recitation section.

35. The Tathāgata’s Last Words

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:

Then the Blessed One addressed the venerable Ānanda:

“siyā kho panānanda, tumhākaṁ evamassa: ‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti. Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ. Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.

“It may be, Ānanda, that you might think: ‘The Teacher’s instruction is a thing of the past; we have no Teacher.’ But it should not be seen in this way, Ānanda. The Dhamma and Vinaya that I have taught and laid down for you will be your Teacher after I am gone.

Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ. Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo. Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo.

Ānanda, just as bhikkhus now address one another as ‘friend,’ they should not address one another in that way after I am gone. Ānanda, a more senior bhikkhu should address a more junior bhikkhu by name or by clan, or as ‘friend.’ A more junior bhikkhu should address a more senior bhikkhu as ‘venerable sir’ or as ‘venerable.’

Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.

If it wishes, Ānanda, after I am gone the Saṅgha may abolish the lesser and minor training rules.

Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.

Ānanda, after I am gone the |Brahmā penalty::punishment by not admonishing; lit. god’s stick [brahmadaṇḍa]| should be imposed on the bhikkhu Channa.”

“Katamo pana, bhante, brahmadaṇḍo”ti?

“But, venerable sir, what is the Brahmā penalty?”

“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya. So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.

“Ānanda, the bhikkhu Channa may say whatever he wishes. He should not be spoken to, advised, or instructed by the bhikkhus.”

Atha kho bhagavā bhikkhū āmantesi: “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: ‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.

Then the Blessed One addressed the bhikkhus: “It may be|, bhikkhus,::::| that even a single bhikkhu has doubt or uncertainty regarding the Buddha, the Dhamma, the Saṅgha, the path, or the way of practice. Ask|, bhikkhus,::::|! Do not be regretful later: ‘The Teacher was in our presence, but we were not able to ask the Blessed One a question face to face.’”

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.

When this was said, those bhikkhus were silent.

Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā bhikkhū āmantesi: “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: ‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.

A second time ... a third time the Blessed One addressed the bhikkhus: “It may be|, bhikkhus,::::| that even a single bhikkhu has doubt or uncertainty regarding the Buddha, the Dhamma, the Saṅgha, the path, or the way of practice. Ask|, bhikkhus,::::|! Do not later fall into regret: ‘The Teacher was in our presence, but we were not able to ask the Blessed One a question face to face.’”

Tatiyampi kho te bhikkhū tuṇhī ahesuṁ. Atha kho bhagavā bhikkhū āmantesi:

A third time those bhikkhus were silent. Then the Blessed One addressed the bhikkhus:

“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.

“It may be|, bhikkhus,::::| that you do not ask out of respect for the Teacher. Let a companion tell a companion|, bhikkhus,::::|.”

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.

When this was said, those bhikkhus were silent.

Atha kho āyasmā ānando bhagavantaṁ etadavoca: “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.

Then the venerable Ānanda said to the Blessed One: “It is wonderful, venerable sir, it is marvelous! I am confident, venerable sir, that in this Saṅgha of bhikkhus there is not even a single bhikkhu who has doubt or uncertainty regarding the Buddha, the Dhamma, the Saṅgha, the path, or the way of 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. Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

“You speak out of |confidence::inspiration, faith, trust [pasāda]|, Ānanda. But the Tathāgata has knowledge here, Ānanda. There is not even a single bhikkhu in this Saṅgha of bhikkhus who has doubt or uncertainty regarding the Buddha, the Dhamma, the Saṅgha, the path, or the way of practice. Ānanda, even the last of these five hundred bhikkhus is a |stream-enterer::the first stage of awakening, attained by completely abandoning the three fetters: 1) personal existence view, 2) doubt, and 3) adherence to rules and observances [sotāpanna]|, not liable to states of suffering, fixed in destiny, headed for full awakening.”

Atha kho bhagavā bhikkhū āmantesi: “handa dāni, bhikkhave, āmantayāmi vo, vayadhammā saṅkhārā appamādena sampādethā”ti.

Ayaṁ tathāgatassa pacchimā vācā.

These were the Tathāgata’s last words.

