Reference Translation by Bhikkhu Sujato (CC0).
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.
Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.
So evamāha:
He declared:
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.
“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:
And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha,
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.
Evañca vadehi:
And then say:
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis.
So evamāha:
He says,
“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti.
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’
Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi.
Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṁ bhaṇantī”ti.
For Realized Ones say nothing that is not so.”
1. Vassakārabrāhmaṇa
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.
“Yes, worthy sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
“Worthy Gotama, King Ajātasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
Worthy Gotama, King Ajātasattu wants to invade the Vajjis.
So evamāha:
He has declared:
‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.
‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
2. Rājaaparihāniyadhamma
2. Principles That Prevent Decline
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to him,
“kinti te, ānanda, sutaṁ, ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti?
“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.
“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?”
“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.
“I have heard that, sir.”
“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 don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think 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 that, sir.”
“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, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?
Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls 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 that, sir.”
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, 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?
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“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 that, sir.”
“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, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?
Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“Sutaṁ metaṁ, bhante ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.
“I have heard that, sir.”
“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 the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:
Then the Buddha said to Vassakāra,
“ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye.
“Brahmin, this one time I was staying near Vesālī at the Sārandada Shrine.
Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ.
There I taught the Vajjis these seven principles that prevent decline.
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.
As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:
When the Buddha had spoken, Vassakāra said to him,
“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni.
“Worthy Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline.
Ko pana vādo sattahi aparihāniyehi dhammehi.
How much more so all seven!
Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā.
King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension.
Handa ca dāni mayaṁ, bho gotama, gacchāma, bahukiccā mayaṁ bahukaraṇīyā”ti.
Well, now, worthy Gotama, I must go. I have many duties, and much to do.”
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.
“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.
3. Bhikkhuaparihāniyadhamma
3. Principles That Prevent Decline Among the Mendicants
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi:
Soon after he had left, the Buddha said to Ānanda,
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together 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:
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him,
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants:
“satta vo, bhikkhave, aparihāniye dhamme desessāmi,
“Mendicants, I will teach you these seven principles that prevent decline.
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
I will teach you seven more principles that prevent decline. …
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as they don’t relish talk …
Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
sleep …
Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
company …
Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t have corrupt wishes, falling under the sway of corrupt wishes …
Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t have bad friends, companions, and associates …
Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t stop half-way after achieving some trifling distinction, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe….
I will teach you seven more principles that prevent decline. …
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe…
As long as the mendicants are faithful …
hirimanā bhavissanti …
conscientious …
ottappī bhavissanti …
prudent …
bahussutā bhavissanti …
learned …
āraddhavīriyā bhavissanti …
energetic …
upaṭṭhitassatī bhavissanti …
mindful …
paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
I will teach you seven more principles that prevent decline. …
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti …pe…
As long as the mendicants develop the awakening factors of mindfulness …
dhammavicayasambojjhaṅgaṁ bhāvessanti …
investigation of principles …
vīriyasambojjhaṅgaṁ bhāvessanti …
energy …
pītisambojjhaṅgaṁ bhāvessanti …
rapture …
passaddhisambojjhaṅgaṁ bhāvessanti …
tranquility …
samādhisambojjhaṅgaṁ bhāvessanti …
immersion …
upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
equanimity, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
I will teach you seven more principles that prevent decline. …
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti …pe…
As long as the mendicants develop the perceptions of impermanence …
anattasaññaṁ bhāvessanti …
not-self …
asubhasaññaṁ bhāvessanti …
ugliness …
ādīnavasaññaṁ bhāvessanti …
drawbacks …
pahānasaññaṁ bhāvessanti …
giving up …
virāgasaññaṁ bhāvessanti …
fading away …
nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
cessation, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
I will teach you six principles that prevent decline. …
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants consistently treat their spiritual companions with bodily kindness …
Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti …pe…
verbal kindness …
mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
and mental kindness both in public and in private, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants share without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and delivers one who practices it to the complete end of suffering—they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.
As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”
(…)
Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:
“iti sīlaṁ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena ambalaṭṭhikā tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā,
Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake.
where he stayed in the royal rest-house.
Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there, too, he often gave this Dhamma talk to the mendicants:
“iti sīlaṁ iti samādhi iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Nāḷandā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari,
Then the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā,
tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
where he stayed in Pāvārika’s mango grove.
4. Sāriputtasīhanāda
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:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,
“evaṁ pasanno ahaṁ, bhante, bhagavati;
“Sir, I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:
“That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṁpasanno ahaṁ, bhante, bhagavati;
‘I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that
‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṁ, bhante”.
“No, sir.”
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that
‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṁ, bhante”.
“No, sir.”
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito:
“And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that
‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti?
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṁ, bhante”.
“No, sir.”
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi.
“In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present,
Atha kiñcarahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:
what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?”
‘evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?
“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi,
“Sir, though I don’t encompass the minds of Buddhas past, future, and present,
api ca me dhammanvayo vidito.
still I understand this by inference from the teaching.
Seyyathāpi, bhante, rañño paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ,
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā.
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
Tassa evamassa:
He thinks:
‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
Evameva kho me, bhante, dhammanvayo vidito:
In the same way, I understand this by inference from the teaching:
‘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.
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’”
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.
Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants:
“iti sīlaṁ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
5. Dussīlaādīnava
5. The Drawbacks of Unethical Conduct
Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Pāṭali Village.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.
Assosuṁ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṁ anuppatto”ti.
The lay followers of Pāṭali Village heard that he had arrived.
Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ:
So they went to see him, bowed, sat down to one side, and said to him,
“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.
“Sir, please consent to come to our guest house.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with 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:
Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:
“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito;
yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Please, sir, come at your convenience.”
Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east.
Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā.
The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.
The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.
(…)
Atha kho bhagavā pāṭaligāmike upāsake āmantesi:
Then the Buddha addressed them:
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.
Katame pañca?
What five?
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.
Firstly, an unethical person loses great wealth on account of negligence.
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
This is the first drawback for an unethical person because of their failure in ethics.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.
Furthermore, an unethical person gets a bad reputation.
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
This is the second drawback.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
This is the third drawback.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.
Furthermore, an unethical person feels lost when they die.
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
This is the fourth drawback.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
This is the fifth drawback.
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
These are the five drawbacks for an unethical person because of their failure in ethics.
6. Sīlavantaānisaṁsa
6. The Benefits of Ethical Conduct
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.
There are these five benefits for an ethical person because of their accomplishment in ethics.
Katame pañca?
What five?
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.
Firstly, an ethical person gains great wealth on account of diligence.
Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
This is the first benefit.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.
Furthermore, an ethical person gets a good reputation.
Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
This is the second benefit.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
This is the third benefit.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti.
Furthermore, an ethical person dies not feeling lost.
Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
This is the fourth benefit.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
This is the fifth benefit.
Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.
These are the five benefits for an ethical person because of their accomplishment in ethics.”
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he sent them off,
“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.
“The night is getting late, householders. Please go at your convenience.”
“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, sir,” replied the lay followers of Pāṭali Village. They rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.
Soon after they left the Buddha entered a private cubicle.
7. Pāṭaliputtanagaramāpana
7. Building a Citadel
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.
Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti.
At that time thousands of deities were taking possession of building sites in Pāṭali Village.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village.
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:
The Buddha rose at the crack of dawn and addressed Ānanda,
“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti?
“Ānanda, who is building a citadel at Pāṭali Village?”
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.
“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;
“It’s as if they were building the citadel in consultation with the gods of the thirty-three.
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.
Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.
As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—
But Pāṭaliputta will face three threats:
aggito vā udakato vā mithubhedā vā”ti.
from fire, flood, and dissension.”
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu,
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ:
When the greetings and polite conversation were over, they stood to one side and said,
“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ:
Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying,
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
“It’s time, worthy Gotama, the meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat on the seat spread out.
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.
When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
The Buddha expressed his appreciation with these verses:
“Yasmiṁ padese kappeti,
“In the place he makes his dwelling,
vāsaṁ paṇḍitajātiyo;
having fed the astute
Sīlavantettha bhojetvā,
and the virtuous here,
saññate brahmacārayo.
the restrained spiritual practitioners,
Yā tattha devatā āsuṁ,
he should dedicate an offering
tāsaṁ dakkhiṇamādise;
to the deities there.
Tā pūjitā pūjayanti,
Venerated, they venerate him;
mānitā mānayanti naṁ.
honored, they honor him.
Tato naṁ anukampanti,
After that they have sympathy for him,
mātā puttaṁva orasaṁ;
like a mother for the child at her breast.
Devatānukampito poso,
A man beloved of the deities
sadā bhadrāni passatī”ti.
always sees nice things.”
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti:
Sunidha and Vassakāra followed behind the Buddha, thinking,
“yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati.
“The gate through which the ascetic Gotama exits today shall be named the Gotama Gate.
Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti.
The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.
Then the gate through which the Buddha exited was named the Gotama Gate.
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.
Then the Buddha came to the Ganges River.
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.
Now at that time the Ganges was full to the brim so a crow could drink from it.
Appekacce manussā nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā, pāraṁ gantukāmā.
Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.
But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.
Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme.
He saw all those humans wanting to cross over.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
“Ye taranti aṇṇavaṁ saraṁ,
“Those who cross a deluge or stream
Setuṁ katvāna visajja pallalāni;
have built a bridge and left the marshes behind.
Kullañhi jano bandhati,
While some people are still tying a raft,
Tiṇṇā medhāvino janā”ti.
intelligent people have crossed over.”
Paṭhamabhāṇavāro.
The first recitation section.
8. Ariyasaccakathā
8. Talk on the Noble Truths
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Venerable Ānanda,
“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the village of Koṭi.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi,
Tatra sudaṁ bhagavā koṭigāme viharati.
and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:
There he addressed the mendicants:
“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.
Katamesaṁ catunnaṁ?
What four?
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
The noble truths of suffering,
Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the origin of suffering,
Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the cessation of suffering,
Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
and the practice that leads to the cessation of suffering.
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.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Catunnaṁ ariyasaccānaṁ,
“Because of not truly seeing
yathābhūtaṁ adassanā;
the four noble truths,
Saṁsitaṁ dīghamaddhānaṁ,
we have transmigrated for a long time
tāsu tāsveva jātisu.
from one rebirth to the next.
Tāni etāni diṭṭhāni,
But now that these truths have been seen,
bhavanetti samūhatā;
the leash to existence is eradicated.
Ucchinnaṁ mūlaṁ dukkhassa,
The root of suffering is cut off,
natthi dāni punabbhavo”ti.
now there’ll be no more future lives.”
Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants:
“iti sīlaṁ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
9. Anāvattidhammasambodhiparāyaṇa
9. The Deaths in Ñātika
Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda,
“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the land of the Ñātikas.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas,
Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe.
where he stayed in the brick house at Ñātika.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
“Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?
Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
The nun named Nandā,
Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
the layman named Sudatta,
Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?
Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
The laymen named Kakkaṭa,
Kāḷimbo nāma, bhante, upāsako …pe…
Kaḷibha,
nikaṭo nāma, bhante, upāsako …
Nikata,
kaṭissaho nāma, bhante, upāsako …
Kaṭissaha,
tuṭṭho nāma, bhante, upāsako …
Tuṭṭha,
santuṭṭho nāma, bhante, upāsako …
Santuṭṭha,
bhaddo nāma, bhante, upāsako …
Bhadda, and
subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?
Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”
“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.
Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
The laymen Kakkaṭa,
Kāḷimbo, ānanda, upāsako …pe…
Kaḷibha,
nikaṭo, ānanda, upāsako …
Nikata,
kaṭissaho, ānanda, upāsako …
Kaṭissaha,
tuṭṭho, ānanda, upāsako …
Tuṭṭha,
santuṭṭho, ānanda, upāsako …
Santuṭṭha,
bhaddo, ānanda, upāsako …
Bhadda,
subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.
10. Dhammādāsadhammapariyāya
10. The Mirror of the Teaching
Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya.
It’s no wonder that a human being should pass away.
Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.
But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
And what is that mirror of the teaching?
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
Dhamme aveccappasādena samannāgato hoti:
They have experiential confidence in the teaching:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Saṅghe aveccappasādena samannāgato hoti:
They have experiential confidence in the Saṅgha:
‘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.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
This is that mirror of the teaching.”
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants:
“Iti sīlaṁ iti samādhi iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
(…)
Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Ñātika as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Vesālī.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī,
Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane.
where he stayed in Ambapālī’s mango grove.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:
“Sato, bhikkhave, bhikkhu vihareyya sampajāno,
“Mendicants, a mendicant should live mindful and aware.
ayaṁ vo amhākaṁ anusāsanī.
This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a mendicant mindful?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Vedanāsu vedanānupassī …pe…
They meditate observing an aspect of feelings …
citte cittānupassī …pe…
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Evaṁ kho, bhikkhave, bhikkhu sato hoti.
That’s how a mendicant is mindful.
Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a mendicant aware?
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.
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṁ kho, bhikkhave, bhikkhu sampajāno hoti.
That’s how a mendicant is aware.
Sato, bhikkhave, bhikkhu vihareyya sampajāno,
A mendicant should live mindful and aware.
ayaṁ vo amhākaṁ anusāsanī”ti.
This is my instruction to you.”
11. Ambapālīgaṇikā
11. Ambapālī the Courtesan
Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati mayhaṁ ambavane”ti.
Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.
Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi.
She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side.
Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca:
Then she said to the Buddha,
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.
Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, knowing that the Buddha had consented, Ambapālī rose from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
Assosuṁ kho vesālikā licchavī: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane”ti.
The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove.
Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu.
They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.
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.
Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesi.
Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.
Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ:
The Licchavis said to her,
“kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī”ti?
“What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”
“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.”
“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti.
“Wench, give us that meal for a hundred thousand!”
“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.
“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.”
Atha kho te licchavī aṅguliṁ phoṭesuṁ:
Then the Licchavis snapped their fingers, saying,
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.
Then they continued on to Ambapālī’s mango grove.
Addasā kho bhagavā te licchavī dūratova āgacchante.
The Buddha saw them coming off in the distance,
Disvāna bhikkhū āmantesi:
and addressed the mendicants:
“yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ;
“Any of the mendicants who’ve never seen the gods of the thirty-three before, just have a look at the assembly of Licchavis.
apaloketha, bhikkhave, licchaviparisaṁ;
See the assembly of Licchavis,
upasaṁharatha, bhikkhave, licchaviparisaṁ—
check them out:
tāvatiṁsasadisan”ti.
they’re 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.
The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,
Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ:
Then they said to the Buddha,
“adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from us?”
Atha kho bhagavā te licchavī etadavoca:
Then the Buddha said to the Licchavis,
“adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.
“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”
Atha kho te licchavī aṅguliṁ phoṭesuṁ:
Then the Licchavis snapped their fingers, saying,
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
And then those Licchavis approved and agreed with what the Buddha said. They rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying,
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
“Sir, it’s time. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the mendicant Saṅgha, where he sat on the seat spread out.
Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods.
Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,
Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca:
and said to the Buddha,
“imāhaṁ, bhante, ārāmaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.
“Sir, I present this park to the mendicant Saṅgha headed by the Buddha.”
Paṭiggahesi bhagavā ārāmaṁ.
The Buddha accepted the park.
Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he rose from his seat and left.
Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants:
“iti sīlaṁ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
12. Veḷuvagāmavassūpagamana
12. Commencing the Rains at Beluva
Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda,
“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the little village of Beluva.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva,
Tatra sudaṁ bhagavā veḷuvagāmake viharati.
and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:
“etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha.
“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti.
I’ll commence the rainy season residence right here in the little village of Beluva.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu.
“Yes, sir,” those mendicants replied. They did as the Buddha said,
Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.
while the Buddha commenced the rainy season residence right there in the little village of Beluva.
Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
But he endured unbothered, with mindfulness and situational awareness.
Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,
“na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ.
“It would not be appropriate for me to be fully extinguished before informing my attendants and taking leave of the mendicant Saṅgha.
Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi.
So that is what he did.
Atha kho bhagavato so ābādho paṭippassambhi.
Then the Buddha’s illness died down.
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi.
Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“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.
“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me.
Api ca me, bhante, ahosi kācideva assāsamattā:
Still, at least I was consoled by the thought that
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.
the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”
“Kiṁ panānanda, bhikkhusaṅgho mayi paccāsīsati?
“But what could the mendicant Saṅgha expect from me, Ānanda?
Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā.
I’ve taught the Dhamma without making any distinction between secret and public teachings.
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.
The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.
Yassa nūna, ānanda, evamassa:
If there’s anyone who thinks:
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya.
‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.
Tathāgatassa kho, ānanda, na evaṁ hoti:
But the Realized One doesn’t think like this,
‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā.
Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.
so why should he bring something up regarding the Saṅgha?
Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Āsītiko me vayo vattati.
I’m currently eighty years old.
Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti;
Just as a decrepit old cart is kept going by a rope,
evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.
in the same way, the Realized One’s body is kept going as if by a rope.
Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a mendicant do this?
Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Vedanāsu …pe…
They meditate observing an aspect of feelings …
citte …pe…
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
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.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”
Dutiyabhāṇavāro.
The second recitation section.
13. Nimittobhāsakathā
13. An Obvious Hint
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṁ,
“Ānanda, get your sitting cloth.
yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divā vihārāyā”ti.
Let’s go to the Cāpāla Shrine for the day’s meditation.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went up to the Cāpāla Shrine, where he sat on the seat spread out.
Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ānanda bowed to the Buddha and sat down to one side.
Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
The Buddha said to him:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṁ yāci:
He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Dutiyampi kho bhagavā …pe…
For a second time …
tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
And for a third time, the Buddha said to Ānanda:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ;
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṁ yāci:
He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha got up and said to Venerable Ānanda,
“gaccha tvaṁ, ānanda,
“Go now, Ānanda,
yassadāni kālaṁ maññasī”ti.
at your convenience.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
14. Mārayācanakathā
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:
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘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.
‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, self-assured, learned, have memorized the teachings, and practice in line with the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
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.
Today you do have such monk disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘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.
‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’
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.
Today you do have such nun disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘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.
‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’
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.
Today you do have such layman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘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.
‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’
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.
Today you do have such laywoman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:
‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca:
When this was said, the Buddha said to Māra,
“appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
“Relax, Wicked One. The full extinguishment of the Realized One will be soon.
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will be fully extinguished.”
15. Āyusaṅkhāraossajjana
15. Surrendering the Life Force
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji.
So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako salomahaṁso, devadundubhiyo ca phaliṁsu.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“Tulamatulañca sambhavaṁ,
“Comparing the incomparable with the creation of prolonged life,
Bhavasaṅkhāramavassaji muni;
the sage surrendered the life force.
Ajjhattarato samāhito,
Happy inside, serene,
Abhindi kavacamivattasambhavan”ti.
he shattered self-creation like a suit of armor.”
16. Mahābhūmicālahetu
16. The Causes of Earthquakes
Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,
“acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo;
“How incredible, how amazing! That was a really big earthquake!
sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
What’s the cause, what’s the reason for a great earthquake?”
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami,
Then Venerable Ānanda went up to the Buddha,
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi,
bowed, sat down to one side,
ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
and said to him,
“acchariyaṁ, bhante, abbhutaṁ, bhante.
“How incredible, sir, how amazing!
Mahā vatāyaṁ, bhante, bhūmicālo;
That was a really big earthquake!
sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
What’s the cause, what’s the reason for a great earthquake?”
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
“Ānanda, there are these eight causes and reasons for a great earthquake.
Katame aṭṭha?
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.
This great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
This is the first cause and reason for a great earthquake.
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.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Ayaṁ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.
This is the second cause and reason for a great earthquake.
Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. Then the earth shakes and rocks and trembles.
Ayaṁ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.
This is the third cause and reason for a great earthquake.
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the being intent on awakening comes out of his mother’s womb mindful and aware, the earth shakes and rocks and trembles.
Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.
This is the fourth cause and reason for a great earthquake.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles.
Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.
This is the fifth cause and reason for a great earthquake.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.
This is the sixth cause and reason for a great earthquake.
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.
This is the seventh cause and reason for a great earthquake.
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles.
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
This is the eighth cause and reason for a great earthquake.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
These are the eight causes and reasons for a great earthquake.
17. Aṭṭhaparisā
17. Eight Assemblies
Aṭṭha kho imā, ānanda, parisā.
There are, Ānanda, these eight assemblies.
Katamā aṭṭha?
What eight?
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā.
I recall having approached an assembly of hundreds of aristocrats.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.
There I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.
And my appearance and voice became just like theirs.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṁ na jānanti:
But when I spoke they didn’t know:
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti?
‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.
And when my Dhamma talk was finished I vanished.
Antarahitañca maṁ na jānanti:
But when I vanished they didn’t know:
‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?
‘Who was that who vanished? Was it a god or a human?’
Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe…
I recall having approached an assembly of hundreds of brahmins …
gahapatiparisaṁ …
householders …
samaṇaparisaṁ …
ascetics …
cātumahārājikaparisaṁ …
the gods of the four great kings …
tāvatiṁsaparisaṁ …
the gods of the thirty-three …
māraparisaṁ …
Māras …
brahmaparisaṁ upasaṅkamitā.
divinities.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.
There too I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti.
And my appearance and voice became just like theirs.
Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṁsemi.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṁ na jānanti:
But when I spoke they didn’t know:
‘ko nu kho ayaṁ bhāsati devo vā manusso vā’ti?
‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā antaradhāyāmi.
And when my Dhamma talk was finished I vanished.
Antarahitañca maṁ na jānanti:
But when I vanished they didn’t know:
‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?
‘Who was that who vanished? Was it a god or a human?’
Imā kho, ānanda, aṭṭha parisā.
These are the eight assemblies.
18. Aṭṭhaabhibhāyatana
18. Eight Dimensions of Mastery
Aṭṭha kho imāni, ānanda, abhibhāyatanāni.
Ānanda, there are these eight dimensions of mastery.
Katamāni aṭṭha?
What eight?
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ paṭhamaṁ abhibhāyatanaṁ.
This is the first dimension of mastery.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ dutiyaṁ abhibhāyatanaṁ.
This is the second dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ tatiyaṁ abhibhāyatanaṁ.
This is the third dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ catutthaṁ abhibhāyatanaṁ.
This is the fourth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.
Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ.
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ pañcamaṁ abhibhāyatanaṁ.
This is the fifth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.
Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ.
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
This is the sixth dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.
Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ.
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ sattamaṁ abhibhāyatanaṁ.
This is the seventh dimension of mastery.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ.
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.
Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Mastering them, they perceive: ‘I know and see.’
Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
This is the eighth dimension of mastery.
Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
These are the eight dimensions of mastery.
19. Aṭṭhavimokkha
19. The Eight Liberations
Aṭṭha kho ime, ānanda, vimokkhā.
Ānanda, there are these eight liberations.
Katame aṭṭha?
What eight?
Rūpī rūpāni passati,
Having physical form, they see forms.
ayaṁ paṭhamo vimokkho.
This is the first liberation.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,
Not perceiving form internally, they see forms externally.
ayaṁ dutiyo vimokkho.
This is the second liberation.
Subhanteva adhimutto hoti,
They’re focused only on beauty.
ayaṁ tatiyo vimokkho.
This is the third liberation.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,
Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
ayaṁ catuttho vimokkho.
This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
ayaṁ pañcamo vimokkho.
This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
ayaṁ chaṭṭho vimokkho.
This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
ayaṁ sattamo vimokkho.
This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
ayaṁ aṭṭhamo vimokkho.
This is the eighth liberation.
Ime kho, ānanda, aṭṭha vimokkhā.
These are the eight liberations.
(…)
Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:
Then Māra the wicked approached me, stood to one side, and said:
‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.
‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:
When he had spoken, I said to Māra:
‘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.
‘Wicked One, I shall not be fully extinguished until I have monk disciples …
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
nun disciples …
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
layman disciples …
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.
laywoman disciples who are competent, educated, self-assured, learned.
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:
Today, just now at the Cāpāla Shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
‘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.
Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:
When he had spoken, I said to Māra:
‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
‘Relax, Wicked One. The full extinguishment of the Realized One will be soon.
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti.
Three months from now the Realized One will be fully extinguished.’
Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.
So today, just now at the Cāpāla Shrine, mindful and aware, I surrendered the life force.”
20. Ānandayācanakathā
20. The Appeal of Ānanda
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
“Alaṁ dāni, ānanda.
“Enough now, Ānanda.
Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.
Do not beg the Realized One. Now is not the time to beg the Realized One.”
Dutiyampi kho āyasmā ānando …pe…
For a second time …
tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
For a third time, Ānanda said to the Buddha,
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti?
“Ānanda, do you have faith in the Realized One’s awakening?”
“Evaṁ, bhante”.
“Yes, sir.”
“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?
“So why then do you keep pressing me up to the third time?”
“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ:
“Sir, I have heard and learned this in the presence of the Buddha:
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”
“Saddahasi tvaṁ, ānandā”ti?
“Do you have faith, Ānanda?”
“Evaṁ, bhante”.
“Yes, sir.”
“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the proper lifespan, or what’s left of it.
‘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.
If you had begged me, I would have turned you down twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ekamidāhaṁ, ānanda, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate.
Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
There I said to you:
‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo, ānanda, gijjhakūṭo pabbato.
‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.
‘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.
If you had begged me, I would have turned you down twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ekamidāhaṁ, ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe …pe…
Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …
tattheva rājagahe viharāmi corapapāte …
at Bandit’s Cliff …
tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṁ …
in the Sattapaṇṇi cave on the slopes of Vebhāra …
tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṁ …
at the Black Rock on the slopes of Isigili …
tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre …
in the Cool Grove, under the Snake’s Hood Grotto …
tattheva rājagahe viharāmi tapodārāme …
in the Hot Springs Monastery …
tattheva rājagahe viharāmi veḷuvane kalandakanivāpe …
in the Bamboo Grove, the squirrels’ feeding ground …
tattheva rājagahe viharāmi jīvakambavane …
in Jīvaka’s mango grove …
tattheva rājagahe viharāmi maddakucchismiṁ migadāye.
in the Maddakucchi deer park …
Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
And in each place I said to you:
‘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.
‘Ānanda, Rājagaha is lovely, and so are all these places. …
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe…
ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.
‘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 udene cetiye.
Ānanda, this one time I was staying right here near Vesālī, at the Udena Shrine …
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…
at the Gotamaka Shrine …
idheva vesāliyaṁ viharāmi sattambe cetiye …
at the Seven Maidens Shrine …
idheva vesāliyaṁ viharāmi bahuputte cetiye …
at the Many Sons Shrine …
idheva vesāliyaṁ viharāmi sārandade cetiye …
at the Sārandada Shrine …
idāneva kho tāhaṁ, ānanda, ajja cāpāle cetiye āmantesiṁ:
and just now, today at the Cāpāla Shrine. There I said to you:
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it, saying:
‘tiṭṭhatu bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
‘Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy 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.
If you had begged me, I would have turned you down twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:
Did I not prepare for this when I explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.
we must be parted and separated from all we hold dear and beloved?
Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā:
The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated:
‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
‘The full extinguishment of the Realized One will be soon.
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti.
Three months from now the Realized One will be fully extinguished.’
Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṁ ṭhānaṁ vijjati.
It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.
Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together 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:
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
(…)
Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants:
“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.
“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
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.
And what are those things I have taught from my direct knowledge?
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
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 are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:
“handa dāni, bhikkhave, āmantayāmi vo,
“Come now, mendicants, I say to you all:
vayadhammā saṅkhārā, appamādena sampādetha.
‘Conditions fall apart. Persist with diligence.’
Naciraṁ tathāgatassa parinibbānaṁ bhavissati.
The full extinguishment of the Realized One will be soon.
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will be fully extinguished.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Paripakko vayo mayhaṁ,
“I’ve reached a ripe old age,
parittaṁ mama jīvitaṁ;
and little of my life is left.
Pahāya vo gamissāmi,
Having given it up, I’ll depart;
kataṁ me saraṇamattano.
I’ve made a refuge for myself.
Appamattā satīmanto,
Diligent and mindful,
susīlā hotha bhikkhavo;
be of good virtues, mendicants!
Susamāhitasaṅkappā,
With well-settled thoughts,
sacittamanurakkhatha.
take good care of your minds.
Yo imasmiṁ dhammavinaye,
Whoever meditates diligently
appamatto vihassati;
in this teaching and training,
Pahāya jātisaṁsāraṁ,
giving up transmigration through rebirths,
dukkhassantaṁ karissatī”ti.
will make an end to suffering.”
Tatiyo bhāṇavāro.
The third recitation section.
21. Nāgāpalokita
21. The Elephant Look
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi:
Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:
“idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati.
“Ānanda, this will be the last time the Realized One sees Vesālī.
Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to Wares Village.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhaṇḍagāmo tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Wares Village,
Tatra sudaṁ bhagavā bhaṇḍagāme viharati.
and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:
“catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.
Katamesaṁ catunnaṁ?
What four?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
Noble ethics,
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
immersion,
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
wisdom,
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
and freedom.
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.
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Sīlaṁ samādhi paññā ca,
“Ethics, immersion, and wisdom,
vimutti ca anuttarā;
and the supreme freedom:
Anubuddhā ime dhammā,
these things have been understood
gotamena yasassinā.
by Gotama the renowned.
Iti buddho abhiññāya,
And so the Buddha, having insight,
dhammamakkhāsi bhikkhunaṁ;
explained this teaching to the mendicants.
Dukkhassantakaro satthā,
The teacher made an end of suffering,
cakkhumā parinibbuto”ti.
seeing clearly, he is fully quenched.”
Tatrāpi sudaṁ bhagavā bhaṇḍagāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there, too, he often gave this Dhamma talk to the mendicants:
“iti sīlaṁ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
22. Catumahāpadesakathā
22. The Four Great References
Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda,
“āyāmānanda, yena hatthigāmo,
“Come, Ānanda, let’s go to Elephant Village.”…
yena ambagāmo,
“Let’s go to Mango Village.”…
yena jambugāmo,
“Let’s go to Black Plum Village.”…
yena bhoganagaraṁ tenupasaṅkamissāmā”ti.
“Let’s go to Bhoga City.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City,
Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.
where he stayed at the Ānanda Shrine.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:
“cattārome, bhikkhave, mahāpadese desessāmi,
“Mendicants, I will teach you the four great references.
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Idha, bhikkhave, bhikkhu evaṁ vadeyya:
“Take a mendicant who says:
‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ,
‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
You should neither approve nor reject that mendicant’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
‘Clearly this is not the word of the Buddha.
imassa ca bhikkhuno duggahitan’ti.
It has been incorrectly memorized by that mendicant.’
Iti hetaṁ, bhikkhave, chaḍḍeyyātha.
And so you should discard it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.
imassa ca bhikkhuno suggahitan’ti.
It has been correctly memorized by that mendicant.’
Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the first great reference.
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘amukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho.
‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ,
I’ve heard and learned this in the presence of that Saṅgha:
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
You should neither approve nor reject that mendicant’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
‘Clearly this is not the word of the Buddha.
tassa ca saṅghassa duggahitan’ti.
It has been incorrectly memorized by that Saṅgha.’
Itihetaṁ, bhikkhave, chaḍḍeyyātha.
And so you should discard it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.
tassa ca saṅghassa suggahitan’ti.
It has been correctly memorized by that Saṅgha.’
Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the second great reference.
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.
‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.
Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—
I’ve heard and learned this in the presence of those senior mendicants:
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ …
You should neither approve nor reject that mendicant’s statement.
pe…
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
‘Clearly this is not the word of the Buddha.
tesañca therānaṁ duggahitan’ti.
It has not been correctly memorized by those senior mendicants.’
Itihetaṁ, bhikkhave, chaḍḍeyyātha.
And so you should discard it.
Tāni ce sutte osāriyamānāni …pe…
vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.
tesañca therānaṁ suggahitan’ti.
It has been correctly memorized by those senior mendicants.’
Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the third great reference.
Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:
Take another mendicant who says:
‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.
‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.
Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—
I’ve heard and learned this in the presence of that senior mendicant:
ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
You should neither approve nor reject that mendicant’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘addhā idaṁ na ceva tassa bhagavato vacanaṁ;
‘Clearly this is not the word of the Buddha.
tassa ca therassa duggahitan’ti.
It has been incorrectly memorized by that senior mendicant.’
Itihetaṁ, bhikkhave, chaḍḍeyyātha.
And so you should discard it.
Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.
tassa ca therassa suggahitan’ti.
It has been correctly memorized by that senior mendicant.’
Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.
These are the four great references.”
Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at the Ānanda Shrine, too, the Buddha often gave this Dhamma talk to the mendicants:
“iti sīlaṁ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.
Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso.
When immersion is imbued with ethics it’s very fruitful and beneficial.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”
23. Kammāraputtacundavatthu
23. On Cunda the Smith
Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda,
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Pāvā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāvā tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,
Tatra sudaṁ bhagavā pāvāyaṁ viharati cundassa kammāraputtassa ambavane.
where he stayed in Cunda the smith’s mango grove.
Assosi kho cundo kammāraputto: “bhagavā kira pāvaṁ anuppatto, pāvāyaṁ viharati mayhaṁ ambavane”ti.
Cunda heard that the Buddha had arrived and was staying in his mango grove.
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Then he went to the Buddha, bowed, and sat down to one side.
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca:
Then Cunda said to the Buddha,
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, knowing that the Buddha had consented, Cunda rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
“Sir, it’s time. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out
Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi:
and addressed Cunda,
“yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa.
“Cunda, please serve me with the pork on the turn that you’ve prepared.
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti.
And serve the mendicant Saṅgha with the other foods.”
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi.
“Yes, sir,” replied Cunda, and did as he was asked.
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi.
Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi:
Then the Buddha addressed Cunda,
“yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇāhi.
