Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi: “gaṇhāhi, ānanda, nisīdanaṁ. Yena cāpālaṁ cetiyaṁ tenupasaṅkamissāma divāvihārāyā”ti.
Thus have I heard—At one time, the Blessed One was dwelling at |Vesāli::capital of the Licchavīs [vesālī]|, in the |Great Forest::name of a forest outside Vesāli; lit. great forest [mahāvana]|, in the hall with the peaked roof. Then, early in the morning, the Blessed One dressed, took his alms bowl and outer robe, and entered Vesāli for alms. After going on alms round in Vesāli and returning from his alms round after his meal, the Blessed One addressed the venerable Ānanda: “Take your sitting mat, Ānanda. We shall go to the Cāpāla Shrine for the day’s abiding.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
“Yes, venerable sir,” venerable Ānanda replied to the Blessed One, and taking his sitting mat, followed closely behind the Blessed One. Then the Blessed One approached the Cāpāla Shrine; having approached, he sat down on the prepared seat. Having sat down, the Blessed One addressed the venerable Ānanda:
“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. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
“Vesāli is pleasing, Ānanda, Udena Shrine is pleasing, Gotamaka Shrine is pleasing, Sattamba Shrine is pleasing, Bahuputta Shrine is pleasing, Sārandada Shrine is pleasing, and Cāpāla Shrine is pleasing. Ānanda, whoever has cultivated and frequently practiced the four |bases of psychic power::bases for spiritual power, paths to supernormal abilities [iddhipādā]|, made them a vehicle, made them a basis, has been firmly established in them, consolidated them, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]| them, could, if they so wished, live for an |aeon::lifespan of a world system, a vast cosmic time span [kappa]| or the remainder of an aeon. The |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, has been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto. Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Even so, while the Blessed One was giving such a clear sign and such an evident indication, venerable Ānanda was unable to comprehend it and did not beg the Blessed One, saying, ‘May the Blessed One remain for an aeon, may the Blessed One remain for the benefit and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans,’ because his mind was overwhelmed by |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|. A second time and a third time the Blessed One addressed the venerable Ānanda:
“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. Ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
“Vesāli is pleasing, Ānanda, Udena Shrine is pleasing, Gotamaka Shrine is pleasing, Sattamba Shrine is pleasing, Bahuputta Shrine is pleasing, Sārandada Shrine is pleasing, and Cāpāla Shrine is pleasing. Ānanda, whoever has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, has been firmly established in them, consolidated them, and resolutely undertaken them, could, if they so wished, live for an aeon or the remainder of an aeon. The Tathāgata, Ānanda, has cultivated and frequently practiced the four bases of psychic power, made them a vehicle, made them a basis, has been firmly established in them, consolidated them, and resolutely undertaken them. If he so wished, Ānanda, the Tathāgata could live for an aeon or the remainder of an aeon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne, oḷārike obhāse kayiramāne, nāsakkhi paṭivijjhituṁ; na bhagavantaṁ yāci: “tiṭṭhatu, bhante, bhagavā kappaṁ; tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
Even so, while the Blessed One was giving such a clear sign and such an evident indication, venerable Ānanda was unable to comprehend it and did not beg the Blessed One, saying, ‘May the Blessed One remain for an aeon, may the Blessed One remain for the benefit and happiness of the many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans,’ to such an extent was his mind overwhelmed by Māra.
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.
Then the Blessed One said to venerable Ānanda: “Go now, Ānanda, and do what you consider appropriate at this time.” “Yes, venerable sir,” venerable Ānanda replied to the Blessed One, and after paying homage to the Blessed One, and circumambulating him, he sat down at the foot of a nearby tree.
Atha kho māro pāpimā, acirapakkante āyasmante ānande, yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:
Then Māra the Evil One, shortly after venerable Ānanda had left, approached the Blessed One and stood to one side. Standing there, Māra the Evil One said to the Blessed One:
“Parinibbātu dāni, bhante, bhagavā; parinibbātu sugato; parinibbānakālo dāni, bhante, bhagavato. Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. 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.