36. The Account of Final Nibbāna

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 the Blessed One entered the first jhāna. Emerging from the first jhāna, he entered the second jhāna. Emerging from the second jhāna, he entered the third jhāna. Emerging from the third jhāna, he entered the fourth jhāna. Emerging from the fourth jhāna, he entered the |base of boundless space::field of boundless expanse, dimension of infinite space [ākāsānañcāyatana]|. Emerging from the attainment of the base of boundless space, he entered the |base of boundless consciousness::field of limitless awareness [viññāṇañcāyatana]|. Emerging from the attainment of the base of boundless consciousness, he entered the |base of nothingness::field of awareness centered on the absence of any distinct “something” to grasp or hold onto [ākiñcaññāyatana]|. Emerging from the attainment of the base of nothingness, he entered the |base of neither perception nor non-perception::field of awareness of subtle mental activity that do not arise to the level of forming a perception [nevasaññānāsaññāyatana]|. Emerging from the attainment of the base of neither perception nor non-perception, he entered the |cessation of perception and what is felt::ending of recognition and felt experience, cessation of conception and what is felt [saññāvedayitanirodha]|.

Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca: “parinibbuto, bhante anuruddha, bhagavā”ti.

Then the venerable Ānanda said to the venerable Anuruddha: “Venerable Anuruddha, the Blessed One has attained final Nibbāna.”

“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti.

“No, friend Ānanda, the Blessed One has not attained final Nibbāna; he has entered the cessation of perception and what is felt.”

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.

Then the Blessed One emerged from the attainment of the cessation of perception and what is felt and entered the base of neither perception nor non-perception. Emerging from the attainment of the base of neither perception nor non-perception, he entered the base of nothingness. Emerging from the attainment of the base of nothingness, he entered the base of boundless consciousness. Emerging from the attainment of the base of boundless consciousness, he entered the base of boundless space. Emerging from the attainment of the base of boundless space, he entered the fourth jhāna. Emerging from the fourth jhāna, he entered the third jhāna. Emerging from the third jhāna, he entered the second jhāna. Emerging from the second jhāna, he entered the first jhāna. Emerging from the first jhāna, he entered the second jhāna. Emerging from the second jhāna, he entered the third jhāna. Emerging from the third jhāna, he entered the fourth jhāna. Emerging from the fourth jhāna, immediately afterwards the Blessed One attained final Nibbāna.

Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi:

When the Blessed One was fully quenched right after attaining final Nibbāna, there was a great earthquake, terrifying and hair-raising, and the heavenly drums burst forth. When the Blessed One was fully quenched right after attaining final Nibbāna, Brahmā Sahampati spoke this verse:

“Sabbeva nikkhipissanti,
bhūtā loke samussayaṁ;
Yattha etādiso satthā,
loke appaṭipuggalo;
Tathāgato balappatto,
sambuddho parinibbuto”ti.

“All beings in this world
will lay down the body.
For even a Teacher such as this,
unrivaled in the world,
the Tathāgata, attained to power,
the Perfectly Awakened One has attained final Nibbāna.”

Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:

When the Blessed One was fully quenched right after attaining final Nibbāna, Sakka, lord of the gods, spoke this verse:

“Aniccā vata saṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho”ti.

“Conditioned phenomena are indeed impermanent,
their nature is to arise and pass away;
having arisen, they |cease::vanish, reach an end [nirujjhati]|;
their |subsiding::calming, conciliation, settling [vūpasama]| is contentment.”

Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:

When the Blessed One was fully quenched right after attaining final Nibbāna, the venerable |Anuruddha::foremost disciple of the Buddha in divine eye; also a cousin of the Buddha [anuruddha]| spoke these verses:

“Nāhu assāsapassāso,
ṭhitacittassa tādino;
Anejo santimārabbha,
yaṁ kālamakarī muni.

“There was no more in-breath and out-breath
for the |steadfast one::unmoved, unaffected [tādī]| with a stable mind.
|Unperturbed::unruffled, unshakeable, without impulse [aneja]|, committing to peace,
the sage made an end of time.

Asallīnena cittena,
vedanaṁ ajjhavāsayi;
Pajjotasseva nibbānaṁ,
vimokkho cetaso ahū”ti.

With an unshrinking mind,
he endured the feelings.
The liberation of the mind
was like the quenching of a lamp.”

Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:

When the Blessed One was fully quenched right after attaining final Nibbāna, the venerable Ānanda spoke this verse:

“Tadāsi yaṁ bhiṁsanakaṁ,
tadāsi lomahaṁsanaṁ;
Sabbākāravarūpete,
sambuddhe parinibbute”ti.

“Then there was terror!
Then there was hair-raising terror!
When the Perfectly Awakened One,
endowed with all the best qualities,
attained final Nibbāna.”

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. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: “aniccā saṅkhārā, taṁ kutettha labbhā”ti.