“Cunda, any pork on the turn that’s left over, you should bury it in a pit.
Nāhaṁ taṁ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṁ paribhuttaṁ sammā pariṇāmaṁ gaccheyya aññatra tathāgatassā”ti.
I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.
Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.
(…)
Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.
Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
But he endured unbothered, with mindfulness and situational awareness.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then he addressed Ānanda,
“āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Kusinārā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Cundassa bhattaṁ bhuñjitvā,
I’ve heard that after eating
kammārassāti me sutaṁ;
the meal of Cunda the smith,
Ābādhaṁ samphusī dhīro,
the attentive one fell severely ill,
pabāḷhaṁ māraṇantikaṁ.
with pains, close to death.
Bhuttassa ca sūkaramaddavena,
A severe sickness struck the Teacher
Byādhippabāḷho udapādi satthuno;
who had eaten the pork on the turn.
Virecamāno bhagavā avoca,
While still purging the Buddha said:
“Gacchāmahaṁ kusināraṁ nagaran”ti.
“I’ll go to the citadel of Kusinārā.”
24. Pānīyāharaṇa
24. Bringing a Drink
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda,
“iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.
“Go on then, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.
“Yes, sir,” replied Ānanda, and did as he was asked.
Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
When he was seated he said to Venerable Ānanda,
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.
“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.
Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.
The Kakudhā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful.
Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.
There the Buddha can drink and cool his limbs.”
Dutiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
For a second time, the Buddha asked Ānanda for a drink,
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
and for a second time Ānanda suggested going to the Kakudhā river.
“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.
Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
And for a third time, the Buddha said to Ānanda,
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami.
“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.
Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.
Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
Atha kho āyasmato ānandassa etadahosi:
Then Ānanda thought,
“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.
“Oh lord, how incredible, how amazing! The Realized One has such psychic power and might!
Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti.
For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”
Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:
Gathering a bowl of drinking water he went back to the Buddha, and said to him,
“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha.
Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.
Pivatu bhagavā pānīyaṁ pivatu sugato pānīyan”ti.
Drink the water, Blessed One! Drink the water, Holy One!”
Atha kho bhagavā pānīyaṁ apāyi.
So the Buddha drank the water.
25. Pukkusamallaputtavatthu
25. On Pukkusa the Malla
Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti.
Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā.
Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.
He saw the Buddha sitting at the root of a certain tree.
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho pukkuso mallaputto bhagavantaṁ etadavoca:
He went up to him, bowed, sat down to one side, and said,
“acchariyaṁ, bhante, abbhutaṁ, bhante, santena vata, bhante, pabbajitā vihārena viharanti.
“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation.
Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu.
Then around five hundred carts passed by right beside Āḷāra Kālāma.
Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavoca:
Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:
‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?
‘Sir, didn’t you see the five hundred carts pass by?’
‘Na kho ahaṁ, āvuso, addasan’ti.
‘No, respectable sir, I didn’t see them.’
‘Kiṁ pana, bhante, saddaṁ assosī’ti?
‘But sir, didn’t you hear a sound?’
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.
‘No, respectable sir, I didn’t hear a sound.’
‘Kiṁ pana, bhante, sutto ahosī’ti?
‘But sir, were you asleep?’
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.
‘No, friend, I wasn’t asleep.’
‘Kiṁ pana, bhante, saññī ahosī’ti?
‘But sir, were you conscious?’
‘Evamāvuso’ti.
‘Yes, respectable sir.’
‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi;
‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right beside you?
apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti?
Why sir, even your outer robe is covered with dust!’
‘Evamāvuso’ti.
‘Yes, respectable sir.’
Atha kho, bhante, tassa purisassa etadahosi:
Then that person thought:
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti.
‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti.
in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’
Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī”ti.
And after declaring his lofty confidence in Āḷāra Kālāma, he left.”
“Taṁ kiṁ maññasi, pukkusa,
“What do you think, Pukkusa?
katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā—
Which is harder and more challenging to do while conscious and awake:
yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya;
to neither see nor hear a sound as five hundred carts pass by right next to you?
yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti?
Or to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking?”
“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā.
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?
Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti.
It’s far harder and more challenging to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking!”
“Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre.
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.
Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā.
At that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.
Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.
Then a large crowd came from Ātumā to the place where that happened.
Tena kho panāhaṁ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi.
Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut.
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ:
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,
‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?
‘Why, respectable sir, has this crowd gathered?’
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā.
‘Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.
Ettheso mahājanakāyo sannipatito.
Then this crowd gathered here.
Tvaṁ pana, bhante, kva ahosī’ti?
But sir, where were you?’
‘Idheva kho ahaṁ, āvuso, ahosin’ti.
‘I was right here, respectable sir.’
‘Kiṁ pana, bhante, addasā’ti?
‘But sir, did you see?’
‘Na kho ahaṁ, āvuso, addasan’ti.
‘No, respectable sir, I didn’t see anything.’
‘Kiṁ pana, bhante, saddaṁ assosī’ti?
‘But sir, didn’t you hear a sound?’
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.
‘No, respectable sir, I didn’t hear a sound.’
‘Kiṁ pana, bhante, sutto ahosī’ti?
‘But sir, were you asleep?’
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.
‘No, respectable sir, I wasn’t asleep.’
‘Kiṁ pana, bhante, saññī ahosī’ti?
‘But sir, were you conscious?’
‘Evamāvuso’ti.
‘Yes, respectable sir.’
‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti?
‘So, sir, while conscious and awake you neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking?’
‘Evamāvuso’ti.
‘Yes, respectable sir.’
Atha kho, pukkusa, tassa purisassa etadahosi:
Then that person thought:
‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti.
‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,
Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti.
in that, while conscious and awake he neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking.’
Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti.
And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”
Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca:
When he said this, Pukkusa said to him,
“esāhaṁ, bhante, yo me āḷāre kālāme pasādo taṁ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi.
“Any confidence I had in Āḷāra Kālāma I whisk away as in a strong wind, or glide away as down a swift stream.
Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Excellent, sir! Excellent!
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.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi:
Then Pukkusa addressed a certain man,
“iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti.
“Go on then, lad, fetch me a pair of ready to wear garments the color of mountain gold.”
“Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari.
“Yes, sir,” replied that man, and did as he was asked.
Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi:
Then Pukkusa brought the garments to the Buddha,
“idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.
“Sir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.”
“Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti.
“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.
“Yes, sir,” replied Pukkusa, and did so.
Atha kho bhagavā pukkusaṁ mallaputtaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,
Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which he rose from his seat, bowed, and respectfully circled the Buddha before leaving.
Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi.
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of mountain gold by the Buddha’s body.
Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyati.
But when placed by the Buddha’s body they seemed to lose their shine.
Atha kho āyasmā ānando bhagavantaṁ etadavoca:
Then Ānanda said to the Buddha,
“acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto.
“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.
Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti.
When this pair of ready to wear garments the color of mountain gold is placed by the Buddha’s body they seem to lose their sheen.”
“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.
Katamesu dvīsu?
What two?
Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati.
The night when a Realized One awakens to the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue.
Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.
These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment.
Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to the Kakudhā River.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Siṅgīvaṇṇaṁ yugamaṭṭhaṁ,
A pair of garments the color of mountain gold
pukkuso abhihārayi;
was presented by Pukkusa;
Tena acchādito satthā,
when the teacher was clothed with them,
hemavaṇṇo asobhathāti.
his snow gold skin glowed bright.
(…)
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṁ nadiṁ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṁ tenupasaṅkami.
Then the Buddha together with a large Saṅgha of mendicants went to the Kakudhā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi:
where he addressed Venerable Cundaka,
“iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
“Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.
“Yes, sir,” replied Cundaka, and did as he was asked.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
Āyasmā pana cundako tattheva bhagavato purato nisīdi.
But Cundaka sat down right there in front of the Buddha.
Gantvāna buddho nadikaṁ kakudhaṁ,
Having gone to Kakudhā Creek,
Acchodakaṁ sātudakaṁ vippasannaṁ;
whose water was transparent, sweet, and clear,
Ogāhi satthā akilantarūpo,
the Teacher, being tired, plunged in,
Tathāgato appaṭimo ca loke.
the Realized One, without compare in the world.
Nhatvā ca pivitvā cudatāri satthā,
And after bathing and drinking the Teacher emerged.
Purakkhato bhikkhugaṇassa majjhe;
Before the group of mendicants, in the middle, the Buddha,
Vattā pavattā bhagavā idha dhamme,
the Teacher who rolled forth the present dispensation,
Upāgami ambavanaṁ mahesi.
the great seer went to the mango grove.
Āmantayi cundakaṁ nāma bhikkhuṁ,
He addressed the mendicant named Cundaka:
Catugguṇaṁ santhara me nipajjaṁ;
“Spread out my folded robe so I can lie down.”
So codito bhāvitattena cundo,
The evolved one urged Cunda,
Catugguṇaṁ santhari khippameva;
who quickly spread the folded robe.
Nipajji satthā akilantarūpo,
The Teacher lay down so tired,
Cundopi tattha pamukhe nisīdīti.
while Cunda sat there before him.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Venerable Ānanda:
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya:
“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith:
‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto’ti.
‘It’s your loss, respected Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo:
You should dispel remorse in Cunda the smith like this:
‘tassa te, āvuso cunda, lābhā tassa te suladdhaṁ,
‘You’re fortunate, respected Cunda, you’re so very fortunate,
yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto.
in that the Realized One was fully quenched after eating his last almsmeal from you.
Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ:
I have heard and learned this in the presence of the Buddha.
dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
Katame dve?
What two?
Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati.
The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue.
Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
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.
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’
Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.
That’s how you should dispel remorse in Cunda the smith.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“Dadato puññaṁ pavaḍḍhati,
“A giver’s merit grows;
Saṁyamato veraṁ na cīyati;
enmity doesn’t build up when you have self-control.
Kusalo ca jahāti pāpakaṁ,
A skillful person gives up bad things—
Rāgadosamohakkhayā sanibbuto”ti.
with the end of greed, hate, and delusion, they’re quenched.”
Catuttho bhāṇavāro.
The fourth recitation section.
26. Yamakasālā
26. The Pair of Sal Trees
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Ānanda,
“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
And that’s where they went. Then the Buddha addressed Ānanda,
“iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.
“Go on then, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi.
“Yes, sir,” replied Ānanda, and did as he was asked.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.
Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi.
Now at that time the twin sal trees were in full blossom with flowers out of season.
Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.
And heavenly music played in midair in honor of the Realized One.
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
And heavenly choirs sang in midair in honor of the Realized One.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha pointed out to Ānanda what was happening, adding:
“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.
“That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed.
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.
Any monk or nun or male or female lay follower who practices in line with the teaching, practicing properly, living in line with the teaching—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.
Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti.
So Ānanda, you should train like this: ‘We shall practice in line with the teaching, practicing properly, living in line with the teaching.’”
Evañhi vo, ānanda, sikkhitabban”ti.
27. Upavāṇatthera
27. The Monk Upavāṇa
Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno.
Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him.
Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi:
Then the Buddha made him move,
“apehi, bhikkhu, mā me purato aṭṭhāsī”ti.
“Move over, mendicant, don’t stand in front of me.”
Atha kho āyasmato ānandassa etadahosi:
Ānanda thought,
“ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti:
Yet in his final hour the Buddha makes him move, saying:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.
‘Move over, mendicant, don’t stand in front of me.’
Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti:
What is the cause, what is the reason for this?”
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?
Atha kho āyasmā ānando bhagavantaṁ etadavoca:
Then Ānanda said to the Buddha,
“ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti:
Yet in his final hour the Buddha makes him move, saying:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.
‘Move over, mendicant, don’t stand in front of me.’
Ko nu kho, bhante, hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti:
What is the cause, sir, what is the reason for this?”
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?
“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya.
“Most of the deities from ten solar systems have gathered to see the Realized One.
Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
Devatā, ānanda, ujjhāyanti:
The deities are complaining:
‘dūrā ca vatamha āgatā tathāgataṁ dassanāya.
‘We’ve come such a long way to see the Realized One!
Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā.
Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.
Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
This very day, in the last watch of the night, the Realized One will be fully extinguished.
Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti.
And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
“Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?
“But sir, what kind of deities are you thinking of?”
“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti.
‘Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!’
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.
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:
But the deities who are free of desire endure, mindful and aware, thinking:
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be otherwise?’”
28. Catusaṁvejanīyaṭhāna
28. The Four Inspiring Places
“Pubbe, bhante, disāsu vassaṁvuṭṭhā bhikkhū āgacchanti tathāgataṁ dassanāya.
“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One.
Te mayaṁ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya.
We got to see the esteemed mendicants, and to pay homage to them.
Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.
But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”
“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.
“Ānanda, a faithful gentleman should go to see these four inspiring places.
Katamāni cattāri?
What four?
‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place.
Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.
These are the four inspiring places that a faithful gentleman should go to see.
Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo:
Faithful monks, nuns, laymen, and laywomen will come, and think:
‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi.
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’
Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti.
Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
29. Ānandapucchākathā
29. Ānanda’s Questions
“Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā”ti?
“Sir, how do we proceed when it comes to ladies?”
“Adassanaṁ, ānandā”ti.
“Without looking, Ānanda.”
“Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti?
“But when looking, how to proceed?”
“Anālāpo, ānandā”ti.
“Without chatting, Ānanda.”
“Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti?
“But when chatting, how to proceed?”
“Sati, ānanda, upaṭṭhāpetabbā”ti.
“Be mindful, Ānanda.”
“Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?
“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya.
“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.
Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha.
Please, Ānanda, you must all strive and practice for your heart’s goal! Meditate diligent, keen, and resolute for your heart’s goal!
Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti.
There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
“Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?
“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Kathaṁ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti?
“But how do they proceed with a wheel-turning monarch’s corpse?”
“Rañño, ānanda, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.
They build a monument for the wheel-turning monarch at the crossroads.
Evaṁ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti.
That’s how they proceed with a wheel-turning monarch’s corpse.
Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ.
Proceed in the same way with the Realized One’s corpse.
Cātumahāpathe tathāgatassa thūpo kātabbo.
A monument for the Realized One is to be built at the crossroads.
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.
30. Thūpārahapuggala
30. Individuals Worthy of a Monument
Cattārome, ānanda, thūpārahā.
Ānanda, these four are worthy of a monument.
Katame cattāro?
What four?
Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.
A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.
Kiñcānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho?
And for what reason is a Realized One worthy of a monument?
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.
It is for this reason that a Realized One is worthy of a monument.
Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho?
And for what reason is an independent Buddha worthy of a monument?
‘Ayaṁ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.
It is for this reason that an independent Buddha is worthy of a monument.
Kiñcānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho?
And for what reason is a Realized One’s disciple worthy of a monument?
‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho.
It is for this reason that a Realized One’s disciple is worthy of a monument.
Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho?
And for what reason is a wheel-turning monarch worthy of a monument?
‘Ayaṁ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’
Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṁ kho, ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho.
It is for this reason that a wheel-turning monarch is worthy of a monument.
Ime kho, ānanda, cattāro thūpārahā”ti.
These four are worthy of a monument.”
31. Ānandaacchariyadhamma
31. Ānanda’s Incredible Qualities
Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi:
Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,
“ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti.
“Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,
“kahaṁ nu kho, bhikkhave, ānando”ti?
“Mendicants, where is Ānanda?”
“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito:
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti.
‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!’”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
So the Buddha addressed one of the monks,
“ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi:
“Please, monk, in my name tell Ānanda that
‘satthā taṁ, āvuso ānanda, āmantetī’”ti.
the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
“Yes, sir,” that monk replied. He went to Ānanda and said to him,
“satthā taṁ, āvuso ānanda, āmantetī”ti.
“Reverend Ānanda, the teacher summons you.”
“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’;
we must be parted and separated from all we hold dear and beloved?
taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, ‘taṁ vata tathāgatassāpi sarīraṁ mā palujjī’ti netaṁ ṭhānaṁ vijjati.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?
Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.
Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti.
You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:
“yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando.
“Those who were perfected ones, fully awakened Buddhas in the past also had attendants, who at best were like Ānanda is for me.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando.
Those who will be perfected ones, fully awakened Buddhas in the future will also have attendants, who at best will be like Ānanda is for me.
Paṇḍito, bhikkhave, ānando;
Ānanda is astute,
medhāvī, bhikkhave, ānando.
he is intelligent.
Jānāti ‘ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan’ti.
He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.
Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.
There are these four incredible and amazing things about Ānanda.
Katame cattāro?
What four?
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti.
And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhunīparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
If an assembly of nuns …
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.
laymen …
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.
or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti.
And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.
These are the four incredible and amazing things about Ānanda.
Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.
There are these four incredible and amazing things about a wheel-turning monarch.
Katame cattāro?
What four?
Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.
And when he falls silent, they’ve never had enough.
Sace bhikkhave, brāhmaṇaparisā …pe…
If an assembly of brahmins …
gahapatiparisā …pe…
householders …
samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.
And when he falls silent, they’ve never had enough.
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.
