DĪGHA NIKĀYA (LONG DISCOURSES)
Suttas 16-17
Pali Canon
Translated by Bhikkhu Sujato

16. Mahāparinibbānasutta - The
Great Discourse on the Buddha’s
Extinguishment
Dīgha Nikāya 16 - Long Discourses 16

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ 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 Vedehiputta of Māgadha
wanted to invade the Vajjis.

So evamāha:
He declared:

“ahaṃ hime vajjī evaṃmahiddhike
evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi
vajjī, anayabyasanaṃ 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
vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ
āmantesi:
And then King Ajātasattu addressed Vassakāra the brahmin
minister of Māgadha,
“ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama;
upasaṅkamitvā mama vacanena bhagavato pāde
sirasā vandāhi, appābādhaṃ appātaṅkaṃ
lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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, appābādhaṃ
appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ
pucchatī’ti.

Evañca vadehi:
And then say:

‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī
abhiyātukāmo.
‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to
invade the Vajjis.

So evamāha:
He says,

“ahaṃ hime vajjī evaṃmahiddhike
evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi
vajjī, anayabyasanaṃ 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, taṃ sādhukaṃ
uggahetvā mama āroceyyāsi.
Remember well how the Buddha answers and tell it to me.

Na hi tathāgatā vitathaṃ bhaṇantī”ti.
For Realized Ones say nothing that is not so.”
1. Vassakārabrāhmaṇa
1. The Brahmin Vassakāra

“Evaṃ, bho”ti kho vassakāro brāhmaṇo
magadhamahāmatto rañño māgadhassa ajātasattussa
vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni
yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā
bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena
gijjhakūṭo pabbato tena pāyāsi.
“Yes, sir,” Vassakāra replied. He had the ﬁnest carriages
harnessed. Then he mounted a ﬁne carriage and, along
with other ﬁne carriages, set out from Rājagaha for the
Vulture’s Peak Mountain.

Yāvatikā yānassa bhūmi, yānena gantvā, yānā
paccorohitvā pattikova yena bhagavā tenupasaṅkami;
upasaṅkamitvā bhagavatā saddhiṃ sammodi.
He went by carriage as far as the terrain allowed, then
descended and approached the Buddha on foot, and
exchanged greetings with him.

Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro
brāhmaṇo magadhamahāmatto bhagavantaṃ
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, appābādhaṃ
appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ
pucchati.
“Master Gotama, King Ajātasattu Vedehiputta of Māgadha
bows with his head to your feet. He asks if you are healthy
and well, nimble, strong, and living comfortably.
Rājā, bho gotama, māgadho ajātasattu vedehiputto
vajjī abhiyātukāmo.
Master Gotama, King Ajātasattu wants to invade the Vajjis.

So evamāha:
He has declared:

‘ahaṃ hime vajjī evaṃmahiddhike
evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi
vajjī, anayabyasanaṃ 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 bhagavantaṃ bījayamāno.
Now at that time Venerable Ānanda was standing behind
the Buddha fanning him.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to him,

“kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā
sannipātabahulā’”ti?
“Ānanda, have you heard that the Vajjis meet frequently
and have many meetings?”

“Sutaṃ metaṃ, bhante: ‘vajjī abhiṇhaṃ sannipātā
sannipātabahulā’”ti.
“I have heard that, sir.”

“Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā
sannipātabahulā bhavissanti, vuddhiyeva, ānanda,
vajjīnaṃ pāṭikaṅkhā, no parihāni. (1)
“As long as the Vajjis meet frequently and have many
meetings, they can expect growth, not decline.

Kinti te, ānanda, sutaṃ, ‘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?”

“Sutaṃ metaṃ, 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, vajjīnaṃ pāṭikaṅkhā,
no parihāni. (2)
“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, sutaṃ, ‘vajjī apaññattaṃ na
paññapenti, paññattaṃ 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 traditional Vajjian principles as they have
been decreed?”

“Sutaṃ metaṃ, bhante: ‘vajjī apaññattaṃ na
paññapenti, paññattaṃ na samucchindanti,
yathāpaññatte porāṇe vajjidhamme samādāya
vattantī’”ti.
“I have heard that, sir.”

“Yāvakīvañca, ānanda, vajjī apaññattaṃ na
paññapessanti, paññattaṃ na samucchindissanti,
yathāpaññatte porāṇe vajjidhamme samādāya
vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā,
no parihāni. (3)
“As long as the Vajjis don’t make new decrees or abolish
existing decrees, but proceed having undertaken the
traditional Vajjian principles as they have been decreed,
they can expect growth, not decline.

Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ
vajjimahallakā, te sakkaronti garuṃ karonti mānenti
pūjenti, tesañca sotabbaṃ maññantī’”ti?
Ānanda, have you heard that the Vajjis honor, respect,
esteem, and venerate Vajjian elders, and think them worth
listening to?”

“Sutaṃ metaṃ, bhante: ‘vajjī ye te vajjīnaṃ
vajjimahallakā, te sakkaronti garuṃ karonti mānenti
pūjenti, tesañca sotabbaṃ maññantī’”ti.
“I have heard that, sir.”

“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ
vajjimahallakā, te sakkarissanti garuṃ karissanti
mānessanti pūjessanti, tesañca sotabbaṃ
maññissanti, vuddhiyeva, ānanda, vajjīnaṃ
pāṭikaṅkhā, no parihāni. (4)
“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, sutaṃ, ‘vajjī yā tā kulitthiyo
kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?
Ānanda, have you heard that the Vajjis don’t rape or abduct
women or girls from their families and force them to live
with them?”

“Sutaṃ metaṃ, 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, vajjīnaṃ pāṭikaṅkhā, no
parihāni. (5)
“As long as the Vajjis don’t rape or abduct women or girls
from their families and force them to live with them, they
can expect growth, not decline.

Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ
vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni
sakkaronti garuṃ karonti mānenti pūjenti, tesañca
dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ 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?”

“Sutaṃ metaṃ, bhante: ‘vajjī yāni tāni vajjīnaṃ
vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni
sakkaronti garuṃ karonti mānenti pūjenti tesañca
dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no
parihāpentī’”ti.
“I have heard that, sir.”

“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ
vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni
sakkarissanti garuṃ karissanti mānessanti
pūjessanti, tesañca dinnapubbaṃ katapubbaṃ
dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva,
ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6)
“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, sutaṃ, ‘vajjīnaṃ arahantesu
dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti
anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca
arahanto vijite phāsu vihareyyun’”ti?
Ānanda, have you heard that the Vajjis arrange for 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?”

“Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu
dhammikā rakkhāvaraṇagutti susaṃvihitā kinti
anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca
arahanto vijite phāsu vihareyyun’”ti.
“I have heard that, sir.”

“Yāvakīvañca, ānanda, vajjīnaṃ arahantesu
dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati,
kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ,
āgatā ca arahanto vijite phāsu vihareyyunti.
Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no
parihānī”ti. (7)
“As long as the Vajjis arrange for 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 vassakāraṃ brāhmaṇaṃ
magadhamahāmattaṃ āmantesi:
Then the Buddha said to Vassakāra,

“ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ
viharāmi sārandade cetiye.
“Brahmin, this one time I was staying near Vesālī at the
Sarandada woodland shrine.

Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme
desesiṃ.
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, vajjīnaṃ 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.”

Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto
bhagavantaṃ etadavoca:
When the Buddha had spoken, Vassakāra said to him,

“ekamekenapi, bho gotama, aparihāniyena
dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva
pāṭikaṅkhā, no parihāni.
“Master 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 yadidaṃ yuddhassa,
aññatra upalāpanāya aññatra mithubhedā.
King Ajātasattu cannot defeat the Vajjis in war, unless by
diplomacy or by sowing dissension.

Handa ca dāni mayaṃ, bho gotama, gacchāma,
bahukiccā mayaṃ bahukaraṇīyā”ti.
Well, now, Master Gotama, I must go. I have many duties,
and much to do.”

“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.
“Please, brahmin, go at your convenience.”

Atha kho vassakāro brāhmaṇo magadhamahāmatto
bhagavato bhāsitaṃ abhinanditvā anumoditvā
uṭṭhāyāsanā pakkāmi.
Then Vassakāra the brahmin, having approved and agreed
with what the Buddha said, got up from his seat and left.

3. Bhikkhuaparihāniyadhamma
3. Principles That Prevent Decline Among the Mendicants

Atha kho bhagavā acirapakkante vassakāre
brāhmaṇe magadhamahāmatte āyasmantaṃ
ānandaṃ āmantesi:
Soon after he had left, the Buddha said to Ānanda,

“gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ
upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ
sannipātehī”ti.
“Go, Ānanda, gather all the mendicants staying in the
vicinity of Rājagaha together in the assembly hall.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya
viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā
yena bhagavā tenupasaṅkami; upasaṅkamitvā
bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ
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 kālaṃ 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.

taṃ suṇātha, sādhukaṃ manasikarotha,
bhāsissāmī”ti.
Listen and pay close attention, I will speak.”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paccassosuṃ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:
“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ
sannipātā sannipātabahulā bhavissanti, vuddhiyeva,
bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)
“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,
bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)
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 apaññattaṃ na
paññapessanti, paññattaṃ na samucchindissanti,
yathāpaññattesu sikkhāpadesu samādāya vattissanti,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no
parihāni. (3)
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 garuṃ karissanti
mānessanti pūjessanti, tesañca sotabbaṃ
maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ
pāṭikaṅkhā, no parihāni. (4)
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 vasaṃ gacchissanti, vuddhiyeva,
bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)
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, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)
As long as the mendicants take care to live in wilderness
lodgings, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva
satiṃ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā
sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā
sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva,
bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)
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.

Aparepi vo, bhikkhave, satta aparihāniye dhamme
desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha,
bhāsissāmī”ti.
I will teach you seven more principles that prevent decline.
…

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paccassosuṃ.

Bhagavā etadavoca:

“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā
bhavissanti na kammaratā na
kammārāmatamanuyuttā, vuddhiyeva, bhikkhave,
bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)
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,
bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)
As long as they don’t enjoy talk …

Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā
bhavissanti na niddāratā na niddārāmatamanuyuttā,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no
parihāni. (3)
sleep …

Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā
bhavissanti na saṅgaṇikaratā na
saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave,
bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)
company …

Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā
bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no
parihāni. (5)
they don’t have wicked desires, falling under the sway of
wicked desires …

Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā
bhavissanti na pāpasahāyā na pāpasampavaṅkā,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no
parihāni. (6)
they don’t have bad friends, companions, and associates …

Yāvakīvañca, bhikkhave, bhikkhū na oramattakena
visesādhigamena antarāvosānaṃ āpajjissanti,
vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no
parihāni. (7)
they don’t stop half-way after achieving some insigniﬁcant
distinction, 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,
bhikkhūnaṃ pāṭikaṅkhā, no parihāni.
wise, they can expect growth, not decline.

Aparepi vo, bhikkhave, satta aparihāniye dhamme
desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha,
bhāsissāmī”ti.
I will teach you seven more principles that prevent decline.
…

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paccassosuṃ.
Bhagavā etadavoca:

“Yāvakīvañca, bhikkhave, bhikkhu
satisambojjhaṅgaṃ bhāvessanti … pe …
As long as the mendicants develop the awakening factors of
mindfulness …

dhammavicayasambojjhaṅgaṃ bhāvessanti …
investigation of principles …

vīriyasambojjhaṅgaṃ bhāvessanti …
energy …

pītisambojjhaṅgaṃ bhāvessanti …
rapture …

passaddhisambojjhaṅgaṃ bhāvessanti …
tranquility …

samādhisambojjhaṅgaṃ bhāvessanti …
immersion …

upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva,
bhikkhave, bhikkhūnaṃ 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, bhikkhūnaṃ 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, taṃ suṇātha, sādhukaṃ manasikarotha,
bhāsissāmī”ti.
I will teach you seven more principles that prevent decline.
…

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paccassosuṃ.

Bhagavā etadavoca:

“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ
bhāvessanti … pe …
As long as the mendicants develop the perceptions of
impermanence …

anattasaññaṃ bhāvessanti …
not-self …

asubhasaññaṃ bhāvessanti …
ugliness …

ādīnavasaññaṃ bhāvessanti …
drawbacks …

pahānasaññaṃ bhāvessanti …
giving up …

virāgasaññaṃ bhāvessanti …
fading away …

nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave,
bhikkhūnaṃ 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, bhikkhūnaṃ 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,
taṃ suṇātha, sādhukaṃ manasikarotha,
bhāsissāmī”ti.
I will teach you six principles that prevent decline. …

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paccassosuṃ.

Bhagavā etadavoca:

“Yāvakīvañca, bhikkhave, bhikkhū mettaṃ
kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu
āvi ceva raho ca, vuddhiyeva, bhikkhave,
bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)
As long as the mendicants consistently treat their spiritual
companions with bodily kindness …

Yāvakīvañca, bhikkhave, bhikkhū mettaṃ
vacīkammaṃ paccupaṭṭhāpessanti … pe … (2)
verbal kindness …

mettaṃ manokammaṃ paccupaṭṭhāpessanti
sabrahmacārīsu āvi ceva raho ca, vuddhiyeva,
bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)
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, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)
As long as the mendicants share without reservation any
material possessions they have gained by legitimate means,
even the food placed in the alms-bowl, using them in
common with their ethical spiritual companions, they can
expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni
akhaṇḍāni acchiddāni asabalāni akammāsāni
bhujissāni viññūpasatthāni aparāmaṭṭhāni
samādhisaṃvattanikāni tathārūpesu sīlesu
sīlasāmaññagatā viharissanti sabrahmacārīhi āvi
ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ
pāṭikaṅkhā, no parihāni. (5)
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 unbroken, impeccable,
spotless, and unmarred, liberating, praised by sensible
people, not mistaken, and leading to immersion—they can
expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā
niyyānikā, niyyāti takkarassa sammā
dukkhakkhayāya, tathārūpāya diṭṭhiyā
diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi
ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ
pāṭikaṅkhā, no parihāni. (6)
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 leads
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, bhikkhūnaṃ 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 sudaṃ bhagavā rājagahe viharanto gijjhakūṭe
pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ
kathaṃ karoti:
And while staying there at the Vulture’s Peak the Buddha
often gave this Dhamma talk to the mendicants:

“iti sīlaṃ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

Samādhiparibhāvitā paññā mahapphalā hoti
mahānisaṃsā.
When wisdom is imbued with immersion it’s very fruitful
and beneﬁcial.

Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi
vimuccati, seyyathidaṃ—
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 yathābhirantaṃ viharitvā
āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Rājagaha as long as he
wished, he addressed Venerable Ānanda,

“āyāmānanda, yena ambalaṭṭhikā
tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Ambalaṭṭhikā.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ
yena ambalaṭṭhikā tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Ambalaṭṭhikā,

Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati
rājāgārake.
where he stayed in the royal rest-house.

Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto
rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ
kathaṃ karoti:
And while staying there, too, he often gave this Dhamma
talk to the mendicants:

“iti sīlaṃ iti samādhi iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

Samādhiparibhāvitā paññā mahapphalā hoti
mahānisaṃsā.
When wisdom is imbued with immersion it’s very fruitful
and beneﬁcial.

Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi
vimuccati, seyyathidaṃ—
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 ambalaṭṭhikāyaṃ yathābhirantaṃ
viharitvā āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Ambalaṭṭhikā as long as he
wished, he addressed Venerable Ānanda,

“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Nāḷandā.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ
yena nāḷandā tadavasari,
Then the Buddha together with a large Saṅgha of
mendicants arrived at Nāḷandā,

tatra sudaṃ bhagavā nāḷandāyaṃ 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 bhagavantaṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno
kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to
one side, and said to him,

“evaṃ pasanno ahaṃ, 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
yadidaṃ 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 ayaṃ, sāriputta, āsabhī vācā bhāsitā,
ekaṃso gahito, sīhanādo nadito:
“That’s a grand and dramatic statement, Sāriputta. You’ve
roared a deﬁnitive, categorical lion’s roar, saying:

‘evaṃpasanno ahaṃ, 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
yadidaṃ 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.’

Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ
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 comprehended
their minds to know that

‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā
evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto
ahesuṃ itipī’”ti?
those Buddhas had such ethics, or such qualities, or such
wisdom, or such meditation, or such freedom?”

“No hetaṃ, bhante”.
“No, sir.”

“Kiṃ pana te, sāriputta, ye te bhavissanti
anāgatamaddhānaṃ 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
comprehended their minds to know that

‘evaṃsīlā te bhagavanto bhavissanti itipi,
evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te
bhagavanto bhavissanti itipī’”ti?
those Buddhas will have such ethics, or such qualities, or
such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.
“No, sir.”

“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ
sammāsambuddho cetasā ceto paricca vidito:
“And what about me, the perfected one, the fully awakened
Buddha at present? Have you comprehended my mind to
know that

‘evaṃsīlo bhagavā itipi, evaṃdhammo evaṃpañño
evaṃvihārī evaṃvimutto bhagavā itipī’”ti?
I have such ethics, or such teachings, or such wisdom, or
such meditation, or such freedom?”

“No hetaṃ, bhante”.
“No, sir.”

“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu
arahantesu sammāsambuddhesu cetopariyañāṇaṃ
natthi.
“Well then, Sāriputta, given that you don’t comprehend the
minds of Buddhas past, future, or present,

Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā
bhāsitā, ekaṃso gahito, sīhanādo nadito:
what exactly are you doing, making such a grand and
dramatic statement, roaring such a deﬁnitive, categorical
lion’s roar?”

‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na
ca bhavissati na cetarahi vijjati añño samaṇo vā
brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ
sambodhiyan’”ti?

“Na kho me, bhante, atītānāgatapaccuppannesu
arahantesu sammāsambuddhesu cetopariyañāṇaṃ
atthi,
“Sir, though I don’t comprehend 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 paccantimaṃ nagaraṃ
daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ,
Suppose there was a king’s frontier citadel with fortiﬁed
embankments, ramparts, and arches, and a single gate.

tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ
nivāretā ñātānaṃ 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 anupariyāyapathaṃ
anukkamamāno na passeyya pākārasandhiṃ vā
pākāravivaraṃ 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 imaṃ nagaraṃ 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, ahesuṃ atītamaddhānaṃ arahanto
sammāsambuddhā, sabbe te bhagavanto pañca
nīvaraṇe pahāya cetaso upakkilese paññāya
dubbalīkaraṇe catūsu satipaṭṭhānesu
supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ
bhāvetvā anuttaraṃ sammāsambodhiṃ
abhisambujjhiṃsu.
‘All the perfected ones, fully awakened Buddhas—whether
past, future, or present—give up the ﬁve hindrances,
corruptions of the heart that weaken wisdom. Their mind is
ﬁrmly established in the four kinds of mindfulness
meditation. They correctly develop the seven awakening
factors. And they wake up to the supreme perfect
awakening.’”

Yepi te, bhante, bhavissanti anāgatamaddhānaṃ
arahanto sammāsambuddhā, sabbe te bhagavanto
pañca nīvaraṇe pahāya cetaso upakkilese paññāya
dubbalīkaraṇe catūsu satipaṭṭhānesu
supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ
bhāvetvā anuttaraṃ sammāsambodhiṃ
abhisambujjhissanti.

Bhagavāpi, bhante, etarahi arahaṃ
sammāsambuddho pañca nīvaraṇe pahāya cetaso
upakkilese paññāya dubbalīkaraṇe catūsu
satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge
yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ
abhisambuddho’”ti.

Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto
pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ
dhammiṃ kathaṃ karoti:
And while staying at Nāḷandā, too, the Buddha often gave
this Dhamma talk to the mendicants:

“iti sīlaṃ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

Samādhiparibhāvitā paññā mahapphalā hoti
mahānisaṃsā.
When wisdom is imbued with immersion it’s very fruitful
and beneﬁcial.

Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi
vimuccati, seyyathidaṃ—
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 nāḷandāyaṃ yathābhirantaṃ
viharitvā āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Nāḷandā as long as he
wished, he addressed Venerable Ānanda,

“āyāmānanda, yena pāṭaligāmo
tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Pāṭaligāma.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena pāṭaligāmo tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Pāṭaligāma.

Assosuṃ kho pāṭaligāmikā upāsakā: “bhagavā kira
pāṭaligāmaṃ anuppatto”ti.
The lay followers of Pāṭaligāma heard that he had arrived.

Atha kho pāṭaligāmikā upāsakā yena bhagavā
tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ
nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ
etadavocuṃ:
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 in silence.

Atha kho pāṭaligāmikā upāsakā bhagavato
adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ
abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ
tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ
āvasathāgāraṃ santharitvā āsanāni paññapetvā
udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā
yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā
bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu.
Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā
bhagavantaṃ etadavocuṃ:
Then, knowing that the Buddha had consented, the lay
followers of Pāṭaligāma got up from their seat, bowed, and
respectfully circled the Buddha, keeping him on their right.
Then they went to the guest house, where they spread
carpets all over, prepared seats, set up a water jar, and
placed a lamp. Then they went back to the Buddha, bowed,
stood to one side, and told him of their preparations,
saying:

“sabbasantharisanthataṃ, bhante, āvasathāgāraṃ,
āsanāni paññattāni, udakamaṇiko patiṭṭhāpito,
telapadīpo āropito;

yassadāni, bhante, bhagavā kālaṃ maññatī”ti.
“Please, sir, come at your convenience.”

Atha kho bhagavā sāyanhasamayaṃ nivāsetvā
pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena
āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde
pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ
thambhaṃ 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.

Bhikkhusaṃghopi kho pāde pakkhāletvā
āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ 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
āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ
nissāya pacchimābhimukhā nisīdiṃsu
bhagavantameva purakkhatvā.
The lay followers of Pāṭaligāma 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
pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati.
Firstly, an unethical person loses substantial wealth on
account of negligence.

Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
This is the ﬁrst drawback for an unethical person because
of their failure in ethics.

Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa
pāpako kittisaddo abbhuggacchati.
Furthermore, an unethical person gets a bad reputation.

Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.
This is the second drawback.

Puna caparaṃ, gahapatayo, dussīlo sīlavipanno
yaññadeva parisaṃ upasaṅkamati—yadi
khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi
gahapatiparisaṃ yadi samaṇaparisaṃ—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.

Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.
This is the third drawback.

Puna caparaṃ, gahapatayo, dussīlo sīlavipanno
sammūḷho kālaṃ karoti.
Furthermore, an unethical person dies feeling lost.

Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.
This is the fourth drawback.

Puna caparaṃ, gahapatayo, dussīlo sīlavipanno
kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ
vinipātaṃ nirayaṃ 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.

Ayaṃ 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. Sīlavantaānisaṃsa
6. The Beneﬁts of Ethical Conduct

Pañcime, gahapatayo, ānisaṃsā 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
appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ
adhigacchati.
Firstly, an ethical person gains substantial wealth on
account of diligence.

Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.
This is the ﬁrst beneﬁt.

Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa
kalyāṇo kittisaddo abbhuggacchati.
Furthermore, an ethical person gets a good reputation.

Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.
This is the second beneﬁt.

Puna caparaṃ, gahapatayo, sīlavā sīlasampanno
yaññadeva parisaṃ upasaṅkamati—yadi
khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi
gahapatiparisaṃ yadi samaṇaparisaṃ 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.
Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.
This is the third beneﬁt.

Puna caparaṃ, gahapatayo, sīlavā sīlasampanno
asammūḷho kālaṃ karoti.
Furthermore, an ethical person dies not feeling lost.

Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.
This is the fourth beneﬁt.

Puna caparaṃ, gahapatayo, sīlavā sīlasampanno
kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
upapajjati.
Furthermore, when an ethical person’s body breaks up,
after death, they’re reborn in a good place, a heavenly
realm.

Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya.
This is the ﬁfth beneﬁt.

Ime kho, gahapatayo, pañca ānisaṃsā sīlavato
sīlasampadāyā”ti.
These are the ﬁve beneﬁts for an ethical person because of
their accomplishment in ethics.”

Atha kho bhagavā pāṭaligāmike upāsake bahudeva
rattiṃ dhammiyā kathāya sandassetvā samādapetvā
samuttejetvā sampahaṃsetvā uyyojesi:
The Buddha spent most of the night educating,
encouraging, ﬁring up, and inspiring the lay followers of
Pāṭaligāma with a Dhamma talk. Then he dismissed them,

“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe
kālaṃ maññathā”ti.
“The night is getting late, householders. Please go at your
convenience.”
“Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā
bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ
abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
“Yes, sir,” replied the lay followers of Pāṭaligāma. They got
up from their seat, bowed, and respectfully circled the
Buddha, keeping him on their right, before leaving.

Atha kho bhagavā acirapakkantesu pāṭaligāmikesu
upāsakesu suññāgāraṃ pāvisi.
Soon after they left the Buddha entered a private cubicle.

7. Pāṭaliputtanagaramāpana
7. Building a Citadel

Tena kho pana samayena sunidhavassakārā
magadhamahāmattā pāṭaligāme nagaraṃ māpenti
vajjīnaṃ paṭibāhāya.
Now at that time the Magadhan ministers Sunidha and
Vassakāra were building a citadel at Pāṭaligāma 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 Pāṭaligāma.

Yasmiṃ padese mahesakkhā devatā vatthūni
pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ
rājamahāmattānaṃ cittāni namanti nivesanāni
māpetuṃ.
Illustrious rulers or royal ministers inclined to build houses
at sites possessed by illustrious deities.

Yasmiṃ padese majjhimā devatā vatthūni
pariggaṇhanti, majjhimānaṃ tattha raññaṃ
rājamahāmattānaṃ cittāni namanti nivesanāni
māpetuṃ.
Middling rulers or royal ministers inclined to build houses
at sites possessed by middling deities.

Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti,
nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni
namanti nivesanāni māpetuṃ.
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 Pāṭaligāma.

Atha kho bhagavā rattiyā paccūsasamayaṃ
paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi:
The Buddha rose at the crack of dawn and addressed
Ānanda,

“Ke nu kho, ānanda, pāṭaligāme nagaraṃ
māpentī”ti?
“Ānanda, who is building a citadel at Pāṭaligāma?”

“Sunidhavassakārā, bhante, magadhamahāmattā
pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti.
“Sir, the Magadhan ministers Sunidha and Vassakāra are
building a citadel to keep the Vajjis out.”

“Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ
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 nagaraṃ māpenti
vajjīnaṃ paṭibāhāya.

Idhāhaṃ, ānanda, addasaṃ 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.

Yasmiṃ, ānanda, padese mahesakkhā devatā vatthūni
pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ
rājamahāmattānaṃ cittāni namanti nivesanāni
māpetuṃ.
Illustrious rulers or royal ministers inclined to build houses
at sites possessed by illustrious deities.

Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho
idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ
puṭabhedanaṃ.
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 tenupasaṅkamiṃsu; upasaṅkamitvā
bhagavatā saddhiṃ sammodiṃsu,
Then the Magadhan ministers Sunidha and Vassakāra
approached the Buddha, and exchanged greetings with
him.

sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā
ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho
sunidhavassakārā magadhamahāmattā bhagavantaṃ
etadavocuṃ:
When the greetings and polite conversation were over, they
stood to one side and said,

“adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ
saddhiṃ bhikkhusaṅghenā”ti.
“Would Master Gotama together with the mendicant
Saṅgha please accept today’s meal from me?”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.

Atha kho sunidhavassakārā magadhamahāmattā
bhagavato adhivāsanaṃ viditvā yena sako āvasatho
tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe
paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā
bhagavato kālaṃ ārocāpesuṃ:
Then, knowing that the Buddha had consented, they went
to their own guest house, where they had a variety of
delicious foods prepared. Then they had the Buddha
informed of the time, saying,

“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.
“It’s time, Master Gotama, the meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena
sunidhavassakārānaṃ magadhamahāmattānaṃ
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
buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena
khādanīyena bhojanīyena sahatthā santappesuṃ
sampavāresuṃ.
Then Sunidha and Vassakāra served and satisﬁed the
mendicant Saṅgha headed by the Buddha with their own
hands with a variety of delicious foods.

Atha kho sunidhavassakārā magadhamahāmattā
bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ
nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu.
When the Buddha had eaten and washed his hand and
bowl, Sunidha and Vassakāra took a low seat and sat to one
side.

Ekamantaṃ nisinne kho sunidhavassakāre
magadhamahāmatte bhagavā imāhi gāthāhi anumodi:
The Buddha expressed his appreciation with these verses:

“Yasmiṃ padese kappeti,
“In the place he makes his dwelling,

vāsaṃ paṇḍitajātiyo;
having fed the astute

Sīlavantettha bhojetvā,
and the virtuous here,

saññate brahmacārayo.
the restrained spiritual practitioners,

Yā tattha devatā āsuṃ,
he should dedicate an oﬀering

tāsaṃ dakkhiṇamādise;
to the deities there.

Tā pūjitā pūjayanti,
Venerated, they venerate him;

mānitā mānayanti naṃ.
honored, they honor him.

Tato naṃ anukampanti,
After that they have compassion for him,

mātā puttaṃva orasaṃ;
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 got up from
his seat and left.

Tena kho pana samayena sunidhavassakārā
magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito
anubandhā honti:
Sunidha and Vassakāra followed behind the Buddha,
thinking,

“yenajja samaṇo gotamo dvārena nikkhamissati, taṃ
gotamadvāraṃ nāma bhavissati.
“The gate through which the ascetic Gotama departs today
shall be named the Gotama Gate.

Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ
gotamatitthaṃ nāma bhavissatī”ti.
The ford at which he crosses the Ganges River shall be
named the Gotama Ford.”

Atha kho bhagavā yena dvārena nikkhami, taṃ
gotamadvāraṃ nāma ahosi.
Then the gate through which the Buddha departed 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 nāvaṃ pariyesanti, appekacce
uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti
apārā, pāraṃ 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
samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ
samiñjeyya; evameva—gaṅgāya nadiyā orimatīre
antarahito pārimatīre paccuṭṭhāsi saddhiṃ
bhikkhusaṃghena.
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 nāvaṃ
pariyesante appekacce uḷumpaṃ pariyesante
appekacce kullaṃ bandhante apārā pāraṃ
gantukāme.
He saw all those people wanting to cross over.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ
imaṃ udānaṃ udānesi:
Knowing the meaning of this, on that occasion the Buddha
was inspired to exclaim:

“Ye taranti aṇṇavaṃ saraṃ,
“Those who cross a river or stream

Setuṃ 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.

8. Ariyasaccakathā
8. Talk on the Noble Truths

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to Venerable Ānanda,

“āyāmānanda, yena koṭigāmo
tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Koṭigāma.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena koṭigāmo tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Koṭigāma,

Tatra sudaṃ bhagavā koṭigāme viharati.
and stayed there.

Tatra kho bhagavā bhikkhū āmantesi:
There he addressed the mendicants:

“Catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā
appaṭivedhā evamidaṃ dīghamaddhānaṃ
sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
“Mendicants, not understanding and not penetrating four
noble truths, both you and I have wandered and
transmigrated for such a very long time.

Katamesaṃ catunnaṃ?
What four?

Dukkhassa, bhikkhave, ariyasaccassa ananubodhā
appaṭivedhā evamidaṃ dīghamaddhānaṃ
sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
The noble truths of suﬀering,

Dukkhasamudayassa, bhikkhave, ariyasaccassa
ananubodhā appaṭivedhā evamidaṃ
dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ
mamañceva tumhākañca.
the origin of suﬀering,

Dukkhanirodhassa, bhikkhave, ariyasaccassa
ananubodhā appaṭivedhā evamidaṃ
dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ
mamañceva tumhākañca.
the cessation of suﬀering,

Dukkhanirodhagāminiyā paṭipadāya, bhikkhave,
ariyasaccassa ananubodhā appaṭivedhā evamidaṃ
dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ
mamañceva tumhākañca.
and the practice that leads to the cessation of suﬀering.

Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ
anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ
ariyasaccaṃ anubuddhaṃ paṭividdhaṃ,
dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ
paṭividdhaṃ, dukkhanirodhagāminī paṭipadā
ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, 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 attachment to
continued existence is ended; now there are no more future
lives.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Catunnaṃ ariyasaccānaṃ,
“Because of not truly seeing

yathābhūtaṃ adassanā;
the four noble truths,

Saṃsitaṃ dīghamaddhānaṃ,
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 attachment to rebirth is eradicated.

Ucchinnaṃ mūlaṃ dukkhassa,
The root of suﬀering is cut oﬀ,
natthi dāni punabbhavo”ti.
now there are no more future lives.”

Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva
bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:
And while staying at Koṭigāma, too, the Buddha often gave
this Dhamma talk to the mendicants:

“iti sīlaṃ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

Samādhiparibhāvitā paññā mahapphalā hoti
mahānisaṃsā.
When wisdom is imbued with immersion it’s very fruitful
and beneﬁcial.

Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi
vimuccati, seyyathidaṃ—
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 Nādika

Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā
āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Koṭigāma as long as he
wished, he said to Ānanda,

“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Nādika.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena nātikā tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Nādika,

Tatrapi sudaṃ bhagavā nātike viharati
giñjakāvasathe.
where he stayed in the brick house.

Atha kho āyasmā ānando yena bhagavā
tenupasaṅkami; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno
kho āyasmā ānando bhagavantaṃ 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 Nādika.
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
Nādika. 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 Nādika. Where have they
been reborn in the next life?”
“Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ
cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme
sayaṃ 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 pañcannaṃ
orambhāgiyānaṃ saṃyojanānaṃ 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 tiṇṇaṃ saṃyojanānaṃ
parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī
sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ
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 tiṇṇaṃ saṃyojanānaṃ
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,
bound for awakening.

Kukkuṭo, ānanda, upāsako pañcannaṃ
orambhāgiyānaṃ saṃyojanānaṃ 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, and

subhaddo, ānanda, upāsako pañcannaṃ
orambhāgiyānaṃ saṃyojanānaṃ 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.

Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā,
pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ
parikkhayā opapātikā tattha parinibbāyino
anāvattidhammā tasmā lokā.
Over ﬁfty laymen in Nādika have passed away having ended
the ﬁve lower fetters. They’ve been reborn spontaneously,
and will be extinguished there, not liable to return from
that world.
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā
tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ
tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā
dukkhassantaṃ karissanti.
More than ninety laymen in Nādika have passed away
having ended three fetters, and weakened greed, hate, and
delusion. They’re once-returners, who will come back to
this world once only, then make an end of suﬀering.

Sātirekāni, ānanda, pañcasatāni nātike upāsakā
kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā
sotāpannā avinipātadhammā niyatā
sambodhiparāyaṇā.
In excess of ﬁve hundred laymen in Nādika have passed
away having ended three fetters. They’re stream-enterers,
not liable to be reborn in the underworld, bound for
awakening.

10. Dhammādāsadhammapariyāya
10. The Mirror of the Teaching

Anacchariyaṃ kho panetaṃ, ānanda, yaṃ
manussabhūto kālaṃ kareyya.
It’s hardly surprising that a human being should pass away.

Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā
etamatthaṃ 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, dhammādāsaṃ nāma
dhammapariyāyaṃ desessāmi, yena samannāgato
ariyasāvako ākaṅkhamāno attanāva attānaṃ
byākareyya:
So Ānanda, I will teach you the explanation of the Dhamma
called ‘the mirror of the teaching’. A noble disciple who has
this may declare of themselves:

‘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 bound for awakening.’

Katamo ca so, ānanda, dhammādāso
dhammapariyāyo, yena samannāgato ariyasāvako
ākaṅkhamāno attanāva attānaṃ 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 arahaṃ sammāsambuddho
vijjācaraṇasampanno sugato lokavidū anuttaro
purisadammasārathi satthā devamanussānaṃ 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 who wish to train,
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 paccattaṃ veditabbo
viññūhī’ti.
‘The teaching is well explained by the Buddha—visible in
this very life, immediately eﬀective, inviting inspection,
relevant, so that sensible people can know it for
themselves.’

Saṅghe aveccappasādena samannāgato hoti:
They have experiential conﬁdence in the Saṅgha:

‘suppaṭipanno bhagavato sāvakasaṅgho,
ujuppaṭipanno bhagavato sāvakasaṅgho,
ñāyappaṭipanno bhagavato sāvakasaṅgho,
sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ
cattāri purisayugāni aṭṭha purisapuggalā, esa
bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo
dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ
puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way
that’s good, straightforward, methodical, and proper. It
consists of the four pairs, the eight individuals. This is the
Saṅgha of the Buddha’s disciples that is worthy of oﬀerings
dedicated to the gods, worthy of hospitality, worthy of a
religious donation, worthy of greeting with joined palms,
and is the supreme ﬁeld of merit for the world.’

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

Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo,
yena samannāgato ariyasāvako ākaṅkhamāno
attanāva attānaṃ byākareyya:
This is that mirror of the teaching.”

‘khīṇanirayomhi khīṇatiracchānayoni
khīṇapettivisayo khīṇāpāyaduggativinipāto,
sotāpannohamasmi avinipātadhammo niyato
sambodhiparāyaṇo’”ti.

Tatrapi sudaṃ bhagavā nātike viharanto
giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ
dhammiṃ kathaṃ karoti:
And while staying there in Nādika the Buddha often gave
this Dhamma talk to the mendicants:

“Iti sīlaṃ iti samādhi iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

Samādhiparibhāvitā paññā mahapphalā hoti
mahānisaṃsā.
When wisdom is imbued with immersion it’s very fruitful
and beneﬁcial.

Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi
vimuccati, seyyathidaṃ—
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 yathābhirantaṃ viharitvā
āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Nādika as long as he
wished, he addressed Venerable Ānanda,

“āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Vesālī.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ
yena vesālī tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Vesālī,

Tatra sudaṃ bhagavā vesāliyaṃ 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.
ayaṃ vo amhākaṃ 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
abhijjhādomanassaṃ.
It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and
aversion 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 abhijjhādomanassaṃ.
principles—keen, aware, and mindful, rid of desire and
aversion for the world.

Evaṃ 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.

Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.
That’s how a mendicant is aware.

Sato, bhikkhave, bhikkhu vihareyya sampajāno,
A mendicant should live mindful and aware.

ayaṃ vo amhākaṃ anusāsanī”ti.
This is my instruction to you.”

11. Ambapālīgaṇikā
11. Ambapālī the Courtesan

Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṃ
anuppatto vesāliyaṃ viharati mayhaṃ 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 bhaddaṃ bhaddaṃ yānaṃ 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 bhagavantaṃ abhivādetvā
ekamantaṃ 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.

Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ
bhagavā dhammiyā kathāya sandassesi samādapesi
samuttejesi sampahaṃsesi.
The Buddha educated, encouraged, ﬁred up, and inspired
her with a Dhamma talk.

Atha kho ambapālī gaṇikā bhagavatā dhammiyā
kathāya sandassitā samādapitā samuttejitā
sampahaṃsitā bhagavantaṃ etadavoca:
Then she said to the Buddha,

“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ
saddhiṃ bhikkhusaṃghenā”ti.
“Sir, may the Buddha together with the mendicant Saṅgha
please accept tomorrow’s meal from me.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.

Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ
viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā
padakkhiṇaṃ katvā pakkāmi.
Then, knowing that the Buddha had consented, Ambapālī
got up from her seat, bowed, and respectfully circled the
Buddha, keeping him on her right, before leaving.

Assosuṃ kho vesālikā licchavī: “bhagavā kira vesāliṃ
anuppatto vesāliyaṃ 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 bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā
bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu.
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 daharānaṃ daharānaṃ
licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ
yugena yugaṃ paṭivaṭṭesi.
Then Ambapālī the courtesan collided with those Licchavi
youths, axle to axle, wheel to wheel, yoke to yoke.

Atha kho te licchavī ambapāliṃ gaṇikaṃ
etadavocuṃ:
The Licchavis said to her,

“kiṃ, je ambapāli, daharānaṃ daharānaṃ
licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ
yugena yugaṃ paṭivaṭṭesī”ti?
“What the hell, Ambapālī, are you doing colliding with us
axle to axle, wheel to wheel, yoke to yoke?”
“Tathā hi pana me, ayyaputtā, bhagavā nimantito
svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.
“Well, my lords, it’s because I’ve invited the Buddha for
tomorrow’s meal together with the mendicant Saṅgha.”

“Dehi, je ambapāli, etaṃ bhattaṃ satasahassenā”ti.
“Girl, give us that meal for a hundred thousand!”

“Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha,
evamahaṃ taṃ bhattaṃ na dassāmī”ti.
“My lords, even if you were to give me Vesālī with her
ﬁefdoms, I still wouldn’t give that meal to you.”

Atha kho te licchavī aṅguliṃ phoṭesuṃ:
Then the Licchavis snapped their ﬁngers, saying,

“jitamha vata bho ambakāya, jitamha vata bho
ambakāyā”ti.
“We’ve been beaten by the mango-matron! We’ve been
beaten by the mango-matron!”

Atha kho te licchavī yena ambapālivanaṃ tena
pāyiṃsu.
Then they continued on to Ambapālī’s grove.

Addasā kho bhagavā te licchavī dūratova āgacchante.
The Buddha saw them coming oﬀ in the distance,

Disvāna bhikkhū āmantesi:
and addressed the mendicants:

“yesaṃ, bhikkhave, bhikkhūnaṃ devā tāvatiṃsā
adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ;
“Any of the mendicants who’ve never seen the gods of the
Thirty-Three, just have a look at the assembly of Licchavis.
apaloketha, bhikkhave, licchaviparisaṃ;
See the assembly of Licchavis,

upasaṃharatha, bhikkhave, licchaviparisaṃ—
check them out:

tāvatiṃsasadisan”ti.
they’re just like the Thirty-Three!”

Atha kho te licchavī yāvatikā yānassa bhūmi, yānena
gantvā, yānā paccorohitvā pattikāva yena bhagavā
tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdiṃsu.
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,

Ekamantaṃ nisinne kho te licchavī bhagavā
dhammiyā kathāya sandassesi samādapesi
samuttejesi sampahaṃsesi.
and the Buddha educated, encouraged, ﬁred up, and
inspired them with a Dhamma talk.

Atha kho te licchavī bhagavatā dhammiyā kathāya
sandassitā samādapitā samuttejitā sampahaṃsitā
bhagavantaṃ etadavocuṃ:
Then they said to the Buddha,

“adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ
saddhiṃ bhikkhusaṃghenā”ti.
“Sir, may 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,
“adhivutthaṃ kho me, licchavī, svātanāya ambapāliyā
gaṇikāya bhattan”ti.
“I have already accepted tomorrow’s meal from Ambapālī
the courtesan.”

Atha kho te licchavī aṅguliṃ phoṭesuṃ:
Then the Licchavis snapped their ﬁngers, saying,

“jitamha vata bho ambakāya, jitamha vata bho
ambakāyā”ti.
“We’ve been beaten by the mango-matron! We’ve been
beaten by the mango-matron!”

Atha kho te licchavī bhagavato bhāsitaṃ
abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ
abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.
And then those Licchavis approved and agreed with what
the Buddha said. They got up from their seat, bowed, and
respectfully circled the Buddha, keeping him on their right,
before leaving.

Atha kho ambapālī gaṇikā tassā rattiyā accayena sake
ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ
paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:
And when the night had passed Ambapālī had a variety of
delicious foods prepared in her own park. Then she had the
Buddha informed of the time, saying,

“kālo, bhante, niṭṭhitaṃ bhattan”ti.
“Sir, it’s time. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena
ambapāliyā gaṇikāya nivesanaṃ 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 buddhappamukhaṃ
bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena
sahatthā santappesi sampavāresi.
Then Ambapālī served and satisﬁed the mendicant Saṅgha
headed by the Buddha with her own hands with a variety of
delicious foods.

Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ
onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā
ekamantaṃ nisīdi.
When the Buddha had eaten and washed his hands and
bowl, Ambapālī took a low seat, sat to one side,

Ekamantaṃ nisinnā kho ambapālī gaṇikā
bhagavantaṃ etadavoca:
and said to the Buddha,

“imāhaṃ, bhante, ārāmaṃ buddhappamukhassa
bhikkhusaṅghassa dammī”ti.
“Sir, I present this park to the mendicant Saṅgha headed by
the Buddha.”

Paṭiggahesi bhagavā ārāmaṃ.
The Buddha accepted the park.

Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā
kathāya sandassetvā samādapetvā samuttejetvā
sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, ﬁred up, and
inspired her with a Dhamma talk, after which he got up
from his seat and left.
Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto
ambapālivane etadeva bahulaṃ bhikkhūnaṃ
dhammiṃ kathaṃ karoti:
And while staying at Vesālī, too, the Buddha often gave this
Dhamma talk to the mendicants:

“iti sīlaṃ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

Samādhiparibhāvitā paññā mahapphalā hoti
mahānisaṃsā.
When wisdom is imbued with immersion it’s very fruitful
and beneﬁcial.

Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi
vimuccati, seyyathidaṃ—
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 yathābhirantaṃ
viharitvā āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Ambapālī’s grove as long
as he wished, he addressed Venerable Ānanda,
“āyāmānanda, yena veḷuvagāmako
tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the little village of Beluva.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena veḷuvagāmako tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at the little village of Beluva,

Tatra sudaṃ bhagavā veḷuvagāmake viharati.
and stayed there.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:

“etha tumhe, bhikkhave, samantā vesāliṃ
yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ
vassaṃ upetha.
“Mendicants, please enter the rainy season residence with
whatever friends or acquaintances you have around Vesālī.

Ahaṃ pana idheva veḷuvagāmake vassaṃ
upagacchāmī”ti.
I’ll commence the rainy season residence right here in the
little village of Beluva.”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paṭissutvā samantā vesāliṃ yathāmittaṃ
yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ
upagacchiṃsu.
“Yes, sir,” those mendicants replied. They did as the Buddha
said,

Bhagavā pana tattheva veḷuvagāmake vassaṃ
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 sudaṃ bhagavā sato sampajāno adhivāsesi
avihaññamāno.
But he endured with mindfulness and situational
awareness, without worrying.

Atha kho bhagavato etadahosi:
Then it occurred to the Buddha,

“na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā
upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ
parinibbāyeyyaṃ.
“It would not be appropriate for me to become fully
extinguished before informing my attendants and taking
leave of the mendicant Saṅgha.

Yannūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā
jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti.
Why don’t I forcefully suppress this illness, stabilize the life
force, and live on?”

Atha kho bhagavā taṃ ābādhaṃ vīriyena
paṭipaṇāmetvā jīvitasaṅkhāraṃ 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 vihārapacchāyāyaṃ
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.

“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me,
bhante, bhagavato khamanīyaṃ, api ca me, bhante,
madhurakajāto viya kāyo.
“Sir, it’s fantastic that the Buddha is comfortable and well.

Disāpi me na pakkhāyanti;
Because when the Buddha was sick, my body felt like it was
drugged. I was disorientated, and the teachings weren’t
clear to me.

dhammāpi maṃ na paṭibhanti bhagavato gelaññena,
api ca me, bhante, ahosi kācideva assāsamattā:
Still, at least I was consoled by the thought that

‘na tāva bhagavā parinibbāyissati, na yāva bhagavā
bhikkhusaṃghaṃ ārabbha kiñcideva udāharatī’”ti.
the Buddha won’t become fully extinguished without
making some statement regarding the Saṅgha of
mendicants.”

“Kiṃ panānanda, bhikkhusaṃgho mayi paccāsīsati?
“But what could the mendicant Saṅgha expect from me,
Ānanda?

Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ
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 teacher
when it comes to the teachings.

Yassa nūna, ānanda, evamassa:
If there’s anyone who thinks:

‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā
‘mamuddesiko bhikkhusaṃgho’ti vā, so nūna,
ānanda, bhikkhusaṃghaṃ ārabbha kiñcideva
udāhareyya.
‘I’ll take charge of the Saṅgha of mendicants,’ or ‘the
Saṅgha of mendicants is meant for me,’ let them make a
statement regarding the Saṅgha.

Tathāgatassa kho, ānanda, na evaṃ hoti:
But the Realized One doesn’t think like this,

‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā
‘mamuddesiko bhikkhusaṃgho’ti vā.

Sakiṃ, ānanda, tathāgato bhikkhusaṃghaṃ ārabbha
kiñcideva udāharissati.
so why should he make some statement regarding the
Saṅgha?

Ahaṃ 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, jajjarasakaṭaṃ veṭhamissakena
yāpeti;
Just as a decrepit cart keeps going by relying on straps,

evameva kho, ānanda, veṭhamissakena maññe
tathāgatassa kāyo yāpeti.
in the same way, the Realized One’s body keeps going by
relying on straps, or so you’d think.

Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ
amanasikārā ekaccānaṃ vedanānaṃ nirodhā
animittaṃ cetosamādhiṃ upasampajja viharati,
phāsutaro, ānanda, tasmiṃ 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, be 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 abhijjhādomanassaṃ.
It’s when a mendicant meditates by observing an aspect of
the body—keen, aware, and mindful, rid of desire and
aversion for the world.

Vedanāsu … pe …
They meditate observing an aspect of feelings …

citte … pe …
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno
satimā, vineyya loke abhijjhādomanassaṃ.
principles—keen, aware, and mindful, rid of desire and
aversion for the world.

Evaṃ 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.

13. Nimittobhāsakathā
13. An Obvious Hint

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his
bowl and robe, entered Vesālī for alms.

Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ
piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ
āmantesi:
Then, after the meal, on his return from alms-round, he
addressed Venerable Ānanda:

“gaṇhāhi, ānanda, nisīdanaṃ,
“Ānanda, get your sitting cloth.

yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divā
vihārāyā”ti.
Let’s go to the Cāpāla shrine for the day’s meditation.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito
piṭṭhito anubandhi.
“Yes, sir,” replied Ānanda. Taking his sitting cloth he
followed behind the Buddha.
Atha kho bhagavā yena cāpālaṃ cetiyaṃ
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 bhagavantaṃ abhivādetvā
ekamantaṃ nisīdi.
Ānanda bowed to the Buddha and sat down to one side.

Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ
bhagavā etadavoca:
The Buddha said to him:

“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ
cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ
sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ,
ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ
cetiyaṃ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka,
Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are
all lovely.

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā
bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya
kappāvasesaṃ 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 on for the eon or what’s left of the
eon.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā
bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato
kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.”

Evampi kho āyasmā ānando bhagavatā oḷārike
nimitte kayiramāne oḷārike obhāse kayiramāne
nāsakkhi paṭivijjhituṃ;
But Ānanda didn’t get it, even though the Buddha dropped
such an obvious hint, such a clear sign.

na bhagavantaṃ yāci:
He didn’t beg the Buddha:

“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato
kappaṃ bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan”ti, yathā taṃ mārena
pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the people, 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 āyasmantaṃ ānandaṃ
āmantesi:
And for a third time, the Buddha said to Ānanda:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ
cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ
sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ,
ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ
cetiyaṃ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka,
Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are
all lovely.

na bhagavantaṃ yāci:
He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato
kappaṃ bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan”ti, yathā taṃ mārena
pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the people, for the beneﬁt,
welfare, and happiness of gods and humans.” For his mind
was as if possessed by Māra.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha got up and said to Venerable Ānanda,

“gaccha tvaṃ, ānanda,
“Go now, Ānanda,

yassadāni kālaṃ maññasī”ti.
at your convenience.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā
padakkhiṇaṃ katvā avidūre aññatarasmiṃ
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
ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro
pāpimā bhagavantaṃ 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 become fully extinguished!
May the Holy One now become fully extinguished! Now is
the time for the Buddha to become fully extinguished.

Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:

‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā
bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacārino, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully extinguished until I
have monk disciples who are competent, educated, assured,
learned, have memorized the teachings, and practice in line
with the teachings. Not until they practice properly, living in
line with the teaching. Not until they’ve learned their
tradition, and explain, teach, assert, establish, disclose,
analyze, and make it clear. Not until they can legitimately
and completely refute the doctrines of others that come up,
and teach with a demonstrable basis.’

Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā
viyattā vinītā visāradā bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacārino, sakaṃ ācariyakaṃ uggahetvā
ācikkhanti desenti paññapenti paṭṭhapenti vivaranti
vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desenti.
Today you do have such monk disciples.

Parinibbātu dāni, bhante, bhagavā, parinibbātu
sugato, parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now become fully extinguished! May
the Holy One now become fully extinguished! Now is the
time for the Buddha to become fully extinguished.

Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:

‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
bhikkhuniyo na sāvikā bhavissanti viyattā vinītā
visāradā bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully extinguished until I
have nun disciples who are competent, educated, assured,
learned …’

Etarahi kho pana, bhante, bhikkhuniyo bhagavato
sāvikā viyattā vinītā visāradā bahussutā
dhammadharā dhammānudhammappaṭipannā
sāmīcippaṭipannā anudhammacāriniyo, sakaṃ
ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti
paṭṭhapenti vivaranti vibhajanti uttānīkaronti,
uppannaṃ parappavādaṃ sahadhammena
suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ
desenti.
Today you do have such nun disciples.

Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:

‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
upāsakā na sāvakā bhavissanti viyattā vinītā visāradā
bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacārino, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully extinguished until I
have layman disciples who are competent, educated,
assured, learned …’

Etarahi kho pana, bhante, upāsakā bhagavato sāvakā
viyattā vinītā visāradā bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacārino, sakaṃ ācariyakaṃ uggahetvā
ācikkhanti desenti paññapenti paṭṭhapenti vivaranti
vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desenti.
Today you do have such layman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu
sugato, parinibbānakālo dāni, bhante, bhagavato.
May the Blessed One now become fully extinguished! May
the Holy One now become fully extinguished! Now is the
time for the Buddha to become fully extinguished.

Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:

‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
upāsikā na sāvikā bhavissanti viyattā vinītā visāradā
bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessantī’ti.
‘Wicked One, I will not become fully extinguished until I
have laywoman disciples who are competent, educated,
assured, learned …’

Etarahi kho pana, bhante, upāsikā bhagavato sāvikā
viyattā vinītā visāradā bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā
ācikkhanti desenti paññapenti paṭṭhapenti vivaranti
vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desenti.
Today you do have such laywoman disciples.

Bhāsitā kho panesā, bhante, bhagavatā vācā:
Sir, you once made this statement:

‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
idaṃ brahmacariyaṃ na iddhañceva bhavissati
phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva
devamanussehi suppakāsitan’ti.
‘Wicked One, I will not become fully extinguished until my
spiritual life is successful and prosperous, extensive,
popular, widespread, and well proclaimed wherever there
are gods and humans.’

Etarahi kho pana, bhante, bhagavato brahmacariyaṃ
iddhañceva phītañca vitthārikaṃ bāhujaññaṃ
puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.
Today your spiritual life 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 become fully extinguished! May
the Holy One now become fully extinguished! Now is the
time for the Buddha to become fully extinguished.”

Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca:
When this was said, the Buddha said to Māra,

“appossukko tvaṃ, pāpima, hohi, na ciraṃ
tathāgatassa parinibbānaṃ bhavissati.
“Relax, Wicked One. The ﬁnal extinguishment of the
Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato
parinibbāyissatī”ti.
Three months from now the Realized One will ﬁnally be
extinguished.”

15. Āyusaṅkhāraossajjana
15. Surrendering the Life Force

Atha kho bhagavā cāpāle cetiye sato sampajāno
āyusaṅkhāraṃ ossaji.
So at the Cāpāla tree shrine the Buddha, mindful and
aware, surrendered the life force.

Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo
ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca
phaliṃsu.
When he did so there was a great earthquake, awe-
inspiring and hair-raising, and thunder cracked the sky.

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ
imaṃ udānaṃ udānesi:
Then, knowing the meaning of this, on that occasion the
Buddha was inspired to exclaim:

“Tulamatulañca sambhavaṃ,
“Weighing up the incomparable against an extension of life,

Bhavasaṅkhāramavassaji muni;
the sage surrendered the life force.

Ajjhattarato samāhito,
Happy inside, serene,

Abhindi kavacamivattasambhavan”ti.
he burst out of this self-made chain like a suit of armor.”
16. Mahābhūmicālahetu
16. The Causes of Earthquakes

Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,

“acchariyaṃ vata bho, abbhutaṃ vata bho, mahā
vatāyaṃ bhūmicālo;
“How incredible, how amazing! That was a really big
earthquake!

sumahā vatāyaṃ bhūmicālo bhiṃsanako
salomahaṃso; devadundubhiyo ca phaliṃsu.
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 bhagavantaṃ abhivādetvā
ekamantaṃ nisīdi,
bowed, sat down to one side,

ekamantaṃ nisinno kho āyasmā ānando
bhagavantaṃ etadavoca:
and said to him,

“acchariyaṃ, bhante, abbhutaṃ, bhante.
“How incredible, sir, how amazing!
Mahā vatāyaṃ, bhante, bhūmicālo;
That was a really big earthquake!

sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako
salomahaṃso; devadundubhiyo ca phaliṃsu.
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?

Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā,
udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so,
ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā
vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ
pathaviṃ kampeti.
This great earth is grounded on water, the water is
grounded on air, and the air stands in space. At a time when
a great wind blows, it stirs the water, and the water stirs
the earth.

Ayaṃ paṭhamo hetu paṭhamo paccayo mahato
bhūmicālassa pātubhāvāya.
This is the ﬁrst cause and reason for a great earthquake.
Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā
iddhimā cetovasippatto, devo vā mahiddhiko
mahānubhāvo, tassa parittā pathavīsaññā bhāvitā
hoti, appamāṇā āposaññā. So imaṃ pathaviṃ
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.

Ayaṃ dutiyo hetu dutiyo paccayo mahato
bhūmicālassa pātubhāvāya.
This is the second cause and reason for a great earthquake.

Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā
cavitvā sato sampajāno mātukucchiṃ okkamati,
tadāyaṃ 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 belly, mindful and aware. Then the earth shakes
and rocks and trembles.

Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa
pātubhāvāya.
This is the third cause and reason for a great earthquake.

Puna caparaṃ, ānanda, yadā bodhisatto sato
sampajāno mātukucchismā nikkhamati, tadāyaṃ
pathavī kampati saṅkampati sampakampati
sampavedhati.
Furthermore, when the being intent on awakening comes
out of his mother’s belly mindful and aware, the earth
shakes and rocks and trembles.
Ayaṃ catuttho hetu catuttho paccayo mahato
bhūmicālassa pātubhāvāya.
This is the fourth cause and reason for a great earthquake.

Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ
sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī
kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One realizes the supreme
perfect awakening, the earth shakes and rocks and
trembles.

Ayaṃ pañcamo hetu pañcamo paccayo mahato
bhūmicālassa pātubhāvāya.
This is the ﬁfth cause and reason for a great earthquake.

Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ
dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati
saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One rolls forth the
supreme Wheel of Dhamma, the earth shakes and rocks
and trembles.

Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato
bhūmicālassa pātubhāvāya.
This is the sixth cause and reason for a great earthquake.

Puna caparaṃ, ānanda, yadā tathāgato sato
sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī
kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One, mindful and aware,
surrenders the life force, the earth shakes and rocks and
trembles.

Ayaṃ sattamo hetu sattamo paccayo mahato
bhūmicālassa pātubhāvāya.
This is the seventh cause and reason for a great
earthquake.

Puna caparaṃ, ānanda, yadā tathāgato
anupādisesāya nibbānadhātuyā parinibbāyati,
tadāyaṃ pathavī kampati saṅkampati sampakampati
sampavedhati.
Furthermore, when the Realized One becomes fully
extinguished through the natural principle of
extinguishment, without anything left over, the earth shakes
and rocks and trembles.

Ayaṃ 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,
tāvatiṃsaparisā, 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 Brahmās.

Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ
khattiyaparisaṃ 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 tesaṃ vaṇṇo hoti, tādisako mayhaṃ
vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako
mayhaṃ saro hoti.
And my appearance and voice became just like theirs.

Dhammiyā kathāya sandassemi samādapemi
samuttejemi sampahaṃsemi.
I educated, encouraged, ﬁred up, and inspired them with a
Dhamma talk.

Bhāsamānañca maṃ na jānanti:
But when I spoke they didn’t know:

‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti?
‘Who is this that speaks? Is it a god or a human?’

Dhammiyā kathāya sandassetvā samādapetvā
samuttejetvā sampahaṃsetvā antaradhāyāmi.
And when my Dhamma talk was ﬁnished I vanished.

Antarahitañca maṃ na jānanti:
But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti?
‘Who was that who vanished? Was it a god or a human?’

Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ
brāhmaṇaparisaṃ … pe …
I recall having approached an assembly of hundreds of
brahmins …

gahapatiparisaṃ …
householders …

samaṇaparisaṃ …
ascetics …

cātumahārājikaparisaṃ …
the gods of the Four Great Kings …

tāvatiṃsaparisaṃ …
the gods of the Thirty-Three …

māraparisaṃ …
Māras …

brahmaparisaṃ upasaṅkamitā.
Brahmās.

Tatrapi mayā sannisinnapubbañceva
sallapitapubbañca sākacchā ca samāpajjitapubbā.
There too I used to sit with them, converse, and engage in
discussion.

Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ
vaṇṇo hoti.
And my appearance and voice became just like theirs.

Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti.
Dhammiyā kathāya sandassemi samādapemi
samuttejemi sampahaṃsemi.
I educated, encouraged, ﬁred up, and inspired them with a
Dhamma talk.

Bhāsamānañca maṃ na jānanti:
But when I spoke they didn’t know:

‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti?
‘Who is this that speaks? Is it a god or a human?’

Dhammiyā kathāya sandassetvā samādapetvā
samuttejetvā sampahaṃsetvā antaradhāyāmi.
And when my Dhamma talk was ﬁnished I vanished.

Antarahitañca maṃ na jānanti:
But when I vanished they didn’t know:

‘ko nu kho ayaṃ 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?

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati
parittāni suvaṇṇadubbaṇṇāni.
Perceiving form internally, someone sees visions externally,
limited, both pretty and ugly.

‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ paṭhamaṃ abhibhāyatanaṃ.
This is the ﬁrst dimension of mastery.

Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati
appamāṇāni suvaṇṇadubbaṇṇāni.
Perceiving form internally, someone sees visions externally,
limitless, both pretty and ugly.

‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ dutiyaṃ abhibhāyatanaṃ.
This is the second dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
parittāni suvaṇṇadubbaṇṇāni.
Not perceiving form internally, someone sees visions
externally, limited, both pretty and ugly.

‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ tatiyaṃ abhibhāyatanaṃ.
This is the third dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
appamāṇāni suvaṇṇadubbaṇṇāni.
Not perceiving form internally, someone sees visions
externally, limitless, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ catutthaṃ abhibhāyatanaṃ.
This is the fourth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are blue, with blue color, blue hue, and blue
tint.

Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ
nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ
vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ
nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ.
They’re like a ﬂax ﬂower that’s blue, with blue color, blue
hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed
on both sides, blue, with blue color, blue hue, and blue tint.

Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati nīlāni nīlavaṇṇāni nīlanidassanāni
nīlanibhāsāni.
In the same way, not perceiving form internally, someone
sees visions externally, blue, with blue color, blue hue, and
blue tint.

‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ pañcamaṃ abhibhāyatanaṃ.
This is the ﬁfth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are yellow, with yellow color, yellow hue, and
yellow tint.

Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ
pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā
vā pana taṃ vatthaṃ bārāṇaseyyakaṃ
ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ
pītanidassanaṃ pītanibhāsaṃ.
They’re like a champak ﬂower that’s yellow, with yellow
color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī
that’s smoothed on both sides, yellow, with yellow color,
yellow hue, and yellow tint.

Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati pītāni pītavaṇṇāni pītanidassanāni
pītanibhāsāni.
In the same way, not perceiving form internally, someone
sees visions externally that are yellow, with yellow color,
yellow hue, and yellow tint.

‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.
This is the sixth dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
lohitakāni lohitakavaṇṇāni lohitakanidassanāni
lohitakanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are red, with red color, red hue, and red tint.

Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ
lohitakavaṇṇaṃ lohitakanidassanaṃ
lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ
bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ
lohitakavaṇṇaṃ lohitakanidassanaṃ
lohitakanibhāsaṃ.
They’re like a scarlet mallow ﬂower that’s red, with red
color, red hue, and red tint. Or a cloth from Bāraṇasī that’s
smoothed on both sides, red, with red color, red hue, and
red tint.

Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati lohitakāni lohitakavaṇṇāni
lohitakanidassanāni lohitakanibhāsāni.
In the same way, not perceiving form internally, someone
sees visions externally that are red, with red color, red hue,
and red tint.

‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ sattamaṃ abhibhāyatanaṃ.
This is the seventh dimension of mastery.

Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati
odātāni odātavaṇṇāni odātanidassanāni
odātanibhāsāni.
Not perceiving form internally, someone sees visions
externally that are white, with white color, white hue, and
white tint.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā
odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ
vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ
odātaṃ odātavaṇṇaṃ odātanidassanaṃ
odātanibhāsaṃ.
They’re like the morning star that’s white, with white color,
white hue, and white tint. Or a cloth from Bāraṇasī that’s
smoothed on both sides, white, with white color, white hue,
and white tint.

Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni
passati odātāni odātavaṇṇāni odātanidassanāni
odātanibhāsāni.
In the same way, not perceiving form internally, someone
sees visions externally that are white, with white color,
white hue, and white tint.

‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.
Mastering them, they perceive: ‘I know and see.’

Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.
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 visions.

ayaṃ paṭhamo vimokkho.
This is the ﬁrst liberation.

Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati,
Not perceiving form internally, they see visions externally.
ayaṃ dutiyo vimokkho.
This is the second liberation.

Subhanteva adhimutto hoti,
They’re focused only on beauty.

ayaṃ tatiyo vimokkho.
This is the third liberation.

Sabbaso rūpasaññānaṃ samatikkamā
paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ
amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ
upasampajja viharati,
Going totally beyond perceptions of form, with the ending of
perceptions of impingement, not focusing on perceptions of
diversity, aware that ‘space is inﬁnite’, they enter and
remain in the dimension of inﬁnite space.

ayaṃ catuttho vimokkho.
This is the fourth liberation.

Sabbaso ākāsānañcāyatanaṃ samatikkamma
‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ
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.

ayaṃ pañcamo vimokkho.
This is the ﬁfth liberation.

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi
kiñcī’ti ākiñcaññāyatanaṃ 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.

ayaṃ chaṭṭho vimokkho.
This is the sixth liberation.

Sabbaso ākiñcaññāyatanaṃ samatikkamma
nevasaññānāsaññāyatanaṃ upasampajja viharati,
Going totally beyond the dimension of nothingness, they
enter and remain in the dimension of neither perception
nor non-perception.

ayaṃ sattamo vimokkho.
This is the seventh liberation.

Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma
saññāvedayitanirodhaṃ upasampajja viharati,
Going totally beyond the dimension of neither perception
nor non-perception, they enter and remain in the cessation
of perception and feeling.

ayaṃ aṭṭhamo vimokkho.
This is the eighth liberation.

Ime kho, ānanda, aṭṭha vimokkhā.
These are the eight liberations.

()

Ekamidāhaṃ, ānanda, samayaṃ uruvelāyaṃ viharāmi
najjā nerañjarāya tīre ajapālanigrodhe
paṭhamābhisambuddho.
Ānanda, this one time, when I was ﬁrst awakened, I was
staying near Uruvelā at the goatherd’s banyan tree on the
bank of the Nerañjarā River.
Atha kho, ānanda, māro pāpimā yenāhaṃ
tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ
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 become fully extinguished!
May the Holy One now become fully extinguished! Now is
the time for the Buddha to become fully extinguished.’

Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ
etadavocaṃ:
When he had spoken, I said to Māra:

‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā
bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacārino, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessanti.
‘Wicked One, I will not become fully extinguished until I
have monk disciples …

Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
bhikkhuniyo na sāvikā bhavissanti viyattā vinītā
visāradā bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessanti.
nun disciples …

Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
upāsakā na sāvakā bhavissanti viyattā vinītā visāradā
bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacārino, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessanti.
layman disciples …

Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me
upāsikā na sāvikā bhavissanti viyattā vinītā visāradā
bahussutā dhammadharā
dhammānudhammappaṭipannā sāmīcippaṭipannā
anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā
ācikkhissanti desessanti paññapessanti
paṭṭhapessanti vivarissanti vibhajissanti
uttānīkarissanti, uppannaṃ parappavādaṃ
sahadhammena suniggahitaṃ niggahetvā
sappāṭihāriyaṃ dhammaṃ desessanti.
laywoman disciples who are competent, educated, assured,
learned.

Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ
brahmacariyaṃ na iddhañceva bhavissati phītañca
vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva
devamanussehi suppakāsitan’ti.
Not until my spiritual life is successful and prosperous,
extensive, popular, widespread, and well proclaimed
wherever there are gods and humans.’

Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā
yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ
aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā
maṃ 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 tāvāhaṃ, 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 idaṃ brahmacariyaṃ na iddhañceva
bhavissati phītañca vitthārikaṃ bāhujaññaṃ
puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti.

Etarahi kho pana, bhante, bhagavato brahmacariyaṃ
iddhañceva phītañca vitthārikaṃ bāhujaññaṃ
puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.
Parinibbātu dāni, bhante, bhagavā, parinibbātu
sugato, parinibbānakālo dāni, bhante, bhagavato’ti.

Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ
etadavocaṃ:
When he had spoken, I said to Māra:

‘appossukko tvaṃ, pāpima, hohi, na ciraṃ
tathāgatassa parinibbānaṃ bhavissati.
‘Relax, Wicked One. The ﬁnal extinguishment of the
Realized One will be soon.

Ito tiṇṇaṃ māsānaṃ accayena tathāgato
parinibbāyissatī’ti.
Three months from now the Realized One will ﬁnally be
extinguished.’

Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena
satena sampajānena āyusaṅkhāro ossaṭṭho”ti.
So today, just now at the Cāpāla tree shrine, mindful and
aware, I surrendered the life force.”

20. Ānandayācanakathā
20. The Appeal of Ānanda

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato
kappaṃ bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan”ti.
“Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the people, for the beneﬁt,
welfare, and happiness of gods and humans.”
“Alaṃ dāni, ānanda.
“Enough now, Ānanda.

Mā tathāgataṃ yāci, akālo dāni, ānanda, tathāgataṃ
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 bhagavantaṃ
etadavoca:
For a third time, Ānanda said to the Buddha,

“Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti?
“Ānanda, do you have faith in the Realized One’s
awakening?”

“Evaṃ, bhante”.
“Yes, sir.”

“Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ
yāvatatiyakaṃ abhinippīḷesī”ti?
“Then why do you keep pressing me up to the third time?”
“Sammukhā metaṃ, bhante, bhagavato sutaṃ
sammukhā paṭiggahitaṃ:
“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 kappaṃ vā tiṭṭheyya
kappāvasesaṃ 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 on for the eon or what’s left of the
eon.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā
bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato
kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.’”

“Saddahasi tvaṃ, ānandā”ti?
“Do you have faith, Ānanda?”

“Evaṃ, bhante”.
“Yes, sir.”

“Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ
aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike
nimitte kayiramāne oḷārike obhāse kayiramāne
nāsakkhi paṭivijjhituṃ, na tathāgataṃ 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 eon, or what’s left of it.

‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato
kappaṃ bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan’ti.

Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ
aparaddhaṃ.
Therefore, Ānanda, the misdeed is yours alone, the mistake
is yours alone.

Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi
gijjhakūṭe pabbate.
Ānanda, this one time I was staying near Rājagaha, on the
Vulture’s Peak Mountain.

Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:
There I said to you:

‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda,
gijjhakūṭo pabbato.
‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā
bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato
kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.’

Evampi kho tvaṃ, ānanda, tathāgatena oḷārike
nimitte kayiramāne oḷārike obhāse kayiramāne
nāsakkhi paṭivijjhituṃ, na tathāgataṃ 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 eon, or what’s left of it.

‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato
kappaṃ bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan’ti.

Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te
vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ
adhivāseyya.
If you had begged me, I would have refused you twice, but
consented on the third time.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ
aparaddhaṃ.
Therefore, Ānanda, the misdeed is yours alone, the mistake
is yours alone.

Ekamidāhaṃ, ānanda, samayaṃ 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
sattapaṇṇiguhāyaṃ …
in the Sattapaṇṇi cave on the slopes of Vebhara …

tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ …
at the Black rock on the slopes of Isigili …

tattheva rājagahe viharāmi sītavane
sappasoṇḍikapabbhāre …
in the Cool Wood, 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 maddakucchismiṃ
migadāye.
in the Maddakucchi deer park …

Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:
And in each place I said to you:

‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo
pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo
corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā,
ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane
sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo,
ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ
jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ
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 kappaṃ vā
tiṭṭheyya kappāvasesaṃ vā’ti.
If he wished, the Realized One could live on for the eon or
what’s left of the eon.’

‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato
kappaṃ bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te
vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ
adhivāseyya.

Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ
aparaddhaṃ.

Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ
viharāmi udene cetiye.
Ānanda, this one time I was staying right here near Vesālī,
at the Udena shrine …

Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:

‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ
cetiyaṃ.

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā
bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya
kappāvasesaṃ vā.

Evampi kho tvaṃ, ānanda, tathāgatena oḷārike
nimitte kayiramāne oḷārike obhāse kayiramāne
nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:

Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ
viharāmi gotamake cetiye … pe …
at the Gotamaka shrine …

idheva vesāliyaṃ viharāmi sattambe cetiye …
at the Sattamba shrine …

idheva vesāliyaṃ viharāmi bahuputte cetiye …
at the Many Sons shrine …

idheva vesāliyaṃ viharāmi sārandade cetiye …
at the Sārandada shrine …

idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye
āmantesiṃ:
and just now, today at the Cāpāla shrine. There I said to
you:

‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ
cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ
sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ,
ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ
cetiyaṃ.
‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka,
Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are
all lovely.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā
bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā
susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato
kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.’

‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ
bahujanahitāya bahujanasukhāya lokānukampāya
atthāya hitāya sukhāya devamanussānan’ti.
‘Sir, may the Blessed One please remain for the eon! May
the Holy One please remain for the eon! That would be for
the welfare and happiness of the people, for the beneﬁt,
welfare, and happiness of gods and humans.’

Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ:
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?

Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ
bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā
palujjīti netaṃ ṭhānaṃ vijjati’.
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart?

Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ
vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho
āyusaṅkhāro, ekaṃsena vācā bhāsitā:
The Realized One has discarded, eliminated, released, given
up, relinquished, and surrendered the life force. He has
deﬁnitively stated:

‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati.
‘The ﬁnal extinguishment of the Realized One will be soon.

Ito tiṇṇaṃ māsānaṃ accayena tathāgato
parinibbāyissatī’ti.
Three months from now the Realized One will ﬁnally be
extinguished.’
Tañca tathāgato jīvitahetu puna paccāvamissatīti
netaṃ ṭhānaṃ 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 mahāvanaṃ kūṭāgārasālā
tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to the Great Wood, the hall with the
peaked roof.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā āyasmatā ānandena saddhiṃ yena
mahāvanaṃ kūṭāgārasālā tenupasaṅkami;
upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi:
So the Buddha went with Ānanda to the hall with the
peaked roof, and said to him,

“gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ
upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ
sannipātehī”ti.
“Go, Ānanda, gather all the mendicants staying in the
vicinity of Vesālī together in the assembly hall.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya
viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā
yena bhagavā tenupasaṅkami; upasaṅkamitvā
bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ
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 kālaṃ 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 sādhukaṃ uggahetvā āsevitabbā
bhāvetabbā bahulīkātabbā, yathayidaṃ
brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,
tadassa bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānaṃ.
“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, for the beneﬁt,
welfare, and happiness of gods and humans.

Katame ca te, bhikkhave, dhammā mayā abhiññā
desitā, ye vo sādhukaṃ uggahetvā āsevitabbā
bhāvetabbā bahulīkātabbā, yathayidaṃ
brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,
tadassa bahujanahitāya bahujanasukhāya
lokānukampāya atthāya hitāya sukhāya
devamanussānaṃ.
And what are those things I have taught from my direct
knowledge?

Seyyathidaṃ—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 sādhukaṃ uggahetvā āsevitabbā
bhāvetabbā bahulīkātabbā, yathayidaṃ
brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ,
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, 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.’

Naciraṃ tathāgatassa parinibbānaṃ bhavissati.
The ﬁnal extinguishment of the Realized One will be soon.

Ito tiṇṇaṃ māsānaṃ accayena tathāgato
parinibbāyissatī”ti.
Three months from now the Realized One will ﬁnally be
extinguished.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Paripakko vayo mayhaṃ,
“I’ve reached a ripe old age,

parittaṃ mama jīvitaṃ;
and little of my life is left.

Pahāya vo gamissāmi,
Having given it up, I’ll depart;

kataṃ 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 imasmiṃ dhammavinaye,
Whoever meditates diligently

appamatto vihassati;
in this teaching and training,

Pahāya jātisaṃsāraṃ,
giving up transmigration through rebirths,

dukkhassantaṃ karissatī”ti.
will make an end to suﬀering.”

Tatiyo bhāṇavāro.

21. Nāgāpalokita
21. The Elephant Look

Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ
piṇḍapātapaṭikkanto nāgāpalokitaṃ vesāliṃ
apaloketvā āyasmantaṃ ānandaṃ āmantesi:
Then, after the meal, on his return from alms-round, he
turned his whole body, the way that elephants do, to look
back at Vesālī. He said to Venerable Ānanda:

“idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā
dassanaṃ bhavissati.
“Ānanda, this will be the last time the Realized One sees
Vesālī.
Āyāmānanda, yena bhaṇḍagāmo
tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to Bhaṇḍagāma.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ
yena bhaṇḍagāmo tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Bhaṇḍagāma,

Tatra sudaṃ bhagavā bhaṇḍagāme viharati.
and stayed there.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants:

“catunnaṃ, bhikkhave, dhammānaṃ ananubodhā
appaṭivedhā evamidaṃ dīghamaddhānaṃ
sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
“Mendicants, not understanding and not penetrating four
things, both you and I have wandered and transmigrated
for such a very long time.

Katamesaṃ catunnaṃ?
What four?

Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā
evamidaṃ dīghamaddhānaṃ sandhāvitaṃ
saṃsaritaṃ mamañceva tumhākañca.
Noble ethics,

Ariyassa, bhikkhave, samādhissa ananubodhā
appaṭivedhā evamidaṃ dīghamaddhānaṃ
sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
immersion,

Ariyāya, bhikkhave, paññāya ananubodhā
appaṭivedhā evamidaṃ dīghamaddhānaṃ
sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
wisdom,

Ariyāya, bhikkhave, vimuttiyā ananubodhā
appaṭivedhā evamidaṃ dīghamaddhānaṃ
sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
and freedom.

Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ
paṭividdhaṃ, 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 attachment to continued
existence is ended; now there are no more future lives.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Sīlaṃ 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 bhikkhunaṃ;
explained this teaching to the mendicants.

Dukkhassantakaro satthā,
The teacher made an end of suﬀering,

cakkhumā parinibbuto”ti.
seeing clearly, he is extinguished.”

Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto
etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ
karoti:
And while staying there, too, he often gave this Dhamma
talk to the mendicants:

“iti sīlaṃ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

Samādhiparibhāvitā paññā mahapphalā hoti
mahānisaṃsā.
When wisdom is imbued with immersion it’s very fruitful
and beneﬁcial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi
vimuccati, seyyathidaṃ—
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 yathābhirantaṃ
viharitvā āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Bhaṇḍagāma as long as he
wished, he addressed Ānanda,

“āyāmānanda, yena hatthigāmo,
“Come, Ānanda, let’s go to Hatthigāma.”…

yena ambagāmo,
“Let’s go to Ambagāma.”…

yena jambugāmo,
“Let’s go to Jambugāma.”…

yena bhoganagaraṃ tenupasaṅkamissāmā”ti.
“Let’s go to Bhoganagara.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena bhoganagaraṃ tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Bhoganagara,

Tatra sudaṃ 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.

taṃ suṇātha, sādhukaṃ manasikarotha,
bhāsissāmī”ti.
Listen and pay close attention, I will speak.”

“Evaṃ, bhante”ti kho te bhikkhū bhagavato
paccassosuṃ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Idha, bhikkhave, bhikkhu evaṃ vadeyya:
“Take a mendicant who says:

‘sammukhā metaṃ, āvuso, bhagavato sutaṃ
sammukhā paṭiggahitaṃ,
‘Reverend, I have heard and learned this in the presence of
the Buddha:

ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s
instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva
abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that mendicant’s
statement.

Tāni ce sutte osāriyamānāni vinaye
sandassiyamānāni na ceva sutte osaranti, na ca
vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the
texts on monastic training, you should draw the conclusion:

‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.

imassa ca bhikkhuno duggahitan’ti.
It has been incorrectly memorized by that mendicant.’

Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.

Tāni ce sutte osāriyamānāni vinaye
sandassiyamānāni sutte ceva osaranti, vinaye ca
sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses or found in the texts
on monastic training, you should draw the conclusion:

‘addhā idaṃ tassa bhagavato vacanaṃ;
‘Clearly this is the word of the Buddha.
imassa ca bhikkhuno suggahitan’ti.
It has been correctly memorized by that mendicant.’

Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ
dhāreyyātha. (1)
You should remember it. This is the ﬁrst great reference.

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘amukasmiṃ nāma āvāse saṅgho viharati sathero
sapāmokkho.
‘In such-and-such monastery lives a Saṅgha with seniors
and leaders.

Tassa me saṅghassa sammukhā sutaṃ sammukhā
paṭiggahitaṃ,
I’ve heard and learned this in the presence of that Saṅgha:

ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s
instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva
abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that mendicant’s
statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni
sādhukaṃ uggahetvā sutte osāretabbāni, vinaye
sandassetabbāni.
Instead, you should carefully memorize those words and
phrases, then check if they’re included in the discourses or
found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye
sandassiyamānāni na ceva sutte osaranti, na ca
vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the
texts on monastic training, you should draw the conclusion:

‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.

tassa ca saṅghassa duggahitan’ti.
It has been incorrectly memorized by that Saṅgha.’

Itihetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.

‘addhā idaṃ tassa bhagavato vacanaṃ;
‘Clearly this is the word of the Buddha.

tassa ca saṅghassa suggahitan’ti.
It has been correctly memorized by that Saṅgha.’

Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ
dhāreyyātha. (2)
You should remember it. This is the second great reference.

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘amukasmiṃ 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, knowledgeable in the
scriptures, who have memorized the teachings, the texts on
monastic training, and the outlines.

Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā
paṭiggahitaṃ—
I’ve heard and learned this in the presence of those senior
mendicants:

ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s
instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva
abhinanditabbaṃ …
You should neither approve nor dismiss that mendicant’s
statement.

pe …
Instead, you should carefully memorize those words and
phrases, then check if they’re included in the discourses or
found in the texts on monastic training.

na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the
texts on monastic training, you should draw the conclusion:

‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.

tesañca therānaṃ duggahitan’ti.
It has not been correctly memorized by those senior
mendicants.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.

Tāni ce sutte osāriyamānāni … pe …

vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the texts
on monastic training, you should draw the conclusion:

‘addhā idaṃ tassa bhagavato vacanaṃ;
‘Clearly this is the word of the Buddha.

tesañca therānaṃ suggahitan’ti.
It has been correctly memorized by those senior
mendicants.’

Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.
(3)
You should remember it. This is the third great reference.

Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another mendicant who says:

‘amukasmiṃ 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 and knowledgeable in the
scriptures, who has memorized the teachings, the texts on
monastic training, and the outlines.

Tassa me therassa sammukhā sutaṃ sammukhā
paṭiggahitaṃ—
I’ve heard and learned this in the presence of that senior
mendicant:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s
instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva
abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that mendicant’s
statement.

‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;
‘Clearly this is not the word of the Buddha.

tassa ca therassa duggahitan’ti.
It has been incorrectly memorized by that senior
mendicant.’

Itihetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.

Tāni ca sutte osāriyamānāni vinaye
sandassiyamānāni sutte ceva osaranti, vinaye ca
sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the texts
on monastic training, you should draw the conclusion:

‘addhā idaṃ tassa bhagavato vacanaṃ;
‘Clearly this is the word of the Buddha.

tassa ca therassa suggahitan’ti.
It has been correctly memorized by that senior mendicant.’

Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ
dhāreyyātha. (4)
You should remember it. This is the fourth great reference.

Ime kho, bhikkhave, cattāro mahāpadese
dhāreyyāthā”ti.
These are the four great references. You should remember
them.”

Tatrapi sudaṃ bhagavā bhoganagare viharanto
ānande cetiye etadeva bahulaṃ bhikkhūnaṃ
dhammiṃ kathaṃ karoti:
And while staying at the Ānanda shrine, too, the Buddha
often gave this Dhamma talk to the mendicants:

“iti sīlaṃ, iti samādhi, iti paññā.
“Such is ethics, such is immersion, such is wisdom.

Sīlaparibhāvito samādhi mahapphalo hoti
mahānisaṃso.
When immersion is imbued with ethics it’s very fruitful and
beneﬁcial.

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 yathābhirantaṃ
viharitvā āyasmantaṃ ānandaṃ āmantesi:
When the Buddha had stayed in Bhoganagara as long as he
wished, he addressed Ānanda,

“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Pāvā.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena pāvā tadavasari.
Then the Buddha together with a large Saṅgha of
mendicants arrived at Pāvā,

Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa
kammāraputtassa ambavane.
where he stayed in Cunda the smith’s mango grove.

Assosi kho cundo kammāraputto: “bhagavā kira
pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ
ambavane”ti.
Cunda heard that the Buddha had arrived and was staying
in his mango grove.

Atha kho cundo kammāraputto yena bhagavā
tenupasaṅkami; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdi.
Then he went to the Buddha, bowed, and sat down to one
side.

Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ
bhagavā dhammiyā kathāya sandassesi samādapesi
samuttejesi sampahaṃsesi.
The Buddha educated, encouraged, ﬁred up, and inspired
him with a Dhamma talk.

Atha kho cundo kammāraputto bhagavatā dhammiyā
kathāya sandassito samādapito samuttejito
sampahaṃsito bhagavantaṃ etadavoca:
Then Cunda said to the Buddha,

“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ
saddhiṃ bhikkhusaṃghenā”ti.
“Sir, may the Buddha together with the mendicant Saṅgha
please accept tomorrow’s meal from me.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.

Atha kho cundo kammāraputto bhagavato
adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ
abhivādetvā padakkhiṇaṃ katvā pakkāmi.
Then, knowing that the Buddha had consented, Cunda got
up from his seat, bowed, and respectfully circled the
Buddha, keeping him on his right, before leaving.
Atha kho cundo kammāraputto tassā rattiyā accayena
sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ
paṭiyādāpetvā pahūtañca sūkaramaddavaṃ
bhagavato kālaṃ ārocāpesi:
And when the night had passed Cunda had a variety of
delicious foods prepared in his own home, and plenty of
pork on the turn. Then he had the Buddha informed of the
time, saying,

“kālo, bhante, niṭṭhitaṃ bhattan”ti.
“Sir, it’s time. The meal is ready.”

Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā
pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena
cundassa kammāraputtassa nivesanaṃ
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 cundaṃ kammāraputtaṃ
āmantesi:
and addressed Cunda,

“yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena
maṃ parivisa.
“Cunda, please serve me with the pork on the turn that
you’ve prepared.

Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ,
tena bhikkhusaṅghaṃ parivisā”ti.
And serve the mendicant Saṅgha with the other foods.”

“Evaṃ, bhante”ti kho cundo kammāraputto
bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ
paṭiyattaṃ, tena bhagavantaṃ parivisi.
“Yes, sir,” replied Cunda, and did as he was asked.

Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ,
tena bhikkhusaṅghaṃ parivisi.

Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi:
Then the Buddha addressed Cunda,

“yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ
sobbhe nikhaṇāhi.
“Cunda, any pork on the turn that’s left over, you should
bury it in a pond.

Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake
sabrahmake sassamaṇabrāhmaṇiyā pajāya
sadevamanussāya, yassa taṃ paribhuttaṃ sammā
pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti.
I don’t see anyone in this world—with its gods, Māras, and
Brahmās, this population with its ascetics and brahmins, its
gods and humans—who could properly digest it except for
the Realized One.”

“Evaṃ, bhante”ti kho cundo kammāraputto
bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ
avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā
tenupasaṅkami; upasaṅkamitvā bhagavantaṃ
abhivādetvā ekamantaṃ nisīdi.
“Yes, sir,” replied Cunda. He did as he was asked, then
came back to the Buddha, bowed, and sat down to one side.

Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ
bhagavā dhammiyā kathāya sandassetvā samādapetvā
samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, ﬁred up, and
inspired him with a Dhamma talk, after which he got up
from his seat and left.

()

Atha kho bhagavato cundassa kammāraputtassa
bhattaṃ 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 sudaṃ bhagavā sato sampajāno adhivāsesi
avihaññamāno.
But he endured with mindfulness and situational
awareness, without worrying.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then he addressed Ānanda,

“āyāmānanda, yena kusinārā
tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Kusinārā.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Cundassa bhattaṃ bhuñjitvā,
I’ve heard that after eating

kammārassāti me sutaṃ;
the meal of Cunda the smith,

Ābādhaṃ samphusī dhīro,
the wise one fell severely ill,
pabāḷhaṃ māraṇantikaṃ.
with pains, close to death.

Bhuttassa ca sūkaramaddavena,
A severe sickness attacked the Teacher

Byādhippabāḷho udapādi satthuno;
who had eaten the pork on the turn.

Virecamāno bhagavā avoca,
While still purging the Buddha said:

“Gacchāmahaṃ kusināraṃ nagaran”ti.
“I’ll go to the citadel of Kusinārā.”

24. Pānīyāharaṇa
24. Bringing a Drink

Atha kho bhagavā maggā okkamma yena aññataraṃ
rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā
āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha left the road and went to the root of a
tree, where he addressed Ānanda,

“iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ
paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.
“Please, Ānanda, fold my outer robe in four and spread it
out for me. I am tired and will sit down.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā catugguṇaṃ saṅghāṭiṃ 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 āyasmantaṃ ānandaṃ āmantesi:
When he was seated he said to Venerable Ānanda,

“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi,
ānanda, pivissāmī”ti.
“Please, Ānanda, fetch me some water. I am thirsty and will
drink.”

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“idāni, bhante, pañcamattāni sakaṭasatāni
atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ
luḷitaṃ āvilaṃ 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.

Ayaṃ, bhante, kakudhā nadī avidūre acchodakā
sātodakā sītodakā setodakā suppatitthā ramaṇīyā.
The Kakutthā 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 āyasmantaṃ ānandaṃ
āmantesi:
For a second time, the Buddha asked Ānanda for a drink,

“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi,
ānanda, pivissāmī”ti.
Dutiyampi kho āyasmā ānando bhagavantaṃ
etadavoca:
and for a second time Ānanda suggested going to the
Kakutthā river.

“idāni, bhante, pañcamattāni sakaṭasatāni
atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ
luḷitaṃ āvilaṃ sandati.

Ayaṃ, bhante, kakudhā nadī avidūre acchodakā
sātodakā sītodakā setodakā suppatitthā ramaṇīyā.

Ettha bhagavā pānīyañca pivissati, gattāni ca
sītīkarissatī”ti.

Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ
āmantesi:
And for a third time, the Buddha said to Ānanda,

“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi,
ānanda, pivissāmī”ti.
“Please, Ānanda, fetch me some water. I am thirsty and will
drink.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā pattaṃ 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,

“acchariyaṃ vata bho, abbhutaṃ vata bho,
tathāgatassa mahiddhikatā mahānubhāvatā.
“It’s incredible, it’s 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 pānīyaṃ ādāya yena bhagavā tenupasaṅkami;
upasaṅkamitvā bhagavantaṃ etadavoca:
Gathering a bowl of drinking water he went back to the
Buddha, and said to him,

“acchariyaṃ, bhante, abbhutaṃ, 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 pānīyaṃ pivatu sugato pānīyan”ti.
Drink the water, Blessed One! Drink the water, Holy One!”

Atha kho bhagavā pānīyaṃ apāyi.
So the Buddha drank the water.

25. Pukkusamallaputtavatthu
25. On Pukkusa the Malla

Tena kho pana samayena pukkuso mallaputto
āḷārassa kālāmassa sāvako kusinārāya pāvaṃ
addhānamaggappaṭipanno hoti.
Now at that time Pukkusa the Malla, a disciple of Āḷāra
Kālāma, was traveling along the road from Kusinārā and
Pāvā.

Addasā kho pukkuso mallaputto bhagavantaṃ
aññatarasmiṃ rukkhamūle nisinnaṃ.
He saw the Buddha sitting at the root of a certain tree.

Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā
bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
Ekamantaṃ nisinno kho pukkuso mallaputto
bhagavantaṃ etadavoca:
He went up to him, bowed, sat down to one side, and said,

“acchariyaṃ, bhante, abbhutaṃ, bhante, santena
vata, bhante, pabbajitā vihārena viharanti.
“It’s incredible, sir, it’s amazing! Those who have gone forth
remain in such peaceful meditations.

Bhūtapubbaṃ, bhante, āḷāro kālāmo
addhānamaggappaṭipanno maggā okkamma avidūre
aññatarasmiṃ rukkhamūle divāvihāraṃ 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 āḷāraṃ
kālāmaṃ nissāya nissāya atikkamiṃsu.
Then around ﬁve hundred carts passed by right next to
Āḷāra Kālāma.

Atha kho, bhante, aññataro puriso tassa
sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena
āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ
kālāmaṃ 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 ahaṃ, āvuso, addasan’ti.
‘No, friend, I didn’t see them.’

‘Kiṃ pana, bhante, saddaṃ assosī’ti?
‘But sir, didn’t you hear a sound?’

‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti.
‘No, friend, I didn’t hear a sound.’

‘Kiṃ pana, bhante, sutto ahosī’ti?
‘But sir, were you asleep?’

‘Na kho ahaṃ, āvuso, sutto ahosin’ti.
‘No, friend, I wasn’t asleep.’

‘Kiṃ pana, bhante, saññī ahosī’ti?
‘But sir, were you conscious?’

‘Evamāvuso’ti.
‘Yes, friend.’

‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni
sakaṭasatāni nissāya nissāya atikkantāni neva
addasa, na pana saddaṃ assosi;
‘So, sir, while conscious and awake you neither saw nor
heard a sound as ﬁve hundred carts passed by right next to
you?

apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti?
Why sir, even your outer robe is covered with dust!’

‘Evamāvuso’ti.
‘Yes, friend.’

Atha kho, bhante, tassa purisassa etadahosi:
Then that person thought:

‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena
vata bho pabbajitā vihārena viharanti.
‘It’s incredible, it’s 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 saddaṃ 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 uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti.
And after declaring his lofty conﬁdence in Āḷāra Kālāma, he
left.”

“Taṃ kiṃ maññasi, pukkusa,
“What do you think, Pukkusa?
katamaṃ nu kho dukkarataraṃ vā
durabhisambhavataraṃ 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
saddaṃ 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 saddaṃ
suṇeyyā”ti?
Or to neither see nor hear a sound as it’s 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, sakaṭasahassaṃ vā
sakaṭasatasahassaṃ 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 saddaṃ suṇeyyā”ti.
It’s far harder and more challenging to neither see nor hear
a sound as it’s raining and pouring, lightning’s ﬂashing, and
thunder’s cracking!”
“Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ
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 it was raining and pouring, lightning was
ﬂashing, and thunder was cracking. And not far from the
threshing-hut two farmers who were brothers were killed,
as well as four oxen.

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 panāhaṃ, pukkusa, samayena bhusāgārā
nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi.
Now at that time I came out of the threshing-hut and was
walking meditation in the open near the door of the hut.

Atha kho, pukkusa, aññataro puriso tamhā
mahājanakāyā yenāhaṃ tenupasaṅkami;
upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi.
Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ
etadavocaṃ:
Then having left that crowd, a certain person approached
me, bowed, and stood to one side. I said to them,

‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?
‘Why, friend, has this crowd gathered?’
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante
vijjullatāsu niccharantīsu asaniyā phalantiyā dve
kassakā bhātaro hatā cattāro ca balibaddā.
‘Just now, sir, it was raining and pouring, lightning was
ﬂashing, and thunder was cracking. And two farmers who
were brothers were killed, as well as four oxen.

Ettheso mahājanakāyo sannipatito.
Then this crowd gathered here.

Tvaṃ pana, bhante, kva ahosī’ti?
But sir, where were you?’

‘Idheva kho ahaṃ, āvuso, ahosin’ti.
‘I was right here, friend.’

‘Kiṃ pana, bhante, addasā’ti?
‘But sir, did you see?’

‘Na kho ahaṃ, āvuso, addasan’ti.
‘No, friend, I didn’t see anything.’

‘Kiṃ pana, bhante, saddaṃ assosī’ti?
‘But sir, didn’t you hear a sound?’

‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti.
‘No, friend, I didn’t hear a sound.’

‘Kiṃ pana, bhante, sutto ahosī’ti?
‘But sir, were you asleep?’

‘Na kho ahaṃ, āvuso, sutto ahosin’ti.
‘No, friend, I wasn’t asleep.’

‘Kiṃ pana, bhante, saññī ahosī’ti?
‘But sir, were you conscious?’
‘Evamāvuso’ti.
‘Yes, friend.’

‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante
deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā
phalantiyā neva addasa, na pana saddaṃ assosī’ti?
‘So, sir, while conscious and awake you neither saw nor
heard a sound as it was raining and pouring, lightning was
ﬂashing, and thunder was cracking?’

‘Evamāvuso’ti?
‘Yes, friend.’

Atha kho, pukkusa, tassa purisassa etadahosi:
Then that person thought:

‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena
vata bho pabbajitā vihārena viharanti.
‘It’s incredible, it’s 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 saddaṃ sossatī’ti.
in that, while conscious and awake he neither saw nor
heard a sound as it was raining and pouring, lightning was
ﬂashing, and thunder was cracking.’

Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā
padakkhiṇaṃ katvā pakkāmī”ti.
And after declaring their lofty conﬁdence in me, they bowed
and respectfully circled me, keeping me on their right,
before leaving.”
Evaṃ vutte, pukkuso mallaputto bhagavantaṃ
etadavoca:
When he said this, Pukkusa said to him,

“esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ
mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā
pavāhemi.
“Any conﬁdence I had in Āḷāra Kālāma I sweep away as in a
strong wind, or ﬂoat away as down a swift stream.

Abhikkantaṃ, bhante, abhikkantaṃ, bhante.
Excellent, sir! Excellent!

Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya,
paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ
ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya:
‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ
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 good eyes can see what’s
there, the Buddha has made the teaching clear in many
ways.

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi
dhammañca bhikkhusaṃghañca.
I go for refuge to the Buddha, to the teaching, and to the
mendicant Saṅgha.

Upāsakaṃ maṃ bhagavā dhāretu ajjatagge
pāṇupetaṃ saraṇaṃ 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 aññataraṃ purisaṃ
āmantesi:
Then Pukkusa addressed a certain man,

“iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ
dhāraṇīyaṃ āharā”ti.
“Please, my man, fetch a pair of ready to wear polished
golden garments.”

“Evaṃ, bhante”ti kho so puriso pukkusassa
mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ
yugamaṭṭhaṃ dhāraṇīyaṃ āhari.
“Yes, sir,” replied that man, and did as he was asked.

Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ
yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi:
Then Pukkusa brought the garments to the Buddha,

“idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ
dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu
anukampaṃ upādāyā”ti.
“Sir, please accept this pair of ready to wear polished
golden garments from me out of compassion.”

“Tena hi, pukkusa, ekena maṃ acchādehi, ekena
ānandan”ti.
“Well then, Pukkusa, clothe me in one, and Ānanda in the
other.”

“Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato
paṭissutvā ekena bhagavantaṃ acchādeti, ekena
āyasmantaṃ ānandaṃ.
“Yes, sir,” replied Pukkusa, and did so.

Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā
kathāya sandassesi samādapesi samuttejesi
sampahaṃsesi.
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
sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā
padakkhiṇaṃ katvā pakkāmi.
after which he got up from his seat, bowed, and respectfully
circled the Buddha before leaving.

Atha kho āyasmā ānando acirapakkante pukkuse
mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ
dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi.
Then, not long after Pukkusa had left, Ānanda placed the
pair of golden garments on the Buddha’s body.

Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya
khāyati.
But when placed on the Buddha’s body they seemed to lose
their shine.

Atha kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda said to the Buddha,

“acchariyaṃ, bhante, abbhutaṃ, 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.

Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ
dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ
hataccikaṃ viya khāyatī”ti.
When this pair of ready to wear polished golden garments
is placed on the Buddha’s body they seem to lose their
shine.”
“Evametaṃ, ānanda, evametaṃ, 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, rattiṃ tathāgato anuttaraṃ
sammāsambodhiṃ abhisambujjhati, yañca rattiṃ
anupādisesāya nibbānadhātuyā parinibbāyati.
The night when a Realized One understands the supreme
perfect awakening; and the night he becomes fully
extinguished through the natural principle of
extinguishment, without anything left over.

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
kusinārāyaṃ upavattane mallānaṃ sālavane
antarena yamakasālānaṃ tathāgatassa parinibbānaṃ
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 Kakutthā River.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Siṅgīvaṇṇaṃ yugamaṭṭhaṃ,
A pair of golden polished garments

pukkuso abhihārayi;
was presented by Pukkusa;

Tena acchādito satthā,
when the teacher was clothed with them,

hemavaṇṇo asobhathāti.
his golden skin glowed bright.

()

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena kakudhā nadī tenupasaṅkami;
upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā
ca pivitvā ca paccuttaritvā yena ambavanaṃ
tenupasaṅkami.
Then the Buddha together with a large Saṅgha of
mendicants went to the Kakutthā River. He plunged into the
river and bathed and drank. And when he had emerged, he
went to the mango grove,

Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi:
where he addressed Venerable Cundaka,

“iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ
paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
“Please, Cundaka, fold my outer robe in four and spread it
out for me. I am tired and will lie down.”
“Evaṃ, bhante”ti kho āyasmā cundako bhagavato
paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi.
“Yes, sir,” replied Cundaka, and did as he was asked.

Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ
kappesi pāde pādaṃ accādhāya sato sampajāno
uṭṭhānasaññaṃ 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 nadikaṃ kakudhaṃ,
Having gone to Kakutthā Creek,

Acchodakaṃ sātudakaṃ vippasannaṃ;
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 ambavanaṃ mahesi.
the great hermit went to the mango grove.

Āmantayi cundakaṃ nāma bhikkhuṃ,
He addressed the mendicant named Cundaka:

Catugguṇaṃ santhara me nipajjaṃ;
“Spread out my folded robe so I can lie down.”

So codito bhāvitattena cundo,
The self-developed one urged Cunda,

Catugguṇaṃ santhari khippameva;
who quickly spread the folded robe.

Nipajji satthā akilantarūpo,
Teacher, being tired, lay down,

Cundopi tattha pamukhe nisīdīti.
while Cunda sat there before him.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to Venerable Ānanda:

“siyā kho panānanda, cundassa kammāraputtassa
koci vippaṭisāraṃ uppādeyya:
“Now it may happen, Ānanda, that others may give rise to
some regret for Cunda the smith:

‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ,
yassa te tathāgato pacchimaṃ piṇḍapātaṃ
paribhuñjitvā parinibbuto’ti.
‘It’s your loss, friend Cunda, it’s your misfortune, in that the
Realized One became fully extinguished after eating his last
meal from you.’
Cundassa, ānanda, kammāraputtassa evaṃ
vippaṭisāro paṭivinetabbo:
You should get rid of remorse in Cunda the smith like this:

‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ,
‘You’re fortunate, friend Cunda, you’re so very fortunate,

yassa te tathāgato pacchimaṃ piṇḍapātaṃ
paribhuñjitvā parinibbuto.
in that the Realized One became fully extinguished after
eating his last meal from you.

Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ
sammukhā paṭiggahitaṃ:
I have heard and learned this in the presence of the
Buddha.

dveme piṇḍapātā samasamaphalā samavipākā, ativiya
aññehi piṇḍapātehi mahapphalatarā ca
mahānisaṃsatarā ca.
There are two meal oﬀerings that have identical fruit and
result, and are more fruitful and beneﬁcial than other meal
oﬀerings.

Katame dve?
What two?

Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ
sammāsambodhiṃ abhisambujjhati, yañca
piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya
nibbānadhātuyā parinibbāyati.
The meal after eating which a Realized One understands
the supreme perfect awakening; and the meal after eating
which he becomes fully extinguished through the natural
principle of extinguishment, without anything left over.
Ime dve piṇḍapātā samasamaphalā samavipākā,
ativiya aññehi piṇḍapātehi mahapphalatarā ca
mahānisaṃsatarā ca.
These two meal oﬀerings have identical fruit and result, and
are more fruitful and beneﬁcial than other meal oﬀerings.

Āyusaṃvattanikaṃ āyasmatā cundena
kammāraputtena kammaṃ upacitaṃ,
vaṇṇasaṃvattanikaṃ āyasmatā cundena
kammāraputtena kammaṃ upacitaṃ,
sukhasaṃvattanikaṃ āyasmatā cundena
kammāraputtena kammaṃ upacitaṃ,
yasasaṃvattanikaṃ āyasmatā cundena
kammāraputtena kammaṃ upacitaṃ,
saggasaṃvattanikaṃ āyasmatā cundena
kammāraputtena kammaṃ upacitaṃ,
ādhipateyyasaṃvattanikaṃ āyasmatā cundena
kammāraputtena kammaṃ upacitan’ti.
You’ve accumulated a deed that leads to long life, beauty,
happiness, fame, heaven, and sovereignty.’

Cundassa, ānanda, kammāraputtassa evaṃ
vippaṭisāro paṭivinetabbo”ti.
That’s how you should get rid of remorse in Cunda the
smith.”

Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ
imaṃ udānaṃ udānesi:
Then, knowing the meaning of this, on that occasion the
Buddha was inspired to exclaim:

“Dadato puññaṃ pavaḍḍhati,
“A giver’s merit grows;

Saṃyamato veraṃ na cīyati;
enmity doesn’t build up when you have self-control.

Kusalo ca jahāti pāpakaṃ,
A skillful person gives up bad things—

Rāgadosamohakkhayā sanibbuto”ti.
with the end of greed, hate, and delusion, they’re
extinguished.”

Catuttho bhāṇavāro.

26. Yamakasālā
26. The Pair of Sal Trees

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to Ānanda,

“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ
tīraṃ, yena kusinārā upavattanaṃ mallānaṃ
sālavanaṃ 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.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā mahatā bhikkhusaṃghena
saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ,
yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ
tenupasaṅkami. upasaṅkamitvā āyasmantaṃ
ānandaṃ āmantesi:
And that’s where they went. Then the Buddha addressed
Ānanda,
“iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ
uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi,
ānanda, nipajjissāmī”ti.
“Please, Ānanda, set up a cot for me between the twin sal
trees, with my head to the north. I am tired and will lie
down.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ
mañcakaṃ paññapesi.
“Yes, sir,” replied Ānanda, and did as he was asked.

Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ
kappesi pāde pādaṃ 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 sarīraṃ 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 sarīraṃ 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 sarīraṃ 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 the sky in honor of the
Realized One.

Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa
pūjāya.
And heavenly choirs sang in the sky in honor of the Realized
One.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha pointed out to Ānanda what was
happening, adding:

“sabbaphāliphullā kho, ānanda, yamakasālā
akālapupphehi.

Te tathāgatassa sarīraṃ okiranti ajjhokiranti
abhippakiranti tathāgatassa pūjāya.

Dibbānipi mandāravapupphāni antalikkhā papatanti,
tāni tathāgatassa sarīraṃ okiranti ajjhokiranti
abhippakiranti tathāgatassa pūjāya.

Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni
tathāgatassa sarīraṃ 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 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 tathāgataṃ
sakkaroti garuṃ karoti māneti pūjeti apaciyati,
paramāya pūjāya.
Any monk or nun or male or female lay follower who
practices in line with the teachings, practicing properly,
living in line with the teachings—they honor, respect,
revere, venerate, and esteem the Realized One with the
highest honor.

Tasmātihānanda, dhammānudhammappaṭipannā
viharissāma sāmīcippaṭipannā anudhammacārinoti.
So Ānanda, you should train like this: ‘We shall practice in
line with the teachings, 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 bhagavantaṃ bījayamāno.
Now at that time Venerable Upavāṇa was standing in front
of the Buddha fanning him.

Atha kho bhagavā āyasmantaṃ upavāṇaṃ 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,

“ayaṃ kho āyasmā upavāṇo dīgharattaṃ 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 āyasmantaṃ
upavāṇaṃ 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, yaṃ bhagavā
āyasmantaṃ upavāṇaṃ apasāreti:
What is the cause, what is the reason for this?”

‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?

Atha kho āyasmā ānando bhagavantaṃ etadavoca:
Then Ānanda said to the Buddha,

“ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ
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 āyasmantaṃ
upavāṇaṃ 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, yaṃ bhagavā
āyasmantaṃ upavāṇaṃ 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 tathāgataṃ dassanāya.
“Most of the deities from ten solar systems have gathered
to see the Realized One.

Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ
sālavanaṃ 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 tathāgataṃ 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
parinibbānaṃ bhavissati.
This very day, in the last watch of the night, the Realized
One will become fully extinguished.

Ayañca mahesakkho bhikkhu bhagavato purato ṭhito
ovārento, na mayaṃ labhāma pacchime kāle
tathāgataṃ 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!’”

“Kathaṃbhūtā 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,
chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:
“There are, Ānanda, deities—both in the sky and on the
earth—who are percipient of the earth. With hair
disheveled and arms raised, they fall down like their feet
were chopped oﬀ, rolling back and forth, lamenting:

‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ
sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke
antaradhāyissatī’ti.
‘Too soon the Blessed One will become fully extinguished!
Too soon the Holy One will become fully extinguished! Too
soon the seer will vanish from the world!’
Santānanda, devatā pathaviyaṃ pathavīsaññiniyo
kese pakiriya kandanti, bāhā paggayha kandanti,
chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:

‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ
sugato parinibbāyissati, atikhippaṃ cakkhuṃ 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, taṃ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be
otherwise?’”

28. Catusaṃvejanīyaṭhāna
28. The Four Inspiring Places

“Pubbe, bhante, disāsu vassaṃvuṭṭhā bhikkhū
āgacchanti tathāgataṃ dassanāya.
“Previously, sir, when mendicants had completed the rainy
season residence in various districts they came to see the
Realized One.

Te mayaṃ labhāma manobhāvanīye bhikkhū
dassanāya, labhāma payirupāsanāya.
We got to see the esteemed mendicants, and to pay homage
to them.

Bhagavato pana mayaṃ, 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 saṃvejanīyāni ṭhānāni.
“Ānanda, a faithful gentleman should go to see these four
inspiring places.

Katamāni cattāri?
What four?

‘Idha tathāgato jāto’ti, ānanda, saddhassa
kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
Thinking: ‘Here the Realized One was born!’—that is an
inspiring place.

‘Idha tathāgato anuttaraṃ sammāsambodhiṃ
abhisambuddho’ti, ānanda, saddhassa kulaputtassa
dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
Thinking: ‘Here the Realized One became awakened as a
supreme fully awakened Buddha!’—that is an inspiring
place.

‘Idha tathāgatena anuttaraṃ dhammacakkaṃ
pavattitan’ti, ānanda, saddhassa kulaputtassa
dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
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
dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
Thinking: ‘Here the Realized One became fully extinguished
through the natural principle of extinguishment, without
anything left over!’—that is an inspiring place.

Imāni kho, ānanda, cattāri saddhassa kulaputtassa
dassanīyāni saṃvejanīyāni 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 anuttaraṃ
sammāsambodhiṃ abhisambuddho’tipi, ‘idha
tathāgatena anuttaraṃ dhammacakkaṃ
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 became fully extinguished through the natural
principle of extinguishment, without anything left over!’

Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā
pasannacittā kālaṃ karissanti, sabbe te kāyassa
bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ
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

“Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti?
“Sir, how do we proceed when it comes to females?”

“Adassanaṃ, ānandā”ti.
“Without seeing, Ānanda.”
“Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti?
“But when seeing, how to proceed?”

“Anālāpo, ānandā”ti.
“Without getting into conversation, Ānanda.”

“Ālapantena pana, bhante, kathaṃ
paṭipajjitabban”ti?
“But when in a conversation, how to proceed?”

“Sati, ānanda, upaṭṭhāpetabbā”ti.
“Be mindful, Ānanda.”

“Kathaṃ mayaṃ, 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
own goal! Meditate diligent, keen, and resolute for your
own goal!

Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi
gahapatipaṇḍitāpi tathāgate abhippasannā, te
tathāgatassa sarīrapūjaṃ 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.”

“Kathaṃ 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, evaṃ tathāgatassa sarīre
paṭipajjitabban”ti.
“Proceed in the same way as they do for the corpse of a
wheel-turning monarch.”

“Kathaṃ pana, bhante, rañño cakkavattissa sarīre
paṭipajjantī”ti?
“But how do they proceed with a wheel-turning monarch’s
corpse?”

“Rañño, ānanda, cakkavattissa sarīraṃ 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
sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā
aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ
citakaṃ karitvā rañño cakkavattissa sarīraṃ
jhāpenti.
In this way they wrap the corpse with ﬁve hundred double-
layers. Then they place it in an iron case ﬁlled with oil and
close it up with another case. Then, having built a funeral
pyre out of all kinds of fragrant substances, they cremate
the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.
They build a monument for the wheel-turning monarch at
the crossroads.

Evaṃ 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, evaṃ tathāgatassa sarīre
paṭipajjitabbaṃ.
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 mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā
āropessanti vā abhivādessanti vā cittaṃ vā
pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ
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. Persons Worthy of Monument

Cattārome, ānanda, thūpārahā.
Ānanda, these four are worthy of a monument.

Katame cattāro?
What four?
Tathāgato arahaṃ sammāsambuddho thūpāraho,
paccekasambuddho thūpāraho, tathāgatassa sāvako
thūpāraho, rājā cakkavattī thūpārahoti.
A Realized One, a perfected one, a fully awakened Buddha;
a Buddha awakened for themselves; a disciple of a Realized
One; and a wheel-turning monarch.

Kiñcānanda, atthavasaṃ paṭicca tathāgato arahaṃ
sammāsambuddho thūpāraho?
And for what reason is a Realized One worthy of a
monument?

‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa
thūpo’ti, ānanda, bahujanā cittaṃ 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 cittaṃ pasādetvā kāyassa bhedā paraṃ
maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.
And having done so, when their body breaks up, after
death, they are reborn in a good place, a heavenly realm.

Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato
arahaṃ sammāsambuddho thūpāraho.
It is for this reason that a Realized One is worthy of a
monument.

Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho
thūpāraho?
And for what reason is a Buddha awakened for themselves
worthy of a monument?

‘Ayaṃ tassa bhagavato paccekasambuddhassa
thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.
So that many people will inspire conﬁdence in their hearts,
thinking: ‘This is the monument for that Buddha awakened
for himself!’

Idaṃ kho, ānanda, atthavasaṃ paṭicca
paccekasambuddho thūpāraho.
It is for this reason that a Buddha awakened for himself is
worthy of a monument.

Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako
thūpāraho?
And for what reason is a Realized One’s disciple worthy of a
monument?

‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa
sāvakassa thūpo’ti, ānanda, bahujanā cittaṃ
pasādenti.
So that many people will inspire conﬁdence in their hearts,
thinking: ‘This is the monument for that Blessed One’s
disciple!’

Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa
sāvako thūpāraho.
It is for this reason that a Realized One’s disciple is worthy
of a monument.
Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī
thūpāraho?
And for what reason is a wheel-turning monarch worthy of
a monument?

‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti,
ānanda, bahujanā cittaṃ pasādenti.
So that many people will inspire conﬁdence in their hearts,
thinking: ‘This is the monument for that just and principled
king!’

Idaṃ kho, ānanda, atthavasaṃ 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 vihāraṃ pavisitvā kapisīsaṃ
ālambitvā rodamāno aṭṭhāsi:
Then Venerable Ānanda entered a dwelling, and stood there
leaning against the door-jamb and crying,

“ahañca vatamhi sekho sakaraṇīyo, satthu ca me
parinibbānaṃ bhavissati, yo mama anukampako”ti.
“Oh! I’m still only a trainee with work left to do; and my
Teacher’s about to become fully extinguished, he who is so
kind to me!”

Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,

“kahaṃ nu kho, bhikkhave, ānando”ti?
“Mendicants, where is Ānanda?”

“Eso, bhante, āyasmā ānando vihāraṃ pavisitvā
kapisīsaṃ 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
parinibbānaṃ bhavissati, yo mama anukampako’”ti.
‘Oh! I’m still only a trainee with work left to do; and my
Teacher’s about to become fully extinguished, he who is so
kind to me!’”

Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:
So the Buddha said to a certain monk,

“ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ
āmantehi:
“Please, monk, in my name tell Ānanda that

‘satthā taṃ, āvuso ānanda, āmantetī’”ti.
the teacher summons him.”

“Evaṃ, bhante”ti kho so bhikkhu bhagavato
paṭissutvā yenāyasmā ānando tenupasaṅkami;
upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:
“Yes, sir,” that monk replied. He went to Ānanda and said to
him,

“satthā taṃ, āvuso ānanda, āmantetī”ti.
“Reverend Ānanda, the teacher summons you.”

“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno
paṭissutvā yena bhagavā tenupasaṅkami;
upasaṅkamitvā bhagavantaṃ abhivādetvā
ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho
āyasmantaṃ ānandaṃ bhagavā etadavoca:
“Yes, reverend,” Ānanda replied. He went to the Buddha,
bowed, and sat down to one side. The Buddha said to him:

“alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ,
ānanda, mayā paṭikacceva akkhātaṃ:
“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?

taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ
saṅkhataṃ palokadhammaṃ, ‘taṃ vata
tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ
vijjati.
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart,
even the Realized One’s body?

Dīgharattaṃ 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, whole-hearted, and limitless.
Katapuññosi tvaṃ, ānanda, padhānamanuyuñja,
khippaṃ 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, ahesuṃ atītamaddhānaṃ
arahanto sammāsambuddhā, tesampi bhagavantānaṃ
etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi
mayhaṃ ānando.
“The Buddhas of the past or the future have attendants who
are no better than Ānanda is for me.

Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ
arahanto sammāsambuddhā, tesampi bhagavantānaṃ
etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi
mayhaṃ ānando.

Paṇḍito, bhikkhave, ānando;
Ānanda is astute,

medhāvī, bhikkhave, ānando.
he is intelligent.

Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya
upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo
bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ, ayaṃ kālo
upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ
titthiyānaṃ titthiyasāvakānan’ti.
He knows the time for monks, nuns, laymen, laywomen,
king’s ministers, religious founders, and the disciples of
religious founders to visit the Realized One.
Cattārome, bhikkhave, acchariyā abbhutā dhammā
ānande.
There are these four incredible and amazing things about
Ānanda.

Katame cattāro?
What four?

Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya
upasaṅkamati, dassanena sā attamanā hoti.
If an assembly of monks goes to see Ānanda, they’re
uplifted by seeing him

Tatra ce ānando dhammaṃ 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 ānandaṃ
dassanāya upasaṅkamati, dassanena sā attamanā
hoti.
If an assembly of nuns …

Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā
attamanā hoti.

Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho
ānando tuṇhī hoti.

Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya
upasaṅkamati, dassanena sā attamanā hoti.
laymen …
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā
attamanā hoti.

Atittāva, bhikkhave, upāsakaparisā hoti, atha kho
ānando tuṇhī hoti.

Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya
upasaṅkamati, dassanena sā attamanā hoti.
or laywomen goes to see Ānanda, they’re uplifted by seeing
him

Tatra ce ānando dhammaṃ 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 rājānaṃ cakkavattiṃ
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 rājānaṃ cakkavattiṃ 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 ānandaṃ dassanāya
upasaṅkamati, dassanena sā attamanā hoti.

Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā
attamanā hoti.

Atittāva, bhikkhave, bhikkhuparisā hoti.

Atha kho ānando tuṇhī hoti.

Sace, bhikkhave bhikkhunīparisā … pe …

upāsakaparisā … pe …

upāsikāparisā ānandaṃ dassanāya upasaṅkamati,
dassanena sā attamanā hoti.

Tatra ce ānando dhammaṃ 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

Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:

“mā, bhante, bhagavā imasmiṃ khuddakanagarake
ujjaṅgalanagarake sākhānagarake parinibbāyi.
“Sir, please don’t become fully extinguished in this little
hamlet, this jungle hamlet, this branch hamlet.

Santi, bhante, aññāni mahānagarāni, seyyathidaṃ—
There are other great cities such as

campā rājagahaṃ sāvatthī sāketaṃ kosambī
bārāṇasī;
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares.

ettha bhagavā parinibbāyatu.
Let the Buddha become 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 sarīrapūjaṃ karissantī”ti
They will perform the rites of venerating the Realized One’s
corpse.”

“mā hevaṃ, ānanda, avaca, mā hevaṃ, ānanda,
avaca:
“Don’t say that Ānanda! Don’t say that

‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ
sākhānagarakan’ti.
this is a little hamlet, a jungle hamlet, a branch hamlet.

Bhūtapubbaṃ, 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 ayaṃ 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, devānaṃ 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, seyyathidaṃ—
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 tvaṃ, ānanda, kusināraṃ pavisitvā
kosinārakānaṃ mallānaṃ ārocehi:
Go, Ānanda, into Kusinārā and inform the Mallas:

‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme
tathāgatassa parinibbānaṃ bhavissati.
‘This very day, Vāseṭṭhas, in the last watch of the night, the
Realized One will become 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
parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime
kāle tathāgataṃ 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.’”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo
kusināraṃ pāvisi.
“Yes, sir,” replied Ānanda. Then he robed up and, taking his
bowl and robe, entered Kusinārā with a companion.
33. Mallānaṃvandanā
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 meeting hall on some business.

Atha kho āyasmā ānando yena kosinārakānaṃ
mallānaṃ sandhāgāraṃ tenupasaṅkami;
upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi:
Ānanda went up to them, and announced:

“ajja kho, vāseṭṭhā, rattiyā pacchime yāme
tathāgatassa parinibbānaṃ bhavissati.
“This very day, Vāseṭṭhas, in the last watch of the night, the
Realized One will become 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
parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime
kāle tathāgataṃ 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 vacanaṃ sutvā mallā ca
mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca
aghāvino dummanā cetodukkhasamappitā appekacce
kese pakiriya kandanti, bāhā paggayha kandanti,
chinnapātaṃ 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,

“atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ
sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke
antaradhāyissatī”ti.
“Too soon the Blessed One will become fully extinguished!
Too soon the Holy One will become fully extinguished! Too
soon the seer will vanish from the world!”

Atha kho mallā ca mallaputtā ca mallasuṇisā ca
mallapajāpatiyo ca aghāvino dummanā
cetodukkhasamappitā yena upavattanaṃ mallānaṃ
sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu.
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 ahaṃ kosinārake malle ekamekaṃ
bhagavantaṃ vandāpessāmi, avandito bhagavā
kosinārakehi mallehi bhavissati, athāyaṃ ratti
vibhāyissati.
“If I have the Mallas pay homage to the Buddha one by one,
they won’t be ﬁnished before ﬁrst light.

Yannūnāhaṃ kosinārake malle kulaparivattaso
kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ:
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
bhagavantaṃ 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 bhagavantaṃ
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
kusinārāyaṃ 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 parinibbānaṃ bhavissatī”ti.
on that very day, in the last watch of the night, the ascetic
Gotama would become fully extinguished.

Atha kho subhaddassa paribbājakassa etadahosi:
He thought:

“sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ
mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
“I have heard that brahmins of the past who were elderly
and senior, the teachers of teachers, 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
parinibbānaṃ bhavissati.
And this very day, in the last watch of the night, the ascetic
Gotama will become fully extinguished.

Atthi ca me ayaṃ kaṅkhādhammo uppanno,
This state of uncertainty has come up in me.

evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me
samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ
imaṃ kaṅkhādhammaṃ 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 upavattanaṃ
mallānaṃ sālavanaṃ, yenāyasmā ānando
tenupasaṅkami; upasaṅkamitvā āyasmantaṃ
ānandaṃ etadavoca:
Then Subhadda went to the Mallian sal grove at
Upavattana, approached Ānanda, and said to him,
“sutaṃ metaṃ, bho ānanda, paribbājakānaṃ
vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ
bhāsamānānaṃ:
“Master Ānanda, I have heard that brahmins of the past
who were elderly and senior, the teachers of teachers, 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
parinibbānaṃ bhavissati.
And this very day, in the last watch of the night, the ascetic
Gotama will become fully extinguished.

Atthi ca me ayaṃ kaṅkhādhammo uppanno—
This state of uncertainty has come up in me.

evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me
samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ
imaṃ kaṅkhādhammaṃ pajaheyyan’ti.
I am quite conﬁdent that the Buddha is capable of teaching
me so that I can give up this state of uncertainty.

Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ
gotamaṃ dassanāyā”ti.
Master Ānanda, please let me see the ascetic Gotama.”

Evaṃ vutte, āyasmā ānando subhaddaṃ
paribbājakaṃ etadavoca:
When he had spoken, Ānanda said,

“alaṃ, āvuso subhadda, mā tathāgataṃ 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 āyasmantaṃ
ānandaṃ etadavoca:
and a third time, Subhadda asked Ānanda, and a third time
Ānanda refused.

“sutaṃ metaṃ, bho ānanda, paribbājakānaṃ
vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ
bhāsamānānaṃ:

‘kadāci karahaci tathāgatā loke uppajjanti arahanto
sammāsambuddhā’ti.

Ajjeva rattiyā pacchime yāme samaṇassa gotamassa
parinibbānaṃ bhavissati.

Atthi ca me ayaṃ kaṅkhādhammo uppanno—

evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me
samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ
imaṃ kaṅkhādhammaṃ pajaheyyan’ti.

Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ
gotamaṃ dassanāyā”ti.

Tatiyampi kho āyasmā ānando subhaddaṃ
paribbājakaṃ etadavoca:

“alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi,
kilanto bhagavā”ti.
Assosi kho bhagavā āyasmato ānandassa subhaddena
paribbājakena saddhiṃ imaṃ kathāsallāpaṃ.
The Buddha heard that discussion between Ānanda and
Subhadda.

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
He said to Ānanda,

“alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ,
ānanda, subhaddo tathāgataṃ dassanāya.
“Enough, Ānanda, don’t obstruct Subhadda; let him see the
Realized One.

Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ
aññāpekkhova pucchissati, no vihesāpekkho.
For whatever he asks me, he will only be looking for
understanding, not trouble.

Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva
ājānissatī”ti.
And he will quickly understand any answer I give to his
question.”

Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ
etadavoca:
So Ānanda said to the wanderer Subhadda,

“gacchāvuso subhadda, karoti te bhagavā okāsan”ti.
“Go, Reverend Subhadda, the Buddha is taking the time for
you.”

Atha kho subhaddo paribbājako yena bhagavā
tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ
sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ
vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno
kho subhaddo paribbājako bhagavantaṃ 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,
“Master Gotama, there are those ascetics and brahmins
who lead an order and a community, and teach a
community. They’re well-known and famous religious
founders, regarded as holy by many people.

seyyathidaṃ—pūraṇo kassapo, makkhali gosālo, ajito
kesakambalo, pakudho kaccāyano, sañcayo
belaṭṭhaputto, nigaṇṭho nāṭaputto,
Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha
Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and
Ajita Kesakambala.

sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na
abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce
na abbhaññiṃsū”ti?
According to their own claims, did all of them have direct
knowledge, or none of them, or only some?”

“Alaṃ, subhadda, tiṭṭhatetaṃ:
“Enough, Subhadda, let that be.

‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na
abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce
na abbhaññiṃsū’ti.

Dhammaṃ te, subhadda, desessāmi;
I shall teach you the Dhamma.
taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”

“Evaṃ, bhante”ti kho subhaddo paribbājako
bhagavato paccassosi.
“Yes, sir,” Subhadda replied.

Bhagavā etadavoca:
The Buddha said this:

“Yasmiṃ 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 true 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 a true ascetic found, a second ascetic, a
third ascetic, and a fourth ascetic.

Imasmiṃ 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 a true 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 vihareyyuṃ,
asuñño loko arahantehi assāti.
Were these mendicants to practice well, the world would
not be empty of perfected ones.

Ekūnatiṃso vayasā subhadda,
I was twenty-nine years of age, Subaddha,

Yaṃ pabbajiṃ kiṅkusalānuesī;
when I went forth to discover what is skilful.

Vassāni paññāsa samādhikāni,
It’s been over ﬁfty years

Yato ahaṃ pabbajito subhadda;
since I went forth.

Ñāyassa dhammassa padesavattī,
I am the one who points out the proper teaching:

Ito bahiddhā samaṇopi natthi.
Outside of here there is no true ascetic.

Dutiyopi samaṇo natthi.

Tatiyopi samaṇo natthi.

Catutthopi samaṇo natthi.

Suññā parappavādā samaṇebhi aññehi.

Ime ca, subhadda, bhikkhū sammā vihareyyuṃ,
asuñño loko arahantehi assā”ti.
Were these mendicants to practice well, the world would
not be empty of perfected ones.”

Evaṃ vutte, subhaddo paribbājako bhagavantaṃ
etadavoca:
When he had spoken, Subhadda said to the Buddha,

“abhikkantaṃ, bhante, abhikkantaṃ, bhante.
“Excellent, sir! Excellent!

Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi
dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the
mendicant Saṅgha.

Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ,
labheyyaṃ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the
Buddha’s presence?”

“Yo kho, subhadda, aññatitthiyapubbo imasmiṃ
dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati
upasampadaṃ, so cattāro māse parivasati. Catunnaṃ
māsānaṃ 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 imasmiṃ
dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā
upasampadaṃ cattāro māse parivasanti, catunnaṃ
māsānaṃ accayena āraddhacittā bhikkhū pabbājenti
upasampādenti bhikkhubhāvāya. Ahaṃ cattāri
vassāni parivasissāmi, catunnaṃ vassānaṃ 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 āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha said to Ānanda,

“tenahānanda, subhaddaṃ pabbājehī”ti.
“Well then, Ānanda, give Subhadda the going forth.”