When the Blessed One had attained final Nibbāna, those bhikkhus there who were not free of passion—some of them, with arms outstretched, wailed; they fell as if their feet were cut off; they rolled back and forth: “Too soon the Blessed One has attained final Nibbāna! Too soon the Accomplished One has attained final Nibbāna! Too soon the Eye of the World has disappeared!” But those bhikkhus who were free of passion endured, mindful and clearly aware: “Conditioned phenomena are impermanent. How could it possibly be otherwise?”

Atha kho āyasmā anuruddho bhikkhū āmantesi: “alaṁ, āvuso, mā socittha mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti, netaṁ ṭhānaṁ vijjati. Devatā, āvuso, ujjhāyantī”ti.

Then the venerable Anuruddha addressed the bhikkhus: “Enough, friends, do not grieve, do not lament. Has it not been declared by the Blessed One beforehand, friends: ‘That we must be parted, separated, and severed from all who are dear and agreeable to us’? How could it possibly be obtained here, friends? That which is born, become, conditioned, of a nature to decay—that it should not decay: that is not possible. The deities, friends, are complaining.”

“Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?

“But of what kind, venerable sir, are the deities that the venerable Anuruddha is attending to?”

“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: ‘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. Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti: ‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.

“There are, friend Ānanda, deities in space who are percipient of the earth. With hair disheveled they wail, with arms outstretched they wail, they fall as if their feet were cut off, they roll back and forth: ‘Too soon the Blessed One has attained final Nibbāna! Too soon the Accomplished One has attained final Nibbāna! Too soon the Eye of the World has disappeared!’ There are, friend Ānanda, deities on the earth who are percipient of the earth. With hair disheveled they wail, with arms outstretched they wail, they fall as if their feet were cut off, they roll back and forth: ‘Too soon the Blessed One has attained final Nibbāna! Too soon the Accomplished One has attained final Nibbāna! Too soon the Eye of the World has disappeared!’ But those deities who are free of passion endure, mindful and clearly aware: ‘Conditioned phenomena are impermanent. How could it possibly be otherwise?’”

Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.

Then the venerable Anuruddha and the venerable Ānanda spent the remainder of that night in Dhamma talk.

Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi: “gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi: ‘parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā’”ti.

Then the venerable Anuruddha addressed the venerable Ānanda: “Go, friend Ānanda, enter Kusinārā and inform the Mallas of Kusinārā: ‘Vāseṭṭhas, the Blessed One has attained final Nibbāna. Now is the time to do as you think fit.’”

“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.

“Yes, venerable sir,” the venerable Ānanda replied to the venerable Anuruddha. Having dressed in the morning, taking his bowl and outer robe, he entered Kusinārā with a companion.

Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena. Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi: “parinibbuto, vāseṭṭhā, bhagavā, yassadāni kālaṁ maññathā”ti.

Now at that time the Mallas of Kusinārā were assembled in the council hall on that same business. Then the venerable Ānanda approached the council hall of the Mallas of Kusinārā; having approached, he informed the Mallas of Kusinārā: “Vāseṭṭhas, the Blessed One has attained final Nibbāna. Now is the time to do as you think fit.”

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: “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.

When they heard the venerable Ānanda’s words, the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas became distressed, saddened, and overcome with grief. And some, with hair disheveled, wailed; with arms outstretched they wailed; they fell as if their feet were cut off; they rolled back and forth: “Too soon the Blessed One has attained final Nibbāna! Too soon the Accomplished One has attained final Nibbāna! Too soon the Eye of the World has disappeared!”

37. Honoring the Blessed One’s Body

Atha kho kosinārakā mallā purise āṇāpesuṁ: “tena hi, bhaṇe, kusinārāyaṁ gandhamālañca sabbañca tāḷāvacaraṁ sannipātethā”ti.

Then the Mallas of Kusinārā instructed their men: “Well then, sirs, gather together fragrances and garlands and all the musical instruments in Kusinārā.”

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 the Mallas of Kusinārā, taking fragrances and garlands, all the musical instruments, and five hundred pairs of cloths, approached the sāla grove of the Mallas at Upavattana, where the Blessed One’s body was; having approached, they spent one day honoring, respecting, revering, and venerating the Blessed One’s body with dance, song, music, garlands, and fragrances, making cloth canopies and preparing pavilions.