In the same way, there are those four incredible and amazing things about Ānanda.”
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhuparisā hoti.
Atha kho ānando tuṇhī hoti.
Sace, bhikkhave bhikkhunīparisā …pe…
upāsakaparisā …pe…
upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsikāparisā hoti.
Atha kho ānando tuṇhī hoti.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
32. Mahāsudassanasuttadesanā
32. Teaching the Discourse on Mahāsudassana
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:
“mā, bhante, bhagavā imasmiṁ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi.
“Sir, please don’t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet.
Santi, bhante, aññāni mahānagarāni, seyyathidaṁ—
There are other great cities such as
campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī;
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.
ettha bhagavā parinibbāyatu.
Let the Buddha be fully extinguished there.
Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā.
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha.
Te tathāgatassa sarīrapūjaṁ karissantī”ti
They will perform the rites of venerating the Realized One’s corpse.”
“mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca:
“Don’t say that Ānanda! Don’t say that
‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti.
this is a little hamlet, a jungle hamlet, a branch hamlet.
Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi.
His capital was this Kusinārā, which at the time was named Kusāvatī.
puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena.
It stretched for twelve leagues from east to west, and seven leagues from north to south.
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca;
It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
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—
Kusāvatī was never free of ten sounds by day or night, namely:
hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.
the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:
Go, Ānanda, into Kusinārā and inform the Mallas:
‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Mā pacchā vippaṭisārino ahuvattha—
Don’t regret it later, thinking:
amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.
“The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.”’”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
33. Mallānaṁvandanā
33. The Mallas Pay Homage
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena.
Now at that time the Mallas of Kusinārā were sitting together at the town hall on some business.
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:
Ānanda went up to them, and announced:
“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Mā pacchā vippaṭisārino ahuvattha:
Don’t regret it later, thinking:
‘amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
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:
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
“atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī”ti.
“Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!”
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Atha kho āyasmato ānandassa etadahosi:
Then Ānanda thought,
“sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati.
“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.
Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ:
I’d better separate them family by family and then have them pay homage, saying:
‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti.
‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’”
Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi:
And so that’s what he did.
“itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti.
Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi.
So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.
34. Subhaddaparibbājakavatthu
34. On Subhadda the Wanderer
Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṁ paṭivasati.
Now at that time a wanderer named Subhadda was residing near Kusinārā.
Assosi kho subhaddo paribbājako:
He heard that
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti.
on that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.
Atha kho subhaddassa paribbājakassa etadahosi:
He thought:
“sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
“I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.
Atthi ca me ayaṁ kaṅkhādhammo uppanno,
This state of uncertainty has come up in me.
evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him,
“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
“Worthy Ānanda, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.
Atthi ca me ayaṁ kaṅkhādhammo uppanno—
This state of uncertainty has come up in me.
evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.
Worthy Ānanda, please let me see the ascetic Gotama.”
Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
When he had spoken, Ānanda said,
“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.
“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
Dutiyampi kho subhaddo paribbājako …pe…
For a second time,
tatiyampi kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:
and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
“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.
Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.
The Buddha heard that discussion between Ānanda and Subhadda.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
He said to Ānanda,
“alaṁ, ānanda, mā subhaddaṁ vāresi, labhataṁ, ānanda, subhaddo tathāgataṁ dassanāya.
“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.
Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho.
For whatever he asks me, he will only be looking to understand, not to trouble me.
Yañcassāhaṁ puṭṭho byākarissāmi, taṁ khippameva ājānissatī”ti.
And he will quickly understand any answer I give to his question.”
Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
So Ānanda said to the wanderer Subhadda,
“gacchāvuso subhadda, karoti te bhagavā okāsan”ti.
“Go, Reverend Subhadda, the Buddha is making time 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 went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,
“Worthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people.
seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,
Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan.
sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū”ti?
According to their own claims, did all of them have direct knowledge, or none of them, or only some?”
“Alaṁ, subhadda, tiṭṭhatetaṁ:
“Enough, Subhadda, let that be.
‘sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū’ti.
Dhammaṁ te, subhadda, desessāmi;
I shall teach you the Dhamma.
taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi.
“Yes, sir,” Subhadda replied.
Bhagavā etadavoca:
The Buddha 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.
“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.
Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati.
In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.
Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.
In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti.
Were these mendicants to practice well, the world would not be empty of perfected ones.
Ekūnatiṁso vayasā subhadda,
I was twenty-nine years of age, Subhadda,
Yaṁ pabbajiṁ kiṅkusalānuesī;
when I went forth to discover what is skillful.
Vassāni paññāsa samādhikāni,
It’s been over fifty years
Yato ahaṁ pabbajito subhadda;
since I went forth.
Ñāyassa dhammassa padesavattī,
Teacher of the references for the systematic teaching:
Ito bahiddhā samaṇopi natthi.
outside of here there is no ascetic,
Dutiyopi samaṇo natthi.
no second ascetic,
Tatiyopi samaṇo natthi.
no third ascetic,
Catutthopi samaṇo natthi.
and no fourth ascetic.
Suññā parappavādā samaṇebhi aññehi.
Other sects are empty of ascetics.
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā”ti.
Were these mendicants to practice well, the world would not be empty of perfected ones.”
Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca:
When he had spoken, Subhadda said to the Buddha,
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Excellent, sir! Excellent!
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.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.
“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti.
However, I have recognized 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.
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Ānanda,
“tenahānanda, subhaddaṁ pabbājehī”ti.
“Well then, Ānanda, give Subhadda the going forth.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.
Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:
Then Subhadda said to Ānanda,
“lābhā vo, āvuso ānanda; suladdhaṁ vo, āvuso ānanda,
“You’re so fortunate, Reverand Ānanda, so very fortunate,
ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti.
to be anointed here in the Teacher’s presence as his pupil!”
Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.
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.
Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
Aññataro kho panāyasmā subhaddo arahataṁ ahosi.
And Venerable Subhadda became one of the perfected.
So bhagavato pacchimo sakkhisāvako ahosīti.
He was the last personal disciple of the Buddha.
Pañcamo bhāṇavāro.
The fifth recitation section.
35. Tathāgatapacchimavācā
35. The Buddha’s Last Words
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha addressed Venerable Ānanda:
“siyā kho panānanda, tumhākaṁ evamassa:
“Now, Ānanda, some of you might think:
‘atītasatthukaṁ pāvacanaṁ, natthi no satthā’ti.
‘The teacher’s dispensation has passed. Now we have no Teacher.’
Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ.
But you should not see it like this.
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.
The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.
Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ.
After my passing, mendicants ought not address each other as ‘reverend’, as they do today.
Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo.
A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’.
Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo.
A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’.
Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.
If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.
After my passing, give the divine punishment to the mendicant Channa.”
“Katamo pana, bhante, brahmadaṇḍo”ti?
“But sir, what is the divine punishment?”
“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya.
“Channa may say what he likes,
So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.
but the mendicants should not correct, advise, or instruct him.”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,
“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:
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
When this was said, the mendicants kept silent.
Dutiyampi kho bhagavā …pe…
For a second time,
tatiyampi kho bhagavā bhikkhū āmantesi:
and a third time the Buddha addressed the mendicants:
“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:
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
For a third time, the mendicants kept silent.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.
“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
When this was said, the mendicants kept silent.
Atha kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda said to the Buddha,
“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.
“It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.
“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:
“handa dāni, bhikkhave, āmantayāmi vo,
“Come now, mendicants, I say to you all:
vayadhammā saṅkhārā appamādena sampādethā”ti.
‘Conditions fall apart. Persist with diligence.’”
Ayaṁ tathāgatassa pacchimā vācā.
These were the Realized One’s last words.
36. Parinibbutakathā
36. Fully Quenched
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 Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca:
Then Venerable Ānanda said to Venerable Anuruddha,
“parinibbuto, bhante anuruddha, bhagavā”ti.
“Honorable Anuruddha, has the Buddha become fully quenched?”
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti.
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
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 Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.
Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu.
When the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi:
When the Buddha was fully quenched, the divinity Sahampati spoke this verse:
“Sabbeva nikkhipissanti,
“All creatures in this world
bhūtā loke samussayaṁ;
must lay down this bag of bones.
Yattha etādiso satthā,
For even a Teacher such as this,
loke appaṭipuggalo;
unrivaled in the world,
Tathāgato balappatto,
the Realized One, attained to power,
sambuddho parinibbuto”ti.
the Buddha was fully quenched.”
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:
When the Buddha was fully quenched, Sakka, lord of gods, spoke this verse:
“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,
uppādavayadhammino;
their nature is to rise and fall;
Uppajjitvā nirujjhanti,
having arisen, they cease;
tesaṁ vūpasamo sukho”ti.
their settling is blissful.”
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:
When the Buddha was fully quenched, Venerable Anuruddha spoke this verse:
“Nāhu assāsapassāso,
“There was no more breathing
ṭhitacittassa tādino;
for the unaffected one of steady heart.
Anejo santimārabbha,
Imperturbable, committed to peace,
yaṁ kālamakarī muni.
the sage has done his time.
Asallīnena cittena,
He put up with painful feelings
vedanaṁ ajjhavāsayi;
without flinching.
Pajjotasseva nibbānaṁ,
The liberation of his heart
vimokkho cetaso ahū”ti.
was like the extinguishing of a lamp.”
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:
When the Buddha was fully quenched, Venerable Ānanda spoke this verse:
“Tadāsi yaṁ bhiṁsanakaṁ,
“Then there was terror!
tadāsi lomahaṁsanaṁ;
Then they had goosebumps!
Sabbākāravarūpete,
When the Buddha, endowed with all fine qualities,
sambuddhe parinibbute”ti.
became fully quenched.”
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.
When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:
But the mendicants who were free of desire endured, mindful and aware, thinking,
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be otherwise?”
Atha kho āyasmā anuruddho bhikkhū āmantesi:
Then Anuruddha addressed the mendicants:
“alaṁ, āvuso, mā socittha mā paridevittha.
“Enough, reverends, do not grieve or lament.
Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
Did the Buddha not prepare us for this when he explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.
we must be parted and separated from all we hold dear and beloved?
Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti, netaṁ ṭhānaṁ vijjati.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
Devatā, āvuso, ujjhāyantī”ti.
The deities are complaining.”
“Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?
“But sir, what kind of deities are you thinking of?”
“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti.
‘Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!’
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:
But the deities who are free of desire endure, mindful and aware, thinking:
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be otherwise?’”
Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi:
Then Anuruddha said to Ānanda,
“gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:
“Go, Ānanda, into Kusinārā and inform the Mallas:
‘parinibbuto, vāseṭṭhā, bhagavā,
‘Vāseṭṭhas, the Buddha has become fully quenched.
yassadāni kālaṁ maññathā’”ti.
Please come at your convenience.’”
“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena.
Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business.
Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:
Ānanda went up to them, and announced,
“parinibbuto, vāseṭṭhā, bhagavā,
“Vāseṭṭhas, the Buddha has become fully quenched.
yassadāni kālaṁ maññathā”ti.
Please come at your convenience.”
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:
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”
37. Buddhasarīrapūjā
37. The Rites of Venerating the Buddha’s Corpse
Atha kho kosinārakā mallā purise āṇāpesuṁ:
Then the Mallas ordered their men,
“tena hi, bhaṇe, kusinārāyaṁ gandhamālañca sabbañca tāḷāvacaraṁ sannipātethā”ti.
“So then, lads, collect 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—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.
Atha kho kosinārakānaṁ mallānaṁ etadahosi:
Then they thought,
“ativikālo kho ajja bhagavato sarīraṁ jhāpetuṁ, sve dāni mayaṁ bhagavato sarīraṁ jhāpessāmā”ti.
“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”
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.
But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.
Atha kho sattamaṁ divasaṁ kosinārakānaṁ mallānaṁ etadahosi:
Then on the seventh day they thought,
“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.
“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”
Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
“mayaṁ bhagavato sarīraṁ uccāressāmā”ti na sakkonti uccāretuṁ.
“We shall lift the Buddha’s corpse.” But they were unable to do so.
Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ:
The Mallas said to Anuruddha,
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?”
‘mayaṁ bhagavato sarīraṁ uccāressāmā’ti na sakkonti uccāretun”ti?
“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti.
“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“But sir, what is the deities’ plan?”
“Tumhākaṁ kho, vāseṭṭhā, adhippāyo:
“You plan to
‘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;
carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.
devatānaṁ kho, vāseṭṭhā, adhippāyo:
The deities plan to
‘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.
carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
“Sir, let it be as the deities plan.”
Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti.
Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.
Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṁ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha ca bhagavato sarīraṁ nikkhipiṁsu.
Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.
Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ:
Then the Mallas said to Ānanda,
“kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?
“Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?”
“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?
“But how do they proceed with a wheel-turning monarch’s corpse?”
“Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.
They build a monument for the wheel-turning monarch at the crossroads.
Evaṁ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti.
That’s how they proceed with a wheel-turning monarch’s corpse.
Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ.
Proceed in the same way with the Realized One’s corpse.
Cātumahāpathe tathāgatassa thūpo kātabbo.
A monument for the Realized One is to be built at the crossroads.
Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”
Atha kho kosinārakā mallā purise āṇāpesuṁ:
Then the Mallas ordered their men,
“tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā”ti.
“So then, lads, collect uncarded cotton.”
Atha kho kosinārakā mallā bhagavato sarīraṁ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṁ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṁ.
So the Mallas wrapped the Buddha’s corpse,
Etena upāyena pañcahi yugasatehi bhagavato sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā bhagavato sarīraṁ citakaṁ āropesuṁ.
and placed it in an iron casket filled with oil. Then, having built a funeral pyre out of all kinds of aromatics, they lifted the corpse on to the pyre.
38. Mahākassapattheravatthu
38. Mahākassapa’s Arrival
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.
Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.
Then he left the road and sat at the root of a tree.
Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti.
Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.
Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca:
Mahākassapa saw him coming off in the distance and said to him,
“apāvuso, amhākaṁ satthāraṁ jānāsī”ti?
“Reverend, might you know about our Teacher?”
“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo.
“Yes, reverend. Seven days ago the ascetic Gotama was fully quenched.
Tato me idaṁ mandāravapupphaṁ gahitan”ti.
From there I picked up this Flame Tree flower.”
Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:
But the mendicants who were free of desire endured, mindful and aware, thinking,
“aniccā saṅkhārā, taṁ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be otherwise?”
Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṁ parisāyaṁ nisinno hoti.
Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.
Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca:
He said to those mendicants,
“alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa:
“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are harried:
‘idaṁ vo kappati, idaṁ vo na kappatī’ti.
‘This is allowable for you; this is not allowable for you.’
Idāni pana mayaṁ yaṁ icchissāma, taṁ karissāma, yaṁ na icchissāma, na taṁ karissāmā”ti.
Well, now we shall do what we want and not do what we don’t want.”
Atha kho āyasmā mahākassapo bhikkhū āmantesi:
Then Venerable Mahākassapa addressed the mendicants,
“alaṁ, āvuso, mā socittha, mā paridevittha.
“Enough, reverends, do not grieve or lament.
Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
Did the Buddha not prepare us for this when he explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.
we must be parted and separated from all we hold dear and beloved?
Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ tathāgatassāpi sarīraṁ mā palujjī’ti, netaṁ ṭhānaṁ vijjatī”ti.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?”
Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
“mayaṁ bhagavato citakaṁ āḷimpessāmā”ti na sakkonti āḷimpetuṁ.
“We shall light the Buddha’s funeral pyre.” But they were unable to do so.
Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ:
The Mallas said to Anuruddha,
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?”
‘mayaṁ bhagavato citakaṁ āḷimpessāmā’ti na sakkonti āḷimpetun”ti?
“Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo”ti.
“Vāseṭṭhas, the deities have a different plan.”
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“But sir, what is the deities’ plan?”
“Devatānaṁ kho, vāseṭṭhā, adhippāyo:
“The deities’ plan is this:
‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.
Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.
The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
“Sir, let it be as the deities plan.”
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.
Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his cupped palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet.
Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu.
And the five hundred mendicants did likewise.
Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.
And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all 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;
And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
sarīrāneva avasissiṁsu.
Only the relics remained.
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi;
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
evameva bhagavato sarīrassa jhāyamānassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;
In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
sarīrāneva avasissiṁsu.
Only the relics remained.
Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu yañca sabbaabbhantarimaṁ yañca bāhiraṁ.
And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.
Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṁ nibbāpesi.
But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,
Udakasālatopi abbhunnamitvā bhagavato citakaṁ nibbāpesi.
by water dripping from the sal trees,
Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṁ nibbāpesuṁ.
and by the Mallas’ fragrant water.
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 made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.
39. Sarīradhātuvibhajana
39. Distributing the Relics
Assosi kho rājā māgadho ajātasattu vedehiputto:
King Ajātasattu of Magadha, son of the princess of Videha, heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṁ mallānaṁ dūtaṁ pāhesi:
He sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.