“Evaṃ, bhante”ti kho āyasmā ānando bhagavato
paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho subhaddo paribbājako āyasmantaṃ
ānandaṃ etadavoca:
Then Subhadda said to Ānanda,

“lābhā vo, āvuso ānanda; suladdhaṃ 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
pabbajjaṃ, alattha upasampadaṃ.
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 anagāriyaṃ pabbajanti—tadanuttaraṃ
brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ
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, vusitaṃ brahmacariyaṃ, kataṃ
karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has
been completed; what had to be done has been done; there
is no return to any state of existence.”

Aññataro kho panāyasmā subhaddo arahataṃ 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.

35. Tathāgatapacchimavācā
35. The Buddha’s Last Words

Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:
Then the Buddha addressed Venerable Ānanda:

“siyā kho panānanda, tumhākaṃ evamassa:
“Now, Ānanda, some of you might think:

‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti.
‘The teacher’s dispensation has passed. Now we have no
Teacher.’

Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.
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 aññamaññaṃ
āvusovādena samudācaranti, na kho mamaccayena
evaṃ samudācaritabbaṃ.
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, saṃgho 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 prime punishment to the
mendicant Channa.”

“Katamo pana, bhante, brahmadaṇḍo”ti?
“But sir, what is the prime punishment?”

“Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ
vadeyya.
“Channa may say what he likes,

So bhikkhūhi neva vattabbo, na ovaditabbo, na
anusāsitabbo”ti.
but the mendicants should not 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 mayaṃ
sakkhimhā bhagavantaṃ sammukhā
paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to
ask the Buddha a question.’”

Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.
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:

Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.
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.”

Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.
When this was said, the mendicants kept silent.

Atha kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda said to the Buddha,

“acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ
pasanno ahaṃ, bhante, imasmiṃ 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’s 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 tvaṃ, ānanda, vadesi, ñāṇameva hettha,
ānanda, tathāgatassa. Natthi imasmiṃ
bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā
buddhe vā dhamme vā saṅghe vā magge vā
paṭipadāya vā.
“Ānanda, you speak from faith. But the Realized One knows
that there’s 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, pañcannaṃ bhikkhusatānaṃ 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, bound
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.’”

Ayaṃ tathāgatassa pacchimā vācā.
These were the Realized One’s last words.

36. Parinibbutakathā
36. The Full Extinguishment

Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji,
paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ
samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ
samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ
samāpajji, catutthajjhānā vuṭṭhahitvā
ākāsānañcāyatanaṃ samāpajji,
ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā
viññāṇañcāyatanaṃ samāpajji,
viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā
ākiñcaññāyatanaṃ samāpajji,
ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā
nevasaññānāsaññāyatanaṃ samāpajji,
nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā
saññāvedayitanirodhaṃ 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 āyasmantaṃ anuruddhaṃ
etadavoca:
Then Venerable Ānanda said to Venerable Anuruddha,

“parinibbuto, bhante anuruddha, bhagavā”ti.
“Venerable Anuruddha, has the Buddha become fully
extinguished?”

“Nāvuso ānanda, bhagavā parinibbuto,
saññāvedayitanirodhaṃ samāpanno”ti.
“No, Reverend Ānanda. He has entered the cessation of
perception and feeling.”

Atha kho bhagavā saññāvedayitanirodhasamāpattiyā
vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji,
nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā
ākiñcaññāyatanaṃ samāpajji,
ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā
viññāṇañcāyatanaṃ samāpajji,
viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā
ākāsānañcāyatanaṃ samāpajji,
ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ
jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ
jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ
jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā
paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā
vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā
vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā
vuṭṭhahitvā catutthaṃ jhānaṃ 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 bhiṃsanako salomahaṃso.
Devadundubhiyo ca phaliṃsu.
When the Buddha became fully extinguished, along with the
full extinguishment there was a great earthquake, awe-
inspiring and hair-raising, and thunder cracked the sky.

Parinibbute bhagavati saha parinibbānā
brahmāsahampati imaṃ gāthaṃ abhāsi:
When the Buddha became fully extinguished, Brahmā
Sahampati recited this verse:

“Sabbeva nikkhipissanti,
“All creatures in this world

bhūtā loke samussayaṃ;
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 became fully extinguished.”

Parinibbute bhagavati saha parinibbānā sakko
devānamindo imaṃ gāthaṃ abhāsi:
When the Buddha became fully extinguished, Sakka, lord of
gods, recited this verse:

“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,

uppādavayadhammino;
their nature is to rise and fall;

Uppajjitvā nirujjhanti,
having arisen, they cease;

tesaṃ vūpasamo sukho”ti.
their stilling is true bliss.”

Parinibbute bhagavati saha parinibbānā āyasmā
anuruddho imā gāthāyo abhāsi:
When the Buddha became fully extinguished, Venerable
Anuruddha recited this verse:

“Nāhu assāsapassāso,
“There was no more breathing
ṭhitacittassa tādino;
for the poised one of steady heart.

Anejo santimārabbha,
Imperturbable, committed to peace,

yaṃ kālamakarī muni.
the sage has done his time.

Asallīnena cittena,
He put up with painful feelings

vedanaṃ ajjhavāsayi;
without ﬂinching.

Pajjotasseva nibbānaṃ,
The liberation of his heart

vimokkho cetaso ahū”ti.
was like the extinguishing of a lamp.”

Parinibbute bhagavati saha parinibbānā āyasmā
ānando imaṃ gāthaṃ abhāsi:
When the Buddha became fully extinguished, Venerable
Ānanda recited this verse:

“Tadāsi yaṃ bhiṃsanakaṃ,
“Then there was terror!

tadāsi lomahaṃsanaṃ;
Then they had goosebumps!

Sabbākāravarūpete,
When the Buddha, endowed with all ﬁne qualities,

sambuddhe parinibbute”ti.
became fully extinguished.”

Parinibbute bhagavati ye te tattha bhikkhū avītarāgā
appekacce bāhā paggayha kandanti, chinnapātaṃ
papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā
parinibbuto, atikhippaṃ sugato parinibbuto,
atikhippaṃ cakkhuṃ loke antarahito”ti.
When the Buddha became fully extinguished, some of the
mendicants there, with arms raised, falling down like their
feet were chopped oﬀ, rolling back and forth, lamented:
“Too soon the Blessed One has become fully extinguished!
Too soon the Holy One has become fully extinguished! Too
soon the seer has vanished from the world!”

Ye pana te bhikkhū vītarāgā, te satā sampajānā
adhivāsenti:
But the mendicants who were free of desire endured,
mindful and aware, thinking,

“aniccā saṅkhārā, taṃ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be
otherwise?”

Atha kho āyasmā anuruddho bhikkhū āmantesi:
Then Anuruddha addressed the mendicants:

“alaṃ, āvuso, mā socittha mā paridevittha.
“Enough, reverends, do not grieve or lament.

Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ:
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?

Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ
saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti,
netaṃ ṭhānaṃ vijjati.
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart?

Devatā, āvuso, ujjhāyantī”ti.
The deities are complaining.”

“Kathaṃbhūtā 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,
chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:
“There are, Ānanda, deities—both in the sky and on the
earth—who are percipient of the earth. With hair
disheveled and arms raised, they fall down like their feet
were chopped oﬀ, rolling back and forth, lamenting:

‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato
parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti.
‘Too soon the Blessed One has become fully extinguished!
Too soon the Holy One has become fully extinguished! Too
soon the seer has vanished from the world!’

Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo
kese pakiriya kandanti, bāhā paggayha kandanti,
chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:

‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato
parinibbuto, atikhippaṃ cakkhuṃ 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, taṃ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be
otherwise?’”

Atha kho āyasmā ca anuruddho āyasmā ca ānando
taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.
Ānanda and Anuruddha spent the rest of the night talking
about Dhamma.

Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ
āmantesi:
Then Anuruddha said to Ānanda,

“gacchāvuso ānanda, kusināraṃ pavisitvā
kosinārakānaṃ mallānaṃ ārocehi:
“Go, Ānanda, into Kusinārā and inform the Mallas:

‘parinibbuto, vāseṭṭhā, bhagavā,
‘Vāseṭṭhas, the Buddha has become fully extinguished.

yassadāni kālaṃ maññathā’”ti.
Please come at your convenience.’”

“Evaṃ, bhante”ti kho āyasmā ānando āyasmato
anuruddhassa paṭissutvā pubbaṇhasamayaṃ
nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ
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 meeting hall on some business.

Atha kho āyasmā ānando yena kosinārakānaṃ
mallānaṃ sandhāgāraṃ tenupasaṅkami;
upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi:
Ānanda went up to them, and announced,

“parinibbuto, vāseṭṭhā, bhagavā,
“Vāseṭṭhas, the Buddha has become fully extinguished.

yassadāni kālaṃ maññathā”ti.
Please come at your convenience.”

Idamāyasmato ānandassa vacanaṃ sutvā mallā ca
mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca
aghāvino dummanā cetodukkhasamappitā appekacce
kese pakiriya kandanti, bāhā paggayha kandanti,
chinnapātaṃ 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,

37. Buddhasarīrapūjā
37. The Rites of Venerating the Buddha’s Corpse
Atha kho kosinārakā mallā purise āṇāpesuṃ:
Then the Mallas ordered their men,

“tena hi, bhaṇe, kusinārāyaṃ gandhamālañca
sabbañca tāḷāvacaraṃ sannipātethā”ti.
“So then, my men, collect fragrances and garlands, and all
the musical instruments in Kusinārā.”

Atha kho kosinārakā mallā gandhamālañca sabbañca
tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena
upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato
sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā
bhagavato sarīraṃ naccehi gītehi vāditehi mālehi
gandhehi sakkarontā garuṃ karontā mānentā
pūjentā celavitānāni karontā maṇḍalamāḷe
paṭiyādentā ekadivasaṃ vītināmesuṃ.
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 kosinārakānaṃ mallānaṃ etadahosi:
Then they thought,

“ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve
dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti.
“It’s too late to cremate the Buddha’s corpse today. Let’s do
it tomorrow.”

Atha kho kosinārakā mallā bhagavato sarīraṃ
naccehi gītehi vāditehi mālehi gandhehi sakkarontā
garuṃ karontā mānentā pūjentā celavitānāni karontā
maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ
vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ,
catutthampi divasaṃ vītināmesuṃ, pañcamampi
divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ
vītināmesuṃ.
But they spent the next day the same way, and so too the
third, fourth, ﬁfth, and sixth days.

Atha kho sattamaṃ divasaṃ kosinārakānaṃ
mallānaṃ etadahosi:
Then on the seventh day they thought,

“mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi
mālehi gandhehi sakkarontā garuṃ karontā mānentā
pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā
bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato
sarīraṃ 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
sīsaṃnhātā ahatāni vatthāni nivatthā:
Now at that time eight of the leading Mallas, having bathed
their heads and dressed in unworn clothes, said,

“mayaṃ bhagavato sarīraṃ uccāressāmā”ti na
sakkonti uccāretuṃ.
“We shall lift the Buddha’s corpse.” But they were unable to
do so.

Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ
etadavocuṃ:
The Mallas said to Anuruddha,
“ko nu kho, bhante anuruddha, hetu ko paccayo,
yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni
vatthāni nivatthā:
“What is the cause, Venerable Anuruddha, what is the
reason why these eight Mallian leaders are unable to lift the
Buddha’s corpse?”

‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na
sakkonti uccāretun”ti?

“Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo,
aññathā devatānaṃ adhippāyo”ti.
“Vāseṭṭhas, you have one plan, but the deities have a
diﬀerent one.”

“Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti?
“But sir, what is the deities’ plan?”

“Tumhākaṃ kho, vāseṭṭhā, adhippāyo:
“You plan to

‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi
mālehi gandhehi sakkarontā garuṃ karontā mānentā
pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā
bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato
sarīraṃ 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.

devatānaṃ kho, vāseṭṭhā, adhippāyo:
The deities plan to

‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi
vāditehi mālehi gandhehi sakkarontā garuṃ karontā
mānentā pūjentā uttarena uttaraṃ nagarassa haritvā
uttarena dvārena nagaraṃ pavesetvā majjhena
majjhaṃ nagarassa haritvā puratthimena dvārena
nikkhamitvā puratthimato nagarassa
makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha
bhagavato sarīraṃ 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 Makuṭabandhana.”

“Yathā, bhante, devatānaṃ 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
sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi
vāditehi mālehi gandhehi sakkarontā garuṃ karontā
mānentā pūjentā uttarena uttaraṃ nagarassa haritvā
uttarena dvārena nagaraṃ pavesetvā majjhena
majjhaṃ nagarassa haritvā puratthimena dvārena
nikkhamitvā puratthimato nagarassa
makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca
bhagavato sarīraṃ nikkhipiṃsu.
Then the deities and the Mallas of Kusinārā carried the
Buddha’s corpse to the north of the town while venerating
it with heavenly and human dance and song and music and
garlands and fragrances. Then they entered the town by
the northern gate, carried it through the center of the
town, left by the eastern gate, and deposited the corpse
there at the Mallian shrine named Makuṭabandhana.

Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ
etadavocuṃ:
Then the Mallas said to Anuruddha,

“kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre
paṭipajjāmā”ti?
“Sir, how do we proceed when it comes to the Realized
One’s corpse?”

“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre
paṭipajjanti, evaṃ tathāgatassa sarīre
paṭipajjitabban”ti.
“Proceed in the same way as they do for the corpse of a
wheel-turning monarch.”

“Kathaṃ pana, bhante ānanda, rañño cakkavattissa
sarīre paṭipajjantī”ti?
“But how do they proceed with a wheel-turning monarch’s
corpse?”

“Rañño, vāseṭṭhā, cakkavattissa sarīraṃ 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 sarīraṃ veṭhetvā āyasāya teladoṇiyā
pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā
sabbagandhānaṃ citakaṃ karitvā rañño
cakkavattissa sarīraṃ jhāpenti.
In this way they wrap the corpse with ﬁve hundred double-
layers. Then they place it in an iron case ﬁlled with oil and
close it up with another case. Then, having built a funeral
pyre out of all kinds of fragrant substances, they cremate
the corpse.

Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.
They build a monument for the wheel-turning monarch at
the crossroads.

Evaṃ 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, evaṃ tathāgatassa sarīre
paṭipajjitabbaṃ.
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 mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā
āropessanti vā abhivādessanti vā cittaṃ vā
pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ
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 āṇāpesuṃ:
Then the Mallas ordered their men,
“tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ
sannipātethā”ti.
“So then, my men, collect uncarded cotton.”

Atha kho kosinārakā mallā bhagavato sarīraṃ
ahatena vatthena veṭhetvā vihatena kappāsena
veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena
vatthena veṭhesuṃ.
So the Mallas wrapped the Buddha’s corpse,

Etena upāyena pañcahi yugasatehi bhagavato
sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā
aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ
citakaṃ karitvā bhagavato sarīraṃ citakaṃ
āropesuṃ.
and placed it in an iron case ﬁlled with oil. Then, having
built a funeral pyre out of all kinds of fragrant substances,
they lifted the corpse on to the pyre.

38. Mahākassapattheravatthu
38. Mahākassapa’s Arrival

Tena kho pana samayena āyasmā mahākassapo
pāvāya kusināraṃ addhānamaggappaṭipanno hoti
mahatā bhikkhusaṃghena saddhiṃ pañcamattehi
bhikkhusatehi.
Now at that time Venerable Mahākassapa was traveling
along the road from Pāvā to Kusinārā together with a large
Saṅgha of around ﬁve hundred mendicants.

Atha kho āyasmā mahākassapo maggā okkamma
aññatarasmiṃ rukkhamūle nisīdi.
Then he left the road and sat at the root of a tree.
Tena kho pana samayena aññataro ājīvako kusinārāya
mandāravapupphaṃ gahetvā pāvaṃ
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 taṃ ājīvakaṃ
dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ
etadavoca:
Mahākassapa saw him coming oﬀ in the distance and said
to him,

“apāvuso, amhākaṃ satthāraṃ jānāsī”ti?
“Reverend, might you know about our Teacher?”

“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo
gotamo.
“Yes, reverend. Seven days ago the ascetic Gotama became
fully extinguished.

Tato me idaṃ mandāravapupphaṃ gahitan”ti.
From there I picked up this Flame Tree ﬂower.”

Tattha ye te bhikkhū avītarāgā appekacce bāhā
paggayha kandanti, chinnapātaṃ papatanti,
āvaṭṭanti, vivaṭṭanti:
Some of the mendicants there, with arms raised, falling
down like their feet were chopped oﬀ, rolling back and
forth, lamented,

“atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato
parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.
“Too soon the Blessed One has become fully extinguished!
Too soon the Holy One has become fully extinguished! Too
soon the seer has vanished from the world!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā
adhivāsenti:
But the mendicants who were free of desire endured,
mindful and aware, thinking,

“aniccā saṅkhārā, taṃ kutettha labbhā”ti.
“Conditions are impermanent. How could it possibly be
otherwise?”

Tena kho pana samayena subhaddo nāma
vuddhapabbajito tassaṃ parisāyaṃ 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,

“alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā
mayaṃ tena mahāsamaṇena. Upaddutā ca homa:
“Enough, reverends, do not grieve or lament. We’re well rid
of that Great Ascetic harassing us:

‘idaṃ vo kappati, idaṃ vo na kappatī’ti.
‘This is allowable for you; this is not allowable for you.’

Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma,
yaṃ na icchissāma, na taṃ 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,

“alaṃ, āvuso, mā socittha, mā paridevittha.
“Enough, reverends, do not grieve or lament.

Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ:
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?

Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ
saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi
sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti.
How could it possibly be so that what is born, created,
conditioned, and liable to fall apart should not fall apart,
even the Realized One’s body?”

Tena kho pana samayena cattāro mallapāmokkhā
sīsaṃnhātā ahatāni vatthāni nivatthā:
Now at that time four of the leading Mallas, having bathed
their heads and dressed in unworn clothes, said,

“mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na
sakkonti āḷimpetuṃ.
“We shall light the Buddha’s funeral pyre.” But they were
unable to do so.

Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ
etadavocuṃ:
The Mallas said to Anuruddha,

“ko nu kho, bhante anuruddha, hetu ko paccayo,
yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni
vatthāni nivatthā:
“What is the cause, Venerable Anuruddha, what is the
reason why these four Mallian leaders are unable to light
the Buddha’s funeral pyre?”

‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na
sakkonti āḷimpetun”ti?

“Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti.
“Vāseṭṭhas, the deities have a diﬀerent plan.”

“Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti?
“But sir, what is the deities’ plan?”

“Devatānaṃ kho, vāseṭṭhā, adhippāyo:
“The deities’ plan is this:

‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ
addhānamaggappaṭipanno mahatā bhikkhusaṅghena
saddhiṃ pañcamattehi bhikkhusatehi.
Venerable Mahākassapa is traveling along the road from
Pāvā to Kusinārā together with a large Saṅgha of around
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, devatānaṃ adhippāyo, tathā hotū”ti.
“Sir, let it be as the deities plan.”

Atha kho āyasmā mahākassapo yena kusinārā
makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena
bhagavato citako tenupasaṅkami; upasaṅkamitvā
ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā
tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato
pāde sirasā vandi.
Then Venerable Mahākassapa came to the Mallian shrine
named Makuṭabandhana at Kusinārā and approached the
Buddha’s funeral pyre. Arranging his robe over one
shoulder and raising his joined palms, he respectfully
circled the Buddha three times, keeping him on his right,
and bowed with his head to the Buddha’s feet.

Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ
katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ
padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu.
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 yaṃ
ahosi chavīti vā cammanti vā maṃsanti 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 avasissiṃsu.
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 yaṃ
ahosi chavīti vā cammanti vā maṃsanti 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 avasissiṃsu.
Only the relics remained.

Tesañca pañcannaṃ dussayugasatānaṃ dveva
dussāni na ḍayhiṃsu yañca sabbaabbhantarimaṃ
yañca bāhiraṃ.
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 citakaṃ
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 citakaṃ
nibbāpesi.
by water dripping from the sal trees,

Kosinārakāpi mallā sabbagandhodakena bhagavato
citakaṃ nibbāpesuṃ.
and by the Mallas’ fragrant water.

Atha kho kosinārakā mallā bhagavato sarīrāni
sattāhaṃ sandhāgāre sattipañjaraṃ karitvā
dhanupākāraṃ parikkhipāpetvā naccehi gītehi
vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu
mānesuṃ pūjesuṃ.
Then the Mallas made a cage of spears for the Buddha’s
relics in the meeting hall and surrounded it with a buttress
of bows. For seven days they honored, respected, revered,
and venerated them with dance and song and music and
garlands and fragrances.

39. Sarīradhātuvibhajana
39. Distributing the Relics

Assosi kho rājā māgadho ajātasattu vedehiputto:
King Ajātasattu of Magadha heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho rājā māgadho ajātasattu vedehiputto
kosinārakānaṃ mallānaṃ dūtaṃ pāhesi:
He sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo ahampi khattiyo, ahampi
arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi
bhagavato sarīrānaṃ 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 large monument
for them.”

Assosuṃ kho vesālikā licchavī:
The Licchavis of Vesālī also heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ
dūtaṃ pāhesuṃ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi
arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi
bhagavato sarīrānaṃ 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 large
monument for them.”

Assosuṃ kho kapilavatthuvāsī sakyā:
The Sakyans of Kapilavatthu also heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ
mallānaṃ dūtaṃ pāhesuṃ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavā amhākaṃ ñātiseṭṭho, mayampi arahāma
bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato
sarīrānaṃ thūpañca mahañca karissāmā”ti.
“The Buddha was our foremost relative. We too deserve a
share of the Buddha’s relics. We will build a large
monument for them.”

Assosuṃ kho allakappakā bulayo:
The Bulas of Allakappa also heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho allakappakā bulayo kosinārakānaṃ
mallānaṃ dūtaṃ pāhesuṃ:
They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi
arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi
bhagavato sarīrānaṃ 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 large
monument for them.”

Assosuṃ kho rāmagāmakā koḷiyā:
The Koḷiyans of Rāmagāma also heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho rāmagāmakā koḷiyā kosinārakānaṃ
mallānaṃ dūtaṃ pāhesuṃ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo mayampi khattiyā, mayampi
arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi
bhagavato sarīrānaṃ 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 large
monument for them.”

Assosi kho veṭṭhadīpako brāhmaṇo:
The brahmin of Veṭhadīpa also heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ
mallānaṃ dūtaṃ pāhesi:
He sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi
arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi
bhagavato sarīrānaṃ 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 large
monument for them.”

Assosuṃ kho pāveyyakā mallā:
The Mallas of Pāvā also heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ
dūtaṃ pāhesuṃ:
They sent an envoy to the Mallas of Kusinārā:

Evaṃ vutte, kosinārakā mallā te saṅghe gaṇe
etadavocuṃ:
When they had spoken, the Mallas of Kusinārā said to those
various groups:

“bhagavā amhākaṃ gāmakkhette parinibbuto, na
mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti.
“The Buddha became fully extinguished in our village
district. We will not give away a share of his relics.”
Evaṃ vutte, doṇo brāhmaṇo te saṅghe gaṇe
etadavoca:
Then Doṇa the brahmin said to those various groups:

“Suṇantu bhonto mama ekavācaṃ,
“Hear, sirs, a single word from me.

Amhāka buddho ahu khantivādo;
Our Buddha’s teaching was acceptance.

Na hi sādhu yaṃ uttamapuggalassa,
It would not be good to ﬁght over

Sarīrabhāge siyā sampahāro.
a share of the supreme person’s relics.

Sabbeva bhonto sahitā samaggā,
Let us make eight portions, good sirs,

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 Seer!”

“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni
aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti.
“Well then, brahmin, you yourself should fairly divide the
Buddha’s relics in eight portions.”

“Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ
gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā
samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe
etadavoca:
“Yes, sirs,” replied Doṇa to those various groups. He divided
the relics as asked and said to them,

“imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa
thūpañca mahañca karissāmī”ti.
“Sirs, please give me the urn, and I shall build a large
monument for it.”

Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.
So they gave Doṇa the urn.

Assosuṃ kho pippalivaniyā moriyā:
The Moras of Pippalivana heard

“bhagavā kira kusinārāyaṃ parinibbuto”ti.
that the Buddha had become fully extinguished at Kusinārā.

Atha kho pippalivaniyā moriyā kosinārakānaṃ
mallānaṃ dūtaṃ pāhesuṃ:
They sent an envoy to the Mallas of Kusinārā:

“Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni
bhagavato sarīrāni.
“There is no portion of the Buddha’s relics left, they have
already been portioned out.
Ito aṅgāraṃ harathā”ti.
Here, take the embers.”

Te tato aṅgāraṃ hariṃsu.
So they took the embers.

40. Dhātuthūpapūjā
40. Venerating the Relics

Atha kho rājā māgadho ajātasattu vedehiputto
rājagahe bhagavato sarīrānaṃ thūpañca mahañca
akāsi.
Then King Ajātasattu of Magadha,

Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ
thūpañca mahañca akaṃsu.
the Licchavis of Vesālī,

Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ
bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.
the Sakyans of Kapilavatthu,

Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ
thūpañca mahañca akaṃsu.
the Bulas of Allakappa,

Rāmagāmakāpi koḷiyā rāmagāme bhagavato
sarīrānaṃ thūpañca mahañca akaṃsu.
the Koḷiyans of Rāmagāma,

Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato
sarīrānaṃ thūpañca mahañca akāsi.
the brahmin of Veṭhadīpa,

Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ
thūpañca mahañca akaṃsu.
the Mallas of Pāvā,

Kosinārakāpi mallā kusinārāyaṃ bhagavato
sarīrānaṃ thūpañca mahañca akaṃsu.
the Mallas of Kusinārā,

Doṇopi brāhmaṇo tumbassa thūpañca mahañca
akāsi.
the brahmin Doṇa,

Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ
thūpañca mahañca akaṃsu.
and the Moriyas of Pippalivana built large monuments for
their portions and held festivals in their honor.

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.

Evametaṃ bhūtapubbanti.
That is how it was in those days.

Aṭṭhadoṇaṃ cakkhumato sarīraṃ,
There were eight shares of the Seer’s relics.

Sattadoṇaṃ jambudīpe mahenti;
Seven were worshipped throughout India.

Ekañca doṇaṃ purisavaruttamassa,
But one share of the most excellent of men

Rāmagāme nāgarājā maheti.
was worshipped in Rāmagāma by a dragon king.

Ekāhi dāṭhā tidivehi pūjitā,
One tooth is venerated by the gods of the Three and Thirty,

Ekā pana gandhārapure mahīyati;
and one is worshipped in the city of Gandhāra;

Kāliṅgarañño vijite punekaṃ,
another one in the realm of the Kaliṅga King,

Ekaṃ pana nāgarājā maheti.
and one is worshipped by a dragon king.

Tasseva tejena ayaṃ vasundharā,
Through their glory this rich earth

Āyāgaseṭṭhehi mahī alaṅkatā;
is adorned with the best of oﬀerings.

Evaṃ imaṃ cakkhumato sarīraṃ,
Thus the Seer’s corpse

Susakkataṃ 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.

Taṃ vandatha pañjalikā labhitvā,
Honor it with joined 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 hariṃsu ekekaṃ,
were carried oﬀ individually by gods

cakkavāḷaparamparāti.
across the universe.

Mahāparinibbānasuttaṃ niṭṭhitaṃ tatiyaṃ.
17. Mahāsudassanasutta - King
Mahāsudassana
Dīgha Nikāya 17 - Long Discourses 17

Evaṃ me sutaṃ—
So I have heard.

ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati
upavattane mallānaṃ sālavane antarena
yamakasālānaṃ parinibbānasamaye.
At one time the Buddha was staying between a pair of sal
trees in the sal forest of the Mallas at Upavattana near
Kusinārā at the time of his ﬁnal extinguishment.

Santi, bhante, aññāni mahānagarāni.
There are other great cities such as

Seyyathidaṃ—campā, rājagahaṃ, sāvatthi, sāketaṃ,
kosambī, bārāṇasī;
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares.

ettha bhagavā parinibbāyatu.
Let the Buddha become fully extinguished there.

Ettha bahū khattiyamahāsālā brāhmaṇamahāsālā
gahapatimahāsālā tathāgate abhippasannā, te
tathāgatassa sarīrapūjaṃ karissantī”ti.
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.”

“Mā hevaṃ, ānanda, avaca; mā hevaṃ, ānanda,
avaca:
“Don’t say that, Ānanda! Don’t say that

‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ
sākhānagarakan’ti.
this is a little hamlet, a jungle hamlet, a branch hamlet.

1. Kusāvatīrājadhānī
1. The Capital City of Kusāvatī

Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma
ahosi khattiyo muddhāvasitto cāturanto vijitāvī
janapadatthāvariyappatto.
Once upon a time there was a king named Mahāsudassana
whose dominion extended to all four sides, and who
achieved stability in the country.

Rañño, ānanda, mahāsudassanassa ayaṃ 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.

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, seyyathidaṃ—
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.

Kusāvatī, ānanda, rājadhānī sattahi pākārehi
parikkhittā ahosi.
Kusāvatī was encircled by seven ramparts:
Eko pākāro sovaṇṇamayo, eko rūpiyamayo, eko
veḷuriyamayo, eko phalikamayo, eko lohitaṅkamayo,
eko masāragallamayo, eko sabbaratanamayo.
one made of gold, one made of silver, one made of beryl,
one made of crystal, one made of ruby, one made of
emerald, and one made of all precious things.

Kusāvatiyā, ānanda, rājadhāniyā catunnaṃ
vaṇṇānaṃ dvārāni ahesuṃ.
It had four gates,

Ekaṃ dvāraṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ,
ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.
made of gold, silver, beryl, and crystal.

Ekekasmiṃ dvāre satta satta esikā nikhātā ahesuṃ
tiporisaṅgā tiporisanikhātā dvādasaporisā
ubbedhena.
At each gate there were seven pillars, three fathoms deep
and four fathoms high,

Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā
veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā,
ekā masāragallamayā, ekā sabbaratanamayā.
made of gold, silver, beryl, crystal, ruby, emerald, and all
precious things.

Kusāvatī, ānanda, rājadhānī sattahi tālapantīhi
parikkhittā ahosi.
It was surrounded by seven rows of palm trees,

Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā
veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā,
ekā masāragallamayā, ekā sabbaratanamayā.
made of gold, silver, beryl, crystal, ruby, emerald, and all
precious things.

Sovaṇṇamayassa tālassa sovaṇṇamayo khandho
ahosi, rūpiyamayāni pattāni ca phalāni ca.
The golden palms had trunks of gold, and leaves and fruits
of silver.

Rūpiyamayassa tālassa rūpiyamayo khandho ahosi,
sovaṇṇamayāni pattāni ca phalāni ca.
The silver palms had trunks of silver, and leaves and fruits
of gold.

Veḷuriyamayassa tālassa veḷuriyamayo khandho
ahosi, phalikamayāni pattāni ca phalāni ca.
The beryl palms had trunks of beryl, and leaves and fruits of
crystal.

Phalikamayassa tālassa phalikamayo khandho ahosi,
veḷuriyamayāni pattāni ca phalāni ca.
The crystal palms had trunks of crystal, and leaves and
fruits of beryl.

Lohitaṅkamayassa tālassa lohitaṅkamayo khandho
ahosi, masāragallamayāni pattāni ca phalāni ca.
The ruby palms had trunks of ruby, and leaves and fruits of
emerald.

Masāragallamayassa tālassa masāragallamayo
khandho ahosi, lohitaṅkamayāni pattāni ca phalāni
ca.
The emerald palms had trunks of emerald, and leaves and
fruits of ruby.

Sabbaratanamayassa tālassa sabbaratanamayo
khandho ahosi, sabbaratanamayāni pattāni ca
phalāni ca.
The palms of all precious things had trunks of all precious
things, and leaves and fruits of all precious things.

Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ
saddo ahosi vaggu ca rajanīyo ca khamanīyo ca
madanīyo ca.
When those rows of palm trees were blown by the wind
they sounded graceful, tantalizing, sensuous, lovely, and
intoxicating,

Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa
suvinītassa suppaṭitāḷitassa sukusalehi
samannāhatassa saddo hoti vaggu ca rajanīyo ca
khamanīyo ca madanīyo ca;
like a quintet made up of skilled musicians who had
practiced well and kept excellent rhythm.

evameva kho, ānanda, tāsaṃ tālapantīnaṃ
vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca
khamanīyo ca madanīyo ca.

Ye kho panānanda, tena samayena kusāvatiyā
rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ
tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ.
And any addicts, libertines, or drunkards in Kusāvatī at that
time were entertained by that sound.

2. Sattaratanasamannāgata
2. The Seven Treasures

2.1. Cakkaratana
2.1. The Wheel Treasure

Rājā, ānanda, mahāsudassano sattahi ratanehi
samannāgato ahosi catūhi ca iddhīhi.
King Mahāsudassana possessed seven treasures and four
blessings.

Katamehi sattahi?
What seven?

Idhānanda, rañño mahāsudassanassa tadahuposathe
pannarase sīsaṃnhātassa uposathikassa
uparipāsādavaragatassa
On a ﬁfteenth day sabbath, King Mahāsudassana had
bathed his head and gone upstairs in the stilt longhouse to
observe the sabbath.

dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ
sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ.
And the heavenly wheel-treasure appeared to him, with a
thousand spokes, with rim and hub, complete in every
detail.

Disvā rañño mahāsudassanassa etadahosi:
Seeing this, the king thought,

‘sutaṃ kho pana metaṃ: “yassa rañño khattiyassa
muddhāvasittassa tadahuposathe pannarase
sīsaṃnhātassa uposathikassa uparipāsādavaragatassa
dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ
sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti
rājā cakkavattī”ti.
‘I have heard that when the heavenly wheel-treasure
appears to a king in this way, he becomes a wheel-turning
monarch.

Assaṃ nu kho ahaṃ rājā cakkavattī’ti.
Am I then a wheel-turning monarch?’
Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā
ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmena hatthena
suvaṇṇabhiṅkāraṃ gahetvā dakkhiṇena hatthena
cakkaratanaṃ abbhukkiri:
Then King Mahāsudassana, rising from his seat and
arranging his robe over one shoulder, took a ceremonial
vase in his left hand and besprinkled the wheel-treasure
with his right hand, saying:

‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu
bhavaṃ cakkaratanan’ti.
‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’

Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ
disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ
caturaṅginiyā senāya, yasmiṃ kho panānanda,
padese cakkaratanaṃ patiṭṭhāsi, tattha rājā
mahāsudassano vāsaṃ upagacchi saddhiṃ
caturaṅginiyā senāya.
Then the wheel-treasure rolled towards the east. And the
king followed it together with his army of four divisions. In
whatever place the wheel-treasure stood still, there the
king came to stay together with his army.

Ye kho panānanda, puratthimāya disāya paṭirājāno, te
rājānaṃ mahāsudassanaṃ upasaṅkamitvā
evamāhaṃsu:
And any opposing rulers of the eastern quarter came to him
and said,

‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te,
mahārāja, anusāsa, mahārājā’ti.
‘Come, great king! Welcome, great king! We are yours,
great king, instruct us.’

Rājā mahāsudassano evamāha:
The king said,

‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu
micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na
pātabbaṃ, yathābhuttañca bhuñjathā’ti.
‘Do not kill living creatures. Do not steal. Do not commit
sexual misconduct. Do not lie. Do not drink alcohol.
Maintain the current level of taxation.’

Ye kho panānanda, puratthimāya disāya paṭirājāno, te
rañño mahāsudassanassa anuyantā ahesuṃ.
And so the opposing rulers of the eastern quarter became
his vassals.

Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ
samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ
disaṃ pavatti … pe …
Then the wheel-treasure, having plunged into the eastern
ocean and emerged again, rolled towards the south. …

dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā
pacchimaṃ disaṃ pavatti … pe …
Having plunged into the southern ocean and emerged
again, it rolled towards the west. …

pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā
uttaraṃ disaṃ pavatti, anvadeva rājā mahāsudassano
saddhiṃ caturaṅginiyā senāya.
Having plunged into the western ocean and emerged again,
it rolled towards the north, followed by the king together
with his army of four divisions.

Yasmiṃ kho panānanda, padese cakkaratanaṃ
patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ
upagacchi saddhiṃ caturaṅginiyā senāya.
In whatever place the wheel-treasure stood still, there the
king came to stay together with his army.

Ye kho panānanda, uttarāya disāya paṭirājāno, te
rājānaṃ mahāsudassanaṃ upasaṅkamitvā
evamāhaṃsu:
And any opposing rulers of the northern quarter came to
him and said,

‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te,
mahārāja, anusāsa, mahārājā’ti.
‘Come, great king! Welcome, great king! We are yours,
great king, instruct us.’

Rājā mahāsudassano evamāha:
The king said,

Ye kho panānanda, uttarāya disāya paṭirājāno, te
rañño mahāsudassanassa anuyantā ahesuṃ.
And so the opposing rulers of the northern quarter became
his vassals.

Atha kho taṃ, ānanda, cakkaratanaṃ
samuddapariyantaṃ pathaviṃ abhivijinitvā
kusāvatiṃ rājadhāniṃ paccāgantvā rañño
mahāsudassanassa antepuradvāre
atthakaraṇapamukhe akkhāhataṃ maññe aṭṭhāsi
rañño mahāsudassanassa antepuraṃ
upasobhayamānaṃ.
And then the wheel-treasure, having triumphed over this
land surrounded by ocean, returned to the royal capital of
Kusāvatī. There it stood still by the gate to
Mahāsudassana’s royal compound at the High Court as if
ﬁxed to an axle, illuminating the royal compound.

Rañño, ānanda, mahāsudassanassa evarūpaṃ
cakkaratanaṃ pāturahosi.
Such is the wheel-treasure that appeared to King
Mahāsudassana.

2.2. Hatthiratana
2.2. The Elephant Treasure

Puna caparaṃ, ānanda, rañño mahāsudassanassa
hatthiratanaṃ pāturahosi
Next, the elephant-treasure appeared to King
Mahāsudassana.

sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo
uposatho nāma nāgarājā.
It was an all-white sky-walker with psychic power, touching
the ground in seven places, a king of elephants named
Sabbath.

Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi:
Seeing him, the king was impressed,

‘bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ
upeyyā’ti.
‘This would truly be a ﬁne elephant vehicle, if he would
submit to taming.’

Atha kho taṃ, ānanda, hatthiratanaṃ—seyyathāpi
nāma gandhahatthājāniyo dīgharattaṃ suparidanto;
evameva damathaṃ upagacchi.
Then the elephant-treasure submitted to taming, as if he
was a ﬁne thoroughbred elephant that had been tamed for
a long time.

Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva
hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ
abhiruhitvā samuddapariyantaṃ pathaviṃ
anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā
pātarāsamakāsi.
Once it so happened that King Mahāsudassana, testing that
same elephant-treasure, mounted him in the morning and
traversed the land surrounded by ocean before returning to
the royal capital in time for breakfast.

Rañño, ānanda, mahāsudassanassa evarūpaṃ
hatthiratanaṃ pāturahosi.
Such is the elephant-treasure that appeared to King
Mahāsudassana.

2.3. Assaratana
2.3. The Horse-Treasure

Puna caparaṃ, ānanda, rañño mahāsudassanassa
assaratanaṃ pāturahosi
Next, the horse-treasure appeared to King Mahāsudassana.

sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo
valāhako nāma assarājā.
It was an all-white sky-walker with psychic power, with
head of black and mane like woven reeds, a royal steed
named Thundercloud.

Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi:
Seeing him, the king was impressed,
‘bhaddakaṃ vata bho assayānaṃ sace damathaṃ
upeyyā’ti.
‘This would truly be a ﬁne horse vehicle, if he would submit
to taming.’

Atha kho taṃ, ānanda, assaratanaṃ seyyathāpi nāma
bhaddo assājāniyo dīgharattaṃ suparidanto; evameva
damathaṃ upagacchi.
Then the horse-treasure submitted to taming, as if he was a
ﬁne thoroughbred horse that had been tamed for a long
time.

Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva
assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ
abhiruhitvā samuddapariyantaṃ pathaviṃ
anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā
pātarāsamakāsi.
Once it so happened that King Mahāsudassana, testing that
same horse-treasure, mounted him in the morning and
traversed the land surrounded by ocean before returning to
the royal capital in time for breakfast.

Rañño, ānanda, mahāsudassanassa evarūpaṃ
assaratanaṃ pāturahosi.
Such is the horse-treasure that appeared to King
Mahāsudassana.

2.4. Maṇiratana
2.4. The Jewel Treasure

Puna caparaṃ, ānanda, rañño mahāsudassanassa
maṇiratanaṃ pāturahosi.
Next, the jewel-treasure appeared to King Mahāsudassana.

So ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso
suparikammakato accho vippasanno anāvilo
sabbākārasampanno.
It was a beryl gem that was naturally beautiful, eight-
faceted, well-worked, transparent, clear, and unclouded,
endowed with all good qualities.

Tassa kho panānanda, maṇiratanassa ābhā samantā
yojanaṃ phuṭā ahosi.
And the radiance of that jewel spread all-round for a
league.

Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva
maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ
sannayhitvā maṇiṃ dhajaggaṃ āropetvā
rattandhakāratimisāya pāyāsi.
Once it so happened that King Mahāsudassana, testing that
same jewel-treasure, mobilized his army of four divisions
and, with the jewel hoisted on his banner, set out in the
dark of the night.

Ye kho panānanda, samantā gāmā ahesuṃ, te
tenobhāsena kammante payojesuṃ divāti
maññamānā.
Then the villagers around them set oﬀ to work, thinking
that it was day.

Rañño, ānanda, mahāsudassanassa evarūpaṃ
maṇiratanaṃ pāturahosi.
Such is the jewel-treasure that appeared to King
Mahāsudassana.

2.5. Itthiratana
2.5. The Woman Treasure

Puna caparaṃ, ānanda, rañño mahāsudassanassa
itthiratanaṃ pāturahosi
Next, the woman-treasure appeared to King
Mahāsudassana.

abhirūpā dassanīyā pāsādikā paramāya
vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā
nātikisā nātithūlā nātikāḷikā nāccodātā atikkantā
mānusivaṇṇaṃ appattā dibbavaṇṇaṃ.
She was attractive, good-looking, lovely, of surpassing
beauty. She was neither too tall nor too short; neither too
thin nor too fat; neither too dark nor too light. She outdid
human beauty without reaching divine beauty.

Tassa kho panānanda, itthiratanassa evarūpo
kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā
kappāsapicuno vā.
And her touch was like a tuft of cotton-wool or kapok.

Tassa kho panānanda, itthiratanassa sīte uṇhāni
gattāni honti, uṇhe sītāni.
When it was cool her limbs were warm, and when it was
warm her limbs were cool.

Tassa kho panānanda, itthiratanassa kāyato
candanagandho vāyati, mukhato uppalagandho.
The fragrance of sandal ﬂoated from her body, and lotus
from her mouth.

Taṃ kho panānanda, itthiratanaṃ rañño
mahāsudassanassa pubbuṭṭhāyinī ahosi
pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī
piyavādinī.
She got up before the king and went to bed after him, and
was obliging, behaving nicely and speaking politely.

Taṃ kho panānanda, itthiratanaṃ rājānaṃ
mahāsudassanaṃ manasāpi no aticari, kuto pana
kāyena.
The woman-treasure did not betray the wheel-turning
monarch even in thought, still less in deed.