Atha kho kosinārakānaṁ mallānaṁ etadahosi: “ativikālo kho ajja bhagavato sarīraṁ jhāpetuṁ, sve dāni mayaṁ bhagavato sarīraṁ jhāpessāmā”ti. 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 it occurred to the Mallas of Kusinārā: “It is too late today to cremate the Blessed One’s body. Tomorrow we will cremate the Blessed One’s body.” Then the Mallas of Kusinārā, honoring, respecting, revering, and venerating the Blessed One’s body with dance, song, music, garlands, and fragrances, making cloth canopies and preparing pavilions, spent a second day ... a third day ... a fourth day ... a fifth day ... a sixth day.

Atha kho sattamaṁ divasaṁ kosinārakānaṁ mallānaṁ etadahosi: “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.

Then on the seventh day it occurred to the Mallas of Kusinārā: “Honoring, respecting, revering, and venerating the Blessed One’s body with dance, song, music, garlands, and fragrances, we will carry it to the south of the town, and cremate the Blessed One’s body there to the south, outside the town.”

Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: “mayaṁ bhagavato sarīraṁ uccāressāmā”ti na sakkonti uccāretuṁ.

Now at that time eight leading Mallas, having washed their heads and dressed in unused clothes, said: “We will lift the Blessed One’s body.” But they were unable to lift it.

Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ: “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: ‘mayaṁ bhagavato sarīraṁ uccāressāmā’ti na sakkonti uccāretun”ti?

Then the Mallas of Kusinārā said to the venerable Anuruddha: “What, venerable Anuruddha, is the cause, what is the reason, that these eight leading Mallas, having washed their heads and dressed in unused clothes, saying, ‘We will lift the Blessed One’s body,’ are unable to lift it?”

“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti.

“You have one intention, Vāseṭṭhas, and the deities have another intention.”

“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?

“But, venerable sir, what is the deities’ intention?”

“Tumhākaṁ kho, vāseṭṭhā, adhippāyo: ‘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; devatānaṁ kho, vāseṭṭhā, adhippāyo: ‘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.

“Your intention, Vāseṭṭhas, is: ‘Honoring, respecting, revering, and venerating the Blessed One’s body with dance, song, music, garlands, and fragrances, we will carry it to the south of the town, and cremate the Blessed One’s body there to the south, outside the town.’ The deities’ intention, Vāseṭṭhas, is: ‘Honoring, respecting, revering, and venerating the Blessed One’s body with heavenly dance, song, music, garlands, and fragrances, we will carry it to the north of the town, enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate the Blessed One’s body there to the east of the town, at the Mallas’ shrine named Makuṭabandhana.’”

“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.

“Let it be, venerable sir, as the deities intend.”

Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti. 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.

Now at that time Kusinārā, even including the dirty rubbish heaps at the junctions, was covered knee-deep with coral tree flowers. Then the deities and the Mallas of Kusinārā, honoring, respecting, revering, and venerating the Blessed One’s body with heavenly and human dance, song, music, garlands, and fragrances, carried it to the north of the town, entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and set down the Blessed One’s body there to the east of the town, at the Mallas’ shrine named |Makuṭabandhana::name of a Mallan shrine; lit. crown-binding [makuṭabandhana]|.

Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ: “kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?

Then the Mallas of Kusinārā said to the venerable Ānanda: “How, venerable Ānanda, should we conduct ourselves toward the Tathāgata’s body?”

“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.

“As they conduct themselves toward the body of a wheel-turning monarch, Vāseṭṭhas, so should they conduct themselves toward the Tathāgata’s body.”

“Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?

“But, venerable Ānanda, how do they conduct themselves toward the body of a wheel-turning monarch?”

“Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti. Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti. Cātumahāpathe rañño cakkavattissa thūpaṁ karonti. Evaṁ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti. Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ. Cātumahāpathe tathāgatassa thūpo kātabbo. Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.

“Vāseṭṭhas, they wrap the body of a wheel-turning monarch in unused cloth. Having wrapped it in unused cloth, they wrap it in carded cotton. Having wrapped it in carded cotton, they wrap it in unused cloth. In this way they wrap the body of a wheel-turning monarch in five hundred pairs of cloths. Then they place it in an iron vat filled with oil and cover it with another iron vat. Then, having built a funeral pyre of all kinds of fragrances, they burn the body of the wheel-turning monarch. They build a |stupa::a mound-like reliquary monument, a shrine [thūpa]| for the wheel-turning monarch at a crossroads. That, Vāseṭṭhas, is how they conduct themselves toward the body of a wheel-turning monarch. As they conduct themselves toward the body of a wheel-turning monarch, so should they conduct themselves toward the Tathāgata’s body. A stupa for the Tathāgata is to be built at a crossroads. Those who there offer a garland, or fragrance, or powder, or pay homage, or establish confidence in their heart—that will be for their welfare and happiness for a long time.”