“The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
Assosuṁ kho vesālikā licchavī:
The Licchavis of Vesālī also heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho vesālikā licchavī kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
Assosuṁ kho kapilavatthuvāsī sakyā:
The Sakyans of Kapilavatthu also heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho kapilavatthuvāsī sakyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
Assosuṁ kho allakappakā bulayo:
The Bulis of Allakappa also heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho allakappakā bulayo kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
Assosuṁ kho rāmagāmakā koḷiyā:
The Koliyans of Rāmagāma also heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho rāmagāmakā koḷiyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
Assosi kho veṭṭhadīpako brāhmaṇo:
The brahmin of Veṭhadīpa also heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṁ mallānaṁ dūtaṁ pāhesi:
He sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.
“The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
Assosuṁ kho pāveyyakā mallā:
The Mallas of Pāvā also heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho pāveyyakā mallā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ:
When they had spoken, the Mallas of Kusinārā said to those various groups:
“bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti.
“The Buddha was fully quenched in our village district. We will not give away a share of his relics.”
Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:
Then Doṇa the brahmin said to those various groups:
“Suṇantu bhonto mama ekavācaṁ,
“Hear, sirs, a single word from me.
Amhāka buddho ahu khantivādo;
Our Buddha’s teaching was acceptance.
Na hi sādhu yaṁ uttamapuggalassa,
It would not be good to fight over
Sarīrabhāge siyā sampahāro.
a share of the supreme individual’s relics.
Sabbeva bhonto sahitā samaggā,
Let us make eight portions, good fellows,
Sammodamānā karomaṭṭhabhāge;
rejoicing in unity and harmony.
Vitthārikā hontu disāsu thūpā,
Let there be monuments far and wide,
Bahū janā cakkhumato pasannā”ti.
so many folk may gain faith in the Clear-eyed One!”
“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī”ti.
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Evaṁ, bho”ti kho doṇo brāhmaṇo tesaṁ saṅghānaṁ gaṇānaṁ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṁ suvibhattaṁ vibhajitvā te saṅghe gaṇe etadavoca:
“Yes, worthy sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them,
“imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti.
“Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.”
Adaṁsu kho te doṇassa brāhmaṇassa tumbaṁ.
So they gave Doṇa the urn.
Assosuṁ kho pippalivaniyā moriyā:
The Moriyas of Pippalivana heard
“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.
Atha kho pippalivaniyā moriyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni.
“There is no portion of the Buddha’s relics left, they have already been portioned out.
Ito aṅgāraṁ harathā”ti.
Here, take the embers.”
Te tato aṅgāraṁ hariṁsu.
So they took the embers.
40. Dhātuthūpapūjā
40. Venerating the Relics
Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi.
Then King Ajātasattu of Magadha,
Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Licchavis of Vesālī,
Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Sakyans of Kapilavatthu,
Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Bulis of Allakappa,
Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Koliyans of Rāmagāma,
Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṁ thūpañca mahañca akāsi.
the brahmin of Veṭhadīpa,
Pāveyyakāpi mallā pāvāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Mallas of Pāvā,
Kosinārakāpi mallā kusinārāyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Mallas of Kusinārā,
Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi.
the brahmin Doṇa,
Pippalivaniyāpi moriyā pippalivane aṅgārānaṁ thūpañca mahañca akaṁsu.
and the Moriyas of Pippalivana built monuments for them and conducted memorial services.
Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo.
Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers.
Evametaṁ bhūtapubbanti.
That is how it was in the old days.
Aṭṭhadoṇaṁ cakkhumato sarīraṁ,
There were eight shares of the Clear-eyed One’s relics.
Sattadoṇaṁ jambudīpe mahenti;
Seven were worshiped in the Black Plum Tree Land.
Ekañca doṇaṁ purisavaruttamassa,
But one share of the most excellent of men
Rāmagāme nāgarājā maheti.
was worshiped in Rāmagāma by a dragon king.
Ekāhi dāṭhā tidivehi pūjitā,
One tooth is venerated by the gods of the Third Heaven,
Ekā pana gandhārapure mahīyati;
and one is worshiped in the city of Gandhāra;
Kāliṅgarañño vijite punekaṁ,
another one in the realm of the Kaliṅga King,
Ekaṁ pana nāgarājā maheti.
and one is worshiped by a dragon king.
Tasseva tejena ayaṁ vasundharā,
Through their glory this rich earth
Āyāgaseṭṭhehi mahī alaṅkatā;
is adorned with the best of offerings.
Evaṁ imaṁ cakkhumato sarīraṁ,
Thus the Clear-eyed One’s corpse
Susakkataṁ sakkatasakkatehi.
is well honored by the honorable.
Devindanāgindanarindapūjito,
It’s venerated by lords of gods, dragons, and spirits;
Manussindaseṭṭhehi tatheva pūjito;
and likewise venerated by the finest lords of men.
Taṁ vandatha pañjalikā labhitvā,
Honor it with cupped palms when you get the chance,
Buddho have kappasatehi dullabhoti.
for a Buddha is rare even in a hundred eons.
Cattālīsa samā dantā,
Altogether forty even teeth,
kesā lomā ca sabbaso;
and the body hair and head hair,
Devā hariṁsu ekekaṁ,
were carried off individually by gods
cakkavāḷaparamparāti.
across the universe.
Mahāparinibbānasuttaṁ niṭṭhitaṁ tatiyaṁ.
Reference Translation by Bhikkhu Sujato (CC0).
So I have heard.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.
He declared:
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”
And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha,
“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
And then say:
‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, 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!”’
Remember well how the Buddha answers and tell it to me.
For Realized Ones say nothing that is not so.”
1. The Brahmin Vassakāra
“Yes, worthy sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.
He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
“Worthy Gotama, King Ajātasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Worthy Gotama, King Ajātasattu wants to invade the Vajjis.
He has declared:
‘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
Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Then the Buddha said to him,
“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“I have heard that, sir.”
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“I have heard that, sir.”
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?”
“I have heard that, sir.”
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“I have heard that, sir.”
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”
“I have heard that, sir.”
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“I have heard that, sir.”
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“I have heard that, sir.”
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
Then the Buddha said to Vassakāra,
“Brahmin, this one time I was staying near Vesālī at the Sārandada Shrine.
There I taught the Vajjis these seven principles that prevent decline.
As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
When the Buddha had spoken, Vassakāra said to him,
“Worthy Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline.
How much more so all seven!
King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension.
Well, now, worthy Gotama, I must go. I have many duties, and much to do.”
“Please, brahmin, go at your convenience.”
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.
3. Principles That Prevent Decline Among the Mendicants
Soon after he had left, the Buddha said to Ānanda,
“Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.”
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him,
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
Then the Buddha went to the assembly hall, where he sat on the seat spread out
and addressed the mendicants:
“Mendicants, I will teach you these seven principles that prevent decline.
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.
As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.
As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
As long as they don’t relish talk …
sleep …
company …
they don’t have corrupt wishes, falling under the sway of corrupt wishes …
they don’t have bad friends, companions, and associates …
they don’t stop half-way after achieving some trifling distinction, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants are faithful …
conscientious …
prudent …
learned …
energetic …
mindful …
wise, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants develop the awakening factors of mindfulness …
investigation of principles …
energy …
rapture …
tranquility …
immersion …
equanimity, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants develop the perceptions of impermanence …
not-self …
ugliness …
drawbacks …
giving up …
fading away …
cessation, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you six principles that prevent decline. …
As long as the mendicants consistently treat their spiritual companions with bodily kindness …
verbal kindness …
and mental kindness both in public and in private, they can expect growth, not decline.
As long as the mendicants share without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.
As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and delivers one who practices it to the complete end of suffering—they can expect growth, not decline.
As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”
And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā,
where he stayed in the royal rest-house.
And while staying there, too, he often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Nāḷandā.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā,
where he stayed in Pāvārika’s mango grove.
4. Sāriputta’s Lion’s Roar
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, I have such confidence in the Buddha that
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“That’s a grand and bold statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘I have such confidence in the Buddha that
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you encompassed their minds to know that
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you encompassed their minds to know that
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about me, the perfected one, the fully awakened Buddha at present? Have you encompassed my mind to know that
I have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“In that case, Sāriputta, given that you don’t encompass the minds of Buddhas past, future, or present,
what then are you doing, making such a grand and bold statement, roaring such a definitive, categorical lion’s roar?”
“Sir, though I don’t encompass the minds of Buddhas past, future, and present,
still I understand this by inference from the teaching.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
He thinks:
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
In the same way, I understand this by inference from the teaching:
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they awaken to the supreme perfect awakening.’”
And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
5. The Drawbacks of Unethical Conduct
When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Pāṭali Village.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.
The lay followers of Pāṭali Village heard that he had arrived.
So they went to see him, bowed, sat down to one side, and said to him,
“Sir, please consent to come to our guest house.”
The Buddha consented with silence.
Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:
“Please, sir, come at your convenience.”
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east.
The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.
The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.
Then the Buddha addressed them:
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.
What five?
Firstly, an unethical person loses great wealth on account of negligence.
This is the first drawback for an unethical person because of their failure in ethics.
Furthermore, an unethical person gets a bad reputation.
This is the second drawback.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
This is the third drawback.
Furthermore, an unethical person feels lost when they die.
This is the fourth drawback.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
This is the fifth drawback.
These are the five drawbacks for an unethical person because of their failure in ethics.
6. The Benefits of Ethical Conduct
There are these five benefits for an ethical person because of their accomplishment in ethics.
What five?
Firstly, an ethical person gains great wealth on account of diligence.
This is the first benefit.
Furthermore, an ethical person gets a good reputation.
This is the second benefit.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
This is the third benefit.
Furthermore, an ethical person dies not feeling lost.
This is the fourth benefit.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
This is the fifth benefit.
These are the five benefits for an ethical person because of their accomplishment in ethics.”
The Buddha spent much of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he sent them off,
“The night is getting late, householders. Please go at your convenience.”
“Yes, sir,” replied the lay followers of Pāṭali Village. They rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Soon after they left the Buddha entered a private cubicle.
7. Building a Citadel
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.
At that time thousands of deities were taking possession of building sites in Pāṭali Village.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village.
The Buddha rose at the crack of dawn and addressed Ānanda,
“Ānanda, who is building a citadel at Pāṭali Village?”
“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
“It’s as if they were building the citadel in consultation with the gods of the thirty-three.
With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.
But Pāṭaliputta will face three threats:
from fire, flood, and dissension.”
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, they stood to one side and said,
“Would the worthy Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
The Buddha consented with silence.
Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying,
“It’s time, worthy Gotama, the meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat on the seat spread out.
Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.
When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
The Buddha expressed his appreciation with these verses:
“In the place he makes his dwelling,
having fed the astute
and the virtuous here,
the restrained spiritual practitioners,
he should dedicate an offering
to the deities there.
Venerated, they venerate him;
honored, they honor him.
After that they have sympathy for him,
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he rose from his seat and left.
Sunidha and Vassakāra followed behind the Buddha, thinking,
“The gate through which the ascetic Gotama exits today shall be named the Gotama Gate.
The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
Then the gate through which the Buddha exited was named the Gotama Gate.
Then the Buddha came to the Ganges River.
Now at that time the Ganges was full to the brim so a crow could drink from it.
Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.
But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.
He saw all those humans wanting to cross over.
Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
“Those who cross a deluge or stream
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.”
The first recitation section.
8. Talk on the Noble Truths
Then the Buddha said to Venerable Ānanda,
“Come, Ānanda, let’s go to the village of Koṭi.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi,
and stayed there.
There he addressed the mendicants:
“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.
What four?
The noble truths of suffering,
the origin of suffering,
the cessation of suffering,
and the practice that leads to the cessation of suffering.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
“Because of not truly seeing
the four noble truths,
we have transmigrated for a long time
from one rebirth to the next.
But now that these truths have been seen,
the leash to existence is eradicated.
The root of suffering is cut off,
now there’ll be no more future lives.”
And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
9. The Deaths in Ñātika
When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda,
“Come, Ānanda, let’s go to the land of the Ñātikas.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas,
where he stayed in the brick house at Ñātika.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?
The nun named Nandā,
the layman named Sudatta,
and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?
The laymen named Kakkaṭa,
Kaḷibha,
Nikata,
Kaṭissaha,
Tuṭṭha,
Santuṭṭha,
Bhadda, and
Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.
The laymen Kakkaṭa,
Kaḷibha,
Nikata,
Kaṭissaha,
Tuṭṭha,
Santuṭṭha,
Bhadda,
and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening.
10. The Mirror of the Teaching
It’s no wonder that a human being should pass away.
But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
So Ānanda, I will teach you the explanation of the Dhamma named ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:
‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’
And what is that mirror of the teaching?
It’s when a noble disciple has experiential confidence in the Buddha:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
They have experiential confidence in the teaching:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
They have experiential confidence in the Saṅgha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
This is that mirror of the teaching.”
And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Ñātika as long as he pleased, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Vesālī.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī,
where he stayed in Ambapālī’s mango grove.
There the Buddha addressed the mendicants:
“Mendicants, a mendicant should live mindful and aware.
This is my instruction to you.
And how is a mendicant mindful?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant is mindful.
And how is a mendicant aware?
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
That’s how a mendicant is aware.
A mendicant should live mindful and aware.
This is my instruction to you.”
11. Ambapālī the Courtesan
Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.
She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park.
She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side.
The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Then she said to the Buddha,
“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?”
The Buddha consented with silence.
Then, knowing that the Buddha had consented, Ambapālī rose from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove.
They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.
Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.
The Licchavis said to her,
“What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”
“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.”
“Wench, give us that meal for a hundred thousand!”
“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.”
Then the Licchavis snapped their fingers, saying,
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
Then they continued on to Ambapālī’s mango grove.
The Buddha saw them coming off in the distance,
and addressed the mendicants:
“Any of the mendicants who’ve never seen the gods of the thirty-three before, just have a look at the assembly of Licchavis.
See the assembly of Licchavis,
check them out:
they’re just like the thirty-three!”
The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Then they said to the Buddha,
“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from us?”
Then the Buddha said to the Licchavis,
“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”
Then the Licchavis snapped their fingers, saying,
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
And then those Licchavis approved and agreed with what the Buddha said. They rose from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying,
“Sir, it’s time. The meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the mendicant Saṅgha, where he sat on the seat spread out.
Then Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods.
When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,
and said to the Buddha,
“Sir, I present this park to the mendicant Saṅgha headed by the Buddha.”
The Buddha accepted the park.
Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he rose from his seat and left.
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
12. Commencing the Rains at Beluva
When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to the little village of Beluva.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva,
and stayed there.
There the Buddha addressed the mendicants:
“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
I’ll commence the rainy season residence right here in the little village of Beluva.”
“Yes, sir,” those mendicants replied. They did as the Buddha said,
while the Buddha commenced the rainy season residence right there in the little village of Beluva.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
But he endured unbothered, with mindfulness and situational awareness.
Then it occurred to the Buddha,
“It would not be appropriate for me to be fully extinguished before informing my attendants and taking leave of the mendicant Saṅgha.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
So that is what he did.
Then the Buddha’s illness died down.
Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me.
Still, at least I was consoled by the thought that
the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”
“But what could the mendicant Saṅgha expect from me, Ānanda?
I’ve taught the Dhamma without making any distinction between secret and public teachings.
The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.
If there’s anyone who thinks:
‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.
But the Realized One doesn’t think like this,
so why should he bring something up regarding the Saṅgha?
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
I’m currently eighty years old.
Just as a decrepit old cart is kept going by a rope,
in the same way, the Realized One’s body is kept going as if by a rope.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
And how does a mendicant do this?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”
The second recitation section.
13. An Obvious Hint
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:
“Ānanda, get your sitting cloth.
Let’s go to the Cāpāla Shrine for the day’s meditation.”
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Then the Buddha went up to the Cāpāla Shrine, where he sat on the seat spread out.
Ānanda bowed to the Buddha and sat down to one side.
The Buddha said to him:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
He didn’t beg the Buddha:
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
For a second time …
And for a third time, the Buddha said to Ānanda:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
He didn’t beg the Buddha:
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Then the Buddha got up and said to Venerable Ānanda,
“Go now, Ānanda,
at your convenience.”
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.
14. The Appeal of Māra
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, self-assured, learned, have memorized the teachings, and practice in line with the teaching. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Today you do have such monk disciples.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, self-assured, learned …’
Today you do have such nun disciples.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, self-assured, learned …’
Today you do have such layman disciples.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, self-assured, learned …’
Today you do have such laywoman disciples.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.
Sir, you once made this statement:
‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”
When this was said, the Buddha said to Māra,
“Relax, Wicked One. The full extinguishment of the Realized One will be soon.
Three months from now the Realized One will be fully extinguished.”
15. Surrendering the Life Force
So at the Cāpāla Shrine the Buddha, mindful and aware, surrendered the life force.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“Comparing the incomparable with the creation of prolonged life,
the sage surrendered the life force.
Happy inside, serene,
he shattered self-creation like a suit of armor.”
16. The Causes of Earthquakes
Then Venerable Ānanda thought,
“How incredible, how amazing! That was a really big earthquake!