Rañño, ānanda, mahāsudassanassa evarūpaṃ
itthiratanaṃ pāturahosi.
Such is the woman-treasure that appeared to King
Mahāsudassana.

2.6. Gahapatiratana
2.6. The Householder Treasure

Puna caparaṃ, ānanda, rañño mahāsudassanassa
gahapatiratanaṃ pāturahosi.
Next, the householder-treasure appeared to King
Mahāsudassana.

Tassa kammavipākajaṃ dibbacakkhu pāturahosi yena
nidhiṃ passati sassāmikampi assāmikampi.
The power of clairvoyance manifested in him as a result of
past deeds, by which he sees hidden treasure, both owned
and ownerless.

So rājānaṃ mahāsudassanaṃ upasaṅkamitvā
evamāha:
He approached the king and said,

‘appossukko tvaṃ, deva, hohi, ahaṃ te dhanena
dhanakaraṇīyaṃ karissāmī’ti.
‘Relax, sire. I will take care of the treasury.’

Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva
gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā
majjhe gaṅgāya nadiyā sotaṃ ogāhitvā
gahapatiratanaṃ etadavoca:
Once it so happened that the wheel-turning monarch,
testing that same householder-treasure, boarded a boat
and sailed to the middle of the Ganges river. Then he said to
the householder-treasure,

‘attho me, gahapati, hiraññasuvaṇṇenā’ti.
‘Householder, I need gold coins and bullion.’

‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti.
‘Well then, great king, draw the boat up to one shore.’

‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti.
‘It’s right here, householder, that I need gold coins and
bullion.’

Atha kho taṃ, ānanda, gahapatiratanaṃ ubhohi
hatthehi udakaṃ omasitvā pūraṃ hiraññasuvaṇṇassa
kumbhiṃ uddharitvā rājānaṃ mahāsudassanaṃ
etadavoca:
Then that householder-treasure, immersing both hands in
the water, pulled up a pot full of gold coin and bullion, and
said to the king,

‘alamettāvatā, mahārāja, katamettāvatā, mahārāja,
pūjitamettāvatā, mahārājā’ti?
‘Is this suﬀicient, great king? Has enough been done, great
king, enough oﬀered?’

Rājā mahāsudassano evamāha:
The king said,

‘alamettāvatā, gahapati, katamettāvatā, gahapati,
pūjitamettāvatā, gahapatī’ti.
‘That is suﬀicient, householder. Enough has been done,
enough oﬀered.’
Rañño, ānanda, mahāsudassanassa evarūpaṃ
gahapatiratanaṃ pāturahosi.
Such is the householder-treasure that appeared to King
Mahāsudassana.

2.7. Pariṇāyakaratana
2.7. The Counselor Treasure

Puna caparaṃ, ānanda, rañño mahāsudassanassa
pariṇāyakaratanaṃ pāturahosi
Next, the counselor-treasure appeared to King
Mahāsudassana.

paṇḍito viyatto medhāvī paṭibalo rājānaṃ
mahāsudassanaṃ upayāpetabbaṃ upayāpetuṃ,
apayāpetabbaṃ apayāpetuṃ, ṭhapetabbaṃ ṭhapetuṃ.
He was astute, competent, intelligent, and capable of
getting the king to appoint who should be appointed,
dismiss who should be dismissed, and retain who should be
retained.

So rājānaṃ mahāsudassanaṃ upasaṅkamitvā
evamāha:
He approached the king and said,

‘appossukko tvaṃ, deva, hohi, ahamanusāsissāmī’ti.
‘Relax, sire. I shall issue instructions.’

Rañño, ānanda, mahāsudassanassa evarūpaṃ
pariṇāyakaratanaṃ pāturahosi.
Such is the counselor-treasure that appeared to King
Mahāsudassana.

Rājā, ānanda, mahāsudassano imehi sattahi ratanehi
samannāgato ahosi.
These are the seven treasures possessed by King
Mahāsudassana.

3. Catuiddhisamannāgata
3. The Four Blessings

Rājā, ānanda, mahāsudassano catūhi iddhīhi
samannāgato ahosi.
King Mahāsudassana possessed four blessings.

Katamāhi catūhi iddhīhi?
And what are the four blessings?

Idhānanda, rājā mahāsudassano abhirūpo ahosi
dassanīyo pāsādiko paramāya vaṇṇapokkharatāya
samannāgato ativiya aññehi manussehi.
He was attractive, good-looking, lovely, of surpassing
beauty, more so than other people.

Rājā, ānanda, mahāsudassano imāya paṭhamāya
iddhiyā samannāgato ahosi.
This is the ﬁrst blessing.

Puna caparaṃ, ānanda, rājā mahāsudassano
dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi
manussehi.
Furthermore, he was long-lived, more so than other people.

Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā
samannāgato ahosi.
This is the second blessing.

Puna caparaṃ, ānanda, rājā mahāsudassano
appābādho ahosi appātaṅko samavepākiniyā
gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya
aññehi manussehi.
Furthermore, he was rarely ill or unwell, and his stomach
digested well, being neither too hot nor too cold, more so
than other people.

Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā
samannāgato ahosi.
This is the third blessing.

Puna caparaṃ, ānanda, rājā mahāsudassano
brāhmaṇagahapatikānaṃ piyo ahosi manāpo.
Furthermore, he was as dear and beloved to the brahmins
and householders

Seyyathāpi, ānanda, pitā puttānaṃ piyo hoti manāpo;
as a father is to his children.

evameva kho, ānanda, rājā mahāsudassano
brāhmaṇagahapatikānaṃ piyo ahosi manāpo.

Raññopi, ānanda, mahāsudassanassa
brāhmaṇagahapatikā piyā ahesuṃ manāpā.
And the brahmins and householders were as dear to the
king

Seyyathāpi, ānanda, pitu puttā piyā honti manāpā;
as children are to their father.

evameva kho, ānanda, raññopi mahāsudassanassa
brāhmaṇagahapatikā piyā ahesuṃ manāpā.

Bhūtapubbaṃ, ānanda, rājā mahāsudassano
caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi.
Once it so happened that King Mahāsudassana went with
his army of four divisions to visit a park.
Atha kho, ānanda, brāhmaṇagahapatikā rājānaṃ
mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu:
Then the brahmins and householders went up to him and
said,

‘ataramāno, deva, yāhi, yathā taṃ mayaṃ cirataraṃ
passeyyāmā’ti.
‘Slow down, Your Majesty, so we may see you longer!’

Rājāpi, ānanda, mahāsudassano sārathiṃ āmantesi:
And the king addressed his charioteer,

‘ataramāno, sārathi, rathaṃ pesehi, yathā ahaṃ
brāhmaṇagahapatike cirataraṃ passeyyan’ti.
‘Drive slowly, charioteer, so I can see the brahmins and
householders longer!’

Rājā, ānanda, mahāsudassano imāya catutthiyā
iddhiyā samannāgato ahosi.
This is the fourth blessing.

Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi
samannāgato ahosi.
These are the four blessings possessed by King
Mahāsudassana.

4. Dhammapāsādapokkharaṇī
4. Lotus Ponds in the Palace of Principle

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘yannūnāhaṃ imāsu tālantarikāsu dhanusate
dhanusate pokkharaṇiyo māpeyyan’ti.
‘Why don’t I have lotus ponds built between the palms, at
intervals of a hundred bow lengths?’

Māpesi kho, ānanda, rājā mahāsudassano tāsu
tālantarikāsu dhanusate dhanusate pokkharaṇiyo.
So that’s what he did.

Tā kho panānanda, pokkharaṇiyo catunnaṃ
vaṇṇānaṃ iṭṭhakāhi citā ahesuṃ—
The lotus ponds were lined with tiles of four colors,

ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā
veḷuriyamayā, ekā phalikamayā.
made of gold, silver, beryl, and crystal.

Tāsu kho panānanda, pokkharaṇīsu cattāri cattāri
sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ,
And four ﬂights of stairs of four colors descended into each
lotus pond,

ekaṃ sopānaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ
ekaṃ veḷuriyamayaṃ ekaṃ phalikamayaṃ.
made of gold, silver, beryl, and crystal.

Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā
ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca.
The golden stairs had posts of gold, and banisters and
ﬁnials of silver.

Rūpiyamayassa sopānassa rūpiyamayā thambhā
ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca.
The silver stairs had posts of silver, and banisters and ﬁnials
of gold.

Veḷuriyamayassa sopānassa veḷuriyamayā thambhā
ahesuṃ, phalikamayā sūciyo ca uṇhīsañca.
The beryl stairs had posts of beryl, and banisters and ﬁnials
of crystal.

Phalikamayassa sopānassa phalikamayā thambhā
ahesuṃ, veḷuriyamayā sūciyo ca uṇhīsañca.
The crystal stairs had posts of crystal, and banisters and
ﬁnials of beryl.

Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi
parikkhittā ahesuṃ ekā vedikā sovaṇṇamayā, ekā
rūpiyamayā.
Those lotus ponds were surrounded by two balustrades,
made of gold and silver.

Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā
ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca.
The golden balustrades had posts of gold, and banisters and
ﬁnials of silver.

Rūpiyamayāya vedikāya rūpiyamayā thambhā
ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca.
The silver balustrades had posts of silver, and banisters and
ﬁnials of gold.

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘yannūnāhaṃ imāsu pokkharaṇīsu evarūpaṃ mālaṃ
ropāpeyyaṃ uppalaṃ padumaṃ kumudaṃ
puṇḍarīkaṃ sabbotukaṃ sabbajanassa anāvaṭan’ti.
‘Why don’t I plant ﬂowers in the lotus ponds such as blue
water lilies, and lotuses of pink, yellow, and white, blooming
all year round, and accessible to the public?’
Ropāpesi kho, ānanda, rājā mahāsudassano tāsu
pokkharaṇīsu evarūpaṃ mālaṃ uppalaṃ padumaṃ
kumudaṃ puṇḍarīkaṃ sabbotukaṃ sabbajanassa
anāvaṭaṃ.
So that’s what he did.

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘yannūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre nhāpake
purise ṭhapeyyaṃ, ye āgatāgataṃ janaṃ
nhāpessantī’ti.
‘Why don’t I appoint bath attendants to help bathe the
people who come to bathe in the lotus ponds?’

Ṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ
pokkharaṇīnaṃ tīre nhāpake purise, ye āgatāgataṃ
janaṃ nhāpesuṃ.
So that’s what he did.

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘yannūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ
dānaṃ paṭṭhapeyyaṃ—
‘Why don’t I set up charities on the banks of the lotus
ponds,

annaṃ annaṭṭhikassa, pānaṃ pānaṭṭhikassa, vatthaṃ
vatthaṭṭhikassa, yānaṃ yānaṭṭhikassa, sayanaṃ
sayanaṭṭhikassa, itthiṃ itthiṭṭhikassa, hiraññaṃ
hiraññaṭṭhikassa, suvaṇṇaṃ suvaṇṇaṭṭhikassā’ti.
so that those in need of food, drink, clothes, vehicles, beds,
women, gold, or silver can get what they need?’
Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ
pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ—
So that’s what he did.

Atha kho, ānanda, brāhmaṇagahapatikā pahūtaṃ
sāpateyyaṃ ādāya rājānaṃ mahāsudassanaṃ
upasaṅkamitvā evamāhaṃsu:
Then the brahmins and householders came to the king
bringing abundant wealth and said,

‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissa
ābhataṃ, taṃ devo paṭiggaṇhatū’ti.
‘Sire, this abundant wealth is specially for you alone; may
Your Highness accept it!’

‘Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ
dhammikena balinā abhisaṅkhataṃ, tañca vo hotu,
ito ca bhiyyo harathā’ti.
‘There’s enough raised for me through regular taxes. Let
this be for you; and here, take even more!’

Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ
samacintesuṃ:
When the king turned them down, they withdrew to one
side to think up a plan,

‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni
sāpateyyāni punadeva sakāni gharāni paṭihareyyāma.
‘It wouldn’t be proper for us to take this abundant wealth
back to our own homes.
Yannūna mayaṃ rañño mahāsudassanassa nivesanaṃ
māpeyyāmā’ti.
Why don’t we build a home for King Mahāsudassana?’

Te rājānaṃ mahāsudassanaṃ upasaṅkamitvā
evamāhaṃsu:
They went up to the king and said,

‘nivesanaṃ te, deva, māpessāmā’ti.
‘We shall have a home built for you, sire!’

Adhivāsesi kho, ānanda, rājā mahāsudassano
tuṇhībhāvena.
King Mahāsudassana consented in silence.

Atha kho, ānanda, sakko devānamindo rañño
mahāsudassanassa cetasā cetoparivitakkamaññāya
vissakammaṃ devaputtaṃ āmantesi:
And then Sakka, lord of gods, knowing what the king was
thinking, addressed the god Vissakamma,

‘ehi tvaṃ, samma vissakamma, rañño
mahāsudassanassa nivesanaṃ māpehi dhammaṃ
nāma pāsādan’ti.
‘Come, dear Vissakamma, build a palace named Principle as
a home for King Mahāsudassana.’

‘Evaṃ, bhaddantavā’ti kho, ānanda, vissakammo
devaputto sakkassa devānamindassa paṭissutvā
seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ
pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva—
devesu tāvatiṃsesu antarahito rañño
mahāsudassanassa purato pāturahosi.
‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong
person would extend or contract their arm, he vanished
from the gods of the Thirty-Three and appeared in front of
King Mahāsudassana.

Atha kho, ānanda, vissakammo devaputto rājānaṃ
mahāsudassanaṃ etadavoca:
Vissakamma said to the king,

‘nivesanaṃ te, deva, māpessāmi dhammaṃ nāma
pāsādan’ti.
‘I shall build a palace named Principle as a home for you,
sire.’

Adhivāsesi kho, ānanda, rājā mahāsudassano
tuṇhībhāvena.
King Mahāsudassana consented in silence.

Māpesi kho, ānanda, vissakammo devaputto rañño
mahāsudassanassa nivesanaṃ dhammaṃ nāma
pāsādaṃ.
And so that’s what Vissakamma did.

Dhammo, ānanda, pāsādo puratthimena pacchimena
ca yojanaṃ āyāmena ahosi. Uttarena dakkhiṇena ca
aḍḍhayojanaṃ vitthārena.
The Palace of Principle stretched for a league from east to
west, and half a league from north to south.

Dhammassa, ānanda, pāsādassa tiporisaṃ uccatarena
vatthu citaṃ ahosi catunnaṃ vaṇṇānaṃ iṭṭhakāhi—
It was lined with tiles of four colors, three fathoms high,

ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā
veḷuriyamayā, ekā phalikamayā.
made of gold, silver, beryl, and crystal.
Dhammassa, ānanda, pāsādassa
caturāsītithambhasahassāni ahesuṃ catunnaṃ
vaṇṇānaṃ—
It had 84,000 pillars of four colors,

eko thambho sovaṇṇamayo, eko rūpiyamayo, eko
veḷuriyamayo, eko phalikamayo.
made of gold, silver, beryl, and crystal.

Dhammo, ānanda, pāsādo catunnaṃ vaṇṇānaṃ
phalakehi santhato ahosi—
It was covered with panels of four colors,

ekaṃ phalakaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ,
ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.
made of gold, silver, beryl, and crystal.

Dhammassa, ānanda, pāsādassa catuvīsati sopānāni
ahesuṃ catunnaṃ vaṇṇānaṃ—
It had twenty-four staircases of four colors,

ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ,
ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.
made of gold, silver, beryl, and crystal.

Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā
ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca.
The golden stairs had posts of gold, and banisters and
ﬁnials of silver.

Rūpiyamayassa sopānassa rūpiyamayā thambhā
ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca.
The silver stairs had posts of silver, and banisters and ﬁnials
of gold.
Veḷuriyamayassa sopānassa veḷuriyamayā thambhā
ahesuṃ phalikamayā sūciyo ca uṇhīsañca.
The beryl stairs had posts of beryl, and banisters and ﬁnials
of crystal.

Phalikamayassa sopānassa phalikamayā thambhā
ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca.
The crystal stairs had posts of crystal, and banisters and
ﬁnials of beryl.

Dhamme, ānanda, pāsāde
caturāsītikūṭāgārasahassāni ahesuṃ catunnaṃ
vaṇṇānaṃ—
It had 84,000 chambers of four colors,

ekaṃ kūṭāgāraṃ sovaṇṇamayaṃ, ekaṃ
rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ
phalikamayaṃ.
made of gold, silver, beryl, and crystal.

Sovaṇṇamaye kūṭāgāre rūpiyamayo pallaṅko
paññatto ahosi, rūpiyamaye kūṭāgāre sovaṇṇamayo
pallaṅko paññatto ahosi, veḷuriyamaye kūṭāgāre
dantamayo pallaṅko paññatto ahosi, phalikamaye
kūṭāgāre sāramayo pallaṅko paññatto ahosi.
In each chamber a couch was spread: in the golden
chamber a couch of silver; in the silver chamber a couch of
beryl; in the beryl chamber a couch of ivory; in the crystal
chamber a couch of hardwood.

Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo
ṭhito ahosi, tassa rūpiyamayo khandho
sovaṇṇamayāni pattāni ca phalāni ca.
At the door of the golden chamber stood a palm tree of
silver, with trunk of silver, and leaves and fruits of gold.
Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo
ṭhito ahosi, tassa sovaṇṇamayo khandho,
rūpiyamayāni pattāni ca phalāni ca.
At the door of the silver chamber stood a palm tree of gold,
with trunk of gold, and leaves and fruits of silver.

Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo
ṭhito ahosi, tassa phalikamayo khandho,
veḷuriyamayāni pattāni ca phalāni ca.
At the door of the beryl chamber stood a palm tree of
crystal, with trunk of crystal, and leaves and fruits of beryl.

Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo
ṭhito ahosi, tassa veḷuriyamayo khandho,
phalikamayāni pattāni ca phalāni ca.
At the door of the crystal chamber stood a palm tree of
beryl, with trunk of beryl, and leaves and fruits of crystal.

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘yannūnāhaṃ mahāviyūhassa kūṭāgārassa dvāre
sabbasovaṇṇamayaṃ tālavanaṃ māpeyyaṃ, yattha
divāvihāraṃ nisīdissāmī’ti.
‘Why don’t I build a grove of golden palm trees at the door
to the great foyer, where I can sit for the day?’

Māpesi kho, ānanda, rājā mahāsudassano
mahāviyūhassa kūṭāgārassa dvāre
sabbasovaṇṇamayaṃ tālavanaṃ, yattha divāvihāraṃ
nisīdi.
So that’s what he did.

Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto
ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā.
The Palace of Principle was surrounded by two balustrades,
made of gold and silver.

Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā
ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca.
The golden balustrades had posts of gold, and banisters and
ﬁnials of silver.

Rūpiyamayāya vedikāya rūpiyamayā thambhā
ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca.
The silver balustrades had posts of silver, and banisters and
ﬁnials of gold.

Dhammo, ānanda, pāsādo dvīhi kiṅkiṇikajālehi
parikkhitto ahosi—
The Palace of Principle was surrounded by two nets of bells,

ekaṃ jālaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ.
made of gold and silver.

Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā
ahesuṃ, rūpiyamayassa jālassa sovaṇṇamayā
kiṅkiṇikā ahesuṃ.
The golden net had bells of silver, and the silver net had
bells of gold.

Tesaṃ kho panānanda, kiṅkiṇikajālānaṃ vāteritānaṃ
saddo ahosi vaggu ca rajanīyo ca khamanīyo ca
madanīyo ca.
When those nets of bells were blown by the wind they
sounded graceful, tantalizing, sensuous, lovely, and
intoxicating,

Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa
suvinītassa suppaṭitāḷitassa sukusalehi
samannāhatassa saddo hoti, vaggu ca rajanīyo ca
khamanīyo ca madanīyo ca;
like a quintet made up of skilled musicians who had
practiced well and kept excellent rhythm.

evameva kho, ānanda, tesaṃ kiṅkiṇikajālānaṃ
vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca
khamanīyo ca madanīyo ca.

Ye kho panānanda, tena samayena kusāvatiyā
rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tesaṃ
kiṅkiṇikajālānaṃ vāteritānaṃ saddena paricāresuṃ.
And any addicts, libertines, or drunkards in Kusāvatī at that
time were entertained by that sound.

Niṭṭhito kho panānanda, dhammo pāsādo duddikkho
ahosi musati cakkhūni.
When it was ﬁnished, the palace was hard to look at,
dazzling to the eyes,

Seyyathāpi, ānanda, vassānaṃ pacchime māse
saradasamaye viddhe vigatavalāhake deve ādicco
nabhaṃ abbhussakkamāno duddikkho hoti musati
cakkhūni;
like the sun rising in a clear and cloudless sky in the last
month of the rainy season.

evameva kho, ānanda, dhammo pāsādo duddikkho
ahosi musati cakkhūni.

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘yannūnāhaṃ dhammassa pāsādassa purato
dhammaṃ nāma pokkharaṇiṃ māpeyyan’ti.
‘Why don’t I build a lotus pond named Principle in front of
the palace?’

Māpesi kho, ānanda, rājā mahāsudassano dhammassa
pāsādassa purato dhammaṃ nāma pokkharaṇiṃ.
So that’s what he did.

Dhammā, ānanda, pokkharaṇī puratthimena
pacchimena ca yojanaṃ āyāmena ahosi, uttarena
dakkhiṇena ca aḍḍhayojanaṃ vitthārena.
The Lotus Pond of Principle stretched for a league from east
to west, and half a league from north to south.

Dhammā, ānanda, pokkharaṇī catunnaṃ vaṇṇānaṃ
iṭṭhakāhi citā ahosi—
It was lined with tiles of four colors,

ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā
veḷuriyamayā, ekā phalikamayā.
made of gold, silver, beryl, and crystal.

Dhammāya, ānanda, pokkharaṇiyā catuvīsati
sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ—
It had twenty-four staircases of four colors,

ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ,
ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ.
made of gold, silver, beryl, and crystal.

Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā
ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca.
The golden stairs had posts of gold, and banisters and
ﬁnials of silver.

Rūpiyamayassa sopānassa rūpiyamayā thambhā
ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca.
The silver stairs had posts of silver, and banisters and ﬁnials
of gold.

Veḷuriyamayassa sopānassa veḷuriyamayā thambhā
ahesuṃ phalikamayā sūciyo ca uṇhīsañca.
The beryl stairs had posts of beryl, and banisters and ﬁnials
of crystal.

Phalikamayassa sopānassa phalikamayā thambhā
ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca.
The crystal stairs had posts of crystal, and banisters and
ﬁnials of beryl.

Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi
parikkhittā ahosi—ekā vedikā sovaṇṇamayā, ekā
rūpiyamayā.
It was surrounded by two balustrades, made of gold and
silver.

Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā
ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca.
The golden balustrades had posts of gold, and banisters and
ﬁnials of silver.

Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ
sovaṇṇamayā sūciyo ca uṇhīsañca.
The silver balustrades had posts of silver, and banisters and
ﬁnials of gold.

Dhammā, ānanda, pokkharaṇī sattahi tālapantīhi
parikkhittā ahosi—
It was surrounded by seven rows of palm trees,

ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā
veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā,
ekā masāragallamayā, ekā sabbaratanamayā.
made of gold, silver, beryl, crystal, ruby, emerald, and all
precious things.

Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi
rūpiyamayāni pattāni ca phalāni ca.
The golden palms had trunks of gold, and leaves and fruits
of silver.

Rūpiyamayassa tālassa rūpiyamayo khandho ahosi
sovaṇṇamayāni pattāni ca phalāni ca.
The silver palms had trunks of silver, and leaves and fruits
of gold.

Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi
phalikamayāni pattāni ca phalāni ca.
The beryl palms had trunks of beryl, and leaves and fruits of
crystal.

Phalikamayassa tālassa phalikamayo khandho ahosi
veḷuriyamayāni pattāni ca phalāni ca.
The crystal palms had trunks of crystal, and leaves and
fruits of beryl.

Lohitaṅkamayassa tālassa lohitaṅkamayo khandho
ahosi masāragallamayāni pattāni ca phalāni ca.
The ruby palms had trunks of ruby, and leaves and fruits of
emerald.

Masāragallamayassa tālassa masāragallamayo
khandho ahosi lohitaṅkamayāni pattāni ca phalāni
ca.
The emerald palms had trunks of emerald, and leaves and
fruits of ruby.

Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ
saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca
madanīyo ca.
When those rows of palm trees were blown by the wind
they sounded graceful, tantalizing, sensuous, lovely, and
intoxicating,

evameva kho, ānanda, tāsaṃ tālapantīnaṃ
vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca
khamanīyo ca madanīyo ca.

Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya
dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye
tena samayena samaṇesu vā samaṇasammatā
brāhmaṇesu vā brāhmaṇasammatā’, te sabbakāmehi
santappetvā dhammaṃ pāsādaṃ abhiruhi.
When the palace and its lotus pond were ﬁnished, King
Mahāsudassana served those who were reckoned as true
ascetics and brahmins with all they desired. Then he
ascended the Palace of Principle.

Paṭhamabhāṇavāro.

5. Jhānasampatti
5. Attaining Absorption

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘kissa nu kho me idaṃ kammassa phalaṃ kissa
kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko
evaṃmahānubhāvo’ti?
‘Of what deed of mine is this the fruit and result, that I am
now so mighty and powerful?’

Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ tiṇṇaṃ
kammānaṃ vipāko, yenāhaṃ etarahi
evaṃmahiddhiko evaṃmahānubhāvo, seyyathidaṃ—
‘It is the fruit and result of three kinds of deeds:

dānassa damassa saṃyamassā’ti.
giving, self-control, and restraint.’

Atha kho, ānanda, rājā mahāsudassano yena
mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami;
upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre
ṭhito udānaṃ udānesi:
Then he went to the great foyer, stood at the door, and was
inspired to exclaim:
‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha,
vihiṃsāvitakka.
‘Stop here, sensual, malicious, and cruel thoughts—

Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka,
ettāvatā, vihiṃsāvitakkā’ti.
no further!’

Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṃ
kūṭāgāraṃ pavisitvā sovaṇṇamaye pallaṅke nisinno
vivicceva kāmehi vivicca akusalehi dhammehi
savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ
paṭhamaṃ jhānaṃ upasampajja vihāsi.
Then he entered the great foyer and sat on the golden
couch. Quite secluded from sensual pleasures, secluded
from unskillful qualities, he entered and remained in the
ﬁrst absorption, which has the rapture and bliss born of
seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṃ vūpasamā ajjhattaṃ
sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ
avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ
upasampajja vihāsi.
As the placing of the mind and keeping it connected were
stilled, he entered and remained in the second absorption,
which has the rapture and bliss born of immersion, with
internal clarity and conﬁdence, and uniﬁed mind, without
placing the mind and keeping it connected.

Pītiyā ca virāgā upekkhako ca vihāsi, sato ca
sampajāno sukhañca kāyena paṭisaṃvedesi, yaṃ taṃ
ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti
tatiyaṃ jhānaṃ upasampajja vihāsi.
And with the fading away of rapture, he entered and
remained in the third absorption, where he meditated with
equanimity, mindful and aware, personally experiencing the
bliss of which the noble ones declare, ‘Equanimous and
mindful, one meditates in bliss.’

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva
somanassadomanassānaṃ atthaṅgamā
adukkhamasukhaṃ upekkhāsatipārisuddhiṃ
catutthaṃ jhānaṃ upasampajja vihāsi.
With the giving up of pleasure and pain, and the ending of
former happiness and sadness, he entered and remained in
the fourth absorption, without pleasure or pain, with pure
equanimity and mindfulness.

Atha kho, ānanda, rājā mahāsudassano mahāviyūhā
kūṭāgārā nikkhamitvā sovaṇṇamayaṃ kūṭāgāraṃ
pavisitvā rūpiyamaye pallaṅke nisinno
Then King Mahāsudassana left the great foyer and entered
the golden chamber, where he sat on the golden couch.

mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi.
Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti
uddhamadho tiriyaṃ sabbadhi sabbattatāya
sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena
mahaggatena appamāṇena averena abyāpajjena
pharitvā vihāsi.
He meditated spreading a heart full of love to one direction,
and to the second, and to the third, and to the fourth. In the
same way he spread a heart full of love above, below,
across, everywhere, all around, to everyone in the world—
abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā … pe …
He meditated spreading a heart full of compassion …

muditāsahagatena cetasā … pe …
He meditated spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā
vihāsi. Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya
sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā
vipulena mahaggatena appamāṇena averena
abyāpajjena pharitvā vihāsi.
He meditated spreading a heart full of equanimity to one
direction, and to the second, and to the third, and to the
fourth. In the same way above, below, across, everywhere,
all around, he spread a heart full of equanimity to the whole
world—abundant, expansive, limitless, free of enmity and ill
will.

6. Caturāsītinagarasahassādi
6. Of All Cities

Rañño, ānanda, mahāsudassanassa caturāsīti
nagarasahassāni ahesuṃ
kusāvatīrājadhānippamukhāni;
King Mahāsudassana had 84,000 cities, with the royal
capital of Kusāvatī foremost.

caturāsīti pāsādasahassāni ahesuṃ
dhammapāsādappamukhāni;
He had 84,000 palaces, with the Palace of Principle
foremost.

caturāsīti kūṭāgārasahassāni ahesuṃ
mahāviyūhakūṭāgārappamukhāni;
He had 84,000 chambers, with the great foyer foremost.

caturāsīti pallaṅkasahassāni ahesuṃ sovaṇṇamayāni
rūpiyamayāni dantamayāni sāramayāni
gonakatthatāni paṭikatthatāni paṭalikatthatāni
kadalimigapavarapaccattharaṇāni sauttaracchadāni
ubhatolohitakūpadhānāni;
He had 84,000 couches made of gold, silver, ivory, and
hardwood. They were spread with woollen covers—shag-
piled, pure white, or embroidered with ﬂowers—and spread
with a ﬁne deer hide, with a canopy above and red pillows
at both ends.

caturāsīti nāgasahassāni ahesuṃ sovaṇṇālaṅkārāni
sovaṇṇadhajāni hemajālapaṭicchannāni
uposathanāgarājappamukhāni;
He had 84,000 bull elephants with gold adornments and
banners, covered with gold netting, with the royal bull
elephant named Sabbath foremost.

caturāsīti assasahassāni ahesuṃ sovaṇṇālaṅkārāni
sovaṇṇadhajāni hemajālapaṭicchannāni
valāhakaassarājappamukhāni;
He had 84,000 horses with gold adornments and banners,
covered with gold netting, with the royal steed named
Thundercloud foremost.

caturāsīti rathasahassāni ahesuṃ
sīhacammaparivārāni byagghacammaparivārāni
dīpicammaparivārāni paṇḍukambalaparivārāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni vejayantarathappamukhāni;
He had 84,000 chariots upholstered with the hide of lions,
tigers, and leopards, and cream rugs, with gold adornments
and banners, covered with gold netting, with the chariot
named Triumph foremost.

caturāsīti maṇisahassāni ahesuṃ
maṇiratanappamukhāni;
He had 84,000 jewels, with the jewel-treasure foremost.
caturāsīti itthisahassāni ahesuṃ
subhaddādevippamukhāni;
He had 84,000 women, with Queen Subhaddā foremost.

caturāsīti gahapatisahassāni ahesuṃ
gahapatiratanappamukhāni;
He had 84,000 householders, with the householder-
treasure foremost.

caturāsīti khattiyasahassāni ahesuṃ anuyantāni
pariṇāyakaratanappamukhāni;
He had 84,000 aristocrat vassals, with the counselor-
treasure foremost.

caturāsīti dhenusahassāni ahesuṃ duhasandanāni
kaṃsūpadhāraṇāni;
He had 84,000 milk-cows with silken reins and bronze pails.

caturāsīti vatthakoṭisahassāni ahesuṃ
khomasukhumānaṃ kappāsikasukhumānaṃ
koseyyasukhumānaṃ kambalasukhumānaṃ;
He had 8,400,000,000 ﬁne cloths of linen, silk, wool, and
cotton.

rañño, ānanda, mahāsudassanassa caturāsīti
thālipākasahassāni ahesuṃ sāyaṃ pātaṃ
bhattābhihāro abhihariyittha.
He had 84,000 servings of food, which were presented to
him as oﬀerings in the morning and evening.

Tena kho panānanda, samayena rañño
mahāsudassanassa caturāsīti nāgasahassāni sāyaṃ
pātaṃ upaṭṭhānaṃ āgacchanti.
Now at that time his 84,000 royal elephants came to attend
on him in the morning and evening.
Atha kho, ānanda, rañño mahāsudassanassa
etadahosi:
Then King Mahāsudassana thought,

‘imāni kho me caturāsīti nāgasahassāni sāyaṃ pātaṃ
upaṭṭhānaṃ āgacchanti, yannūna vassasatassa
vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ
nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ
āgaccheyyun’ti.
‘What if instead half of the elephants took turns to attend
on me at the end of each century?’

Atha kho, ānanda, rājā mahāsudassano
pariṇāyakaratanaṃ āmantesi:
He instructed the counselor-treasure to do this, and so it
was done.

‘imāni kho me, samma pariṇāyakaratana, caturāsīti
nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti,
tena hi, samma pariṇāyakaratana, vassasatassa
vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ
nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ
āgacchantū’ti.

‘Evaṃ, devā’ti kho, ānanda, pariṇāyakaratanaṃ
rañño mahāsudassanassa paccassosi.

Atha kho, ānanda, rañño mahāsudassanassa aparena
samayena vassasatassa vassasatassa accayena
dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ
sakiṃ upaṭṭhānaṃ āgamaṃsu.

7. Subhaddādeviupasaṅkamana
7. The Visit of Queen Subhaddā
Atha kho, ānanda, subhaddāya deviyā bahunnaṃ
vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ
vassasahassānaṃ accayena etadahosi:
Then, after many years, many hundred years, many
thousand years had passed, Queen Subhaddā thought,

‘ciraṃ diṭṭho kho me rājā mahāsudassano.
Yannūnāhaṃ rājānaṃ mahāsudassanaṃ dassanāya
upasaṅkameyyan’ti.
‘It is long since I have seen the king. Why don’t I go to see
him?’

Atha kho, ānanda, subhaddā devī itthāgāraṃ
āmantesi:
So the queen addressed the ladies of the harem,

‘etha tumhe sīsāni nhāyatha pītāni vatthāni
pārupatha.
‘Come, bathe your heads and dress in yellow.

Ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ
mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti.
It is long since we saw the king, and we shall go to see him.’

‘Evaṃ, ayye’ti kho, ānanda, itthāgāraṃ subhaddāya
deviyā paṭissutvā sīsāni nhāyitvā pītāni vatthāni
pārupitvā yena subhaddā devī tenupasaṅkami.
‘Yes, ma’am,’ replied the ladies of the harem. They did as
she asked and returned to the queen.

Atha kho, ānanda, subhaddā devī pariṇāyakaratanaṃ
āmantesi:
Then the queen addressed the counselor-treasure,

‘kappehi, samma pariṇāyakaratana, caturaṅginiṃ
senaṃ, ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ
mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti.
‘Dear counselor-treasure, please ready the army with four
divisions. It is long since we saw the king, and we shall go to
see him.’

‘Evaṃ, devī’ti kho, ānanda, pariṇāyakaratanaṃ
subhaddāya deviyā paṭissutvā caturaṅginiṃ senaṃ
kappāpetvā subhaddāya deviyā paṭivedesi:
‘Yes, my queen,’ he replied, and did as he was asked. He
informed the queen,

‘kappitā kho, devi, caturaṅginī senā,
‘My queen, the army with four divisions is ready,

yassadāni kālaṃ maññasī’ti.
please go at your convenience.’

Atha kho, ānanda, subhaddā devī caturaṅginiyā
senāya saddhiṃ itthāgārena yena dhammo pāsādo
tenupasaṅkami; upasaṅkamitvā dhammaṃ pāsādaṃ
abhiruhitvā yena mahāviyūhaṃ kūṭāgāraṃ
tenupasaṅkami.
Then Queen Subhaddā together with the ladies of the
harem went with the army to the Palace of Principle. She
ascended the palace and went to the great foyer,

Upasaṅkamitvā mahāviyūhassa kūṭāgārassa
dvārabāhaṃ ālambitvā aṭṭhāsi.
where she stood leaning against a door-post.

Atha kho, ānanda, rājā mahāsudassano saddaṃ sutvā:
Hearing them, the king thought,

‘kiṃ nu kho mahato viya janakāyassa saddo’ti
mahāviyūhā kūṭāgārā nikkhamanto addasa
subhaddaṃ deviṃ dvārabāhaṃ ālambitvā ṭhitaṃ,
disvāna subhaddaṃ deviṃ etadavoca:
‘What’s that, it sounds like a big crowd!’ Coming out of the
foyer he saw Queen Subhaddā leaning against a door-post
and said to her,

‘ettheva, devi, tiṭṭha mā pāvisī’ti.
‘Please stay there, my queen, don’t enter in here.’

Atha kho, ānanda, rājā mahāsudassano aññataraṃ
purisaṃ āmantesi:
Then he addressed a certain man,

‘ehi tvaṃ, ambho purisa, mahāviyūhā kūṭāgārā
sovaṇṇamayaṃ pallaṅkaṃ nīharitvā
sabbasovaṇṇamaye tālavane paññapehī’ti.
‘Come, mister, bring the golden couch from the great foyer
and set it up in the golden palm grove.’

‘Evaṃ, devā’ti kho, ānanda, so puriso rañño
mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā
sovaṇṇamayaṃ pallaṅkaṃ nīharitvā
sabbasovaṇṇamaye tālavane paññapesi.
‘Yes, Your Majesty,’ that man replied, and did as he was
asked.

Atha kho, ānanda, rājā mahāsudassano dakkhiṇena
passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya
sato sampajāno.
The king laid down in the lion’s posture—on the right side,
placing one foot on top of the other—mindful and aware.

Atha kho, ānanda, subhaddāya deviyā etadahosi:
Then Queen Subhaddā thought,
‘vippasannāni kho rañño mahāsudassanassa
indriyāni, parisuddho chavivaṇṇo pariyodāto, mā
heva kho rājā mahāsudassano kālamakāsī’ti rājānaṃ
mahāsudassanaṃ etadavoca:
‘The king’s faculties are so very clear, and the complexion of
his skin is pure and bright. Let him not pass away!’ She said
to him,

‘Imāni te, deva, caturāsīti nagarasahassāni
kusāvatīrājadhānippamukhāni.
‘Sire, you have 84,000 cities, with the royal capital of
Kusāvatī foremost.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Arouse desire for these! Take an interest in life!’

Imāni te, deva, caturāsīti pāsādasahassāni
dhammapāsādappamukhāni.
And she likewise urged the king to live on by taking an
interest in all his possessions as described above.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti kūṭāgārasahassāni
mahāviyūhakūṭāgārappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti pallaṅkasahassāni
sovaṇṇamayāni rūpiyamayāni dantamayāni
sāramayāni gonakatthatāni paṭikatthatāni
paṭalikatthatāni kadalimigapavarapaccattharaṇāni
sauttaracchadāni ubhatolohitakūpadhānāni.

Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti nāgasahassāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
uposathanāgarājappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti assasahassāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
valāhakaassarājappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti rathasahassāni
sīhacammaparivārāni byagghacammaparivārāni
dīpicammaparivārāni paṇḍukambalaparivārāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni vejayantarathappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti maṇisahassāni
maṇiratanappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti itthisahassāni
itthiratanappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti gahapatisahassāni
gahapatiratanappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.
Imāni te, deva, caturāsīti khattiyasahassāni
anuyantāni pariṇāyakaratanappamukhāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti dhenusahassāni
duhasandanāni kaṃsūpadhāraṇāni.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti vatthakoṭisahassāni
khomasukhumānaṃ kappāsikasukhumānaṃ
koseyyasukhumānaṃ kambalasukhumānaṃ.

Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi.

Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ
pātaṃ bhattābhihāro abhihariyati.

Ettha, deva, chandaṃ janehi jīvite apekkhaṃ
karohī’ti.

Evaṃ vutte, ānanda, rājā mahāsudassano subhaddaṃ
deviṃ etadavoca:
When the queen had spoken, the king said to her,

‘Dīgharattaṃ kho maṃ tvaṃ, devi, iṭṭhehi kantehi
piyehi manāpehi samudācarittha;
‘For a long time, my queen, you have spoken to me with
loving, desirable, pleasant, and agreeable words.

atha ca pana maṃ tvaṃ pacchime kāle aniṭṭhehi
akantehi appiyehi amanāpehi samudācarasī’ti.
And yet in my ﬁnal hour, your words are undesirable,
unpleasant, and disagreeable!’
‘Kathaṃ carahi taṃ, deva, samudācarāmī’ti?
‘Then how exactly, Your Majesty, am I to speak to you?’

‘Evaṃ kho maṃ tvaṃ, devi, samudācara:
‘Like this, my queen:

“sabbeheva, deva, piyehi manāpehi nānābhāvo
vinābhāvo aññathābhāvo, mā kho tvaṃ, deva,
sāpekkho kālamakāsi, dukkhā sāpekkhassa
kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā.
“Sire, we must be parted and separated from all we hold
dear and beloved. Don’t pass away with concerns. Such
concern is suﬀering, and it’s criticized.

Imāni te, deva, caturāsīti nagarasahassāni
kusāvatīrājadhānippamukhāni.
Sire, you have 84,000 cities, with the royal capital of
Kusāvatī foremost.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Give up desire for these! Take no interest in life!”’

Imāni te, deva, caturāsīti pāsādasahassāni
dhammapāsādappamukhāni.
And so on for all the king’s possessions.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti kūṭāgārasahassāni
mahāviyūhakūṭāgārappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti nāgasahassāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
uposathanāgarājappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti assasahassāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
valāhakaassarājappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti maṇisahassāni
maṇiratanappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti itthisahassāni
subhaddādevippamukhāni.
Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti gahapatisahassāni
gahapatiratanappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti khattiyasahassāni
anuyantāni pariṇāyakaratanappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti dhenusahassāni
duhasandanāni kaṃsūpadhāraṇāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti vatthakoṭisahassāni
khomasukhumānaṃ kappāsikasukhumānaṃ
koseyyasukhumānaṃ kambalasukhumānaṃ.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ
pātaṃ bhattābhihāro abhihariyati.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ
mākāsī”’ti.

Evaṃ vutte, ānanda, subhaddā devī parodi assūni
pavattesi.
When the king had spoken, Queen Subhaddā cried and
burst out in tears.

Atha kho, ānanda, subhaddā devī assūni puñchitvā
rājānaṃ mahāsudassanaṃ etadavoca:
Wiping away her tears, the queen said to the king:

‘Sabbeheva, deva, piyehi manāpehi nānābhāvo
vinābhāvo aññathābhāvo, mā kho tvaṃ, deva,
sāpekkho kālamakāsi, dukkhā sāpekkhassa
kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā.
‘Sire, we must be parted and separated from all we hold
dear and beloved. Don’t pass away with concerns. Such
concern is suﬀering, and it’s criticized.

Imāni te, deva, caturāsīti nagarasahassāni
kusāvatīrājadhānippamukhāni.
Sire, you have 84,000 cities, with the royal capital of
Kusāvatī foremost.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Give up desire for these! Take no interest in life!’

Imāni te, deva, caturāsīti pāsādasahassāni
dhammapāsādappamukhāni.
And she continued, listing all the king’s possessions.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti kūṭāgārasahassāni
mahāviyūhakūṭāgārappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.
Imāni te, deva, caturāsīti nāgasahassāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
uposathanāgarājappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti assasahassāni
sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
valāhakaassarājappamukhāni.

Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ
mākāsi.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti maṇisahassāni
maṇiratanappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti itthisahassāni
itthiratanappamukhāni.

Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ
mākāsi.
Imāni te, deva, caturāsīti gahapatisahassāni
gahapatiratanappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti khattiyasahassāni
anuyantāni pariṇāyakaratanappamukhāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti dhenusahassāni
duhasandanāni kaṃsūpadhāraṇāni.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti vatthakoṭisahassāni
khomasukhumānaṃ kappāsikasukhumānaṃ
koseyyasukhumānaṃ kambalasukhumānaṃ.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi.

Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ
pātaṃ bhattābhihāro abhihariyati.

Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ
mākāsī’ti.

8. Brahmalokūpagama
8. Rebirth in the Brahmā Realm

Atha kho, ānanda, rājā mahāsudassano na cirasseva
kālamakāsi.
Not long after that, King Mahāsudassana passed away.

Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa
vā manuññaṃ bhojanaṃ bhuttāvissa bhattasammado
hoti; evameva kho, ānanda, rañño mahāsudassanassa
māraṇantikā vedanā ahosi.
And the feeling he had close to death was like a
householder or their child falling asleep after eating a
delectable meal.

Kālaṅkato ca, ānanda, rājā mahāsudassano sugatiṃ
brahmalokaṃ upapajji.
When he passed away King Mahāsudassana was reborn in a
good place, a Brahmā realm.

Rājā, ānanda, mahāsudassano caturāsīti
vassasahassāni kumārakīḷaṃ kīḷi.
Ānanda, King Mahāsudassana played children’s games for
84,000 years.

Caturāsīti vassasahassāni oparajjaṃ kāresi.
He ruled as viceroy for 84,000 years.

Caturāsīti vassasahassāni rajjaṃ kāresi.
He ruled as king for 84,000 years.

Caturāsīti vassasahassāni gihibhūto dhamme pāsāde
brahmacariyaṃ cari.
He led the spiritual life as a layman in the Palace of
Principle for 84,000 years.

So cattāro brahmavihāre bhāvetvā kāyassa bhedā
paraṃ maraṇā brahmalokūpago ahosi.
And having developed the four Brahmā meditations, when
his body broke up, after death, he was reborn in a good
place, a Brahmā realm.

Siyā kho panānanda, evamassa:
Now, Ānanda, you might think:
‘añño nūna tena samayena rājā mahāsudassano
ahosī’ti,
‘Surely King Mahāsudassana must have been someone else
at that time?’

na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ
tena samayena rājā mahāsudassano ahosiṃ.
But you should not see it like that. I myself was King
Mahāsudassana at that time.

Mama tāni caturāsīti nagarasahassāni
kusāvatīrājadhānippamukhāni, mama tāni caturāsīti
pāsādasahassāni dhammapāsādappamukhāni, mama
tāni caturāsīti kūṭāgārasahassāni
mahāviyūhakūṭāgārappamukhāni, mama tāni
caturāsīti pallaṅkasahassāni sovaṇṇamayāni
rūpiyamayāni dantamayāni sāramayāni
gonakatthatāni paṭikatthatāni paṭalikatthatāni
kadalimigapavarapaccattharaṇāni sauttaracchadāni
ubhatolohitakūpadhānāni, mama tāni caturāsīti
nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
uposathanāgarājappamukhāni, mama tāni caturāsīti
assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni
hemajālapaṭicchannāni
valāhakaassarājappamukhāni, mama tāni caturāsīti
rathasahassāni sīhacammaparivārāni
byagghacammaparivārāni dīpicammaparivārāni
paṇḍukambalaparivārāni sovaṇṇālaṅkārāni
sovaṇṇadhajāni hemajālapaṭicchannāni
vejayantarathappamukhāni, mama tāni caturāsīti
maṇisahassāni maṇiratanappamukhāni, mama tāni
caturāsīti itthisahassāni subhaddādevippamukhāni,
mama tāni caturāsīti gahapatisahassāni
gahapatiratanappamukhāni, mama tāni caturāsīti
khattiyasahassāni anuyantāni
pariṇāyakaratanappamukhāni, mama tāni caturāsīti
dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni,
mama tāni caturāsīti vatthakoṭisahassāni
khomasukhumānaṃ kappāsikasukhumānaṃ
koseyyasukhumānaṃ kambalasukhumānaṃ, mama
tāni caturāsīti thālipākasahassāni sāyaṃ pātaṃ
bhattābhihāro abhihariyittha.
Mine were the 84,000 cities, with the royal capital of
Kusāvatī foremost. And mine were all the other possessions.

Tesaṃ kho panānanda, caturāsītinagarasahassānaṃ
ekaññeva taṃ nagaraṃ hoti, yaṃ tena samayena
ajjhāvasāmi yadidaṃ kusāvatī rājadhānī.
Of those 84,000 cities, I only stayed in one, the capital
Kusāvatī.

Tesaṃ kho panānanda, caturāsīti pāsādasahassānaṃ
ekoyeva so pāsādo hoti, yaṃ tena samayena
ajjhāvasāmi yadidaṃ dhammo pāsādo.
Of those 84,000 mansions, I only dwelt in one, the Palace of
Principle.

Tesaṃ kho panānanda, caturāsīti
kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti,
yaṃ tena samayena ajjhāvasāmi yadidaṃ
mahāviyūhaṃ kūṭāgāraṃ.
Of those 84,000 chambers, I only dwelt in the great foyer.

Tesaṃ kho panānanda, caturāsīti
pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti, yaṃ
tena samayena paribhuñjāmi yadidaṃ sovaṇṇamayo
vā rūpiyamayo vā dantamayo vā sāramayo vā.
Of those 84,000 couches, I only used one, made of gold or
silver or ivory or heartwood.
Tesaṃ kho panānanda, caturāsīti nāgasahassānaṃ
ekoyeva so nāgo hoti, yaṃ tena samayena abhiruhāmi
yadidaṃ uposatho nāgarājā.
Of those 84,000 bull elephants, I only rode one, the royal
bull elephant named Sabbath.

Tesaṃ kho panānanda, caturāsīti assasahassānaṃ
ekoyeva so asso hoti, yaṃ tena samayena abhiruhāmi
yadidaṃ valāhako assarājā.
Of those 84,000 horses, I only rode one, the royal horse
named Thundercloud.

Tesaṃ kho panānanda, caturāsīti rathasahassānaṃ
ekoyeva so ratho hoti, yaṃ tena samayena
abhiruhāmi yadidaṃ vejayantaratho.
Of those 84,000 chariots, I only rode one, the chariot
named Triumph.

Tesaṃ kho panānanda, caturāsīti itthisahassānaṃ
ekāyeva sā itthī hoti, yā tena samayena paccupaṭṭhāti
khattiyānī vā vessinī vā.
Of those 84,000 women, I was only served by one, a maiden
of the aristocratic or merchant classes.

Tesaṃ kho panānanda, caturāsīti
vatthakoṭisahassānaṃ ekaṃyeva taṃ dussayugaṃ
hoti, yaṃ tena samayena paridahāmi
khomasukhumaṃ vā kappāsikasukhumaṃ vā
koseyyasukhumaṃ vā kambalasukhumaṃ vā.
Of those 8,400,000,000 cloths, I only wore one pair, made of
ﬁne linen, cotton, silk, or wool.

Tesaṃ kho panānanda, caturāsīti
thālipākasahassānaṃ ekoyeva so thālipāko hoti, yato
nāḷikodanaparamaṃ bhuñjāmi tadupiyañca
sūpeyyaṃ.
Of those 84,000 servings of food, I only had one, eating at
most a serving of rice and suitable sauce.

Passānanda, sabbete saṅkhārā atītā niruddhā
vipariṇatā.
See, Ānanda! All those conditioned phenomena have
passed, ceased, and perished.

Evaṃ aniccā kho, ānanda, saṅkhārā;
So impermanent are conditions,

evaṃ addhuvā kho, ānanda, saṅkhārā;
so unstable are conditions,

evaṃ anassāsikā kho, ānanda, saṅkhārā.
so unreliable are conditions.

Yāvañcidaṃ, ānanda, alameva sabbasaṅkhāresu
nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ.
This is quite enough for you to become disillusioned,
dispassionate, and freed regarding all conditions.

Chakkhattuṃ kho panāhaṃ, ānanda, abhijānāmi
imasmiṃ padese sarīraṃ nikkhipitaṃ, tañca kho
rājāva samāno cakkavattī dhammiko dhammarājā
cāturanto vijitāvī janapadatthāvariyappatto
sattaratanasamannāgato, ayaṃ sattamo
sarīranikkhepo.
Six times, Ānanda, I recall having laid down my body at this
place. And the seventh time was as a wheel-turning
monarch, a just and principled king, at which time my
dominion extended to all four sides, I achieved stability in
the country, and I possessed the seven treasures.

Na kho panāhaṃ, ānanda, taṃ padesaṃ
samanupassāmi sadevake loke samārake sabrahmake
sassamaṇabrāhmaṇiyā pajāya sadevamanussāya
yattha tathāgato aṭṭhamaṃ sarīraṃ nikkhipeyyā”ti.
But Ānanda, I do not see any place in this world with its
gods, Māras, and Brahmās, this population with its ascetics
and brahmins, its gods and humans where the Realized One
would lay down his body for the eighth time.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Aniccā vata saṅkhārā,
“Oh! Conditions are impermanent,

uppādavayadhammino;
their nature is to rise and fall;

Uppajjitvā nirujjhanti,
having arisen, they cease;

tesaṃ vūpasamo sukho”ti.
their stilling is true bliss.”

Mahāsudassanasuttaṃ niṭṭhitaṃ catutthaṃ.

(CONTINUED AT ETCHING.NET)