Atha kho kosinārakā mallā purise āṇāpesuṁ: “tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā”ti.

Then the Mallas of Kusinārā instructed their men: “Well then, sirs, gather together carded cotton for the Mallas.”

Atha kho kosinārakā mallā bhagavato sarīraṁ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṁ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṁ. Etena upāyena pañcahi yugasatehi bhagavato sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā bhagavato sarīraṁ citakaṁ āropesuṁ.

Then the Mallas of Kusinārā wrapped the Blessed One’s body in unused cloth. Having wrapped it in unused cloth, they wrapped it in carded cotton. Having wrapped it in carded cotton, they wrapped it in unused cloth. In this way they wrapped the Blessed One’s body in five hundred pairs of cloths. Then they placed it in an iron vat filled with oil and covered it with another iron vat. Then, having built a funeral pyre of all kinds of fragrances, they placed the Blessed One’s body on the pyre.

38. The Account of the Elder Mahākassapa

Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.

Now at that time the venerable Mahākassapa was traveling on the highway from Pāvā to Kusinārā together with a large Saṅgha of five hundred bhikkhus. Then the venerable Mahākassapa left the road and sat down at the foot of a certain tree.

Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti. Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca: “apāvuso, amhākaṁ satthāraṁ jānāsī”ti?

Now at that time a certain Ājīvaka, having taken a coral tree flower in Kusinārā, was traveling on the highway to Pāvā. The venerable Mahākassapa saw that Ājīvaka coming from afar. Having seen him, he said to that Ājīvaka: “Friend, do you know our Teacher?”

“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. Tato me idaṁ mandāravapupphaṁ gahitan”ti. Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti: “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti. Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: “aniccā saṅkhārā, taṁ kutettha labbhā”ti.

“Yes, friend, I know. It is seven days today since the ascetic Gotama attained final Nibbāna. That is why I took this coral tree flower.” Those bhikkhus there who were not free of passion—some of them, with arms outstretched, wailed; they fell as if their feet were cut off; they rolled back and forth: “Too soon the Blessed One has attained final Nibbāna! Too soon the Accomplished One has attained final Nibbāna! Too soon the Eye of the World has disappeared!” But those bhikkhus who were free of passion endured, mindful and clearly aware: “Conditioned phenomena are impermanent. How could it possibly be otherwise?”

Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṁ parisāyaṁ nisinno hoti. Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca: “alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa: ‘idaṁ vo kappati, idaṁ vo na kappatī’ti. Idāni pana mayaṁ yaṁ icchissāma, taṁ karissāma, yaṁ na icchissāma, na taṁ karissāmā”ti.

Now at that time a bhikkhu named Subhadda, who had gone forth in old age, was sitting in that assembly. Then Subhadda, gone forth in old age, said to those bhikkhus: “Enough, friends, do not grieve, do not lament. We are well rid of that Great Ascetic. We were troubled: ‘This is allowable for you; this is not allowable for you.’ Now we shall do what we wish, and we shall not do what we do not wish.”

Atha kho āyasmā mahākassapo bhikkhū āmantesi: “alaṁ, āvuso, mā socittha, mā paridevittha. Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ: ‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’. Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ tathāgatassāpi sarīraṁ mā palujjī’ti, netaṁ ṭhānaṁ vijjatī”ti.

Then the venerable Mahākassapa addressed the bhikkhus: “Enough, friends, do not grieve, do not lament. Has it not been declared by the Blessed One beforehand, friends: ‘That we must be parted, separated, and severed from all who are dear and agreeable to us’? How could it possibly be obtained here, friends? That which is born, become, conditioned, of a nature to decay—that the Tathāgata’s body too should not decay: that is not possible.”

Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: “mayaṁ bhagavato citakaṁ āḷimpessāmā”ti na sakkonti āḷimpetuṁ.

Now at that time four leading Mallas, having washed their heads and dressed in unused clothes, said: “We will light the Blessed One’s funeral pyre.” But they were unable to light it.

Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ: “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā: ‘mayaṁ bhagavato citakaṁ āḷimpessāmā’ti na sakkonti āḷimpetun”ti?

Then the Mallas of Kusinārā said to the venerable Anuruddha: “What, venerable Anuruddha, is the cause, what is the reason, that these four leading Mallas, having washed their heads and dressed in unused clothes, saying, ‘We will light the Blessed One’s funeral pyre,’ are unable to light it?”

“Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo”ti.

“The deities have a different intention, Vāseṭṭhas.”