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
What’s the cause, what’s the reason for a great earthquake?”
Then Venerable Ānanda went up to the Buddha,
bowed, sat down to one side,
and said to him,
“How incredible, sir, how amazing!
That was a really big earthquake!
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
What’s the cause, what’s the reason for a great earthquake?”
“Ānanda, there are these eight causes and reasons for a great earthquake.
What eight?
This great earth is established on water, the water is established on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
This is the first cause and reason for a great earthquake.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
This is the second cause and reason for a great earthquake.
Furthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. Then the earth shakes and rocks and trembles.
This is the third cause and reason for a great earthquake.
Furthermore, when the being intent on awakening comes out of his mother’s womb mindful and aware, the earth shakes and rocks and trembles.
This is the fourth cause and reason for a great earthquake.
Furthermore, when the Realized One awakens to the supreme perfect awakening, the earth shakes and rocks and trembles.
This is the fifth cause and reason for a great earthquake.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
This is the sixth cause and reason for a great earthquake.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
This is the seventh cause and reason for a great earthquake.
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles.
This is the eighth cause and reason for a great earthquake.
These are the eight causes and reasons for a great earthquake.
17. Eight Assemblies
There are, Ānanda, these eight assemblies.
What eight?
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.
I recall having approached an assembly of hundreds of aristocrats.
There I used to sit with them, converse, and engage in discussion.
And my appearance and voice became just like theirs.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
But when I spoke they didn’t know:
‘Who is this that speaks? Is it a god or a human?’
And when my Dhamma talk was finished I vanished.
But when I vanished they didn’t know:
‘Who was that who vanished? Was it a god or a human?’
I recall having approached an assembly of hundreds of brahmins …
householders …
ascetics …
the gods of the four great kings …
the gods of the thirty-three …
Māras …
divinities.
There too I used to sit with them, converse, and engage in discussion.
And my appearance and voice became just like theirs.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
But when I spoke they didn’t know:
‘Who is this that speaks? Is it a god or a human?’
And when my Dhamma talk was finished I vanished.
But when I vanished they didn’t know:
‘Who was that who vanished? Was it a god or a human?’
These are the eight assemblies.
18. Eight Dimensions of Mastery
Ānanda, there are these eight dimensions of mastery.
What eight?
Perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the first dimension of mastery.
Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the second dimension of mastery.
Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the third dimension of mastery.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the fourth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.
In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.
Mastering them, they perceive: ‘I know and see.’
This is the fifth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.
In the same way, not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.
Mastering them, they perceive: ‘I know and see.’
This is the sixth dimension of mastery.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.
In the same way, not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.
Mastering them, they perceive: ‘I know and see.’
This is the seventh dimension of mastery.
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.
In the same way, not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.
Mastering them, they perceive: ‘I know and see.’
This is the eighth dimension of mastery.
These are the eight dimensions of mastery.
19. The Eight Liberations
Ānanda, there are these eight liberations.
What eight?
Having physical form, they see forms.
This is the first liberation.
Not perceiving form internally, they see forms externally.
This is the second liberation.
They’re focused only on beauty.
This is the third liberation.
Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth liberation.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh liberation.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
This is the eighth liberation.
These are the eight liberations.
Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Then Māra the wicked approached me, stood to one side, and said:
‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’
When he had spoken, I said to Māra:
‘Wicked One, I shall not be fully extinguished until I have monk disciples …
nun disciples …
layman disciples …
laywoman disciples who are competent, educated, self-assured, learned.
I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Today, just now at the Cāpāla Shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
When he had spoken, I said to Māra:
‘Relax, Wicked One. The full extinguishment of the Realized One will be soon.
Three months from now the Realized One will be fully extinguished.’
So today, just now at the Cāpāla Shrine, mindful and aware, I surrendered the life force.”
20. The Appeal of Ānanda
When he said this, Venerable Ānanda said to the Buddha,
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
“Enough now, Ānanda.
Do not beg the Realized One. Now is not the time to beg the Realized One.”
For a second time …
For a third time, Ānanda said to the Buddha,
“Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
“Ānanda, do you have faith in the Realized One’s awakening?”
“Yes, sir.”
“So why then do you keep pressing me up to the third time?”
“Sir, I have heard and learned this in the presence of the Buddha:
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”
“Do you have faith, Ānanda?”
“Yes, sir.”
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the proper lifespan, or what’s left of it.
If you had begged me, I would have turned you down twice, but consented on the third time.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
There I said to you:
‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.
If you had begged me, I would have turned you down twice, but consented on the third time.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …
at Bandit’s Cliff …
in the Sattapaṇṇi cave on the slopes of Vebhāra …
at the Black Rock on the slopes of Isigili …
in the Cool Grove, under the Snake’s Hood Grotto …
in the Hot Springs Monastery …
in the Bamboo Grove, the squirrels’ feeding ground …
in Jīvaka’s mango grove …
in the Maddakucchi deer park …
And in each place I said to you:
‘Ānanda, Rājagaha is lovely, and so are all these places. …
If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it.
Ānanda, this one time I was staying right here near Vesālī, at the Udena Shrine …
at the Gotamaka Shrine …
at the Seven Maidens Shrine …
at the Many Sons Shrine …
at the Sārandada Shrine …
and just now, today at the Cāpāla Shrine. There I said to you:
‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Shrines are all lovely.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the proper lifespan, or what’s left of it, saying:
‘Sir, may the Blessed One please remain for the proper lifespan! May the Holy One please remain for the proper lifespan! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’
If you had begged me, I would have turned you down twice, but consented on the third time.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Did I not prepare for this when I explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated:
‘The full extinguishment of the Realized One will be soon.
Three months from now the Realized One will be fully extinguished.’
It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
“Yes, sir,” Ānanda replied.
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,
“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
Then the Buddha went to the assembly hall, where he sat on the seat spread out
and addressed the mendicants:
“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.
And what are those things I have taught from my direct knowledge?
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”
Then the Buddha said to the mendicants:
“Come now, mendicants, I say to you all:
‘Conditions fall apart. Persist with diligence.’
The full extinguishment of the Realized One will be soon.
Three months from now the Realized One will be fully extinguished.”
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
“I’ve reached a ripe old age,
and little of my life is left.
Having given it up, I’ll depart;
I’ve made a refuge for myself.
Diligent and mindful,
be of good virtues, mendicants!
With well-settled thoughts,
take good care of your minds.
Whoever meditates diligently
in this teaching and training,
giving up transmigration through rebirths,
will make an end to suffering.”
The third recitation section.
21. The Elephant Look
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:
“Ānanda, this will be the last time the Realized One sees Vesālī.
Come, Ānanda, let’s go to Wares Village.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Wares Village,
and stayed there.
There the Buddha addressed the mendicants:
“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.
What four?
Noble ethics,
immersion,
wisdom,
and freedom.
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
“Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.
And so the Buddha, having insight,
explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is fully quenched.”
And while staying there, too, he often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
22. The Four Great References
When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda,
“Come, Ānanda, let’s go to Elephant Village.”…
“Let’s go to Mango Village.”…
“Let’s go to Black Plum Village.”…
“Let’s go to Bhoga City.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City,
where he stayed at the Ānanda Shrine.
There the Buddha addressed the mendicants:
“Mendicants, I will teach you the four great references.
Listen and apply your mind well, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Take a mendicant who says:
‘Reverend, I have heard and learned this in the presence of the Buddha:
this is the teaching, this is the training, this is the Teacher’s instruction.’
You should neither approve nor reject that mendicant’s statement.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has been incorrectly memorized by that mendicant.’
And so you should discard it.
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by that mendicant.’
You should remember it. This is the first great reference.
Take another mendicant who says:
‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
I’ve heard and learned this in the presence of that Saṅgha:
this is the teaching, this is the training, this is the Teacher’s instruction.’
You should neither approve nor reject that mendicant’s statement.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has been incorrectly memorized by that Saṅgha.’
And so you should discard it.
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by that Saṅgha.’
You should remember it. This is the second great reference.
Take another mendicant who says:
‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.
I’ve heard and learned this in the presence of those senior mendicants:
this is the teaching, this is the training, this is the Teacher’s instruction.’
You should neither approve nor reject that mendicant’s statement.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has not been correctly memorized by those senior mendicants.’
And so you should discard it.
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by those senior mendicants.’
You should remember it. This is the third great reference.
Take another mendicant who says:
‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.
I’ve heard and learned this in the presence of that senior mendicant:
this is the teaching, this is the training, this is the Teacher’s instruction.’
You should neither approve nor reject that mendicant’s statement.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has been incorrectly memorized by that senior mendicant.’
And so you should discard it.
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by that senior mendicant.’
You should remember it. This is the fourth great reference.
These are the four great references.”
And while staying at the Ānanda Shrine, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
23. On Cunda the Smith
When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda,
“Come, Ānanda, let’s go to Pāvā.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,
where he stayed in Cunda the smith’s mango grove.
Cunda heard that the Buddha had arrived and was staying in his mango grove.
Then he went to the Buddha, bowed, and sat down to one side.
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Then Cunda said to the Buddha,
“Sir, would the Buddha, together with the mendicant Saṅgha, please accept tomorrow’s meal from me?”
The Buddha consented with silence.
Then, knowing that the Buddha had consented, Cunda rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,
“Sir, it’s time. The meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out
and addressed Cunda,
“Cunda, please serve me with the pork on the turn that you’ve prepared.
And serve the mendicant Saṅgha with the other foods.”
“Yes, sir,” replied Cunda, and did as he was asked.
Then the Buddha addressed Cunda,
“Cunda, any pork on the turn that’s left over, you should bury it in a pit.
I don’t see anyone in this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he rose from his seat and left.
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.
But he endured unbothered, with mindfulness and situational awareness.
Then he addressed Ānanda,
“Come, Ānanda, let’s go to Kusinārā.”
“Yes, sir,” Ānanda replied.
I’ve heard that after eating
the meal of Cunda the smith,
the attentive one fell severely ill,
with pains, close to death.
A severe sickness struck the Teacher
who had eaten the pork on the turn.
While still purging the Buddha said:
“I’ll go to the citadel of Kusinārā.”
24. Bringing a Drink
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda,
“Go on then, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”
“Yes, sir,” replied Ānanda, and did as he was asked.
The Buddha sat on the seat spread out.
When he was seated he said to Venerable Ānanda,
“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”
When he said this, Venerable Ānanda said to the Buddha,
“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.
The Kakudhā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful.
There the Buddha can drink and cool his limbs.”
For a second time, the Buddha asked Ānanda for a drink,
and for a second time Ānanda suggested going to the Kakudhā river.
And for a third time, the Buddha said to Ānanda,
“Go on then, Ānanda, fetch me some water. I am thirsty and will drink.”
“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.
Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
Then Ānanda thought,
“Oh lord, how incredible, how amazing! The Realized One has such psychic power and might!
For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”
Gathering a bowl of drinking water he went back to the Buddha, and said to him,
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.
Drink the water, Blessed One! Drink the water, Holy One!”
So the Buddha drank the water.
25. On Pukkusa the Malla
Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā.
He saw the Buddha sitting at the root of a certain tree.
He went up to him, bowed, sat down to one side, and said,
“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation.
Then around five hundred carts passed by right beside Āḷāra Kālāma.
Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:
‘Sir, didn’t you see the five hundred carts pass by?’
‘No, respectable sir, I didn’t see them.’
‘But sir, didn’t you hear a sound?’
‘No, respectable sir, I didn’t hear a sound.’
‘But sir, were you asleep?’
‘No, friend, I wasn’t asleep.’
‘But sir, were you conscious?’
‘Yes, respectable sir.’
‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right beside you?
Why sir, even your outer robe is covered with dust!’
‘Yes, respectable sir.’
Then that person thought:
‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,
in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’
And after declaring his lofty confidence in Āḷāra Kālāma, he left.”
“What do you think, Pukkusa?
Which is harder and more challenging to do while conscious and awake:
to neither see nor hear a sound as five hundred carts pass by right next to you?
Or to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking?”
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?
It’s far harder and more challenging to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking!”
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.
At that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.
Then a large crowd came from Ātumā to the place where that happened.
Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut.
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,
‘Why, respectable sir, has this crowd gathered?’
‘Just now, sir, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.
Then this crowd gathered here.
But sir, where were you?’
‘I was right here, respectable sir.’
‘But sir, did you see?’
‘No, respectable sir, I didn’t see anything.’
‘But sir, didn’t you hear a sound?’
‘No, respectable sir, I didn’t hear a sound.’
‘But sir, were you asleep?’
‘No, respectable sir, I wasn’t asleep.’
‘But sir, were you conscious?’
‘Yes, respectable sir.’
‘So, sir, while conscious and awake you neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking?’
‘Yes, respectable sir.’
Then that person thought:
‘Oh lord, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,
in that, while conscious and awake he neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking.’
And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”
When he said this, Pukkusa said to him,
“Any confidence I had in Āḷāra Kālāma I whisk away as in a strong wind, or glide away as down a swift stream.
Excellent, sir! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Then Pukkusa addressed a certain man,
“Go on then, lad, fetch me a pair of ready to wear garments the color of mountain gold.”
“Yes, sir,” replied that man, and did as he was asked.
Then Pukkusa brought the garments to the Buddha,
“Sir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.”
“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Yes, sir,” replied Pukkusa, and did so.
Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,
after which he rose from his seat, bowed, and respectfully circled the Buddha before leaving.
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of mountain gold by the Buddha’s body.
But when placed by the Buddha’s body they seemed to lose their shine.
Then Ānanda said to the Buddha,
“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.
When this pair of ready to wear garments the color of mountain gold is placed by the Buddha’s body they seem to lose their sheen.”
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.
What two?
The night when a Realized One awakens to the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue.
These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment.
Come, Ānanda, let’s go to the Kakudhā River.”
“Yes, sir,” Ānanda replied.
A pair of garments the color of mountain gold
was presented by Pukkusa;
when the teacher was clothed with them,
his snow gold skin glowed bright.
Then the Buddha together with a large Saṅgha of mendicants went to the Kakudhā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
where he addressed Venerable Cundaka,
“Go on then, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“Yes, sir,” replied Cundaka, and did as he was asked.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
But Cundaka sat down right there in front of the Buddha.
Having gone to Kakudhā Creek,
whose water was transparent, sweet, and clear,
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
And after bathing and drinking the Teacher emerged.
Before the group of mendicants, in the middle, the Buddha,
the Teacher who rolled forth the present dispensation,
the great seer went to the mango grove.
He addressed the mendicant named Cundaka:
“Spread out my folded robe so I can lie down.”
The evolved one urged Cunda,
who quickly spread the folded robe.
The Teacher lay down so tired,
while Cunda sat there before him.
Then the Buddha said to Venerable Ānanda:
“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith:
‘It’s your loss, respected Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’
You should dispel remorse in Cunda the smith like this:
‘You’re fortunate, respected Cunda, you’re so very fortunate,
in that the Realized One was fully quenched after eating his last almsmeal from you.
I have heard and learned this in the presence of the Buddha.
There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
What two?
The almsmeal after eating which a Realized One awakens to the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue.
These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’
That’s how you should dispel remorse in Cunda the smith.”
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“A giver’s merit grows;
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion, they’re quenched.”
The fourth recitation section.
26. The Pair of Sal Trees
Then the Buddha said to Ānanda,
“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”
“Yes, sir,” Ānanda replied.
And that’s where they went. Then the Buddha addressed Ānanda,
“Go on then, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
“Yes, sir,” replied Ānanda, and did as he was asked.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.
Now at that time the twin sal trees were in full blossom with flowers out of season.
They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
And heavenly music played in midair in honor of the Realized One.
And heavenly choirs sang in midair in honor of the Realized One.
Then the Buddha pointed out to Ānanda what was happening, adding:
“That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed.
Any monk or nun or male or female lay follower who practices in line with the teaching, practicing properly, living in line with the teaching—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.
So Ānanda, you should train like this: ‘We shall practice in line with the teaching, practicing properly, living in line with the teaching.’”
27. The Monk Upavāṇa
Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him.
Then the Buddha made him move,
“Move over, mendicant, don’t stand in front of me.”
Ānanda thought,
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Yet in his final hour the Buddha makes him move, saying:
‘Move over, mendicant, don’t stand in front of me.’
What is the cause, what is the reason for this?”
Then Ānanda said to the Buddha,
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Yet in his final hour the Buddha makes him move, saying:
‘Move over, mendicant, don’t stand in front of me.’
What is the cause, sir, what is the reason for this?”
“Most of the deities from ten solar systems have gathered to see the Realized One.
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
The deities are complaining:
‘We’ve come such a long way to see the Realized One!
Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.
This very day, in the last watch of the night, the Realized One will be fully extinguished.
And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
“But sir, what kind of deities are you thinking of?”
“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!’
But the deities who are free of desire endure, mindful and aware, thinking:
‘Conditions are impermanent. How could it possibly be otherwise?’”
28. The Four Inspiring Places
“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One.