“Let the Blessed One now attain final Nibbāna, let the Accomplished One now attain final Nibbāna. Now is the time for the Blessed One’s final Nibbāna. Venerable sir, the Blessed One has said: ‘I will not attain final Nibbāna, Evil One, until my bhikkhu disciples are distinguished in understanding, trained, confident, very learned, |who know the Dhamma by heart::lit. Dhamma bearer [dhammadhara]|, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’ But now, venerable sir, the bhikkhu disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, let the Accomplished One now attain final Nibbāna. Now is the time for the Blessed One’s final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. 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.
Venerable sir, the Blessed One has also said: ‘I will not attain final Nibbāna, Evil One, until my bhikkhuni disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’ But now, venerable sir, the bhikkhuni disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, let the Accomplished One now attain final Nibbāna. Now is the time for the Blessed One’s final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. 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.
Venerable sir, the Blessed One has also said: ‘I will not attain final Nibbāna, Evil One, until my lay male disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’ But now, venerable sir, the lay male disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, let the Accomplished One now attain final Nibbāna. Now is the time for the Blessed One’s final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti. 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.
Venerable sir, the Blessed One has also said: ‘I will not attain final Nibbāna, Evil One, until my lay female disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma; until, having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; until, having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels.’ But now, venerable sir, the lay female disciples are distinguished in understanding, trained, confident, very learned, who know the Dhamma by heart, practicing the Dhamma in accordance with the Dhamma, following the right way, living according to the Dhamma. Having learned their own teacher’s doctrine, they explain, teach, declare, establish, reveal, analyze, and make it clear; having thoroughly refuted with reason the opposing views that have arisen, they teach the Dhamma with its marvels. Let the Blessed One now attain final Nibbāna, let the Accomplished One now attain final Nibbāna. Now is the time for the Blessed One’s final Nibbāna.
Bhāsitā kho panesā, bhante, bhagavatā vācā: ‘na tāvāhaṁ, pāpima, parinibbāyissāmi yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti. 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.
Venerable sir, the Blessed One has also said: ‘I will not attain final Nibbāna, Evil One, until this |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| has been successful, broadly circulated, having many people, widely spread, until it is well proclaimed among gods and humans.’ But now, venerable sir, the Blessed One’s spiritual life has been successful, broadly circulated, having many people, widely spread, and is well proclaimed among gods and humans. Let the Blessed One now attain final Nibbāna, let the Accomplished One now attain final Nibbāna. Now is the time for the Blessed One’s final Nibbāna.”
Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca: “appossukko tvaṁ, pāpima, hohi. Na ciraṁ tathāgatassa parinibbānaṁ bhavissati. Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
When this was said, the Blessed One said to Māra the Evil One: “Be at ease, Evil One. It will not be long before the Tathāgata’s final Nibbāna takes place. Three months from now, the Tathāgata will attain final Nibbāna.”
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṁ ossaji. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṁsanako lomahaṁso, devadundubhiyo ca phaliṁsu.
Then the Blessed One, |mindful::remembering to be present with continuous effort, observing the body in and of itself, feelings in and of itself, mind in and of itself, mental qualities in and of themselves [sata]| and |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]|, relinquished the |life force::intention to exist [āyusaṅkhāra]| at the Cāpāla Shrine. When the Blessed One had relinquished the life force, there was a great earthquake, terrifying and hair-raising, and thunder cracked the sky.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding the significance of this, the Blessed One at that time expressed this inspired utterance:
“Tulamatulañca sambhavaṁ,
Bhavasaṅkhāramavassaji muni;
Ajjhattarato samāhito,
Abhindi kavacamivattasambhavan”ti.
“Weighing the incomparable and existence,
the sage relinquished the formation of continued existence;
With inner joy, |collected::composed, settled [samāhita]|,
he shattered continued self-existence like a coat of armor.”