“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?

“But, venerable sir, what is the deities’ intention?”

“Devatānaṁ kho, vāseṭṭhā, adhippāyo: ‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.

“The deities’ intention, Vāseṭṭhas, is this: ‘This venerable Mahākassapa is traveling on the highway from Pāvā to Kusinārā together with a large Saṅgha of five hundred bhikkhus. The Blessed One’s funeral pyre will not burn until the venerable Mahākassapa has bowed with his head at the Blessed One’s feet.’”

“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.

“Let it be, venerable sir, as the deities intend.”

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. Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu. Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.

Then the venerable Mahākassapa approached Kusinārā, the Mallas’ shrine named Makuṭabandhana, where the Blessed One’s funeral pyre was; having approached, he arranged his robe over one shoulder, raised his joined palms, circumambulated the pyre three times, keeping it on his right, and bowed with his head at the Blessed One’s feet. And those five hundred bhikkhus also arranged their robes over one shoulder, raised their joined palms, circumambulated the pyre three times, keeping it on their right, and bowed with their heads at the Blessed One’s feet. And when the venerable Mahākassapa and those five hundred bhikkhus had paid homage, the Blessed One’s funeral pyre burst into flame by itself.

Jhāyamānassa kho pana bhagavato sarīrassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṁsu. Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi; evameva bhagavato sarīrassa jhāyamānassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi; sarīrāneva avasissiṁsu. Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu yañca sabbaabbhantarimaṁ yañca bāhiraṁ. Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṁ nibbāpesi. Udakasālatopi abbhunnamitvā bhagavato citakaṁ nibbāpesi. Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṁ nibbāpesuṁ.

And when the Blessed One’s body was burning, whatever there was of outer skin, inner skin, flesh, sinews, or synovial fluid—no ash or soot from that was found; only the relics remained. Just as when ghee or oil is burning, no ash or soot is found—so too, when the Blessed One’s body was burning, whatever there was of outer skin, inner skin, flesh, sinews, or synovial fluid—no ash or soot from that was found; only the relics remained. And of those five hundred pairs of cloths, only two cloths were not burned: the innermost of all and the outermost. And when the Blessed One’s body had been burned, a stream of water appeared in the sky and extinguished the Blessed One’s funeral pyre. Water also welled up from the sāla trees and extinguished the Blessed One’s funeral pyre. And the Mallas of Kusinārā extinguished the Blessed One’s funeral pyre with water of all fragrances.

Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ.

Then the Mallas of Kusinārā placed the Blessed One’s relics in the council hall, made a cage of spears, surrounded it with a rampart of bows, and for seven days honored, respected, revered, and venerated them with dance, song, music, garlands, and fragrances.

39. The Distribution of the Relics

Assosi kho rājā māgadho ajātasattu vedehiputto: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: “bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.

King Ajātasattu of Magadha, |son of Vedehi::epithet of King Ajātasattu; lit. son of Vedehi [vedehiputta]|, heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then King Ajātasattu of Magadha, son of Vedehi, sent a messenger to the Mallas of Kusinārā: “The Blessed One was an aristocrat, and I too am an aristocrat. I too deserve a share of the Blessed One’s relics. I too will build a stupa for the Blessed One’s relics and hold a festival.”

Assosuṁ kho vesālikā licchavī: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho vesālikā licchavī kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Licchavis of Vesāli heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then the Licchavis of Vesāli sent a messenger to the Mallas of Kusinārā: “The Blessed One was an aristocrat, and we too are aristocrats. We too deserve a share of the Blessed One’s relics. We too will build a stupa for the Blessed One’s relics and hold a festival.”

Assosuṁ kho kapilavatthuvāsī sakyā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho kapilavatthuvāsī sakyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Sakyans dwelling at Kapilavatthu heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then the Sakyans dwelling at Kapilavatthu sent a messenger to the Mallas of Kusinārā: “The Blessed One was our foremost kinsman. We too deserve a share of the Blessed One’s relics. We too will build a stupa for the Blessed One’s relics and hold a festival.”

Assosuṁ kho allakappakā bulayo: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho allakappakā bulayo kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Bulis of Allakappa heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then the Bulis of Allakappa sent a messenger to the Mallas of Kusinārā: “The Blessed One was an aristocrat, and we too are aristocrats. We too deserve a share of the Blessed One’s relics. We too will build a stupa for the Blessed One’s relics and hold a festival.”