We got to see the esteemed mendicants, and to pay homage to them.
But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”
“Ānanda, a faithful gentleman should go to see these four inspiring places.
What four?
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place.
These are the four inspiring places that a faithful gentleman should go to see.
Faithful monks, nuns, laymen, and laywomen will come, and think:
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’
Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
29. Ānanda’s Questions
“Sir, how do we proceed when it comes to ladies?”
“Without looking, Ānanda.”
“But when looking, how to proceed?”
“Without chatting, Ānanda.”
“But when chatting, how to proceed?”
“Be mindful, Ānanda.”
“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.
Please, Ānanda, you must all strive and practice for your heart’s goal! Meditate diligent, keen, and resolute for your heart’s goal!
There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.
They build a monument for the wheel-turning monarch at the crossroads.
That’s how they proceed with a wheel-turning monarch’s corpse.
Proceed in the same way with the Realized One’s corpse.
A monument for the Realized One is to be built at the crossroads.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.
30. Individuals Worthy of a Monument
Ānanda, these four are worthy of a monument.
What four?
A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.
And for what reason is a Realized One worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that a Realized One is worthy of a monument.
And for what reason is an independent Buddha worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that independent Buddha!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that an independent Buddha is worthy of a monument.
And for what reason is a Realized One’s disciple worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that a Realized One’s disciple is worthy of a monument.
And for what reason is a wheel-turning monarch worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that a wheel-turning monarch is worthy of a monument.
These four are worthy of a monument.”
31. Ānanda’s Incredible Qualities
Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,
“Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!”
Then the Buddha said to the mendicants,
“Mendicants, where is Ānanda?”
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
‘Oh! I’m still only a trainee with work left to do; and my Teacher is about to be fully extinguished, he who is so kind to me!’”
So the Buddha addressed one of the monks,
“Please, monk, in my name tell Ānanda that
the teacher summons him.”
“Yes, sir,” that monk replied. He went to Ānanda and said to him,
“Reverend Ānanda, the teacher summons you.”
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.
You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”
Then the Buddha said to the mendicants:
“Those who were perfected ones, fully awakened Buddhas in the past also had attendants, who at best were like Ānanda is for me.
Those who will be perfected ones, fully awakened Buddhas in the future will also have attendants, who at best will be like Ānanda is for me.
Ānanda is astute,
he is intelligent.
He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.
There are these four incredible and amazing things about Ānanda.
What four?
If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
If an assembly of nuns …
laymen …
or laywomen goes to see Ānanda, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
These are the four incredible and amazing things about Ānanda.
There are these four incredible and amazing things about a wheel-turning monarch.
What four?
If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
If an assembly of brahmins …
householders …
or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
In the same way, there are those four incredible and amazing things about Ānanda.”
32. Teaching the Discourse on Mahāsudassana
When he said this, Venerable Ānanda said to the Buddha:
“Sir, please don’t be fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet.
There are other great cities such as
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.
Let the Buddha be fully extinguished there.
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha.
They will perform the rites of venerating the Realized One’s corpse.”
“Don’t say that Ānanda! Don’t say that
this is a little hamlet, a jungle hamlet, a branch hamlet.
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
His capital was this Kusinārā, which at the time was named Kusāvatī.
It stretched for twelve leagues from east to west, and seven leagues from north to south.
The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
Kusāvatī was never free of ten sounds by day or night, namely:
the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.
Go, Ānanda, into Kusinārā and inform the Mallas:
‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Don’t regret it later, thinking:
“The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.”’”
“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
33. The Mallas Pay Homage
Now at that time the Mallas of Kusinārā were sitting together at the town hall on some business.
Ānanda went up to them, and announced:
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Don’t regret it later, thinking:
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
“Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!”
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Then Ānanda thought,
“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.
I’d better separate them family by family and then have them pay homage, saying:
‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’”
And so that’s what he did.
So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.
34. On Subhadda the Wanderer
Now at that time a wanderer named Subhadda was residing near Kusinārā.
He heard that
on that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.
He thought:
“I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.
This state of uncertainty has come up in me.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him,
“Worthy Ānanda, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.
This state of uncertainty has come up in me.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
Worthy Ānanda, please let me see the ascetic Gotama.”
When he had spoken, Ānanda said,
“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
For a second time,
and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
The Buddha heard that discussion between Ānanda and Subhadda.
He said to Ānanda,
“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.
For whatever he asks me, he will only be looking to understand, not to trouble me.
And he will quickly understand any answer I give to his question.”
So Ānanda said to the wanderer Subhadda,
“Go, Reverend Subhadda, the Buddha is making time for you.”
Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Worthy Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people.
Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan.
According to their own claims, did all of them have direct knowledge, or none of them, or only some?”
“Enough, Subhadda, let that be.
I shall teach you the Dhamma.
Listen and apply your mind well, I will speak.”
“Yes, sir,” Subhadda replied.
The Buddha said this:
“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.
In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.
In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
Were these mendicants to practice well, the world would not be empty of perfected ones.
I was twenty-nine years of age, Subhadda,
when I went forth to discover what is skillful.
It’s been over fifty years
since I went forth.
Teacher of the references for the systematic teaching:
outside of here there is no ascetic,
no second ascetic,
no third ascetic,
and no fourth ascetic.
Other sects are empty of ascetics.
Were these mendicants to practice well, the world would not be empty of perfected ones.”
When he had spoken, Subhadda said to the Buddha,
“Excellent, sir! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.
However, I have recognized individual differences in this matter.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Then the Buddha said to Ānanda,
“Well then, Ānanda, give Subhadda the going forth.”
“Yes, sir,” Ānanda replied.
Then Subhadda said to Ānanda,
“You’re so fortunate, Reverand Ānanda, so very fortunate,
to be anointed here in the Teacher’s presence as his pupil!”
And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.
Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”
And Venerable Subhadda became one of the perfected.
He was the last personal disciple of the Buddha.
The fifth recitation section.
35. The Buddha’s Last Words
Then the Buddha addressed Venerable Ānanda:
“Now, Ānanda, some of you might think:
‘The teacher’s dispensation has passed. Now we have no Teacher.’
But you should not see it like this.
The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.
After my passing, mendicants ought not address each other as ‘reverend’, as they do today.
A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’.
A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’.
If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
After my passing, give the divine punishment to the mendicant Channa.”
“But sir, what is the divine punishment?”
“Channa may say what he likes,
but the mendicants should not correct, advise, or instruct him.”
Then the Buddha said to the mendicants,
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
When this was said, the mendicants kept silent.
For a second time,
and a third time the Buddha addressed the mendicants:
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
For a third time, the mendicants kept silent.
Then the Buddha said to the mendicants,
“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
When this was said, the mendicants kept silent.
Then Venerable Ānanda said to the Buddha,
“It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”
Then the Buddha said to the mendicants:
“Come now, mendicants, I say to you all:
‘Conditions fall apart. Persist with diligence.’”
These were the Realized One’s last words.
36. Fully Quenched
Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Then Venerable Ānanda said to Venerable Anuruddha,
“Honorable Anuruddha, has the Buddha become fully quenched?”
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.
When the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
When the Buddha was fully quenched, the divinity Sahampati spoke this verse:
“All creatures in this world
must lay down this bag of bones.
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha was fully quenched.”
When the Buddha was fully quenched, Sakka, lord of gods, spoke this verse:
“Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their settling is blissful.”
When the Buddha was fully quenched, Venerable Anuruddha spoke this verse:
“There was no more breathing
for the unaffected one of steady heart.
Imperturbable, committed to peace,
the sage has done his time.
He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”
When the Buddha was fully quenched, Venerable Ānanda spoke this verse:
“Then there was terror!
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
became fully quenched.”
When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”
But the mendicants who were free of desire endured, mindful and aware, thinking,
“Conditions are impermanent. How could it possibly be otherwise?”
Then Anuruddha addressed the mendicants:
“Enough, reverends, do not grieve or lament.
Did the Buddha not prepare us for this when he explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
The deities are complaining.”
“But sir, what kind of deities are you thinking of?”
“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!’
But the deities who are free of desire endure, mindful and aware, thinking:
‘Conditions are impermanent. How could it possibly be otherwise?’”
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Then Anuruddha said to Ānanda,
“Go, Ānanda, into Kusinārā and inform the Mallas:
‘Vāseṭṭhas, the Buddha has become fully quenched.
Please come at your convenience.’”
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business.
Ānanda went up to them, and announced,
“Vāseṭṭhas, the Buddha has become fully quenched.
Please come at your convenience.”
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”
37. The Rites of Venerating the Buddha’s Corpse
Then the Mallas ordered their men,
“So then, lads, collect fragrances and garlands, and all the musical instruments in Kusinārā.”
Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.
Then they thought,
“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”
But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.
Then on the seventh day they thought,
“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
“We shall lift the Buddha’s corpse.” But they were unable to do so.
The Mallas said to Anuruddha,
“What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?”
“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“But sir, what is the deities’ plan?”
“You plan to
carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.
The deities plan to
carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”
“Sir, let it be as the deities plan.”
Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.
Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.
Then the Mallas said to Ānanda,
“Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron casket filled with oil and close it up with another casket. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.
They build a monument for the wheel-turning monarch at the crossroads.
That’s how they proceed with a wheel-turning monarch’s corpse.
Proceed in the same way with the Realized One’s corpse.
A monument for the Realized One is to be built at the crossroads.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”
Then the Mallas ordered their men,
“So then, lads, collect uncarded cotton.”
So the Mallas wrapped the Buddha’s corpse,
and placed it in an iron casket filled with oil. Then, having built a funeral pyre out of all kinds of aromatics, they lifted the corpse on to the pyre.
38. Mahākassapa’s Arrival
Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.
Then he left the road and sat at the root of a tree.
Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.
Mahākassapa saw him coming off in the distance and said to him,
“Reverend, might you know about our Teacher?”
“Yes, reverend. Seven days ago the ascetic Gotama was fully quenched.
From there I picked up this Flame Tree flower.”
Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”
But the mendicants who were free of desire endured, mindful and aware, thinking,
“Conditions are impermanent. How could it possibly be otherwise?”
Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.
He said to those mendicants,
“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are harried:
‘This is allowable for you; this is not allowable for you.’
Well, now we shall do what we want and not do what we don’t want.”
Then Venerable Mahākassapa addressed the mendicants,
“Enough, reverends, do not grieve or lament.
Did the Buddha not prepare us for this when he explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?”
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
“We shall light the Buddha’s funeral pyre.” But they were unable to do so.
The Mallas said to Anuruddha,
“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?”
“Vāseṭṭhas, the deities have a different plan.”
“But sir, what is the deities’ plan?”
“The deities’ plan is this:
Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.
The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
“Sir, let it be as the deities plan.”
Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his cupped palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet.
And the five hundred mendicants did likewise.
And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself.
And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
Only the relics remained.
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
Only the relics remained.
And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.
But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,
by water dripping from the sal trees,
and by the Mallas’ fragrant water.
Then the Mallas made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.
39. Distributing the Relics
King Ajātasattu of Magadha, son of the princess of Videha, heard
that the Buddha had become fully quenched at Kusinārā.
He sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
The Licchavis of Vesālī also heard
that the Buddha had become fully quenched at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Sakyans of Kapilavatthu also heard
that the Buddha had become fully quenched at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Bulis of Allakappa also heard
that the Buddha had become fully quenched at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Koliyans of Rāmagāma also heard
that the Buddha had become fully quenched at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The brahmin of Veṭhadīpa also heard
that the Buddha had become fully quenched at Kusinārā.
He sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
The Mallas of Pāvā also heard
that the Buddha had become fully quenched at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
When they had spoken, the Mallas of Kusinārā said to those various groups:
“The Buddha was fully quenched in our village district. We will not give away a share of his relics.”
Then Doṇa the brahmin said to those various groups:
“Hear, sirs, a single word from me.
Our Buddha’s teaching was acceptance.
It would not be good to fight over
a share of the supreme individual’s relics.
Let us make eight portions, good fellows,
rejoicing in unity and harmony.
Let there be monuments far and wide,
so many folk may gain faith in the Clear-eyed One!”
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Yes, worthy sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them,
“Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.”
So they gave Doṇa the urn.
The Moriyas of Pippalivana heard
that the Buddha had become fully quenched at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“There is no portion of the Buddha’s relics left, they have already been portioned out.
Here, take the embers.”
So they took the embers.
40. Venerating the Relics
Then King Ajātasattu of Magadha,
the Licchavis of Vesālī,
the Sakyans of Kapilavatthu,
the Bulis of Allakappa,
the Koliyans of Rāmagāma,
the brahmin of Veṭhadīpa,
the Mallas of Pāvā,
the Mallas of Kusinārā,
the brahmin Doṇa,
and the Moriyas of Pippalivana built monuments for them and conducted memorial services.
Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers.
That is how it was in the old days.
There were eight shares of the Clear-eyed One’s relics.
Seven were worshiped in the Black Plum Tree Land.
But one share of the most excellent of men
was worshiped in Rāmagāma by a dragon king.
One tooth is venerated by the gods of the Third Heaven,
and one is worshiped in the city of Gandhāra;
another one in the realm of the Kaliṅga King,
and one is worshiped by a dragon king.
Through their glory this rich earth
is adorned with the best of offerings.
Thus the Clear-eyed One’s corpse
is well honored by the honorable.
It’s venerated by lords of gods, dragons, and spirits;
and likewise venerated by the finest lords of men.
Honor it with cupped palms when you get the chance,
for a Buddha is rare even in a hundred eons.
Altogether forty even teeth,
and the body hair and head hair,
were carried off individually by gods
across the universe.
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.
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.
1. Vassakārabrāhmaṇa
“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.
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.
2. Rājaaparihāniyadhamma
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?
“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti.
“Yāvakīvañca, ānanda, vajjī abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?
“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?
“Sutaṁ metaṁ, bhante: ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.
“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Kinti te, ānanda, sutaṁ, ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti?
“Sutaṁ metaṁ, bhante: ‘vajjī ye te vajjīnaṁ vajjimahallakā, te sakkaronti garuṁ karonti mānenti pūjenti, tesañca sotabbaṁ maññantī’”ti.
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?
“Sutaṁ metaṁ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
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?
“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.
“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.
Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?
“Sutaṁ metaṁ, bhante ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.
“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.
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.
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.
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.
3. Bhikkhuaparihāniyadhamma
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ āmantesi:
“gaccha tvaṁ, ānanda, yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātehī”ti.
“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.
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.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
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.
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.
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.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, 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.
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.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāvessanti …pe…
dhammavicayasambojjhaṅgaṁ bhāvessanti …
vīriyasambojjhaṅgaṁ bhāvessanti …
pītisambojjhaṅgaṁ bhāvessanti …
passaddhisambojjhaṅgaṁ bhāvessanti …
samādhisambojjhaṅgaṁ bhāvessanti …
upekkhāsambojjhaṅgaṁ bhāvessanti, 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.
Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṁ bhāvessanti …pe…
anattasaññaṁ bhāvessanti …
asubhasaññaṁ bhāvessanti …
ādīnavasaññaṁ bhāvessanti …
pahānasaññaṁ bhāvessanti …
virāgasaññaṁ bhāvessanti …
nirodhasaññaṁ bhāvessanti, 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.
Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“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.
Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
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.
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.
Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.
(…)
Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“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 rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.
“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:
“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 ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari,
tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
4. Sāriputtasīhanāda
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.
“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.
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?
“No hetaṁ, bhante”.
“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?
“No hetaṁ, bhante”.
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito:
‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti?
“No hetaṁ, bhante”.
“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?
“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.
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.
Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“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.
5. Dussīlaādīnava
Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.
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.
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.
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.
(…)
Atha kho bhagavā pāṭaligāmike upāsake āmantesi:
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.
Katame pañca?
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
6. Sīlavantaānisaṁsa
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.
Katame pañca?
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.
Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.
Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto.
Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti.
Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi:
“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.
“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.
7. Pāṭaliputtanagaramāpana
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.
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?
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.
“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.
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.
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.
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.
Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
“Yasmiṁ padese kappeti,
vāsaṁ paṇḍitajātiyo;
Sīlavantettha bhojetvā,
saññate brahmacārayo.
Yā tattha devatā āsuṁ,
tāsaṁ dakkhiṇamādise;
Tā pūjitā pūjayanti,
mānitā mānayanti naṁ.
Tato naṁ anukampanti,
mātā puttaṁva orasaṁ;
Devatānukampito poso,
sadā bhadrāni passatī”ti.
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
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.
Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.
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.
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:
“Ye taranti aṇṇavaṁ saraṁ,
Setuṁ katvāna visajja pallalāni;
Kullañhi jano bandhati,
Tiṇṇā medhāvino janā”ti.
Paṭhamabhāṇavāro.
8. Ariyasaccakathā
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari.
Tatra sudaṁ bhagavā koṭigāme viharati.
Tatra kho bhagavā bhikkhū āmantesi:
“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.
Idamavoca bhagavā.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Catunnaṁ ariyasaccānaṁ,
yathābhūtaṁ adassanā;
Saṁsitaṁ dīghamaddhānaṁ,
tāsu tāsveva jātisu.
Tāni etāni diṭṭhāni,
bhavanetti samūhatā;
Ucchinnaṁ mūlaṁ dukkhassa,
natthi dāni punabbhavo”ti.
Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“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.
9. Anāvattidhammasambodhiparāyaṇa
Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari.
Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe.
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?
“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.
Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.
Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
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.
Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
10. Dhammādāsadhammapariyāya
Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya.
Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.
Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.
Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?
Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
Dhamme aveccappasādena samannāgato hoti:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.
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.
Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.
Ayaṁ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.
Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“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.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena vesālī tadavasari.
Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane.
Tatra kho bhagavā bhikkhū āmantesi:
“Sato, bhikkhave, bhikkhu vihareyya sampajāno,
ayaṁ vo amhākaṁ anusāsanī.
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.
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.
11. Ambapālīgaṇikā
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.
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.
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.
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?
“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti.
“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.
Atha kho te licchavī aṅguliṁ phoṭesuṁ:
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.
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.
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.
Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ:
“adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Atha kho bhagavā te licchavī etadavoca:
“adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.
Atha kho te licchavī aṅguliṁ phoṭesuṁ:
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.
Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
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.
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.
Paṭiggahesi bhagavā ārāmaṁ.
Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“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.
12. Veḷuvagāmavassūpagamana
Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena veḷuvagāmako tadavasari.
Tatra sudaṁ bhagavā veḷuvagāmake viharati.
Tatra kho bhagavā bhikkhū āmantesi:
“etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha.
Ahaṁ pana idheva veḷuvagāmake vassaṁ upagacchāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu.
Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.
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.
Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi.
Atha kho bhagavato so ābādho paṭippassambhi.
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.
“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.
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.
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.
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Dutiyabhāṇavāro.
13. Nimittobhāsakathā
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.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
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.
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 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.
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.
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.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“gaccha tvaṁ, ānanda,
yassadāni kālaṁ maññasī”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.
14. Mārayācanakathā
Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ 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 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca:
“appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
15. Āyusaṅkhāraossajjana
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:
“Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan”ti.
16. Mahābhūmicālahetu
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?
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?
“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
Katame aṭṭha?
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.
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.
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.
Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Ayaṁ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.
Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Ayaṁ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.
Puna caparaṁ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṁ ossajjati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Ayaṁ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.
Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
17. Aṭṭhaparisā
Aṭṭha kho imā, ānanda, parisā.
Katamā aṭṭha?
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
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?
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?
Imā kho, ānanda, aṭṭha parisā.
18. Aṭṭhaabhibhāyatana
Aṭṭha kho imāni, ānanda, abhibhāyatanāni.
Katamāni aṭṭha?
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ paṭhamaṁ abhibhāyatanaṁ.
Ajjhattaṁ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ dutiyaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ tatiyaṁ abhibhāyatanaṁ.
Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṁsaññī hoti.
Idaṁ catutthaṁ abhibhāyatanaṁ.
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.
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.
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.
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.
Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
19. Aṭṭhavimokkha
Aṭṭha kho ime, ānanda, vimokkhā.
Katame aṭṭha?
Rūpī rūpāni passati,
ayaṁ paṭhamo vimokkho.
Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,
ayaṁ dutiyo vimokkho.
Subhanteva adhimutto hoti,
ayaṁ tatiyo vimokkho.
Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,
ayaṁ catuttho vimokkho.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,
ayaṁ pañcamo vimokkho.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,
ayaṁ chaṭṭho vimokkho.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati,
ayaṁ sattamo vimokkho.
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,
ayaṁ aṭṭhamo vimokkho.
Ime kho, ānanda, aṭṭha vimokkhā.
(…)
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:
‘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.
Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
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.
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.
20. Ānandayācanakathā
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Alaṁ dāni, ānanda.
Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.
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.
“Saddahasi tvaṁ, ānanda, tathāgatassa bodhin”ti?
“Evaṁ, bhante”.
“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?
“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.
“Saddahasi tvaṁ, ānandā”ti?
“Evaṁ, bhante”.
“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.
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.
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.
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.
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.
Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
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.
Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
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.
“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.
(…)
Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Nisajja kho bhagavā bhikkhū āmantesi:
“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.
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.
Atha kho bhagavā bhikkhū āmantesi:
“handa dāni, bhikkhave, āmantayāmi vo,
vayadhammā saṅkhārā, appamādena sampādetha.
Naciraṁ tathāgatassa parinibbānaṁ bhavissati.
Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
Idamavoca bhagavā.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Paripakko vayo mayhaṁ,
parittaṁ mama jīvitaṁ;
Pahāya vo gamissāmi,
kataṁ me saraṇamattano.
Appamattā satīmanto,
susīlā hotha bhikkhavo;
Susamāhitasaṅkappā,
sacittamanurakkhatha.
Yo imasmiṁ dhammavinaye,
appamatto vihassati;
Pahāya jātisaṁsāraṁ,
dukkhassantaṁ karissatī”ti.
Tatiyo bhāṇavāro.
21. Nāgāpalokita
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.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhaṇḍagāmo tadavasari.
Tatra sudaṁ bhagavā bhaṇḍagāme viharati.
Tatra kho bhagavā bhikkhū āmantesi:
“catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
Katamesaṁ catunnaṁ?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
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.
Idamavoca bhagavā.
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Sīlaṁ samādhi paññā ca,
vimutti ca anuttarā;
Anubuddhā ime dhammā,
gotamena yasassinā.
Iti buddho abhiññāya,
dhammamakkhāsi bhikkhunaṁ;
Dukkhassantakaro satthā,
cakkhumā parinibbuto”ti.
Tatrāpi sudaṁ bhagavā bhaṇḍagāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“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.
22. Catumahāpadesakathā
Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena hatthigāmo,
yena ambagāmo,
yena jambugāmo,
yena bhoganagaraṁ tenupasaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari.
Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.
Tatra kho bhagavā bhikkhū āmantesi:
“cattārome, bhikkhave, mahāpadese desessāmi,
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
Bhagavā etadavoca:
“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.
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.
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.
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.
Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.
Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
“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.
23. Kammāraputtacundavatthu
Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.
“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.
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.
Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:
“kālo, bhante, niṭṭhitaṁ bhattan”ti.
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.
“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi.
Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi.
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.
“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.
(…)
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.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Cundassa bhattaṁ bhuñjitvā,
kammārassāti me sutaṁ;
Ābādhaṁ samphusī dhīro,
pabāḷhaṁ māraṇantikaṁ.
Bhuttassa ca sūkaramaddavena,
Byādhippabāḷho udapādi satthuno;
Virecamāno bhagavā avoca,
“Gacchāmahaṁ kusināraṁ nagaran”ti.
24. Pānīyāharaṇa
Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
“iṅgha me tvaṁ, ānanda, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.
Nisīdi bhagavā paññatte āsane.
Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
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.
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.
Tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
“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.
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.
25. Pukkusamallaputtavatthu
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.
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?
‘Na kho ahaṁ, āvuso, addasan’ti.
‘Kiṁ pana, bhante, saddaṁ assosī’ti?
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.
‘Kiṁ pana, bhante, sutto ahosī’ti?
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.
‘Kiṁ pana, bhante, saññī ahosī’ti?
‘Evamāvuso’ti.
‘So tvaṁ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṁ assosi;
apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti?
‘Evamāvuso’ti.
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.
“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?
“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.
“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.
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?
‘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?
‘Idheva kho ahaṁ, āvuso, ahosin’ti.
‘Kiṁ pana, bhante, addasā’ti?
‘Na kho ahaṁ, āvuso, addasan’ti.
‘Kiṁ pana, bhante, saddaṁ assosī’ti?
‘Na kho ahaṁ, āvuso, saddaṁ assosin’ti.
‘Kiṁ pana, bhante, sutto ahosī’ti?
‘Na kho ahaṁ, āvuso, sutto ahosin’ti.
‘Kiṁ pana, bhante, saññī ahosī’ti?
‘Evamāvuso’ti.
‘So tvaṁ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṁ assosī’ti?
‘Evamāvuso’ti.
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.
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.
Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi:
“iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti.
“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.
“Tena hi, pukkusa, ekena maṁ acchādehi, ekena ānandan”ti.
“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.
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.
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.
“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.
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati.
Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
Siṅgīvaṇṇaṁ yugamaṭṭhaṁ,
pukkuso abhihārayi;
Tena acchādito satthā,
hemavaṇṇo asobhathāti.
(…)
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.
“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.
Gantvāna buddho nadikaṁ kakudhaṁ,
Acchodakaṁ sātudakaṁ vippasannaṁ;
Ogāhi satthā akilantarūpo,
Tathāgato appaṭimo ca loke.
Nhatvā ca pivitvā cudatāri satthā,
Purakkhato bhikkhugaṇassa majjhe;
Vattā pavattā bhagavā idha dhamme,
Upāgami ambavanaṁ mahesi.
Āmantayi cundakaṁ nāma bhikkhuṁ,
Catugguṇaṁ santhara me nipajjaṁ;
So codito bhāvitattena cundo,
Catugguṇaṁ santhari khippameva;
Nipajji satthā akilantarūpo,
Cundopi tattha pamukhe nisīdīti.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“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:
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.
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.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
“Dadato puññaṁ pavaḍḍhati,
Saṁyamato veraṁ na cīyati;
Kusalo ca jahāti pāpakaṁ,
Rāgadosamohakkhayā sanibbuto”ti.
Catuttho bhāṇavāro.
26. Yamakasālā
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti.
“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.
“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.
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.
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.
27. Upavāṇatthera
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.
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?
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?
“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.
“Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?
“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.
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.
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:
‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
28. Catusaṁvejanīyaṭhāna
“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.
“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.
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.
29. Ānandapucchākathā
“Kathaṁ mayaṁ, bhante, mātugāme paṭipajjāmā”ti?
“Adassanaṁ, ānandā”ti.
“Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti?
“Anālāpo, ānandā”ti.
“Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti?
“Sati, ānanda, upaṭṭhāpetabbā”ti.
“Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?
“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.
“Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?
“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“Kathaṁ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti?
“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.
30. Thūpārahapuggala
Cattārome, ānanda, thūpārahā.
Katame cattāro?
Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.
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.
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.
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.
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.
Ime kho, ānanda, cattāro thūpārahā”ti.
31. Ānandaacchariyadhamma
Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi:
“ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako”ti.
Atha kho bhagavā bhikkhū āmantesi:
“kahaṁ nu kho, bhikkhave, ānando”ti?
“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito:
‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṁ bhavissati, yo mama anukampako’”ti.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
“ehi tvaṁ, bhikkhu, mama vacanena ānandaṁ āmantehi:
‘satthā taṁ, āvuso ānanda, āmantetī’”ti.
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
“satthā taṁ, āvuso ānanda, āmantetī”ti.
“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“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.
Atha kho bhagavā bhikkhū āmantesi:
“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.
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.
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.
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.
Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhuparisā hoti.
Atha kho ānando tuṇhī hoti.
Sace, bhikkhave bhikkhunīparisā …pe…
upāsakaparisā …pe…
upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsikāparisā hoti.
Atha kho ānando tuṇhī hoti.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
32. Mahāsudassanasuttadesanā
Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
“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
“mā hevaṁ, ānanda, avaca, mā hevaṁ, ānanda, avaca:
‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti.
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.
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.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
33. Mallānaṁvandanā
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.
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.
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.
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.
34. Subhaddaparibbājakavatthu
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.
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.
Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.
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.
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.
Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
“gacchāvuso subhadda, karoti te bhagavā okāsan”ti.
Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subhaddo paribbājako bhagavantaṁ etadavoca:
“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?
“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.
“Evaṁ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi.
Bhagavā etadavoca:
“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.
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assāti.
Ekūnatiṁso vayasā subhadda,
Yaṁ pabbajiṁ kiṅkusalānuesī;
Vassāni paññāsa samādhikāni,
Yato ahaṁ pabbajito subhadda;
Ñāyassa dhammassa padesavattī,
Ito bahiddhā samaṇopi natthi.
Dutiyopi samaṇo natthi.
Tatiyopi samaṇo natthi.
Catutthopi samaṇo natthi.
Suññā parappavādā samaṇebhi aññehi.
Ime ca, subhadda, bhikkhū sammā vihareyyuṁ, asuñño loko arahantehi assā”ti.
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.
“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.
“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.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“tenahānanda, subhaddaṁ pabbājehī”ti.
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
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.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
Aññataro kho panāyasmā subhaddo arahataṁ ahosi.
So bhagavato pacchimo sakkhisāvako ahosīti.
Pañcamo bhāṇavāro.
35. Tathāgatapacchimavācā
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“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.
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.
Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.
Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.
“Katamo pana, bhante, brahmadaṇḍo”ti?
“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya.
So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.
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.
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
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.
Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
Atha kho bhagavā bhikkhū āmantesi:
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.
Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
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.
“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.
Atha kho bhagavā bhikkhū āmantesi:
“handa dāni, bhikkhave, āmantayāmi vo,
vayadhammā saṅkhārā appamādena sampādethā”ti.
Ayaṁ tathāgatassa pacchimā vācā.
36. Parinibbutakathā
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.
Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca:
“parinibbuto, bhante anuruddha, bhagavā”ti.
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti.
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.
Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu.
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi:
“Sabbeva nikkhipissanti,
bhūtā loke samussayaṁ;
Yattha etādiso satthā,
loke appaṭipuggalo;
Tathāgato balappatto,
sambuddho parinibbuto”ti.
Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:
“Aniccā vata saṅkhārā,
uppādavayadhammino;
Uppajjitvā nirujjhanti,
tesaṁ vūpasamo sukho”ti.
Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi:
“Nāhu assāsapassāso,
ṭhitacittassa tādino;
Anejo santimārabbha,
yaṁ kālamakarī muni.
Asallīnena cittena,
vedanaṁ ajjhavāsayi;
Pajjotasseva nibbānaṁ,
vimokkho cetaso ahū”ti.
Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:
“Tadāsi yaṁ bhiṁsanakaṁ,
tadāsi lomahaṁsanaṁ;
Sabbākāravarūpete,
sambuddhe parinibbute”ti.
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.
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.
“Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?
“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.
Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.
Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi:
“gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:
‘parinibbuto, vāseṭṭhā, bhagavā,
yassadāni kālaṁ maññathā’”ti.
“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
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.
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.
37. Buddhasarīrapūjā
Atha kho kosinārakā mallā purise āṇāpesuṁ:
“tena hi, bhaṇe, kusinārāyaṁ gandhamālañca sabbañca tāḷāvacaraṁ sannipātethā”ti.
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.
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.
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.
Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“mayaṁ bhagavato sarīraṁ uccāressāmā”ti na sakkonti uccāretuṁ.
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?
“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti.
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“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.
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
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.
Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ:
“kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?
“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“Kathaṁ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?
“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.
Atha kho kosinārakā mallā purise āṇāpesuṁ:
“tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā”ti.
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.
38. Mahākassapattheravatthu
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.
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?
“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.
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.
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.
Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“mayaṁ bhagavato citakaṁ āḷimpessāmā”ti na sakkonti āḷimpetuṁ.
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?
“Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo”ti.
“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“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.
“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
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.
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.
Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ.
39. Sarīradhātuvibhajana
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.
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.
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.
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.
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.
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.
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.
Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ:
“bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti.
Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:
“Suṇantu bhonto mama ekavācaṁ,
Amhāka buddho ahu khantivādo;
Na hi sādhu yaṁ uttamapuggalassa,
Sarīrabhāge siyā sampahāro.
Sabbeva bhonto sahitā samaggā,
Sammodamānā karomaṭṭhabhāge;
Vitthārikā hontu disāsu thūpā,
Bahū janā cakkhumato pasannā”ti.
“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī”ti.
“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.
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.
“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni.
Ito aṅgāraṁ harathā”ti.
Te tato aṅgāraṁ hariṁsu.
40. Dhātuthūpapūjā
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.
Aṭṭhadoṇaṁ cakkhumato sarīraṁ,
Sattadoṇaṁ jambudīpe mahenti;
Ekañca doṇaṁ purisavaruttamassa,
Rāmagāme nāgarājā maheti.
Ekāhi dāṭhā tidivehi pūjitā,
Ekā pana gandhārapure mahīyati;
Kāliṅgarañño vijite punekaṁ,
Ekaṁ pana nāgarājā maheti.
Tasseva tejena ayaṁ vasundharā,
Āyāgaseṭṭhehi mahī alaṅkatā;
Evaṁ imaṁ cakkhumato sarīraṁ,
Susakkataṁ sakkatasakkatehi.
Devindanāgindanarindapūjito,
Manussindaseṭṭhehi tatheva pūjito;
Taṁ vandatha pañjalikā labhitvā,
Buddho have kappasatehi dullabhoti.
Cattālīsa samā dantā,
kesā lomā ca sabbaso;
Devā hariṁsu ekekaṁ,
cakkavāḷaparamparāti.
Mahāparinibbānasuttaṁ niṭṭhitaṁ tatiyaṁ.