Assosuṁ kho rāmagāmakā koḷiyā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho rāmagāmakā koḷiyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Koliyas of Rāmagāma heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then the Koliyas of Rāmagāma sent a messenger to the Mallas of Kusinārā: “The Blessed One was an aristocrat, and we too are aristocrats. We too deserve a share of the Blessed One’s relics. We too will build a stupa for the Blessed One’s relics and hold a festival.”

Assosi kho veṭṭhadīpako brāhmaṇo: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṁ mallānaṁ dūtaṁ pāhesi: “bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.

The brahmin of Veṭhadīpa heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then the brahmin of Veṭhadīpa sent a messenger to the Mallas of Kusinārā: “The Blessed One was an aristocrat, and I am a brahmin. I too deserve a share of the Blessed One’s relics. I too will build a stupa for the Blessed One’s relics and hold a festival.”

Assosuṁ kho pāveyyakā mallā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho pāveyyakā mallā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Mallas of Pāvā heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then the Mallas of Pāvā sent a messenger to the Mallas of Kusinārā: “The Blessed One was an aristocrat, and we too are aristocrats. We too deserve a share of the Blessed One’s relics. We too will build a stupa for the Blessed One’s relics and hold a festival.”

Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ: “bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti.

When this was said, the Mallas of Kusinārā said to those groups and companies: “The Blessed One attained final Nibbāna in our village territory. We will not give a share of the Blessed One’s relics.”

Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:

When this was said, Doṇa the brahmin said to those groups and companies:

“Suṇantu bhonto mama ekavācaṁ,
Amhāka buddho ahu khantivādo;
Na hi sādhu yaṁ uttamapuggalassa,
Sarīrabhāge siyā sampahāro.

“Listen, sirs, to a single word from me.
Our Buddha was a speaker of peace.
It would not be good that there should be a quarrel
over a share of the relics of the supreme person.

Sabbeva bhonto sahitā samaggā,
Sammodamānā karomaṭṭhabhāge;
Vitthārikā hontu disāsu thūpā,
Bahū janā cakkhumato pasannā”ti.

Let all of you, sirs, united and harmonious,
rejoicing together, make eight portions.
Let stupas be widespread in the directions,
so that many people may have confidence in the One with Vision.”

“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī”ti.

“Well then, brahmin, you yourself divide the Blessed One’s relics into eight equal, well-distributed portions.”

“Evaṁ, bho”ti kho doṇo brāhmaṇo tesaṁ saṅghānaṁ gaṇānaṁ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṁ suvibhattaṁ vibhajitvā te saṅghe gaṇe etadavoca: “imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. Adaṁsu kho te doṇassa brāhmaṇassa tumbaṁ.

“Yes, sirs,” Doṇa the brahmin replied to those groups and companies. Having divided the Blessed One’s relics into eight equal, well-distributed portions, he said to those groups and companies: “Sirs, give me this urn. I too will build a stupa for the urn and hold a festival.” They gave Doṇa the brahmin the urn.

Assosuṁ kho pippalivaniyā moriyā: “bhagavā kira kusinārāyaṁ parinibbuto”ti. Atha kho pippalivaniyā moriyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.

The Moriyas of Pipphalivana heard: “The Blessed One, it seems, has attained final Nibbāna at Kusinārā.” Then the Moriyas of Pipphalivana sent a messenger to the Mallas of Kusinārā: “The Blessed One was an aristocrat, and we too are aristocrats. We too deserve a share of the Blessed One’s relics. We too will build a stupa for the Blessed One’s relics and hold a festival.”

“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni. Ito aṅgāraṁ harathā”ti. Te tato aṅgāraṁ hariṁsu.

“There is no share of the Blessed One’s relics; the Blessed One’s relics have been divided. Take the embers from here.” They took the embers from there.

40. Honoring the Relic Stupas

Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi. Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṁ thūpañca mahañca akāsi. Pāveyyakāpi mallā pāvāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Kosinārakāpi mallā kusinārāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu. Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu. Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo. Evametaṁ bhūtapubbanti.

Then King Ajātasattu of Magadha, son of Vedehi, built a stupa for the Blessed One’s relics at Rājagaha and held a festival. The Licchavis of Vesāli built a stupa for the Blessed One’s relics at Vesāli and held a festival. The Sakyans dwelling at Kapilavatthu built a stupa for the Blessed One’s relics at Kapilavatthu and held a festival. The Bulis of Allakappa built a stupa for the Blessed One’s relics at Allakappa and held a festival. The Koliyas of Rāmagāma built a stupa for the Blessed One’s relics at Rāmagāma and held a festival. The brahmin of Veṭhadīpa built a stupa for the Blessed One’s relics at Veṭhadīpa and held a festival. The Mallas of Pāvā built a stupa for the Blessed One’s relics at Pāvā and held a festival. The Mallas of Kusinārā built a stupa for the Blessed One’s relics at Kusinārā and held a festival. Doṇa the brahmin built a stupa for the urn and held a festival. The Moriyas of Pipphalivana built a stupa for the embers at Pipphalivana and held a festival. Thus there were eight relic stupas, a ninth urn stupa, and a tenth ember stupa. That is how it was in former times.

Aṭṭhadoṇaṁ cakkhumato sarīraṁ,
Sattadoṇaṁ jambudīpe mahenti;
Ekañca doṇaṁ purisavaruttamassa,
Rāmagāme nāgarājā maheti.

There were eight portions of the relics of the One with Vision.
Seven portions are honored in Jambudīpa.
And one portion of the most excellent of men
is honored by a nāga king in Rāmagāma.

Ekāhi dāṭhā tidivehi pūjitā,
Ekā pana gandhārapure mahīyati;
Kāliṅgarañño vijite punekaṁ,
Ekaṁ pana nāgarājā maheti.

One tooth is venerated in the heaven of the Thirty-Three,
and one is honored in the city of Gandhāra;
another in the realm of the Kāliṅga king,
and one is honored by a nāga king.

Tasseva tejena ayaṁ vasundharā,
Āyāgaseṭṭhehi mahī alaṅkatā;
Evaṁ imaṁ cakkhumato sarīraṁ,
Susakkataṁ sakkatasakkatehi.

Through his radiance, this rich earth
is adorned with the finest offerings.
Thus the relics of the One with Vision
are well honored by those who are honorable.

Devindanāgindanarindapūjito,
Manussindaseṭṭhehi tatheva pūjito;
Taṁ vandatha pañjalikā labhitvā,
Buddho have kappasatehi dullabhoti.

Honored by lords of gods, nāgas, and men,
and likewise honored by the finest of human lords—
honor it with joined palms when you get the chance,
for a Buddha is rare even in a hundred aeons.

Cattālīsa samā dantā,
kesā lomā ca sabbaso;
Devā hariṁsu ekekaṁ,
cakkavāḷaparamparāti.

Forty even teeth,
and the hair of the head and body, all of them—
the gods carried them off one by one
throughout the successive world-systems.

[1] akilantarūpo means alert in nature or not worn out. However, this exact verse and event is taken from Ud 8.5 - Cunda sutta where the term used is sukilantarūpo, which means extremely tired. Given the context, it is more likely that the Pāli term here should be sukilantarūpo. The rendering is therefore changed to reflect this.

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Last updated on September 9, 2026

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DN 16 Mahāparinibbāna sutta - The Greater Discourse on Final Nibbāna

1. The Brahmin Vassakāra

2. Principles That Prevent Decline

3. Principles That Prevent Decline Among the Bhikkhus

4. Sāriputta’s Lion’s Roar

5. The Dangers of Unprincipled Conduct

6. The Benefits of Virtuous Conduct

7. Building a Fortification

8. Talk on the Noble Truths

9. The Deaths in Nātika

10. The Mirror of the Dhamma

11. Ambapālī the Courtesan

12. Commencing the Rains at Veḷuva

13. An Obvious Hint

14. The Appeal of Māra

15. Surrendering the Life Force

16. The Causes of Earthquakes

17. Eight Assemblies

18. The Eight Bases of Transcendence

19. The Eight Liberations

20. The Appeal of Ānanda

21. The Elephant Look

22. The Four Great References

23. The Account of Cunda the Smith

24. Fetching Water

25. The Account of Pukkusa the Malla

26. The Twin Sāla Trees

27. The Elder Upavāṇa

28. Four Awe-Inspiring Places

29. Ānanda’s Questions

30. Persons Worthy of a Stupa

31. Ānanda’s Wonderful and Marvelous Qualities

32. Teaching the Discourse on Mahāsudassana

33. The Mallas Pay Homage

34. The Account of Subhadda the Wanderer

35. The Tathāgata’s Last Words

36. The Account of Final Nibbāna

37. Honoring the Blessed One’s Body

38. The Account of the Elder Mahākassapa

39. The Distribution of the Relics

40. Honoring the Relic Stupas

Clear awareness

Diligence

Ethical conduct

Liberation

Mindfulness

Quenching

Recognition of impermanence

Recollection of death

Respect

Stream Entry

Unprincipled conduct