Dated c. 500 BCE
From suttacentral.net
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DĪGHA NIKĀYA (LONG DISCOURSES) Suttas 16-17 Pali Canon Translated by Bhikkhu Sujato 16. Mahāparinibbānasutta - The Great Discourse on the Buddha’s Extinguishment Dīgha Nikāya 16 - Long Discourses 16 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ 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 Vedehiputta of Māgadha wanted to invade the Vajjis. So evamāha: He declared: “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ 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 vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi: And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha, “ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ 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, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi: And then say: ‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. ‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis. So evamāha: He says, “ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ 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, taṃ sādhukaṃ uggahetvā mama āroceyyāsi. Remember well how the Buddha answers and tell it to me. Na hi tathāgatā vitathaṃ bhaṇantī”ti. For Realized Ones say nothing that is not so.” 1. Vassakārabrāhmaṇa 1. The Brahmin Vassakāra “Evaṃ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi. “Yes, sir,” Vassakāra replied. He had the ﬁnest carriages harnessed. Then he mounted a ﬁne carriage and, along with other ﬁne carriages, set out from Rājagaha for the Vulture’s Peak Mountain. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him. Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ 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, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati. “Master Gotama, King Ajātasattu Vedehiputta of Māgadha bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably. Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo. Master Gotama, King Ajātasattu wants to invade the Vajjis. So evamāha: He has declared: ‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ 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 bhagavantaṃ bījayamāno. Now at that time Venerable Ānanda was standing behind the Buddha fanning him. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha said to him, “kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti? “Ānanda, have you heard that the Vajjis meet frequently and have many meetings?” “Sutaṃ metaṃ, bhante: ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti. “I have heard that, sir.” “Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (1) “As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline. Kinti te, ānanda, sutaṃ, ‘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?” “Sutaṃ metaṃ, 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, vajjīnaṃ pāṭikaṅkhā, no parihāni. (2) “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, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ 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 traditional Vajjian principles as they have been decreed?” “Sutaṃ metaṃ, bhante: ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti. “I have heard that, sir.” “Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3) “As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian principles as they have been decreed, they can expect growth, not decline. Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti? Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?” “Sutaṃ metaṃ, bhante: ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti. “I have heard that, sir.” “Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4) “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, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti? Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?” “Sutaṃ metaṃ, 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, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5) “As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline. Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ 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?” “Sutaṃ metaṃ, bhante: ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti. “I have heard that, sir.” “Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6) “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, sutaṃ, ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti? Ānanda, have you heard that the Vajjis arrange for 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?” “Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti. “I have heard that, sir.” “Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. (7) “As long as the Vajjis arrange for 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 vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi: Then the Buddha said to Vassakāra, “ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye. “Brahmin, this one time I was staying near Vesālī at the Sarandada woodland shrine. Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ. 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, vajjīnaṃ 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.” Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca: When the Buddha had spoken, Vassakāra said to him, “ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni. “Master 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 yadidaṃ yuddhassa, aññatra upalāpanāya aññatra mithubhedā. King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension. Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti. Well, now, Master Gotama, I must go. I have many duties, and much to do.” “Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti. “Please, brahmin, go at your convenience.” Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left. 3. Bhikkhuaparihāniyadhamma 3. Principles That Prevent Decline Among the Mendicants Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi: Soon after he had left, the Buddha said to Ānanda, “gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ 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 kālaṃ 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. taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. Listen and pay close attention, I will speak.” “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. “Yes, sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1) “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, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2) 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 apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3) 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 garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4) 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 vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5) 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, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6) As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline. Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7) 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, bhikkhūnaṃ 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, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. I will teach you seven more principles that prevent decline. … “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: “Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1) 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, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2) As long as they don’t enjoy talk … Yāvakīvañca, bhikkhave, bhikkhū na niddārāmā bhavissanti na niddāratā na niddārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3) sleep … Yāvakīvañca, bhikkhave, bhikkhū na saṅgaṇikārāmā bhavissanti na saṅgaṇikaratā na saṅgaṇikārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4) company … Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṃ icchānaṃ vasaṃ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5) they don’t have wicked desires, falling under the sway of wicked desires … Yāvakīvañca, bhikkhave, bhikkhū na pāpamittā bhavissanti na pāpasahāyā na pāpasampavaṅkā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6) they don’t have bad friends, companions, and associates … Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṃ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7) they don’t stop half-way after achieving some insigniﬁcant distinction, they can expect growth, not decline. Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ 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, bhikkhūnaṃ 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, bhikkhūnaṃ 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, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. I will teach you seven more principles that prevent decline. … “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: “Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti … pe … As long as the mendicants develop the awakening factors of mindfulness … dhammavicayasambojjhaṅgaṃ bhāvessanti … investigation of principles … vīriyasambojjhaṅgaṃ bhāvessanti … energy … pītisambojjhaṅgaṃ bhāvessanti … rapture … passaddhisambojjhaṅgaṃ bhāvessanti … tranquility … samādhisambojjhaṅgaṃ bhāvessanti … immersion … upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ 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, bhikkhūnaṃ 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, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. I will teach you seven more principles that prevent decline. … “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: “Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti … pe … As long as the mendicants develop the perceptions of impermanence … anattasaññaṃ bhāvessanti … not-self … asubhasaññaṃ bhāvessanti … ugliness … ādīnavasaññaṃ bhāvessanti … drawbacks … pahānasaññaṃ bhāvessanti … giving up … virāgasaññaṃ bhāvessanti … fading away … nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ 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, bhikkhūnaṃ 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, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. I will teach you six principles that prevent decline. … “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca: “Yāvakīvañca, bhikkhave, bhikkhū mettaṃ kāyakammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1) As long as the mendicants consistently treat their spiritual companions with bodily kindness … Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti … pe … (2) verbal kindness … mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3) 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, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4) As long as the mendicants share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline. Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5) 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 unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline. Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6) 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 leads 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, bhikkhūnaṃ 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 sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants: “iti sīlaṃ, iti samādhi, iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Rājagaha as long as he wished, he addressed Venerable Ānanda, “āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to Ambalaṭṭhikā.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā, Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake. where he stayed in the royal rest-house. Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying there, too, he often gave this Dhamma talk to the mendicants: “iti sīlaṃ iti samādhi iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Ambalaṭṭhikā as long as he wished, he addressed Venerable Ānanda, “āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to Nāḷandā.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari, Then the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā, tatra sudaṃ bhagavā nāḷandāyaṃ 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca: Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “evaṃ pasanno ahaṃ, 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 yadidaṃ 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 ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito: “That’s a grand and dramatic statement, Sāriputta. You’ve roared a deﬁnitive, categorical lion’s roar, saying: ‘evaṃpasanno ahaṃ, 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 yadidaṃ 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.’ Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ 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 comprehended their minds to know that ‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti? those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” “No hetaṃ, bhante”. “No, sir.” “Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ 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 comprehended their minds to know that ‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti? those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?” “No hetaṃ, bhante”. “No, sir.” “Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito: “And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that ‘evaṃsīlo bhagavā itipi, evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’”ti? I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?” “No hetaṃ, bhante”. “No, sir.” “Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi. “Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito: what exactly are you doing, making such a grand and dramatic statement, roaring such a deﬁnitive, categorical lion’s roar?” ‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti? “Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi, “Sir, though I don’t comprehend 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 paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ, Suppose there was a king’s frontier citadel with fortiﬁed embankments, ramparts, and arches, and a single gate. tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ 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 anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ 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 imaṃ nagaraṃ 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, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu. ‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the ﬁve hindrances, corruptions of the heart that weaken wisdom. Their mind is ﬁrmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’” Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti. Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti. Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants: “iti sīlaṃ, iti samādhi, iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Nāḷandā as long as he wished, he addressed Venerable Ānanda, “āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to Pāṭaligāma.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena pāṭaligāmo tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭaligāma. Assosuṃ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṃ anuppatto”ti. The lay followers of Pāṭaligāma heard that he had arrived. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ: 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 in silence. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ: Then, knowing that the Buddha had consented, the lay followers of Pāṭaligāma got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying: “sabbasantharisanthataṃ, bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito; yassadāni, bhante, bhagavā kālaṃ maññatī”ti. “Please, sir, come at your convenience.” Atha kho bhagavā sāyanhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ 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. Bhikkhusaṃghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ 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 āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā. The lay followers of Pāṭaligāma 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 pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati. Firstly, an unethical person loses substantial wealth on account of negligence. Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā. This is the ﬁrst drawback for an unethical person because of their failure in ethics. Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Furthermore, an unethical person gets a bad reputation. Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā. This is the second drawback. Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—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. Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā. This is the third drawback. Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṃ karoti. Furthermore, an unethical person dies feeling lost. Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā. This is the fourth drawback. Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ 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. Ayaṃ 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. Sīlavantaānisaṃsa 6. The Beneﬁts of Ethical Conduct Pañcime, gahapatayo, ānisaṃsā 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 appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati. Firstly, an ethical person gains substantial wealth on account of diligence. Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya. This is the ﬁrst beneﬁt. Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Furthermore, an ethical person gets a good reputation. Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya. This is the second beneﬁt. Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ 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. Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya. This is the third beneﬁt. Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṃ karoti. Furthermore, an ethical person dies not feeling lost. Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya. This is the fourth beneﬁt. Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati. Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya. This is the ﬁfth beneﬁt. Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti. These are the ﬁve beneﬁts for an ethical person because of their accomplishment in ethics.” Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi: The Buddha spent most of the night educating, encouraging, ﬁring up, and inspiring the lay followers of Pāṭaligāma with a Dhamma talk. Then he dismissed them, “abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā”ti. “The night is getting late, householders. Please go at your convenience.” “Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. “Yes, sir,” replied the lay followers of Pāṭaligāma. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi. Soon after they left the Buddha entered a private cubicle. 7. Pāṭaliputtanagaramāpana 7. Building a Citadel Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭaligāma 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 Pāṭaligāma. Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. 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 Pāṭaligāma. Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi: The Buddha rose at the crack of dawn and addressed Ānanda, “Ke nu kho, ānanda, pāṭaligāme nagaraṃ māpentī”ti? “Ānanda, who is building a citadel at Pāṭaligāma?” “Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti. “Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.” “Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ 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 nagaraṃ māpenti vajjīnaṃ paṭibāhāya. Idhāhaṃ, ānanda, addasaṃ 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. Yasmiṃ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities. Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities. Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ. Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities. Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ. 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 tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu, Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ: When the greetings and polite conversation were over, they stood to one side and said, “adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ: Then, knowing that the Buddha had consented, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying, “kālo, bho gotama, niṭṭhitaṃ bhattan”ti. “It’s time, Master Gotama, the meal is ready.” Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ 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 buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ. Then Sunidha and Vassakāra served and satisﬁed the mendicant Saṅgha headed by the Buddha with their own hands with a variety of delicious foods. Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu. When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side. Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi: The Buddha expressed his appreciation with these verses: “Yasmiṃ padese kappeti, “In the place he makes his dwelling, vāsaṃ paṇḍitajātiyo; having fed the astute Sīlavantettha bhojetvā, and the virtuous here, saññate brahmacārayo. the restrained spiritual practitioners, Yā tattha devatā āsuṃ, he should dedicate an oﬀering tāsaṃ dakkhiṇamādise; to the deities there. Tā pūjitā pūjayanti, Venerated, they venerate him; mānitā mānayanti naṃ. honored, they honor him. Tato naṃ anukampanti, After that they have compassion for him, mātā puttaṃva orasaṃ; 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 got up from his seat and left. Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti: Sunidha and Vassakāra followed behind the Buddha, thinking, “yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati. “The gate through which the ascetic Gotama departs today shall be named the Gotama Gate. Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī”ti. The ford at which he crosses the Ganges River shall be named the Gotama Ford.” Atha kho bhagavā yena dvārena nikkhami, taṃ gotamadvāraṃ nāma ahosi. Then the gate through which the Buddha departed 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 nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā, pāraṃ 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 samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṃghena. 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 nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme. He saw all those people wanting to cross over. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: Knowing the meaning of this, on that occasion the Buddha was inspired to exclaim: “Ye taranti aṇṇavaṃ saraṃ, “Those who cross a river or stream Setuṃ 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. 8. Ariyasaccakathā 8. Talk on the Noble Truths Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha said to Venerable Ānanda, “āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to Koṭigāma.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena koṭigāmo tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Koṭigāma, Tatra sudaṃ bhagavā koṭigāme viharati. and stayed there. Tatra kho bhagavā bhikkhū āmantesi: There he addressed the mendicants: “Catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. “Mendicants, not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. Katamesaṃ catunnaṃ? What four? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. The noble truths of suﬀering, Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. the origin of suﬀering, Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. the cessation of suﬀering, Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. and the practice that leads to the cessation of suﬀering. Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, 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 attachment to continued existence is ended; now there are no more future lives.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Catunnaṃ ariyasaccānaṃ, “Because of not truly seeing yathābhūtaṃ adassanā; the four noble truths, Saṃsitaṃ dīghamaddhānaṃ, 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 attachment to rebirth is eradicated. Ucchinnaṃ mūlaṃ dukkhassa, The root of suﬀering is cut oﬀ, natthi dāni punabbhavo”ti. now there are no more future lives.” Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying at Koṭigāma, too, the Buddha often gave this Dhamma talk to the mendicants: “iti sīlaṃ, iti samādhi, iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 Nādika Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Koṭigāma as long as he wished, he said to Ānanda, “āyāmānanda, yena nātikā tenupaṅkamissāmā”ti. “Come, Ānanda, let’s go to Nādika.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena nātikā tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Nādika, Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe. where he stayed in the brick house. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ 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 Nādika. 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 Nādika. 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 Nādika. Where have they been reborn in the next life?” “Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ 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 pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ 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 tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ 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 tiṇṇaṃ saṃyojanānaṃ 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, bound for awakening. Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ 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, and subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ 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. Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā. Over ﬁfty laymen in Nādika have passed away having ended the ﬁve lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world. Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti. More than ninety laymen in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suﬀering. Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā. In excess of ﬁve hundred laymen in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. 10. Dhammādāsadhammapariyāya 10. The Mirror of the Teaching Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya. It’s hardly surprising that a human being should pass away. Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ 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, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya: So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves: ‘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 bound for awakening.’ Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ 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 arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ 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 who wish to train, 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 paccattaṃ veditabbo viññūhī’ti. ‘The teaching is well explained by the Buddha—visible in this very life, immediately eﬀective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Saṅghe aveccappasādena samannāgato hoti: They have experiential conﬁdence in the Saṅgha: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti. ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of oﬀerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme ﬁeld of merit for the world.’ Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi. 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. Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya: This is that mirror of the teaching.” ‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti. Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying there in Nādika the Buddha often gave this Dhamma talk to the mendicants: “Iti sīlaṃ iti samādhi iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda, “āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to Vesālī.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī, Tatra sudaṃ bhagavā vesāliyaṃ 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. ayaṃ vo amhākaṃ 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 abhijjhādomanassaṃ. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion 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 abhijjhādomanassaṃ. principles—keen, aware, and mindful, rid of desire and aversion for the world. Evaṃ 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. Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti. That’s how a mendicant is aware. Sato, bhikkhave, bhikkhu vihareyya sampajāno, A mendicant should live mindful and aware. ayaṃ vo amhākaṃ anusāsanī”ti. This is my instruction to you.” 11. Ambapālīgaṇikā 11. Ambapālī the Courtesan Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ 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 bhaddaṃ bhaddaṃ yānaṃ 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 bhagavantaṃ abhivādetvā ekamantaṃ 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. Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. The Buddha educated, encouraged, ﬁred up, and inspired her with a Dhamma talk. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca: Then she said to the Buddha, “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Then, knowing that the Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving. Assosuṃ kho vesālikā licchavī: “bhagavā kira vesāliṃ anuppatto vesāliyaṃ 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 bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu. 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 daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesi. Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke. Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ: The Licchavis said to her, “kiṃ, je ambapāli, daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesī”ti? “What the hell, Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?” “Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti. “Well, my lords, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.” “Dehi, je ambapāli, etaṃ bhattaṃ satasahassenā”ti. “Girl, give us that meal for a hundred thousand!” “Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha, evamahaṃ taṃ bhattaṃ na dassāmī”ti. “My lords, even if you were to give me Vesālī with her ﬁefdoms, I still wouldn’t give that meal to you.” Atha kho te licchavī aṅguliṃ phoṭesuṃ: Then the Licchavis snapped their ﬁngers, saying, “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. “We’ve been beaten by the mango-matron! We’ve been beaten by the mango-matron!” Atha kho te licchavī yena ambapālivanaṃ tena pāyiṃsu. Then they continued on to Ambapālī’s grove. Addasā kho bhagavā te licchavī dūratova āgacchante. The Buddha saw them coming oﬀ in the distance, Disvāna bhikkhū āmantesi: and addressed the mendicants: “yesaṃ, bhikkhave, bhikkhūnaṃ devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ; “Any of the mendicants who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis. apaloketha, bhikkhave, licchaviparisaṃ; See the assembly of Licchavis, upasaṃharatha, bhikkhave, licchaviparisaṃ— check them out: tāvatiṃsasadisan”ti. they’re just like the Thirty-Three!” Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. 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, Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. and the Buddha educated, encouraged, ﬁred up, and inspired them with a Dhamma talk. Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ: Then they said to the Buddha, “adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti. “Sir, may 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, “adhivutthaṃ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. “I have already accepted tomorrow’s meal from Ambapālī the courtesan.” Atha kho te licchavī aṅguliṃ phoṭesuṃ: Then the Licchavis snapped their ﬁngers, saying, “jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti. “We’ve been beaten by the mango-matron! We’ve been beaten by the mango-matron!” Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu. And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi: And when the night had passed Ambapālī had a variety of delicious foods prepared in her own park. Then she had the Buddha informed of the time, saying, “kālo, bhante, niṭṭhitaṃ bhattan”ti. “Sir, it’s time. The meal is ready.” Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ 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 buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Then Ambapālī served and satisﬁed the mendicant Saṅgha headed by the Buddha with her own hands with a variety of delicious foods. Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side, Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca: and said to the Buddha, “imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī”ti. “Sir, I present this park to the mendicant Saṅgha headed by the Buddha.” Paṭiggahesi bhagavā ārāmaṃ. The Buddha accepted the park. Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Then the Buddha educated, encouraged, ﬁred up, and inspired her with a Dhamma talk, after which he got up from his seat and left. Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants: “iti sīlaṃ, iti samādhi, iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Ambapālī’s grove as long as he wished, he addressed Venerable Ānanda, “āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to the little village of Beluva.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena veḷuvagāmako tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva, Tatra sudaṃ bhagavā veḷuvagāmake viharati. and stayed there. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants: “etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha. “Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī. Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī”ti. I’ll commence the rainy season residence right here in the little village of Beluva.” “Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu. “Yes, sir,” those mendicants replied. They did as the Buddha said, Bhagavā pana tattheva veḷuvagāmake vassaṃ 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 sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. But he endured with mindfulness and situational awareness, without worrying. Atha kho bhagavato etadahosi: Then it occurred to the Buddha, “na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ parinibbāyeyyaṃ. “It would not be appropriate for me to become fully extinguished before informing my attendants and taking leave of the mendicant Saṅgha. Yannūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti. Why don’t I forcefully suppress this illness, stabilize the life force, and live on?” Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ 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 vihārapacchāyāyaṃ 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo. “Sir, it’s fantastic that the Buddha is comfortable and well. Disāpi me na pakkhāyanti; Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me. dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā: Still, at least I was consoled by the thought that ‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṃghaṃ ārabbha kiñcideva udāharatī’”ti. the Buddha won’t become fully extinguished without making some statement regarding the Saṅgha of mendicants.” “Kiṃ panānanda, bhikkhusaṃgho mayi paccāsīsati? “But what could the mendicant Saṅgha expect from me, Ānanda? Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ 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 teacher when it comes to the teachings. Yassa nūna, ānanda, evamassa: If there’s anyone who thinks: ‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṃgho’ti vā, so nūna, ānanda, bhikkhusaṃghaṃ ārabbha kiñcideva udāhareyya. ‘I’ll take charge of the Saṅgha of mendicants,’ or ‘the Saṅgha of mendicants is meant for me,’ let them make a statement regarding the Saṅgha. Tathāgatassa kho, ānanda, na evaṃ hoti: But the Realized One doesn’t think like this, ‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṃgho’ti vā. Sakiṃ, ānanda, tathāgato bhikkhusaṃghaṃ ārabbha kiñcideva udāharissati. so why should he make some statement regarding the Saṅgha? Ahaṃ 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, jajjarasakaṭaṃ veṭhamissakena yāpeti; Just as a decrepit cart keeps going by relying on straps, evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti. in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think. Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ 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, be 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 abhijjhādomanassaṃ. It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world. Vedanāsu … pe … They meditate observing an aspect of feelings … citte … pe … mind … dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. principles—keen, aware, and mindful, rid of desire and aversion for the world. Evaṃ 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. 13. Nimittobhāsakathā 13. An Obvious Hint Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi: Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda: “gaṇhāhi, ānanda, nisīdanaṃ, “Ānanda, get your sitting cloth. yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divā vihārāyā”ti. Let’s go to the Cāpāla shrine for the day’s meditation.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi. “Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha. Atha kho bhagavā yena cāpālaṃ cetiyaṃ 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ānanda bowed to the Buddha and sat down to one side. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca: The Buddha said to him: “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are all lovely. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.” Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. na bhagavantaṃ yāci: He didn’t beg the Buddha: “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, 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 āyasmantaṃ ānandaṃ āmantesi: And for a third time, the Buddha said to Ānanda: “ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. “Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are all lovely. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon, or what’s left of it. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon, or what’s left of it.” Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ; But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign. na bhagavantaṃ yāci: He didn’t beg the Buddha: “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto. “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the beneﬁt, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha got up and said to Venerable Ānanda, “gaccha tvaṃ, ānanda, “Go now, Ānanda, yassadāni kālaṃ maññasī”ti. at your convenience.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ 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 ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ 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 become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. ‘Wicked One, I will not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’ Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Today you do have such monk disciples. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. ‘Wicked One, I will not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’ Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Today you do have such nun disciples. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. ‘Wicked One, I will not become fully extinguished until I have layman disciples who are competent, educated, assured, learned …’ Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Today you do have such layman disciples. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti. ‘Wicked One, I will not become fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’ Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti. Today you do have such laywoman disciples. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato. May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished. Bhāsitā kho panesā, bhante, bhagavatā vācā: Sir, you once made this statement: ‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. ‘Wicked One, I will not become fully extinguished until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Today your spiritual life 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 become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.” Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca: When this was said, the Buddha said to Māra, “appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati. “Relax, Wicked One. The ﬁnal extinguishment of the Realized One will be soon. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. Three months from now the Realized One will ﬁnally be extinguished.” 15. Āyusaṅkhāraossajjana 15. Surrendering the Life Force Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji. So at the Cāpāla tree shrine the Buddha, mindful and aware, surrendered the life force. Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu. When he did so there was a great earthquake, awe- inspiring and hair-raising, and thunder cracked the sky. Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: Then, knowing the meaning of this, on that occasion the Buddha was inspired to exclaim: “Tulamatulañca sambhavaṃ, “Weighing up the incomparable against an extension of life, Bhavasaṅkhāramavassaji muni; the sage surrendered the life force. Ajjhattarato samāhito, Happy inside, serene, Abhindi kavacamivattasambhavan”ti. he burst out of this self-made chain like a suit of armor.” 16. Mahābhūmicālahetu 16. The Causes of Earthquakes Atha kho āyasmato ānandassa etadahosi: Then Venerable Ānanda thought, “acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo; “How incredible, how amazing! That was a really big earthquake! sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. 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 bhagavantaṃ abhivādetvā ekamantaṃ nisīdi, bowed, sat down to one side, ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: and said to him, “acchariyaṃ, bhante, abbhutaṃ, bhante. “How incredible, sir, how amazing! Mahā vatāyaṃ, bhante, bhūmicālo; That was a really big earthquake! sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu. 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? Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti. This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth. Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya. This is the ﬁrst cause and reason for a great earthquake. Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ 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. Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya. This is the second cause and reason for a great earthquake. Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ 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 belly, mindful and aware. Then the earth shakes and rocks and trembles. Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya. This is the third cause and reason for a great earthquake. Puna caparaṃ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles. Ayaṃ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya. This is the fourth cause and reason for a great earthquake. Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles. Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya. This is the ﬁfth cause and reason for a great earthquake. Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles. Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya. This is the sixth cause and reason for a great earthquake. Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles. Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya. This is the seventh cause and reason for a great earthquake. Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati. Furthermore, when the Realized One becomes fully extinguished through the natural principle of extinguishment, without anything left over, the earth shakes and rocks and trembles. Ayaṃ 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, tāvatiṃsaparisā, 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 Brahmās. Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ khattiyaparisaṃ 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 tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. And my appearance and voice became just like theirs. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. I educated, encouraged, ﬁred up, and inspired them with a Dhamma talk. Bhāsamānañca maṃ na jānanti: But when I spoke they didn’t know: ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? ‘Who is this that speaks? Is it a god or a human?’ Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. And when my Dhamma talk was ﬁnished I vanished. Antarahitañca maṃ na jānanti: But when I vanished they didn’t know: ‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti? ‘Who was that who vanished? Was it a god or a human?’ Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ … pe … I recall having approached an assembly of hundreds of brahmins … gahapatiparisaṃ … householders … samaṇaparisaṃ … ascetics … cātumahārājikaparisaṃ … the gods of the Four Great Kings … tāvatiṃsaparisaṃ … the gods of the Thirty-Three … māraparisaṃ … Māras … brahmaparisaṃ upasaṅkamitā. Brahmās. Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. There too I used to sit with them, converse, and engage in discussion. Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. And my appearance and voice became just like theirs. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. I educated, encouraged, ﬁred up, and inspired them with a Dhamma talk. Bhāsamānañca maṃ na jānanti: But when I spoke they didn’t know: ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti? ‘Who is this that speaks? Is it a god or a human?’ Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi. And when my Dhamma talk was ﬁnished I vanished. Antarahitañca maṃ na jānanti: But when I vanished they didn’t know: ‘ko nu kho ayaṃ 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? Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Perceiving form internally, someone sees visions externally, limited, both pretty and ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ paṭhamaṃ abhibhāyatanaṃ. This is the ﬁrst dimension of mastery. Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ dutiyaṃ abhibhāyatanaṃ. This is the second dimension of mastery. Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ tatiyaṃ abhibhāyatanaṃ. This is the third dimension of mastery. Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni. Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ catutthaṃ abhibhāyatanaṃ. This is the fourth dimension of mastery. Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint. Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. They’re like a ﬂax ﬂower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ pañcamaṃ abhibhāyatanaṃ. This is the ﬁfth dimension of mastery. Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. They’re like a champak ﬂower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. In the same way, not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. This is the sixth dimension of mastery. Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. They’re like a scarlet mallow ﬂower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. In the same way, not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ sattamaṃ abhibhāyatanaṃ. This is the seventh dimension of mastery. Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint. Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. In the same way, not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint. ‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti. Mastering them, they perceive: ‘I know and see.’ Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. 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 visions. ayaṃ paṭhamo vimokkho. This is the ﬁrst liberation. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, Not perceiving form internally, they see visions externally. ayaṃ dutiyo vimokkho. This is the second liberation. Subhanteva adhimutto hoti, They’re focused only on beauty. ayaṃ tatiyo vimokkho. This is the third liberation. Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati, Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is inﬁnite’, they enter and remain in the dimension of inﬁnite space. ayaṃ catuttho vimokkho. This is the fourth liberation. Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ 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. ayaṃ pañcamo vimokkho. This is the ﬁfth liberation. Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ 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. ayaṃ chaṭṭho vimokkho. This is the sixth liberation. Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati, Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. ayaṃ sattamo vimokkho. This is the seventh liberation. Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati, Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. ayaṃ aṭṭhamo vimokkho. This is the eighth liberation. Ime kho, ānanda, aṭṭha vimokkhā. These are the eight liberations. () Ekamidāhaṃ, ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Ānanda, this one time, when I was ﬁrst awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ 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 become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.’ Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ: When he had spoken, I said to Māra: ‘Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti. ‘Wicked One, I will not become fully extinguished until I have monk disciples … Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti. nun disciples … Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti. layman disciples … Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessanti. laywoman disciples who are competent, educated, assured, learned. Na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti. Not until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’ Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ 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 tāvāhaṃ, 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 idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti. Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ. Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti. Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ: When he had spoken, I said to Māra: ‘appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati. ‘Relax, Wicked One. The ﬁnal extinguishment of the Realized One will be soon. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Three months from now the Realized One will ﬁnally be extinguished.’ Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti. So today, just now at the Cāpāla tree shrine, mindful and aware, I surrendered the life force.” 20. Ānandayācanakathā 20. The Appeal of Ānanda Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: When he said this, Venerable Ānanda said to the Buddha, “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the beneﬁt, welfare, and happiness of gods and humans.” “Alaṃ dāni, ānanda. “Enough now, Ānanda. Mā tathāgataṃ yāci, akālo dāni, ānanda, tathāgataṃ 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 bhagavantaṃ etadavoca: For a third time, Ānanda said to the Buddha, “tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti. “Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the beneﬁt, welfare, and happiness of gods and humans.” “Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti? “Ānanda, do you have faith in the Realized One’s awakening?” “Evaṃ, bhante”. “Yes, sir.” “Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī”ti? “Then why do you keep pressing me up to the third time?” “Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ: “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 kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.’” “Saddahasi tvaṃ, ānandā”ti? “Do you have faith, Ānanda?” “Evaṃ, bhante”. “Yes, sir.” “Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ 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 eon, or what’s left of it. ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate. Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ: There I said to you: ‘ramaṇīyaṃ, ānanda, rājagahaṃ, 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 kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.’ Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ 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 eon, or what’s left of it. ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. Ekamidāhaṃ, ānanda, samayaṃ 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 sattapaṇṇiguhāyaṃ … in the Sattapaṇṇi cave on the slopes of Vebhara … tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ … at the Black rock on the slopes of Isigili … tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre … in the Cool Wood, 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 maddakucchismiṃ migadāye. in the Maddakucchi deer park … Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ: And in each place I said to you: ‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ 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 kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. If he wished, the Realized One could live on for the eon or what’s left of the eon.’ Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ 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 eon, or what’s left of it. ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ. Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye. Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine … Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ: ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti. Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci: ‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ. Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye … pe … at the Gotamaka shrine … idheva vesāliyaṃ viharāmi sattambe cetiye … at the Sattamba shrine … idheva vesāliyaṃ viharāmi bahuputte cetiye … at the Many Sons shrine … idheva vesāliyaṃ viharāmi sārandade cetiye … at the Sārandada shrine … idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ: and just now, today at the Cāpāla shrine. There I said to you: ‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ. ‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla shrines are all lovely. Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon. Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ 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 on for the eon or what’s left of the eon.’ Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ 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 eon, or what’s left of it, saying: ‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti. ‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the beneﬁt, welfare, and happiness of gods and humans.’ Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya. If you had begged me, I would have refused you twice, but consented on the third time. Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ. Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ: 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? Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’. How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā: The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has deﬁnitively stated: ‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati. ‘The ﬁnal extinguishment of the Realized One will be soon. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti. Three months from now the Realized One will ﬁnally be extinguished.’ Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṃ ṭhānaṃ 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 mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā”ti. Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi: So the Buddha went with Ānanda to the hall with the peaked roof, and said to him, “gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti. “Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ 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 kālaṃ 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 sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. “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, for the beneﬁt, welfare, and happiness of gods and humans. Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. And what are those things I have taught from my direct knowledge? Seyyathidaṃ—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 sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, 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, 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.’ Naciraṃ tathāgatassa parinibbānaṃ bhavissati. The ﬁnal extinguishment of the Realized One will be soon. Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti. Three months from now the Realized One will ﬁnally be extinguished.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Paripakko vayo mayhaṃ, “I’ve reached a ripe old age, parittaṃ mama jīvitaṃ; and little of my life is left. Pahāya vo gamissāmi, Having given it up, I’ll depart; kataṃ 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 imasmiṃ dhammavinaye, Whoever meditates diligently appamatto vihassati; in this teaching and training, Pahāya jātisaṃsāraṃ, giving up transmigration through rebirths, dukkhassantaṃ karissatī”ti. will make an end to suﬀering.” Tatiyo bhāṇavāro. 21. Nāgāpalokita 21. The Elephant Look Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi: Then, after the meal, on his return from alms-round, he turned his whole body, the way that elephants do, to look back at Vesālī. He said to Venerable Ānanda: “idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati. “Ānanda, this will be the last time the Realized One sees Vesālī. Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti. Come, Ānanda, let’s go to Bhaṇḍagāma.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Bhaṇḍagāma, Tatra sudaṃ bhagavā bhaṇḍagāme viharati. and stayed there. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants: “catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. “Mendicants, not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. Katamesaṃ catunnaṃ? What four? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. Noble ethics, Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. immersion, Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. wisdom, Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca. and freedom. Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, 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 attachment to continued existence is ended; now there are no more future lives.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Sīlaṃ 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 bhikkhunaṃ; explained this teaching to the mendicants. Dukkhassantakaro satthā, The teacher made an end of suﬀering, cakkhumā parinibbuto”ti. seeing clearly, he is extinguished.” Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying there, too, he often gave this Dhamma talk to the mendicants: “iti sīlaṃ, iti samādhi, iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Bhaṇḍagāma as long as he wished, he addressed Ānanda, “āyāmānanda, yena hatthigāmo, “Come, Ānanda, let’s go to Hatthigāma.”… yena ambagāmo, “Let’s go to Ambagāma.”… yena jambugāmo, “Let’s go to Jambugāma.”… yena bhoganagaraṃ tenupasaṅkamissāmā”ti. “Let’s go to Bhoganagara.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena bhoganagaraṃ tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoganagara, Tatra sudaṃ 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. taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti. Listen and pay close attention, I will speak.” “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. “Yes, sir,” they replied. Bhagavā etadavoca: The Buddha said this: “Idha, bhikkhave, bhikkhu evaṃ vadeyya: “Take a mendicant who says: ‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ, ‘Reverend, I have heard and learned this in the presence of the Buddha: ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. this is the teaching, this is the training, this is the Teacher’s instruction.’ Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. You should neither approve nor dismiss that mendicant’s statement. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ: If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ na ceva tassa bhagavato vacanaṃ; ‘Clearly this is not the word of the Buddha. imassa ca bhikkhuno duggahitan’ti. It has been incorrectly memorized by that mendicant.’ Iti hetaṃ, bhikkhave, chaḍḍeyyātha. And so you should reject it. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ: If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ tassa bhagavato vacanaṃ; ‘Clearly this is the word of the Buddha. imassa ca bhikkhuno suggahitan’ti. It has been correctly memorized by that mendicant.’ Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha. (1) You should remember it. This is the ﬁrst great reference. Idha pana, bhikkhave, bhikkhu evaṃ vadeyya: Take another mendicant who says: ‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho. ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ, I’ve heard and learned this in the presence of that Saṅgha: ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. this is the teaching, this is the training, this is the Teacher’s instruction.’ Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. You should neither approve nor dismiss that mendicant’s statement. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ: If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ na ceva tassa bhagavato vacanaṃ; ‘Clearly this is not the word of the Buddha. tassa ca saṅghassa duggahitan’ti. It has been incorrectly memorized by that Saṅgha.’ Itihetaṃ, bhikkhave, chaḍḍeyyātha. And so you should reject it. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ: If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ tassa bhagavato vacanaṃ; ‘Clearly this is the word of the Buddha. tassa ca saṅghassa suggahitan’ti. It has been correctly memorized by that Saṅgha.’ Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha. (2) You should remember it. This is the second great reference. Idha pana, bhikkhave, bhikkhu evaṃ vadeyya: Take another mendicant who says: ‘amukasmiṃ 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, knowledgeable in the scriptures, who have memorized the teachings, the texts on monastic training, and the outlines. Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ— I’ve heard and learned this in the presence of those senior mendicants: ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. this is the teaching, this is the training, this is the Teacher’s instruction.’ Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ … You should neither approve nor dismiss that mendicant’s statement. pe … Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ: If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ na ceva tassa bhagavato vacanaṃ; ‘Clearly this is not the word of the Buddha. tesañca therānaṃ duggahitan’ti. It has not been correctly memorized by those senior mendicants.’ Itihetaṃ, bhikkhave, chaḍḍeyyātha. And so you should reject it. Tāni ce sutte osāriyamānāni … pe … vinaye ca sandissanti, niṭṭhamettha gantabbaṃ: If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ tassa bhagavato vacanaṃ; ‘Clearly this is the word of the Buddha. tesañca therānaṃ suggahitan’ti. It has been correctly memorized by those senior mendicants.’ Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha. (3) You should remember it. This is the third great reference. Idha pana, bhikkhave, bhikkhu evaṃ vadeyya: Take another mendicant who says: ‘amukasmiṃ 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 and knowledgeable in the scriptures, who has memorized the teachings, the texts on monastic training, and the outlines. Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ— I’ve heard and learned this in the presence of that senior mendicant: ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti. this is the teaching, this is the training, this is the Teacher’s instruction.’ Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ. You should neither approve nor dismiss that mendicant’s statement. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni. Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training. Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ: If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ na ceva tassa bhagavato vacanaṃ; ‘Clearly this is not the word of the Buddha. tassa ca therassa duggahitan’ti. It has been incorrectly memorized by that senior mendicant.’ Itihetaṃ, bhikkhave, chaḍḍeyyātha. And so you should reject it. Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ: If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion: ‘addhā idaṃ tassa bhagavato vacanaṃ; ‘Clearly this is the word of the Buddha. tassa ca therassa suggahitan’ti. It has been correctly memorized by that senior mendicant.’ Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. (4) You should remember it. This is the fourth great reference. Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti. These are the four great references. You should remember them.” Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti: And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the mendicants: “iti sīlaṃ, iti samādhi, iti paññā. “Such is ethics, such is immersion, such is wisdom. Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. When immersion is imbued with ethics it’s very fruitful and beneﬁcial. Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā. When wisdom is imbued with immersion it’s very fruitful and beneﬁcial. Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ— 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 yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi: When the Buddha had stayed in Bhoganagara as long as he wished, he addressed Ānanda, “āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to Pāvā.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena pāvā tadavasari. Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā, Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane. where he stayed in Cunda the smith’s mango grove. Assosi kho cundo kammāraputto: “bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane”ti. Cunda heard that the Buddha had arrived and was staying in his mango grove. Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Then he went to the Buddha, bowed, and sat down to one side. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. The Buddha educated, encouraged, ﬁred up, and inspired him with a Dhamma talk. Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca: Then Cunda said to the Buddha, “adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti. “Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.” Adhivāsesi bhagavā tuṇhībhāvena. The Buddha consented in silence. Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi: And when the night had passed Cunda had a variety of delicious foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying, “kālo, bhante, niṭṭhitaṃ bhattan”ti. “Sir, it’s time. The meal is ready.” Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ 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 cundaṃ kammāraputtaṃ āmantesi: and addressed Cunda, “yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa. “Cunda, please serve me with the pork on the turn that you’ve prepared. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā”ti. And serve the mendicant Saṅgha with the other foods.” “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi. “Yes, sir,” replied Cunda, and did as he was asked. Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisi. Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi: Then the Buddha addressed Cunda, “yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi. “Cunda, any pork on the turn that’s left over, you should bury it in a pond. Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti. I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.” “Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. “Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side. Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi. Then the Buddha educated, encouraged, ﬁred up, and inspired him with a Dhamma talk, after which he got up from his seat and left. () Atha kho bhagavato cundassa kammāraputtassa bhattaṃ 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 sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno. But he endured with mindfulness and situational awareness, without worrying. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then he addressed Ānanda, “āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti. “Come, Ānanda, let’s go to Kusinārā.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Cundassa bhattaṃ bhuñjitvā, I’ve heard that after eating kammārassāti me sutaṃ; the meal of Cunda the smith, Ābādhaṃ samphusī dhīro, the wise one fell severely ill, pabāḷhaṃ māraṇantikaṃ. with pains, close to death. Bhuttassa ca sūkaramaddavena, A severe sickness attacked the Teacher Byādhippabāḷho udapādi satthuno; who had eaten the pork on the turn. Virecamāno bhagavā avoca, While still purging the Buddha said: “Gacchāmahaṃ kusināraṃ nagaran”ti. “I’ll go to the citadel of Kusinārā.” 24. Pānīyāharaṇa 24. Bringing a Drink Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha left the road and went to the root of a tree, where he addressed Ānanda, “iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti. “Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ 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 āyasmantaṃ ānandaṃ āmantesi: When he was seated he said to Venerable Ānanda, “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: When he said this, Venerable Ānanda said to the Buddha, “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ 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. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. The Kakutthā 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 āyasmantaṃ ānandaṃ āmantesi: For a second time, the Buddha asked Ānanda for a drink, “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca: and for a second time Ānanda suggested going to the Kakutthā river. “idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati. Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā. Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti. Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi: And for a third time, the Buddha said to Ānanda, “iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti. “Please, Ānanda, fetch me some water. I am thirsty and will drink.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ 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, “acchariyaṃ vata bho, abbhutaṃ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. “It’s incredible, it’s 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 pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca: Gathering a bowl of drinking water he went back to the Buddha, and said to him, “acchariyaṃ, bhante, abbhutaṃ, 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 pānīyaṃ pivatu sugato pānīyan”ti. Drink the water, Blessed One! Drink the water, Holy One!” Atha kho bhagavā pānīyaṃ apāyi. So the Buddha drank the water. 25. Pukkusamallaputtavatthu 25. On Pukkusa the Malla Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭipanno hoti. Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā and Pāvā. Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ. He saw the Buddha sitting at the root of a certain tree. Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca: He went up to him, bowed, sat down to one side, and said, “acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti. “It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations. Bhūtapubbaṃ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ 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 āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu. Then around ﬁve hundred carts passed by right next to Āḷāra Kālāma. Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ 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 ahaṃ, āvuso, addasan’ti. ‘No, friend, I didn’t see them.’ ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘But sir, didn’t you hear a sound?’ ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘No, friend, I didn’t hear a sound.’ ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘But sir, were you asleep?’ ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘No, friend, I wasn’t asleep.’ ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘But sir, were you conscious?’ ‘Evamāvuso’ti. ‘Yes, friend.’ ‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi; ‘So, sir, while conscious and awake you neither saw nor heard a sound as ﬁve hundred carts passed by right next to you? apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti? Why sir, even your outer robe is covered with dust!’ ‘Evamāvuso’ti. ‘Yes, friend.’ Atha kho, bhante, tassa purisassa etadahosi: Then that person thought: ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. ‘It’s incredible, it’s 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 saddaṃ 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 uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti. And after declaring his lofty conﬁdence in Āḷāra Kālāma, he left.” “Taṃ kiṃ maññasi, pukkusa, “What do you think, Pukkusa? katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ 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 saddaṃ 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 saddaṃ suṇeyyā”ti? Or to neither see nor hear a sound as it’s 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, sakaṭasahassaṃ vā sakaṭasatasahassaṃ 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 saddaṃ suṇeyyā”ti. It’s far harder and more challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s ﬂashing, and thunder’s cracking!” “Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ 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 it was raining and pouring, lightning was ﬂashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen. 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 panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi. Now at that time I came out of the threshing-hut and was walking meditation in the open near the door of the hut. Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ: Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them, ‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti? ‘Why, friend, has this crowd gathered?’ ‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā. ‘Just now, sir, it was raining and pouring, lightning was ﬂashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen. Ettheso mahājanakāyo sannipatito. Then this crowd gathered here. Tvaṃ pana, bhante, kva ahosī’ti? But sir, where were you?’ ‘Idheva kho ahaṃ, āvuso, ahosin’ti. ‘I was right here, friend.’ ‘Kiṃ pana, bhante, addasā’ti? ‘But sir, did you see?’ ‘Na kho ahaṃ, āvuso, addasan’ti. ‘No, friend, I didn’t see anything.’ ‘Kiṃ pana, bhante, saddaṃ assosī’ti? ‘But sir, didn’t you hear a sound?’ ‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘No, friend, I didn’t hear a sound.’ ‘Kiṃ pana, bhante, sutto ahosī’ti? ‘But sir, were you asleep?’ ‘Na kho ahaṃ, āvuso, sutto ahosin’ti. ‘No, friend, I wasn’t asleep.’ ‘Kiṃ pana, bhante, saññī ahosī’ti? ‘But sir, were you conscious?’ ‘Evamāvuso’ti. ‘Yes, friend.’ ‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti? ‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was ﬂashing, and thunder was cracking?’ ‘Evamāvuso’ti? ‘Yes, friend.’ Atha kho, pukkusa, tassa purisassa etadahosi: Then that person thought: ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. ‘It’s incredible, it’s 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 saddaṃ sossatī’ti. in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was ﬂashing, and thunder was cracking.’ Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī”ti. And after declaring their lofty conﬁdence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.” Evaṃ vutte, pukkuso mallaputto bhagavantaṃ etadavoca: When he said this, Pukkusa said to him, “esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi. “Any conﬁdence I had in Āḷāra Kālāma I sweep away as in a strong wind, or ﬂoat away as down a swift stream. Abhikkantaṃ, bhante, abhikkantaṃ, bhante. Excellent, sir! Excellent! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ 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 good eyes can see what’s there, the Buddha has made the teaching clear in many ways. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ 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 aññataraṃ purisaṃ āmantesi: Then Pukkusa addressed a certain man, “iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā”ti. “Please, my man, fetch a pair of ready to wear polished golden garments.” “Evaṃ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari. “Yes, sir,” replied that man, and did as he was asked. Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi: Then Pukkusa brought the garments to the Buddha, “idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti. “Sir, please accept this pair of ready to wear polished golden garments from me out of compassion.” “Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānandan”ti. “Well then, Pukkusa, clothe me in one, and Ānanda in the other.” “Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ. “Yes, sir,” replied Pukkusa, and did so. Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. 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 sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving. Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi. Then, not long after Pukkusa had left, Ānanda placed the pair of golden garments on the Buddha’s body. Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyati. But when placed on the Buddha’s body they seemed to lose their shine. Atha kho āyasmā ānando bhagavantaṃ etadavoca: Then Ānanda said to the Buddha, “acchariyaṃ, bhante, abbhutaṃ, 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. Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī”ti. When this pair of ready to wear polished golden garments is placed on the Buddha’s body they seem to lose their shine.” “Evametaṃ, ānanda, evametaṃ, 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, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati. The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished through the natural principle of extinguishment, without anything left over. 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 kusinārāyaṃ upavattane mallānaṃ sālavane antarena yamakasālānaṃ tathāgatassa parinibbānaṃ 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 Kakutthā River.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Siṅgīvaṇṇaṃ yugamaṭṭhaṃ, A pair of golden polished garments pukkuso abhihārayi; was presented by Pukkusa; Tena acchādito satthā, when the teacher was clothed with them, hemavaṇṇo asobhathāti. his golden skin glowed bright. () Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami. Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove, Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi: where he addressed Venerable Cundaka, “iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti. “Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.” “Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi. “Yes, sir,” replied Cundaka, and did as he was asked. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ 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 nadikaṃ kakudhaṃ, Having gone to Kakutthā Creek, Acchodakaṃ sātudakaṃ vippasannaṃ; 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 ambavanaṃ mahesi. the great hermit went to the mango grove. Āmantayi cundakaṃ nāma bhikkhuṃ, He addressed the mendicant named Cundaka: Catugguṇaṃ santhara me nipajjaṃ; “Spread out my folded robe so I can lie down.” So codito bhāvitattena cundo, The self-developed one urged Cunda, Catugguṇaṃ santhari khippameva; who quickly spread the folded robe. Nipajji satthā akilantarūpo, Teacher, being tired, lay down, Cundopi tattha pamukhe nisīdīti. while Cunda sat there before him. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha said to Venerable Ānanda: “siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya: “Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith: ‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti. ‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully extinguished after eating his last meal from you.’ Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo: You should get rid of remorse in Cunda the smith like this: ‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ, ‘You’re fortunate, friend Cunda, you’re so very fortunate, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto. in that the Realized One became fully extinguished after eating his last meal from you. Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ: I have heard and learned this in the presence of the Buddha. dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. There are two meal oﬀerings that have identical fruit and result, and are more fruitful and beneﬁcial than other meal oﬀerings. Katame dve? What two? Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati. The meal after eating which a Realized One understands the supreme perfect awakening; and the meal after eating which he becomes fully extinguished through the natural principle of extinguishment, without anything left over. Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca. These two meal oﬀerings have identical fruit and result, and are more fruitful and beneﬁcial than other meal oﬀerings. Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti. You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’ Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo”ti. That’s how you should get rid of remorse in Cunda the smith.” Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi: Then, knowing the meaning of this, on that occasion the Buddha was inspired to exclaim: “Dadato puññaṃ pavaḍḍhati, “A giver’s merit grows; Saṃyamato veraṃ na cīyati; enmity doesn’t build up when you have self-control. Kusalo ca jahāti pāpakaṃ, A skillful person gives up bad things— Rāgadosamohakkhayā sanibbuto”ti. with the end of greed, hate, and delusion, they’re extinguished.” Catuttho bhāṇavāro. 26. Yamakasālā 26. The Pair of Sal Trees Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha said to Ānanda, “āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ 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.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi: And that’s where they went. Then the Buddha addressed Ānanda, “iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti. “Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi. “Yes, sir,” replied Ānanda, and did as he was asked. Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ 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 sarīraṃ 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 sarīraṃ 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 sarīraṃ 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 the sky in honor of the Realized One. Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya. And heavenly choirs sang in the sky in honor of the Realized One. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha pointed out to Ānanda what was happening, adding: “sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi. Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya. Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ 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 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 tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya. Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor. Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti. So Ānanda, you should train like this: ‘We shall practice in line with the teachings, 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 bhagavantaṃ bījayamāno. Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him. Atha kho bhagavā āyasmantaṃ upavāṇaṃ 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, “ayaṃ kho āyasmā upavāṇo dīgharattaṃ 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 āyasmantaṃ upavāṇaṃ 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, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti: What is the cause, what is the reason for this?” ‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti? Atha kho āyasmā ānando bhagavantaṃ etadavoca: Then Ānanda said to the Buddha, “ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ 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 āyasmantaṃ upavāṇaṃ 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, yaṃ bhagavā āyasmantaṃ upavāṇaṃ 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 tathāgataṃ dassanāya. “Most of the deities from ten solar systems have gathered to see the Realized One. Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ 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 tathāgataṃ 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 parinibbānaṃ bhavissati. This very day, in the last watch of the night, the Realized One will become fully extinguished. Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ 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!’” “Kathaṃbhūtā 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, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti: “There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped oﬀ, rolling back and forth, lamenting: ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti. ‘Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!’ Santānanda, devatā pathaviyaṃ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ 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, taṃ kutettha labbhā’”ti. ‘Conditions are impermanent. How could it possibly be otherwise?’” 28. Catusaṃvejanīyaṭhāna 28. The Four Inspiring Places “Pubbe, bhante, disāsu vassaṃvuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya. “Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One. Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya. We got to see the esteemed mendicants, and to pay homage to them. Bhagavato pana mayaṃ, 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 saṃvejanīyāni ṭhānāni. “Ānanda, a faithful gentleman should go to see these four inspiring places. Katamāni cattāri? What four? ‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Thinking: ‘Here the Realized One was born!’—that is an inspiring place. ‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place. ‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. 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 dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ. Thinking: ‘Here the Realized One became fully extinguished through the natural principle of extinguishment, without anything left over!’—that is an inspiring place. Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni 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 anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ 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 became fully extinguished through the natural principle of extinguishment, without anything left over!’ Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṃ karissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ 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 “Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti? “Sir, how do we proceed when it comes to females?” “Adassanaṃ, ānandā”ti. “Without seeing, Ānanda.” “Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti? “But when seeing, how to proceed?” “Anālāpo, ānandā”ti. “Without getting into conversation, Ānanda.” “Ālapantena pana, bhante, kathaṃ paṭipajjitabban”ti? “But when in a conversation, how to proceed?” “Sati, ānanda, upaṭṭhāpetabbā”ti. “Be mindful, Ānanda.” “Kathaṃ mayaṃ, 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 own goal! Meditate diligent, keen, and resolute for your own goal! Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ 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.” “Kathaṃ 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, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Proceed in the same way as they do for the corpse of a wheel-turning monarch.” “Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti? “But how do they proceed with a wheel-turning monarch’s corpse?” “Rañño, ānanda, cakkavattissa sarīraṃ 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 sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. In this way they wrap the corpse with ﬁve hundred double- layers. Then they place it in an iron case ﬁlled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti. They build a monument for the wheel-turning monarch at the crossroads. Evaṃ 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, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. 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 mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ 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. Persons Worthy of Monument Cattārome, ānanda, thūpārahā. Ānanda, these four are worthy of a monument. Katame cattāro? What four? Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti. A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch. Kiñcānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho? And for what reason is a Realized One worthy of a monument? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ 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 cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho. It is for this reason that a Realized One is worthy of a monument. Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho? And for what reason is a Buddha awakened for themselves worthy of a monument? ‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. So that many people will inspire conﬁdence in their hearts, thinking: ‘This is the monument for that Buddha awakened for himself!’ Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho. It is for this reason that a Buddha awakened for himself is worthy of a monument. Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho? And for what reason is a Realized One’s disciple worthy of a monument? ‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. So that many people will inspire conﬁdence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’ Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho. It is for this reason that a Realized One’s disciple is worthy of a monument. Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho? And for what reason is a wheel-turning monarch worthy of a monument? ‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti. So that many people will inspire conﬁdence in their hearts, thinking: ‘This is the monument for that just and principled king!’ Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm. Idaṃ kho, ānanda, atthavasaṃ 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 vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi: Then Venerable Ānanda entered a dwelling, and stood there leaning against the door-jamb and crying, “ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako”ti. “Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully extinguished, he who is so kind to me!” Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the mendicants, “kahaṃ nu kho, bhikkhave, ānando”ti? “Mendicants, where is Ānanda?” “Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ 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 parinibbānaṃ bhavissati, yo mama anukampako’”ti. ‘Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully extinguished, he who is so kind to me!’” Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi: So the Buddha said to a certain monk, “ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi: “Please, monk, in my name tell Ānanda that ‘satthā taṃ, āvuso ānanda, āmantetī’”ti. the teacher summons him.” “Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca: “Yes, sir,” that monk replied. He went to Ānanda and said to him, “satthā taṃ, āvuso ānanda, āmantetī”ti. “Reverend Ānanda, the teacher summons you.” “Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca: “Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him: “alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ: “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? taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, ‘taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati. How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body? Dīgharattaṃ 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, whole-hearted, and limitless. Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ 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, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando. “The Buddhas of the past or the future have attendants who are no better than Ānanda is for me. Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando. Paṇḍito, bhikkhave, ānando; Ānanda is astute, medhāvī, bhikkhave, ānando. he is intelligent. Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ, ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakānan’ti. He knows the time for monks, nuns, laymen, laywomen, king’s ministers, religious founders, and the disciples of religious founders to visit the Realized One. Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. There are these four incredible and amazing things about Ānanda. Katame cattāro? What four? Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him Tatra ce ānando dhammaṃ 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 ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. If an assembly of nuns … Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. laymen … Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti. Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. or laywomen goes to see Ānanda, they’re uplifted by seeing him Tatra ce ānando dhammaṃ 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 rājānaṃ cakkavattiṃ 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 rājānaṃ cakkavattiṃ 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 ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti. Atha kho ānando tuṇhī hoti. Sace, bhikkhave bhikkhunīparisā … pe … upāsakaparisā … pe … upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti. Tatra ce ānando dhammaṃ 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 Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca: When he said this, Venerable Ānanda said to the Buddha: “mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. “Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. Santi, bhante, aññāni mahānagarāni, seyyathidaṃ— There are other great cities such as campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī; Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares. ettha bhagavā parinibbāyatu. Let the Buddha become 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 sarīrapūjaṃ karissantī”ti They will perform the rites of venerating the Realized One’s corpse.” “mā hevaṃ, ānanda, avaca, mā hevaṃ, ānanda, avaca: “Don’t say that Ānanda! Don’t say that ‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti. this is a little hamlet, a jungle hamlet, a branch hamlet. Bhūtapubbaṃ, 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 ayaṃ 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, devānaṃ 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, seyyathidaṃ— 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 tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi: Go, Ānanda, into Kusinārā and inform the Mallas: ‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. ‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become 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 parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ 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.’” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi. “Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion. 33. Mallānaṃvandanā 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 meeting hall on some business. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi: Ānanda went up to them, and announced: “ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati. “This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become 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 parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ 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 vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ 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, “atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī”ti. “Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!” Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu. 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 ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati. “If I have the Mallas pay homage to the Buddha one by one, they won’t be ﬁnished before ﬁrst light. Yannūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ: 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 bhagavantaṃ 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 bhagavantaṃ 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 kusinārāyaṃ 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 parinibbānaṃ bhavissatī”ti. on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished. Atha kho subhaddassa paribbājakassa etadahosi: He thought: “sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ: “I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, 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 parinibbānaṃ bhavissati. And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. Atthi ca me ayaṃ kaṅkhādhammo uppanno, This state of uncertainty has come up in me. evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ 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 upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca: Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him, “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ: “Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, 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 parinibbānaṃ bhavissati. And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished. Atthi ca me ayaṃ kaṅkhādhammo uppanno— This state of uncertainty has come up in me. evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. I am quite conﬁdent that the Buddha is capable of teaching me so that I can give up this state of uncertainty. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Master Ānanda, please let me see the ascetic Gotama.” Evaṃ vutte, āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca: When he had spoken, Ānanda said, “alaṃ, āvuso subhadda, mā tathāgataṃ 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 āyasmantaṃ ānandaṃ etadavoca: and a third time, Subhadda asked Ānanda, and a third time Ānanda refused. “sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ: ‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti. Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati. Atthi ca me ayaṃ kaṅkhādhammo uppanno— evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti. Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti. Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca: “alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti. Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ. The Buddha heard that discussion between Ānanda and Subhadda. Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: He said to Ānanda, “alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya. “Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One. Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho. For whatever he asks me, he will only be looking for understanding, not trouble. Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti. And he will quickly understand any answer I give to his question.” Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca: So Ānanda said to the wanderer Subhadda, “gacchāvuso subhadda, karoti te bhagavā okāsan”ti. “Go, Reverend Subhadda, the Buddha is taking the time for you.” Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ 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, “Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people. seyyathidaṃ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto, Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala. sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū”ti? According to their own claims, did all of them have direct knowledge, or none of them, or only some?” “Alaṃ, subhadda, tiṭṭhatetaṃ: “Enough, Subhadda, let that be. ‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti. Dhammaṃ te, subhadda, desessāmi; I shall teach you the Dhamma. taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti. Listen and pay close attention, I will speak.” “Evaṃ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi. “Yes, sir,” Subhadda replied. Bhagavā etadavoca: The Buddha said this: “Yasmiṃ 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 true 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 a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic. Imasmiṃ 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 a true 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 vihareyyuṃ, asuñño loko arahantehi assāti. Were these mendicants to practice well, the world would not be empty of perfected ones. Ekūnatiṃso vayasā subhadda, I was twenty-nine years of age, Subaddha, Yaṃ pabbajiṃ kiṅkusalānuesī; when I went forth to discover what is skilful. Vassāni paññāsa samādhikāni, It’s been over ﬁfty years Yato ahaṃ pabbajito subhadda; since I went forth. Ñāyassa dhammassa padesavattī, I am the one who points out the proper teaching: Ito bahiddhā samaṇopi natthi. Outside of here there is no true ascetic. Dutiyopi samaṇo natthi. Tatiyopi samaṇo natthi. Catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehi. Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti. Were these mendicants to practice well, the world would not be empty of perfected ones.” Evaṃ vutte, subhaddo paribbājako bhagavantaṃ etadavoca: When he had spoken, Subhadda said to the Buddha, “abhikkantaṃ, bhante, abhikkantaṃ, bhante. “Excellent, sir! Excellent! Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ 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 good eyes can see what’s there, the Buddha has made the teaching clear in many ways. Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti. Sir, may I receive the going forth, the ordination in the Buddha’s presence?” “Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ 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 imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ 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 āyasmantaṃ ānandaṃ āmantesi: Then the Buddha said to Ānanda, “tenahānanda, subhaddaṃ pabbājehī”ti. “Well then, Ānanda, give Subhadda the going forth.” “Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca: Then Subhadda said to Ānanda, “lābhā vo, āvuso ānanda; suladdhaṃ 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 pabbajjaṃ, alattha upasampadaṃ. 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 anagāriyaṃ pabbajanti—tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ 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, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.” Aññataro kho panāyasmā subhaddo arahataṃ 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. 35. Tathāgatapacchimavācā 35. The Buddha’s Last Words Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi: Then the Buddha addressed Venerable Ānanda: “siyā kho panānanda, tumhākaṃ evamassa: “Now, Ānanda, some of you might think: ‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti. ‘The teacher’s dispensation has passed. Now we have no Teacher.’ Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. 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 aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ. 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, saṃgho 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 prime punishment to the mendicant Channa.” “Katamo pana, bhante, brahmadaṇḍo”ti? “But sir, what is the prime punishment?” “Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya. “Channa may say what he likes, So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti. but the mendicants should not 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 mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitun’”ti. ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ. 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 mayaṃ sakkhimhā bhagavantaṃ 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 ahesuṃ. 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.” Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ. When this was said, the mendicants kept silent. Atha kho āyasmā ānando bhagavantaṃ etadavoca: Then Venerable Ānanda said to the Buddha, “acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ 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’s 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 tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā. “Ānanda, you speak from faith. But the Realized One knows that there’s 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, pañcannaṃ bhikkhusatānaṃ 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, bound 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.’” Ayaṃ tathāgatassa pacchimā vācā. These were the Realized One’s last words. 36. Parinibbutakathā 36. The Full Extinguishment Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ 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 āyasmantaṃ anuruddhaṃ etadavoca: Then Venerable Ānanda said to Venerable Anuruddha, “parinibbuto, bhante anuruddha, bhagavā”ti. “Venerable Anuruddha, has the Buddha become fully extinguished?” “Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno”ti. “No, Reverend Ānanda. He has entered the cessation of perception and feeling.” Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ 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 bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu. When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe- inspiring and hair-raising, and thunder cracked the sky. Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi: When the Buddha became fully extinguished, Brahmā Sahampati recited this verse: “Sabbeva nikkhipissanti, “All creatures in this world bhūtā loke samussayaṃ; 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 became fully extinguished.” Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṃ gāthaṃ abhāsi: When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse: “Aniccā vata saṅkhārā, “Oh! Conditions are impermanent, uppādavayadhammino; their nature is to rise and fall; Uppajjitvā nirujjhanti, having arisen, they cease; tesaṃ vūpasamo sukho”ti. their stilling is true bliss.” Parinibbute bhagavati saha parinibbānā āyasmā anuruddho imā gāthāyo abhāsi: When the Buddha became fully extinguished, Venerable Anuruddha recited this verse: “Nāhu assāsapassāso, “There was no more breathing ṭhitacittassa tādino; for the poised one of steady heart. Anejo santimārabbha, Imperturbable, committed to peace, yaṃ kālamakarī muni. the sage has done his time. Asallīnena cittena, He put up with painful feelings vedanaṃ ajjhavāsayi; without ﬂinching. Pajjotasseva nibbānaṃ, The liberation of his heart vimokkho cetaso ahū”ti. was like the extinguishing of a lamp.” Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṃ gāthaṃ abhāsi: When the Buddha became fully extinguished, Venerable Ānanda recited this verse: “Tadāsi yaṃ bhiṃsanakaṃ, “Then there was terror! tadāsi lomahaṃsanaṃ; Then they had goosebumps! Sabbākāravarūpete, When the Buddha, endowed with all ﬁne qualities, sambuddhe parinibbute”ti. became fully extinguished.” Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. When the Buddha became fully extinguished, some of the mendicants there, with arms raised, falling down like their feet were chopped oﬀ, rolling back and forth, lamented: “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!” Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: But the mendicants who were free of desire endured, mindful and aware, thinking, “aniccā saṅkhārā, taṃ kutettha labbhā”ti. “Conditions are impermanent. How could it possibly be otherwise?” Atha kho āyasmā anuruddho bhikkhū āmantesi: Then Anuruddha addressed the mendicants: “alaṃ, āvuso, mā socittha mā paridevittha. “Enough, reverends, do not grieve or lament. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ: 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? Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati. How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart? Devatā, āvuso, ujjhāyantī”ti. The deities are complaining.” “Kathaṃbhūtā 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, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti: “There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped oﬀ, rolling back and forth, lamenting: ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti. ‘Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!’ Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti: ‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ 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, taṃ kutettha labbhā’”ti. ‘Conditions are impermanent. How could it possibly be otherwise?’” Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ. Ānanda and Anuruddha spent the rest of the night talking about Dhamma. Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi: Then Anuruddha said to Ānanda, “gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi: “Go, Ānanda, into Kusinārā and inform the Mallas: ‘parinibbuto, vāseṭṭhā, bhagavā, ‘Vāseṭṭhas, the Buddha has become fully extinguished. yassadāni kālaṃ maññathā’”ti. Please come at your convenience.’” “Evaṃ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ 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 meeting hall on some business. Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi: Ānanda went up to them, and announced, “parinibbuto, vāseṭṭhā, bhagavā, “Vāseṭṭhas, the Buddha has become fully extinguished. yassadāni kālaṃ maññathā”ti. Please come at your convenience.” Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ 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, “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!” 37. Buddhasarīrapūjā 37. The Rites of Venerating the Buddha’s Corpse Atha kho kosinārakā mallā purise āṇāpesuṃ: Then the Mallas ordered their men, “tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā”ti. “So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.” Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ. 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 kosinārakānaṃ mallānaṃ etadahosi: Then they thought, “ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti. “It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.” Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ. But they spent the next day the same way, and so too the third, fourth, ﬁfth, and sixth days. Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi: Then on the seventh day they thought, “mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ 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 sīsaṃnhātā ahatāni vatthāni nivatthā: Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, “mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ. “We shall lift the Buddha’s corpse.” But they were unable to do so. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ: The Mallas said to Anuruddha, “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā: “What is the cause, Venerable Anuruddha, what is the reason why these eight Mallian leaders are unable to lift the Buddha’s corpse?” ‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretun”ti? “Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo”ti. “Vāseṭṭhas, you have one plan, but the deities have a diﬀerent one.” “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “But sir, what is the deities’ plan?” “Tumhākaṃ kho, vāseṭṭhā, adhippāyo: “You plan to ‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ 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. devatānaṃ kho, vāseṭṭhā, adhippāyo: The deities plan to ‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ 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 Makuṭabandhana.” “Yathā, bhante, devatānaṃ 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 sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu. Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Makuṭabandhana. Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ: Then the Mallas said to Anuruddha, “kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti? “Sir, how do we proceed when it comes to the Realized One’s corpse?” “Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti. “Proceed in the same way as they do for the corpse of a wheel-turning monarch.” “Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti? “But how do they proceed with a wheel-turning monarch’s corpse?” “Rañño, vāseṭṭhā, cakkavattissa sarīraṃ 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 sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti. In this way they wrap the corpse with ﬁve hundred double- layers. Then they place it in an iron case ﬁlled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse. Cātumahāpathe rañño cakkavattissa thūpaṃ karonti. They build a monument for the wheel-turning monarch at the crossroads. Evaṃ 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, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ. 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 mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ 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 āṇāpesuṃ: Then the Mallas ordered their men, “tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā”ti. “So then, my men, collect uncarded cotton.” Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ. So the Mallas wrapped the Buddha’s corpse, Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ. and placed it in an iron case ﬁlled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre. 38. Mahākassapattheravatthu 38. Mahākassapa’s Arrival Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi. Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around ﬁve hundred mendicants. Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi. Then he left the road and sat at the root of a tree. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ 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 taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca: Mahākassapa saw him coming oﬀ in the distance and said to him, “apāvuso, amhākaṃ satthāraṃ jānāsī”ti? “Reverend, might you know about our Teacher?” “Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo. “Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished. Tato me idaṃ mandāravapupphaṃ gahitan”ti. From there I picked up this Flame Tree ﬂower.” Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti: Some of the mendicants there, with arms raised, falling down like their feet were chopped oﬀ, rolling back and forth, lamented, “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti. “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!” Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti: But the mendicants who were free of desire endured, mindful and aware, thinking, “aniccā saṅkhārā, taṃ kutettha labbhā”ti. “Conditions are impermanent. How could it possibly be otherwise?” Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ 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, “alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa: “Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic harassing us: ‘idaṃ vo kappati, idaṃ vo na kappatī’ti. ‘This is allowable for you; this is not allowable for you.’ Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ 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, “alaṃ, āvuso, mā socittha, mā paridevittha. “Enough, reverends, do not grieve or lament. Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ: 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? Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti. How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?” Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā: Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said, “mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na sakkonti āḷimpetuṃ. “We shall light the Buddha’s funeral pyre.” But they were unable to do so. Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ: The Mallas said to Anuruddha, “ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā: “What is the cause, Venerable Anuruddha, what is the reason why these four Mallian leaders are unable to light the Buddha’s funeral pyre?” ‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetun”ti? “Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti. “Vāseṭṭhas, the deities have a diﬀerent plan.” “Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti? “But sir, what is the deities’ plan?” “Devatānaṃ kho, vāseṭṭhā, adhippāyo: “The deities’ plan is this: ‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around 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, devatānaṃ adhippāyo, tathā hotū”ti. “Sir, let it be as the deities plan.” Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi. Then Venerable Mahākassapa came to the Mallian shrine named Makuṭabandhana at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head to the Buddha’s feet. Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu. 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 yaṃ ahosi chavīti vā cammanti vā maṃsanti 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 avasissiṃsu. 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 yaṃ ahosi chavīti vā cammanti vā maṃsanti 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 avasissiṃsu. Only the relics remained. Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabbaabbhantarimaṃ yañca bāhiraṃ. 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 citakaṃ 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 citakaṃ nibbāpesi. by water dripping from the sal trees, Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ. and by the Mallas’ fragrant water. Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ. Then the Mallas made a cage of spears for the Buddha’s relics in the meeting hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances. 39. Sarīradhātuvibhajana 39. Distributing the Relics Assosi kho rājā māgadho ajātasattu vedehiputto: King Ajātasattu of Magadha heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi: He sent an envoy to the Mallas of Kusinārā: “bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ 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 large monument for them.” Assosuṃ kho vesālikā licchavī: The Licchavis of Vesālī also heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ: They sent an envoy to the Mallas of Kusinārā: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ 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 large monument for them.” Assosuṃ kho kapilavatthuvāsī sakyā: The Sakyans of Kapilavatthu also heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ: They sent an envoy to the Mallas of Kusinārā: “bhagavā amhākaṃ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti. “The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a large monument for them.” Assosuṃ kho allakappakā bulayo: The Bulas of Allakappa also heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ: They sent an envoy to the Mallas of Kusinārā: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ 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 large monument for them.” Assosuṃ kho rāmagāmakā koḷiyā: The Koḷiyans of Rāmagāma also heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ: They sent an envoy to the Mallas of Kusinārā: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ 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 large monument for them.” Assosi kho veṭṭhadīpako brāhmaṇo: The brahmin of Veṭhadīpa also heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi: He sent an envoy to the Mallas of Kusinārā: “bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ 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 large monument for them.” Assosuṃ kho pāveyyakā mallā: The Mallas of Pāvā also heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ: They sent an envoy to the Mallas of Kusinārā: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ 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 large monument for them.” Evaṃ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṃ: When they had spoken, the Mallas of Kusinārā said to those various groups: “bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti. “The Buddha became fully extinguished in our village district. We will not give away a share of his relics.” Evaṃ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca: Then Doṇa the brahmin said to those various groups: “Suṇantu bhonto mama ekavācaṃ, “Hear, sirs, a single word from me. Amhāka buddho ahu khantivādo; Our Buddha’s teaching was acceptance. Na hi sādhu yaṃ uttamapuggalassa, It would not be good to ﬁght over Sarīrabhāge siyā sampahāro. a share of the supreme person’s relics. Sabbeva bhonto sahitā samaggā, Let us make eight portions, good sirs, 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 Seer!” “Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti. “Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.” “Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca: “Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them, “imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti. “Sirs, please give me the urn, and I shall build a large monument for it.” Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ. So they gave Doṇa the urn. Assosuṃ kho pippalivaniyā moriyā: The Moras of Pippalivana heard “bhagavā kira kusinārāyaṃ parinibbuto”ti. that the Buddha had become fully extinguished at Kusinārā. Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ: They sent an envoy to the Mallas of Kusinārā: “bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ 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 large monument for them.” “Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni. “There is no portion of the Buddha’s relics left, they have already been portioned out. Ito aṅgāraṃ harathā”ti. Here, take the embers.” Te tato aṅgāraṃ hariṃsu. So they took the embers. 40. Dhātuthūpapūjā 40. Venerating the Relics Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi. Then King Ajātasattu of Magadha, Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. the Licchavis of Vesālī, Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. the Sakyans of Kapilavatthu, Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. the Bulas of Allakappa, Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. the Koḷiyans of Rāmagāma, Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi. the brahmin of Veṭhadīpa, Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. the Mallas of Pāvā, Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu. the Mallas of Kusinārā, Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi. the brahmin Doṇa, Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu. and the Moriyas of Pippalivana built large monuments for their portions and held festivals in their honor. 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. Evametaṃ bhūtapubbanti. That is how it was in those days. Aṭṭhadoṇaṃ cakkhumato sarīraṃ, There were eight shares of the Seer’s relics. Sattadoṇaṃ jambudīpe mahenti; Seven were worshipped throughout India. Ekañca doṇaṃ purisavaruttamassa, But one share of the most excellent of men Rāmagāme nāgarājā maheti. was worshipped in Rāmagāma by a dragon king. Ekāhi dāṭhā tidivehi pūjitā, One tooth is venerated by the gods of the Three and Thirty, Ekā pana gandhārapure mahīyati; and one is worshipped in the city of Gandhāra; Kāliṅgarañño vijite punekaṃ, another one in the realm of the Kaliṅga King, Ekaṃ pana nāgarājā maheti. and one is worshipped by a dragon king. Tasseva tejena ayaṃ vasundharā, Through their glory this rich earth Āyāgaseṭṭhehi mahī alaṅkatā; is adorned with the best of oﬀerings. Evaṃ imaṃ cakkhumato sarīraṃ, Thus the Seer’s corpse Susakkataṃ 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. Taṃ vandatha pañjalikā labhitvā, Honor it with joined 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 hariṃsu ekekaṃ, were carried oﬀ individually by gods cakkavāḷaparamparāti. across the universe. Mahāparinibbānasuttaṃ niṭṭhitaṃ tatiyaṃ. 17. Mahāsudassanasutta - King Mahāsudassana Dīgha Nikāya 17 - Long Discourses 17 Evaṃ me sutaṃ— So I have heard. ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye. At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his ﬁnal extinguishment. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi. “Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet. Santi, bhante, aññāni mahānagarāni. There are other great cities such as Seyyathidaṃ—campā, rājagahaṃ, sāvatthi, sāketaṃ, kosambī, bārāṇasī; Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares. ettha bhagavā parinibbāyatu. Let the Buddha become fully extinguished there. Ettha bahū khattiyamahāsālā brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti. 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.” “Mā hevaṃ, ānanda, avaca; mā hevaṃ, ānanda, avaca: “Don’t say that, Ānanda! Don’t say that ‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti. this is a little hamlet, a jungle hamlet, a branch hamlet. 1. Kusāvatīrājadhānī 1. The Capital City of Kusāvatī Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi khattiyo muddhāvasitto cāturanto vijitāvī janapadatthāvariyappatto. Once upon a time there was a king named Mahāsudassana whose dominion extended to all four sides, and who achieved stability in the country. Rañño, ānanda, mahāsudassanassa ayaṃ 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, devānaṃ 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, seyyathidaṃ— 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. Kusāvatī, ānanda, rājadhānī sattahi pākārehi parikkhittā ahosi. Kusāvatī was encircled by seven ramparts: Eko pākāro sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo, eko lohitaṅkamayo, eko masāragallamayo, eko sabbaratanamayo. one made of gold, one made of silver, one made of beryl, one made of crystal, one made of ruby, one made of emerald, and one made of all precious things. Kusāvatiyā, ānanda, rājadhāniyā catunnaṃ vaṇṇānaṃ dvārāni ahesuṃ. It had four gates, Ekaṃ dvāraṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. made of gold, silver, beryl, and crystal. Ekekasmiṃ dvāre satta satta esikā nikhātā ahesuṃ tiporisaṅgā tiporisanikhātā dvādasaporisā ubbedhena. At each gate there were seven pillars, three fathoms deep and four fathoms high, Ekā esikā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. Kusāvatī, ānanda, rājadhānī sattahi tālapantīhi parikkhittā ahosi. It was surrounded by seven rows of palm trees, Ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi, rūpiyamayāni pattāni ca phalāni ca. The golden palms had trunks of gold, and leaves and fruits of silver. Rūpiyamayassa tālassa rūpiyamayo khandho ahosi, sovaṇṇamayāni pattāni ca phalāni ca. The silver palms had trunks of silver, and leaves and fruits of gold. Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi, phalikamayāni pattāni ca phalāni ca. The beryl palms had trunks of beryl, and leaves and fruits of crystal. Phalikamayassa tālassa phalikamayo khandho ahosi, veḷuriyamayāni pattāni ca phalāni ca. The crystal palms had trunks of crystal, and leaves and fruits of beryl. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi, masāragallamayāni pattāni ca phalāni ca. The ruby palms had trunks of ruby, and leaves and fruits of emerald. Masāragallamayassa tālassa masāragallamayo khandho ahosi, lohitaṅkamayāni pattāni ca phalāni ca. The emerald palms had trunks of emerald, and leaves and fruits of ruby. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. evameva kho, ānanda, tāsaṃ tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ. And any addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound. 2. Sattaratanasamannāgata 2. The Seven Treasures 2.1. Cakkaratana 2.1. The Wheel Treasure Rājā, ānanda, mahāsudassano sattahi ratanehi samannāgato ahosi catūhi ca iddhīhi. King Mahāsudassana possessed seven treasures and four blessings. Katamehi sattahi? What seven? Idhānanda, rañño mahāsudassanassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa On a ﬁfteenth day sabbath, King Mahāsudassana had bathed his head and gone upstairs in the stilt longhouse to observe the sabbath. dibbaṃ cakkaratanaṃ pāturahosi sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ. And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail. Disvā rañño mahāsudassanassa etadahosi: Seeing this, the king thought, ‘sutaṃ kho pana metaṃ: “yassa rañño khattiyassa muddhāvasittassa tadahuposathe pannarase sīsaṃnhātassa uposathikassa uparipāsādavaragatassa dibbaṃ cakkaratanaṃ pātubhavati sahassāraṃ sanemikaṃ sanābhikaṃ sabbākāraparipūraṃ, so hoti rājā cakkavattī”ti. ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Assaṃ nu kho ahaṃ rājā cakkavattī’ti. Am I then a wheel-turning monarch?’ Atha kho, ānanda, rājā mahāsudassano uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā vāmena hatthena suvaṇṇabhiṅkāraṃ gahetvā dakkhiṇena hatthena cakkaratanaṃ abbhukkiri: Then King Mahāsudassana, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying: ‘pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratanan’ti. ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya, yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. Ye kho panānanda, puratthimāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu: And any opposing rulers of the eastern quarter came to him and said, ‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti. ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ Rājā mahāsudassano evamāha: The king said, ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ Ye kho panānanda, puratthimāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ. And so the opposing rulers of the eastern quarter became his vassals. Atha kho taṃ, ānanda, cakkaratanaṃ puratthimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavatti … pe … Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. … dakkhiṇaṃ samuddaṃ ajjhogāhetvā paccuttaritvā pacchimaṃ disaṃ pavatti … pe … Having plunged into the southern ocean and emerged again, it rolled towards the west. … pacchimaṃ samuddaṃ ajjhogāhetvā paccuttaritvā uttaraṃ disaṃ pavatti, anvadeva rājā mahāsudassano saddhiṃ caturaṅginiyā senāya. Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions. Yasmiṃ kho panānanda, padese cakkaratanaṃ patiṭṭhāsi, tattha rājā mahāsudassano vāsaṃ upagacchi saddhiṃ caturaṅginiyā senāya. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. Ye kho panānanda, uttarāya disāya paṭirājāno, te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu: And any opposing rulers of the northern quarter came to him and said, ‘ehi kho, mahārāja, svāgataṃ te, mahārāja, sakaṃ te, mahārāja, anusāsa, mahārājā’ti. ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ Rājā mahāsudassano evamāha: The king said, ‘pāṇo na hantabbo, adinnaṃ na ādātabbaṃ, kāmesu micchā na caritabbā, musā na bhaṇitabbā, majjaṃ na pātabbaṃ, yathābhuttañca bhuñjathā’ti. ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink alcohol. Maintain the current level of taxation.’ Ye kho panānanda, uttarāya disāya paṭirājāno, te rañño mahāsudassanassa anuyantā ahesuṃ. And so the opposing rulers of the northern quarter became his vassals. Atha kho taṃ, ānanda, cakkaratanaṃ samuddapariyantaṃ pathaviṃ abhivijinitvā kusāvatiṃ rājadhāniṃ paccāgantvā rañño mahāsudassanassa antepuradvāre atthakaraṇapamukhe akkhāhataṃ maññe aṭṭhāsi rañño mahāsudassanassa antepuraṃ upasobhayamānaṃ. And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital of Kusāvatī. There it stood still by the gate to Mahāsudassana’s royal compound at the High Court as if ﬁxed to an axle, illuminating the royal compound. Rañño, ānanda, mahāsudassanassa evarūpaṃ cakkaratanaṃ pāturahosi. Such is the wheel-treasure that appeared to King Mahāsudassana. 2.2. Hatthiratana 2.2. The Elephant Treasure Puna caparaṃ, ānanda, rañño mahāsudassanassa hatthiratanaṃ pāturahosi Next, the elephant-treasure appeared to King Mahāsudassana. sabbaseto sattappatiṭṭho iddhimā vehāsaṅgamo uposatho nāma nāgarājā. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath. Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi: Seeing him, the king was impressed, ‘bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ upeyyā’ti. ‘This would truly be a ﬁne elephant vehicle, if he would submit to taming.’ Atha kho taṃ, ānanda, hatthiratanaṃ—seyyathāpi nāma gandhahatthājāniyo dīgharattaṃ suparidanto; evameva damathaṃ upagacchi. Then the elephant-treasure submitted to taming, as if he was a ﬁne thoroughbred elephant that had been tamed for a long time. Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva hatthiratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā pātarāsamakāsi. Once it so happened that King Mahāsudassana, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Rañño, ānanda, mahāsudassanassa evarūpaṃ hatthiratanaṃ pāturahosi. Such is the elephant-treasure that appeared to King Mahāsudassana. 2.3. Assaratana 2.3. The Horse-Treasure Puna caparaṃ, ānanda, rañño mahāsudassanassa assaratanaṃ pāturahosi Next, the horse-treasure appeared to King Mahāsudassana. sabbaseto kāḷasīso muñjakeso iddhimā vehāsaṅgamo valāhako nāma assarājā. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud. Taṃ disvā rañño mahāsudassanassa cittaṃ pasīdi: Seeing him, the king was impressed, ‘bhaddakaṃ vata bho assayānaṃ sace damathaṃ upeyyā’ti. ‘This would truly be a ﬁne horse vehicle, if he would submit to taming.’ Atha kho taṃ, ānanda, assaratanaṃ seyyathāpi nāma bhaddo assājāniyo dīgharattaṃ suparidanto; evameva damathaṃ upagacchi. Then the horse-treasure submitted to taming, as if he was a ﬁne thoroughbred horse that had been tamed for a long time. Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva assaratanaṃ vīmaṃsamāno pubbaṇhasamayaṃ abhiruhitvā samuddapariyantaṃ pathaviṃ anuyāyitvā kusāvatiṃ rājadhāniṃ paccāgantvā pātarāsamakāsi. Once it so happened that King Mahāsudassana, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Rañño, ānanda, mahāsudassanassa evarūpaṃ assaratanaṃ pāturahosi. Such is the horse-treasure that appeared to King Mahāsudassana. 2.4. Maṇiratana 2.4. The Jewel Treasure Puna caparaṃ, ānanda, rañño mahāsudassanassa maṇiratanaṃ pāturahosi. Next, the jewel-treasure appeared to King Mahāsudassana. So ahosi maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno. It was a beryl gem that was naturally beautiful, eight- faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. Tassa kho panānanda, maṇiratanassa ābhā samantā yojanaṃ phuṭā ahosi. And the radiance of that jewel spread all-round for a league. Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva maṇiratanaṃ vīmaṃsamāno caturaṅginiṃ senaṃ sannayhitvā maṇiṃ dhajaggaṃ āropetvā rattandhakāratimisāya pāyāsi. Once it so happened that King Mahāsudassana, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night. Ye kho panānanda, samantā gāmā ahesuṃ, te tenobhāsena kammante payojesuṃ divāti maññamānā. Then the villagers around them set oﬀ to work, thinking that it was day. Rañño, ānanda, mahāsudassanassa evarūpaṃ maṇiratanaṃ pāturahosi. Such is the jewel-treasure that appeared to King Mahāsudassana. 2.5. Itthiratana 2.5. The Woman Treasure Puna caparaṃ, ānanda, rañño mahāsudassanassa itthiratanaṃ pāturahosi Next, the woman-treasure appeared to King Mahāsudassana. abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā nātidīghā nātirassā nātikisā nātithūlā nātikāḷikā nāccodātā atikkantā mānusivaṇṇaṃ appattā dibbavaṇṇaṃ. She was attractive, good-looking, lovely, of surpassing beauty. She was neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdid human beauty without reaching divine beauty. Tassa kho panānanda, itthiratanassa evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā. And her touch was like a tuft of cotton-wool or kapok. Tassa kho panānanda, itthiratanassa sīte uṇhāni gattāni honti, uṇhe sītāni. When it was cool her limbs were warm, and when it was warm her limbs were cool. Tassa kho panānanda, itthiratanassa kāyato candanagandho vāyati, mukhato uppalagandho. The fragrance of sandal ﬂoated from her body, and lotus from her mouth. Taṃ kho panānanda, itthiratanaṃ rañño mahāsudassanassa pubbuṭṭhāyinī ahosi pacchānipātinī kiṃkārapaṭissāvinī manāpacārinī piyavādinī. She got up before the king and went to bed after him, and was obliging, behaving nicely and speaking politely. Taṃ kho panānanda, itthiratanaṃ rājānaṃ mahāsudassanaṃ manasāpi no aticari, kuto pana kāyena. The woman-treasure did not betray the wheel-turning monarch even in thought, still less in deed. Rañño, ānanda, mahāsudassanassa evarūpaṃ itthiratanaṃ pāturahosi. Such is the woman-treasure that appeared to King Mahāsudassana. 2.6. Gahapatiratana 2.6. The Householder Treasure Puna caparaṃ, ānanda, rañño mahāsudassanassa gahapatiratanaṃ pāturahosi. Next, the householder-treasure appeared to King Mahāsudassana. Tassa kammavipākajaṃ dibbacakkhu pāturahosi yena nidhiṃ passati sassāmikampi assāmikampi. The power of clairvoyance manifested in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless. So rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāha: He approached the king and said, ‘appossukko tvaṃ, deva, hohi, ahaṃ te dhanena dhanakaraṇīyaṃ karissāmī’ti. ‘Relax, sire. I will take care of the treasury.’ Bhūtapubbaṃ, ānanda, rājā mahāsudassano tameva gahapatiratanaṃ vīmaṃsamāno nāvaṃ abhiruhitvā majjhe gaṅgāya nadiyā sotaṃ ogāhitvā gahapatiratanaṃ etadavoca: Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure, ‘attho me, gahapati, hiraññasuvaṇṇenā’ti. ‘Householder, I need gold coins and bullion.’ ‘Tena hi, mahārāja, ekaṃ tīraṃ nāvā upetū’ti. ‘Well then, great king, draw the boat up to one shore.’ ‘Idheva me, gahapati, attho hiraññasuvaṇṇenā’ti. ‘It’s right here, householder, that I need gold coins and bullion.’ Atha kho taṃ, ānanda, gahapatiratanaṃ ubhohi hatthehi udakaṃ omasitvā pūraṃ hiraññasuvaṇṇassa kumbhiṃ uddharitvā rājānaṃ mahāsudassanaṃ etadavoca: Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold coin and bullion, and said to the king, ‘alamettāvatā, mahārāja, katamettāvatā, mahārāja, pūjitamettāvatā, mahārājā’ti? ‘Is this suﬀicient, great king? Has enough been done, great king, enough oﬀered?’ Rājā mahāsudassano evamāha: The king said, ‘alamettāvatā, gahapati, katamettāvatā, gahapati, pūjitamettāvatā, gahapatī’ti. ‘That is suﬀicient, householder. Enough has been done, enough oﬀered.’ Rañño, ānanda, mahāsudassanassa evarūpaṃ gahapatiratanaṃ pāturahosi. Such is the householder-treasure that appeared to King Mahāsudassana. 2.7. Pariṇāyakaratana 2.7. The Counselor Treasure Puna caparaṃ, ānanda, rañño mahāsudassanassa pariṇāyakaratanaṃ pāturahosi Next, the counselor-treasure appeared to King Mahāsudassana. paṇḍito viyatto medhāvī paṭibalo rājānaṃ mahāsudassanaṃ upayāpetabbaṃ upayāpetuṃ, apayāpetabbaṃ apayāpetuṃ, ṭhapetabbaṃ ṭhapetuṃ. He was astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained. So rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāha: He approached the king and said, ‘appossukko tvaṃ, deva, hohi, ahamanusāsissāmī’ti. ‘Relax, sire. I shall issue instructions.’ Rañño, ānanda, mahāsudassanassa evarūpaṃ pariṇāyakaratanaṃ pāturahosi. Such is the counselor-treasure that appeared to King Mahāsudassana. Rājā, ānanda, mahāsudassano imehi sattahi ratanehi samannāgato ahosi. These are the seven treasures possessed by King Mahāsudassana. 3. Catuiddhisamannāgata 3. The Four Blessings Rājā, ānanda, mahāsudassano catūhi iddhīhi samannāgato ahosi. King Mahāsudassana possessed four blessings. Katamāhi catūhi iddhīhi? And what are the four blessings? Idhānanda, rājā mahāsudassano abhirūpo ahosi dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato ativiya aññehi manussehi. He was attractive, good-looking, lovely, of surpassing beauty, more so than other people. Rājā, ānanda, mahāsudassano imāya paṭhamāya iddhiyā samannāgato ahosi. This is the ﬁrst blessing. Puna caparaṃ, ānanda, rājā mahāsudassano dīghāyuko ahosi ciraṭṭhitiko ativiya aññehi manussehi. Furthermore, he was long-lived, more so than other people. Rājā, ānanda, mahāsudassano imāya dutiyāya iddhiyā samannāgato ahosi. This is the second blessing. Puna caparaṃ, ānanda, rājā mahāsudassano appābādho ahosi appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya ativiya aññehi manussehi. Furthermore, he was rarely ill or unwell, and his stomach digested well, being neither too hot nor too cold, more so than other people. Rājā, ānanda, mahāsudassano imāya tatiyāya iddhiyā samannāgato ahosi. This is the third blessing. Puna caparaṃ, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṃ piyo ahosi manāpo. Furthermore, he was as dear and beloved to the brahmins and householders Seyyathāpi, ānanda, pitā puttānaṃ piyo hoti manāpo; as a father is to his children. evameva kho, ānanda, rājā mahāsudassano brāhmaṇagahapatikānaṃ piyo ahosi manāpo. Raññopi, ānanda, mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṃ manāpā. And the brahmins and householders were as dear to the king Seyyathāpi, ānanda, pitu puttā piyā honti manāpā; as children are to their father. evameva kho, ānanda, raññopi mahāsudassanassa brāhmaṇagahapatikā piyā ahesuṃ manāpā. Bhūtapubbaṃ, ānanda, rājā mahāsudassano caturaṅginiyā senāya uyyānabhūmiṃ niyyāsi. Once it so happened that King Mahāsudassana went with his army of four divisions to visit a park. Atha kho, ānanda, brāhmaṇagahapatikā rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu: Then the brahmins and householders went up to him and said, ‘ataramāno, deva, yāhi, yathā taṃ mayaṃ cirataraṃ passeyyāmā’ti. ‘Slow down, Your Majesty, so we may see you longer!’ Rājāpi, ānanda, mahāsudassano sārathiṃ āmantesi: And the king addressed his charioteer, ‘ataramāno, sārathi, rathaṃ pesehi, yathā ahaṃ brāhmaṇagahapatike cirataraṃ passeyyan’ti. ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’ Rājā, ānanda, mahāsudassano imāya catutthiyā iddhiyā samannāgato ahosi. This is the fourth blessing. Rājā, ānanda, mahāsudassano imāhi catūhi iddhīhi samannāgato ahosi. These are the four blessings possessed by King Mahāsudassana. 4. Dhammapāsādapokkharaṇī 4. Lotus Ponds in the Palace of Principle Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘yannūnāhaṃ imāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo māpeyyan’ti. ‘Why don’t I have lotus ponds built between the palms, at intervals of a hundred bow lengths?’ Māpesi kho, ānanda, rājā mahāsudassano tāsu tālantarikāsu dhanusate dhanusate pokkharaṇiyo. So that’s what he did. Tā kho panānanda, pokkharaṇiyo catunnaṃ vaṇṇānaṃ iṭṭhakāhi citā ahesuṃ— The lotus ponds were lined with tiles of four colors, ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. made of gold, silver, beryl, and crystal. Tāsu kho panānanda, pokkharaṇīsu cattāri cattāri sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ, And four ﬂights of stairs of four colors descended into each lotus pond, ekaṃ sopānaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ ekaṃ veḷuriyamayaṃ ekaṃ phalikamayaṃ. made of gold, silver, beryl, and crystal. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca. The golden stairs had posts of gold, and banisters and ﬁnials of silver. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca. The silver stairs had posts of silver, and banisters and ﬁnials of gold. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ, phalikamayā sūciyo ca uṇhīsañca. The beryl stairs had posts of beryl, and banisters and ﬁnials of crystal. Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ, veḷuriyamayā sūciyo ca uṇhīsañca. The crystal stairs had posts of crystal, and banisters and ﬁnials of beryl. Tā kho panānanda, pokkharaṇiyo dvīhi vedikāhi parikkhittā ahesuṃ ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. Those lotus ponds were surrounded by two balustrades, made of gold and silver. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca. The golden balustrades had posts of gold, and banisters and ﬁnials of silver. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca. The silver balustrades had posts of silver, and banisters and ﬁnials of gold. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘yannūnāhaṃ imāsu pokkharaṇīsu evarūpaṃ mālaṃ ropāpeyyaṃ uppalaṃ padumaṃ kumudaṃ puṇḍarīkaṃ sabbotukaṃ sabbajanassa anāvaṭan’ti. ‘Why don’t I plant ﬂowers in the lotus ponds such as blue water lilies, and lotuses of pink, yellow, and white, blooming all year round, and accessible to the public?’ Ropāpesi kho, ānanda, rājā mahāsudassano tāsu pokkharaṇīsu evarūpaṃ mālaṃ uppalaṃ padumaṃ kumudaṃ puṇḍarīkaṃ sabbotukaṃ sabbajanassa anāvaṭaṃ. So that’s what he did. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘yannūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre nhāpake purise ṭhapeyyaṃ, ye āgatāgataṃ janaṃ nhāpessantī’ti. ‘Why don’t I appoint bath attendants to help bathe the people who come to bathe in the lotus ponds?’ Ṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre nhāpake purise, ye āgatāgataṃ janaṃ nhāpesuṃ. So that’s what he did. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘yannūnāhaṃ imāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ paṭṭhapeyyaṃ— ‘Why don’t I set up charities on the banks of the lotus ponds, annaṃ annaṭṭhikassa, pānaṃ pānaṭṭhikassa, vatthaṃ vatthaṭṭhikassa, yānaṃ yānaṭṭhikassa, sayanaṃ sayanaṭṭhikassa, itthiṃ itthiṭṭhikassa, hiraññaṃ hiraññaṭṭhikassa, suvaṇṇaṃ suvaṇṇaṭṭhikassā’ti. so that those in need of food, drink, clothes, vehicles, beds, women, gold, or silver can get what they need?’ Paṭṭhapesi kho, ānanda, rājā mahāsudassano tāsaṃ pokkharaṇīnaṃ tīre evarūpaṃ dānaṃ— So that’s what he did. annaṃ annaṭṭhikassa, pānaṃ pānaṭṭhikassa, vatthaṃ vatthaṭṭhikassa, yānaṃ yānaṭṭhikassa, sayanaṃ sayanaṭṭhikassa, itthiṃ itthiṭṭhikassa, hiraññaṃ hiraññaṭṭhikassa, suvaṇṇaṃ suvaṇṇaṭṭhikassa. Atha kho, ānanda, brāhmaṇagahapatikā pahūtaṃ sāpateyyaṃ ādāya rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu: Then the brahmins and householders came to the king bringing abundant wealth and said, ‘idaṃ, deva, pahūtaṃ sāpateyyaṃ devaññeva uddissa ābhataṃ, taṃ devo paṭiggaṇhatū’ti. ‘Sire, this abundant wealth is specially for you alone; may Your Highness accept it!’ ‘Alaṃ, bho, mamapidaṃ pahūtaṃ sāpateyyaṃ dhammikena balinā abhisaṅkhataṃ, tañca vo hotu, ito ca bhiyyo harathā’ti. ‘There’s enough raised for me through regular taxes. Let this be for you; and here, take even more!’ Te raññā paṭikkhittā ekamantaṃ apakkamma evaṃ samacintesuṃ: When the king turned them down, they withdrew to one side to think up a plan, ‘na kho etaṃ amhākaṃ patirūpaṃ, yaṃ mayaṃ imāni sāpateyyāni punadeva sakāni gharāni paṭihareyyāma. ‘It wouldn’t be proper for us to take this abundant wealth back to our own homes. Yannūna mayaṃ rañño mahāsudassanassa nivesanaṃ māpeyyāmā’ti. Why don’t we build a home for King Mahāsudassana?’ Te rājānaṃ mahāsudassanaṃ upasaṅkamitvā evamāhaṃsu: They went up to the king and said, ‘nivesanaṃ te, deva, māpessāmā’ti. ‘We shall have a home built for you, sire!’ Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena. King Mahāsudassana consented in silence. Atha kho, ānanda, sakko devānamindo rañño mahāsudassanassa cetasā cetoparivitakkamaññāya vissakammaṃ devaputtaṃ āmantesi: And then Sakka, lord of gods, knowing what the king was thinking, addressed the god Vissakamma, ‘ehi tvaṃ, samma vissakamma, rañño mahāsudassanassa nivesanaṃ māpehi dhammaṃ nāma pāsādan’ti. ‘Come, dear Vissakamma, build a palace named Principle as a home for King Mahāsudassana.’ ‘Evaṃ, bhaddantavā’ti kho, ānanda, vissakammo devaputto sakkassa devānamindassa paṭissutvā seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya pasāritaṃ vā bāhaṃ samiñjeyya; evameva— devesu tāvatiṃsesu antarahito rañño mahāsudassanassa purato pāturahosi. ‘Yes, lord,’ replied Vissakamma. Then, as easily as a strong person would extend or contract their arm, he vanished from the gods of the Thirty-Three and appeared in front of King Mahāsudassana. Atha kho, ānanda, vissakammo devaputto rājānaṃ mahāsudassanaṃ etadavoca: Vissakamma said to the king, ‘nivesanaṃ te, deva, māpessāmi dhammaṃ nāma pāsādan’ti. ‘I shall build a palace named Principle as a home for you, sire.’ Adhivāsesi kho, ānanda, rājā mahāsudassano tuṇhībhāvena. King Mahāsudassana consented in silence. Māpesi kho, ānanda, vissakammo devaputto rañño mahāsudassanassa nivesanaṃ dhammaṃ nāma pāsādaṃ. And so that’s what Vissakamma did. Dhammo, ānanda, pāsādo puratthimena pacchimena ca yojanaṃ āyāmena ahosi. Uttarena dakkhiṇena ca aḍḍhayojanaṃ vitthārena. The Palace of Principle stretched for a league from east to west, and half a league from north to south. Dhammassa, ānanda, pāsādassa tiporisaṃ uccatarena vatthu citaṃ ahosi catunnaṃ vaṇṇānaṃ iṭṭhakāhi— It was lined with tiles of four colors, three fathoms high, ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. made of gold, silver, beryl, and crystal. Dhammassa, ānanda, pāsādassa caturāsītithambhasahassāni ahesuṃ catunnaṃ vaṇṇānaṃ— It had 84,000 pillars of four colors, eko thambho sovaṇṇamayo, eko rūpiyamayo, eko veḷuriyamayo, eko phalikamayo. made of gold, silver, beryl, and crystal. Dhammo, ānanda, pāsādo catunnaṃ vaṇṇānaṃ phalakehi santhato ahosi— It was covered with panels of four colors, ekaṃ phalakaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. made of gold, silver, beryl, and crystal. Dhammassa, ānanda, pāsādassa catuvīsati sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ— It had twenty-four staircases of four colors, ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. made of gold, silver, beryl, and crystal. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca. The golden stairs had posts of gold, and banisters and ﬁnials of silver. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca. The silver stairs had posts of silver, and banisters and ﬁnials of gold. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ phalikamayā sūciyo ca uṇhīsañca. The beryl stairs had posts of beryl, and banisters and ﬁnials of crystal. Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca. The crystal stairs had posts of crystal, and banisters and ﬁnials of beryl. Dhamme, ānanda, pāsāde caturāsītikūṭāgārasahassāni ahesuṃ catunnaṃ vaṇṇānaṃ— It had 84,000 chambers of four colors, ekaṃ kūṭāgāraṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. made of gold, silver, beryl, and crystal. Sovaṇṇamaye kūṭāgāre rūpiyamayo pallaṅko paññatto ahosi, rūpiyamaye kūṭāgāre sovaṇṇamayo pallaṅko paññatto ahosi, veḷuriyamaye kūṭāgāre dantamayo pallaṅko paññatto ahosi, phalikamaye kūṭāgāre sāramayo pallaṅko paññatto ahosi. In each chamber a couch was spread: in the golden chamber a couch of silver; in the silver chamber a couch of beryl; in the beryl chamber a couch of ivory; in the crystal chamber a couch of hardwood. Sovaṇṇamayassa kūṭāgārassa dvāre rūpiyamayo tālo ṭhito ahosi, tassa rūpiyamayo khandho sovaṇṇamayāni pattāni ca phalāni ca. At the door of the golden chamber stood a palm tree of silver, with trunk of silver, and leaves and fruits of gold. Rūpiyamayassa kūṭāgārassa dvāre sovaṇṇamayo tālo ṭhito ahosi, tassa sovaṇṇamayo khandho, rūpiyamayāni pattāni ca phalāni ca. At the door of the silver chamber stood a palm tree of gold, with trunk of gold, and leaves and fruits of silver. Veḷuriyamayassa kūṭāgārassa dvāre phalikamayo tālo ṭhito ahosi, tassa phalikamayo khandho, veḷuriyamayāni pattāni ca phalāni ca. At the door of the beryl chamber stood a palm tree of crystal, with trunk of crystal, and leaves and fruits of beryl. Phalikamayassa kūṭāgārassa dvāre veḷuriyamayo tālo ṭhito ahosi, tassa veḷuriyamayo khandho, phalikamayāni pattāni ca phalāni ca. At the door of the crystal chamber stood a palm tree of beryl, with trunk of beryl, and leaves and fruits of crystal. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘yannūnāhaṃ mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṃ tālavanaṃ māpeyyaṃ, yattha divāvihāraṃ nisīdissāmī’ti. ‘Why don’t I build a grove of golden palm trees at the door to the great foyer, where I can sit for the day?’ Māpesi kho, ānanda, rājā mahāsudassano mahāviyūhassa kūṭāgārassa dvāre sabbasovaṇṇamayaṃ tālavanaṃ, yattha divāvihāraṃ nisīdi. So that’s what he did. Dhammo, ānanda, pāsādo dvīhi vedikāhi parikkhitto ahosi, ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. The Palace of Principle was surrounded by two balustrades, made of gold and silver. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ, rūpiyamayā sūciyo ca uṇhīsañca. The golden balustrades had posts of gold, and banisters and ﬁnials of silver. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ, sovaṇṇamayā sūciyo ca uṇhīsañca. The silver balustrades had posts of silver, and banisters and ﬁnials of gold. Dhammo, ānanda, pāsādo dvīhi kiṅkiṇikajālehi parikkhitto ahosi— The Palace of Principle was surrounded by two nets of bells, ekaṃ jālaṃ sovaṇṇamayaṃ ekaṃ rūpiyamayaṃ. made of gold and silver. Sovaṇṇamayassa jālassa rūpiyamayā kiṅkiṇikā ahesuṃ, rūpiyamayassa jālassa sovaṇṇamayā kiṅkiṇikā ahesuṃ. The golden net had bells of silver, and the silver net had bells of gold. Tesaṃ kho panānanda, kiṅkiṇikajālānaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. When those nets of bells were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. evameva kho, ānanda, tesaṃ kiṅkiṇikajālānaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tesaṃ kiṅkiṇikajālānaṃ vāteritānaṃ saddena paricāresuṃ. And any addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound. Niṭṭhito kho panānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni. When it was ﬁnished, the palace was hard to look at, dazzling to the eyes, Seyyathāpi, ānanda, vassānaṃ pacchime māse saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno duddikkho hoti musati cakkhūni; like the sun rising in a clear and cloudless sky in the last month of the rainy season. evameva kho, ānanda, dhammo pāsādo duddikkho ahosi musati cakkhūni. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘yannūnāhaṃ dhammassa pāsādassa purato dhammaṃ nāma pokkharaṇiṃ māpeyyan’ti. ‘Why don’t I build a lotus pond named Principle in front of the palace?’ Māpesi kho, ānanda, rājā mahāsudassano dhammassa pāsādassa purato dhammaṃ nāma pokkharaṇiṃ. So that’s what he did. Dhammā, ānanda, pokkharaṇī puratthimena pacchimena ca yojanaṃ āyāmena ahosi, uttarena dakkhiṇena ca aḍḍhayojanaṃ vitthārena. The Lotus Pond of Principle stretched for a league from east to west, and half a league from north to south. Dhammā, ānanda, pokkharaṇī catunnaṃ vaṇṇānaṃ iṭṭhakāhi citā ahosi— It was lined with tiles of four colors, ekā iṭṭhakā sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā. made of gold, silver, beryl, and crystal. Dhammāya, ānanda, pokkharaṇiyā catuvīsati sopānāni ahesuṃ catunnaṃ vaṇṇānaṃ— It had twenty-four staircases of four colors, ekaṃ sopānaṃ sovaṇṇamayaṃ, ekaṃ rūpiyamayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ. made of gold, silver, beryl, and crystal. Sovaṇṇamayassa sopānassa sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca. The golden stairs had posts of gold, and banisters and ﬁnials of silver. Rūpiyamayassa sopānassa rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca. The silver stairs had posts of silver, and banisters and ﬁnials of gold. Veḷuriyamayassa sopānassa veḷuriyamayā thambhā ahesuṃ phalikamayā sūciyo ca uṇhīsañca. The beryl stairs had posts of beryl, and banisters and ﬁnials of crystal. Phalikamayassa sopānassa phalikamayā thambhā ahesuṃ veḷuriyamayā sūciyo ca uṇhīsañca. The crystal stairs had posts of crystal, and banisters and ﬁnials of beryl. Dhammā, ānanda, pokkharaṇī dvīhi vedikāhi parikkhittā ahosi—ekā vedikā sovaṇṇamayā, ekā rūpiyamayā. It was surrounded by two balustrades, made of gold and silver. Sovaṇṇamayāya vedikāya sovaṇṇamayā thambhā ahesuṃ rūpiyamayā sūciyo ca uṇhīsañca. The golden balustrades had posts of gold, and banisters and ﬁnials of silver. Rūpiyamayāya vedikāya rūpiyamayā thambhā ahesuṃ sovaṇṇamayā sūciyo ca uṇhīsañca. The silver balustrades had posts of silver, and banisters and ﬁnials of gold. Dhammā, ānanda, pokkharaṇī sattahi tālapantīhi parikkhittā ahosi— It was surrounded by seven rows of palm trees, ekā tālapanti sovaṇṇamayā, ekā rūpiyamayā, ekā veḷuriyamayā, ekā phalikamayā, ekā lohitaṅkamayā, ekā masāragallamayā, ekā sabbaratanamayā. made of gold, silver, beryl, crystal, ruby, emerald, and all precious things. Sovaṇṇamayassa tālassa sovaṇṇamayo khandho ahosi rūpiyamayāni pattāni ca phalāni ca. The golden palms had trunks of gold, and leaves and fruits of silver. Rūpiyamayassa tālassa rūpiyamayo khandho ahosi sovaṇṇamayāni pattāni ca phalāni ca. The silver palms had trunks of silver, and leaves and fruits of gold. Veḷuriyamayassa tālassa veḷuriyamayo khandho ahosi phalikamayāni pattāni ca phalāni ca. The beryl palms had trunks of beryl, and leaves and fruits of crystal. Phalikamayassa tālassa phalikamayo khandho ahosi veḷuriyamayāni pattāni ca phalāni ca. The crystal palms had trunks of crystal, and leaves and fruits of beryl. Lohitaṅkamayassa tālassa lohitaṅkamayo khandho ahosi masāragallamayāni pattāni ca phalāni ca. The ruby palms had trunks of ruby, and leaves and fruits of emerald. Masāragallamayassa tālassa masāragallamayo khandho ahosi lohitaṅkamayāni pattāni ca phalāni ca. The emerald palms had trunks of emerald, and leaves and fruits of ruby. Sabbaratanamayassa tālassa sabbaratanamayo khandho ahosi, sabbaratanamayāni pattāni ca phalāni ca. The palms of all precious things had trunks of all precious things, and leaves and fruits of all precious things. Tāsaṃ kho panānanda, tālapantīnaṃ vāteritānaṃ saddo ahosi, vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. When those rows of palm trees were blown by the wind they sounded graceful, tantalizing, sensuous, lovely, and intoxicating, Seyyathāpi, ānanda, pañcaṅgikassa tūriyassa suvinītassa suppaṭitāḷitassa sukusalehi samannāhatassa saddo hoti vaggu ca rajanīyo ca khamanīyo ca madanīyo ca; like a quintet made up of skilled musicians who had practiced well and kept excellent rhythm. evameva kho, ānanda, tāsaṃ tālapantīnaṃ vāteritānaṃ saddo ahosi vaggu ca rajanīyo ca khamanīyo ca madanīyo ca. Ye kho panānanda, tena samayena kusāvatiyā rājadhāniyā dhuttā ahesuṃ soṇḍā pipāsā, te tāsaṃ tālapantīnaṃ vāteritānaṃ saddena paricāresuṃ. And any addicts, libertines, or drunkards in Kusāvatī at that time were entertained by that sound. Niṭṭhite kho panānanda, dhamme pāsāde niṭṭhitāya dhammāya ca pokkharaṇiyā rājā mahāsudassano ‘ye tena samayena samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā’, te sabbakāmehi santappetvā dhammaṃ pāsādaṃ abhiruhi. When the palace and its lotus pond were ﬁnished, King Mahāsudassana served those who were reckoned as true ascetics and brahmins with all they desired. Then he ascended the Palace of Principle. Paṭhamabhāṇavāro. 5. Jhānasampatti 5. Attaining Absorption Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘kissa nu kho me idaṃ kammassa phalaṃ kissa kammassa vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo’ti? ‘Of what deed of mine is this the fruit and result, that I am now so mighty and powerful?’ Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘tiṇṇaṃ kho me idaṃ kammānaṃ phalaṃ tiṇṇaṃ kammānaṃ vipāko, yenāhaṃ etarahi evaṃmahiddhiko evaṃmahānubhāvo, seyyathidaṃ— ‘It is the fruit and result of three kinds of deeds: dānassa damassa saṃyamassā’ti. giving, self-control, and restraint.’ Atha kho, ānanda, rājā mahāsudassano yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami; upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvāre ṭhito udānaṃ udānesi: Then he went to the great foyer, stood at the door, and was inspired to exclaim: ‘tiṭṭha, kāmavitakka, tiṭṭha, byāpādavitakka, tiṭṭha, vihiṃsāvitakka. ‘Stop here, sensual, malicious, and cruel thoughts— Ettāvatā, kāmavitakka, ettāvatā, byāpādavitakka, ettāvatā, vihiṃsāvitakkā’ti. no further!’ Atha kho, ānanda, rājā mahāsudassano mahāviyūhaṃ kūṭāgāraṃ pavisitvā sovaṇṇamaye pallaṅke nisinno vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsi. Then he entered the great foyer and sat on the golden couch. Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the ﬁrst absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja vihāsi. As the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and conﬁdence, and uniﬁed mind, without placing the mind and keeping it connected. Pītiyā ca virāgā upekkhako ca vihāsi, sato ca sampajāno sukhañca kāyena paṭisaṃvedesi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja vihāsi. And with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja vihāsi. With the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Atha kho, ānanda, rājā mahāsudassano mahāviyūhā kūṭāgārā nikkhamitvā sovaṇṇamayaṃ kūṭāgāraṃ pavisitvā rūpiyamaye pallaṅke nisinno Then King Mahāsudassana left the great foyer and entered the golden chamber, where he sat on the golden couch. mettāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi. Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. He meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way he spread a heart full of love above, below, across, everywhere, all around, to everyone in the world— abundant, expansive, limitless, free of enmity and ill will. Karuṇāsahagatena cetasā … pe … He meditated spreading a heart full of compassion … muditāsahagatena cetasā … pe … He meditated spreading a heart full of rejoicing … upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā vihāsi. Tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā vihāsi. He meditated spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. 6. Caturāsītinagarasahassādi 6. Of All Cities Rañño, ānanda, mahāsudassanassa caturāsīti nagarasahassāni ahesuṃ kusāvatīrājadhānippamukhāni; King Mahāsudassana had 84,000 cities, with the royal capital of Kusāvatī foremost. caturāsīti pāsādasahassāni ahesuṃ dhammapāsādappamukhāni; He had 84,000 palaces, with the Palace of Principle foremost. caturāsīti kūṭāgārasahassāni ahesuṃ mahāviyūhakūṭāgārappamukhāni; He had 84,000 chambers, with the great foyer foremost. caturāsīti pallaṅkasahassāni ahesuṃ sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni; He had 84,000 couches made of gold, silver, ivory, and hardwood. They were spread with woollen covers—shag- piled, pure white, or embroidered with ﬂowers—and spread with a ﬁne deer hide, with a canopy above and red pillows at both ends. caturāsīti nāgasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni; He had 84,000 bull elephants with gold adornments and banners, covered with gold netting, with the royal bull elephant named Sabbath foremost. caturāsīti assasahassāni ahesuṃ sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni; He had 84,000 horses with gold adornments and banners, covered with gold netting, with the royal steed named Thundercloud foremost. caturāsīti rathasahassāni ahesuṃ sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni; He had 84,000 chariots upholstered with the hide of lions, tigers, and leopards, and cream rugs, with gold adornments and banners, covered with gold netting, with the chariot named Triumph foremost. caturāsīti maṇisahassāni ahesuṃ maṇiratanappamukhāni; He had 84,000 jewels, with the jewel-treasure foremost. caturāsīti itthisahassāni ahesuṃ subhaddādevippamukhāni; He had 84,000 women, with Queen Subhaddā foremost. caturāsīti gahapatisahassāni ahesuṃ gahapatiratanappamukhāni; He had 84,000 householders, with the householder- treasure foremost. caturāsīti khattiyasahassāni ahesuṃ anuyantāni pariṇāyakaratanappamukhāni; He had 84,000 aristocrat vassals, with the counselor- treasure foremost. caturāsīti dhenusahassāni ahesuṃ duhasandanāni kaṃsūpadhāraṇāni; He had 84,000 milk-cows with silken reins and bronze pails. caturāsīti vatthakoṭisahassāni ahesuṃ khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ; He had 8,400,000,000 ﬁne cloths of linen, silk, wool, and cotton. rañño, ānanda, mahāsudassanassa caturāsīti thālipākasahassāni ahesuṃ sāyaṃ pātaṃ bhattābhihāro abhihariyittha. He had 84,000 servings of food, which were presented to him as oﬀerings in the morning and evening. Tena kho panānanda, samayena rañño mahāsudassanassa caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti. Now at that time his 84,000 royal elephants came to attend on him in the morning and evening. Atha kho, ānanda, rañño mahāsudassanassa etadahosi: Then King Mahāsudassana thought, ‘imāni kho me caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti, yannūna vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgaccheyyun’ti. ‘What if instead half of the elephants took turns to attend on me at the end of each century?’ Atha kho, ānanda, rājā mahāsudassano pariṇāyakaratanaṃ āmantesi: He instructed the counselor-treasure to do this, and so it was done. ‘imāni kho me, samma pariṇāyakaratana, caturāsīti nāgasahassāni sāyaṃ pātaṃ upaṭṭhānaṃ āgacchanti, tena hi, samma pariṇāyakaratana, vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgacchantū’ti. ‘Evaṃ, devā’ti kho, ānanda, pariṇāyakaratanaṃ rañño mahāsudassanassa paccassosi. Atha kho, ānanda, rañño mahāsudassanassa aparena samayena vassasatassa vassasatassa accayena dvecattālīsaṃ dvecattālīsaṃ nāgasahassāni sakiṃ sakiṃ upaṭṭhānaṃ āgamaṃsu. 7. Subhaddādeviupasaṅkamana 7. The Visit of Queen Subhaddā Atha kho, ānanda, subhaddāya deviyā bahunnaṃ vassānaṃ bahunnaṃ vassasatānaṃ bahunnaṃ vassasahassānaṃ accayena etadahosi: Then, after many years, many hundred years, many thousand years had passed, Queen Subhaddā thought, ‘ciraṃ diṭṭho kho me rājā mahāsudassano. Yannūnāhaṃ rājānaṃ mahāsudassanaṃ dassanāya upasaṅkameyyan’ti. ‘It is long since I have seen the king. Why don’t I go to see him?’ Atha kho, ānanda, subhaddā devī itthāgāraṃ āmantesi: So the queen addressed the ladies of the harem, ‘etha tumhe sīsāni nhāyatha pītāni vatthāni pārupatha. ‘Come, bathe your heads and dress in yellow. Ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti. It is long since we saw the king, and we shall go to see him.’ ‘Evaṃ, ayye’ti kho, ānanda, itthāgāraṃ subhaddāya deviyā paṭissutvā sīsāni nhāyitvā pītāni vatthāni pārupitvā yena subhaddā devī tenupasaṅkami. ‘Yes, ma’am,’ replied the ladies of the harem. They did as she asked and returned to the queen. Atha kho, ānanda, subhaddā devī pariṇāyakaratanaṃ āmantesi: Then the queen addressed the counselor-treasure, ‘kappehi, samma pariṇāyakaratana, caturaṅginiṃ senaṃ, ciraṃ diṭṭho no rājā mahāsudassano, rājānaṃ mahāsudassanaṃ dassanāya upasaṅkamissāmā’ti. ‘Dear counselor-treasure, please ready the army with four divisions. It is long since we saw the king, and we shall go to see him.’ ‘Evaṃ, devī’ti kho, ānanda, pariṇāyakaratanaṃ subhaddāya deviyā paṭissutvā caturaṅginiṃ senaṃ kappāpetvā subhaddāya deviyā paṭivedesi: ‘Yes, my queen,’ he replied, and did as he was asked. He informed the queen, ‘kappitā kho, devi, caturaṅginī senā, ‘My queen, the army with four divisions is ready, yassadāni kālaṃ maññasī’ti. please go at your convenience.’ Atha kho, ānanda, subhaddā devī caturaṅginiyā senāya saddhiṃ itthāgārena yena dhammo pāsādo tenupasaṅkami; upasaṅkamitvā dhammaṃ pāsādaṃ abhiruhitvā yena mahāviyūhaṃ kūṭāgāraṃ tenupasaṅkami. Then Queen Subhaddā together with the ladies of the harem went with the army to the Palace of Principle. She ascended the palace and went to the great foyer, Upasaṅkamitvā mahāviyūhassa kūṭāgārassa dvārabāhaṃ ālambitvā aṭṭhāsi. where she stood leaning against a door-post. Atha kho, ānanda, rājā mahāsudassano saddaṃ sutvā: Hearing them, the king thought, ‘kiṃ nu kho mahato viya janakāyassa saddo’ti mahāviyūhā kūṭāgārā nikkhamanto addasa subhaddaṃ deviṃ dvārabāhaṃ ālambitvā ṭhitaṃ, disvāna subhaddaṃ deviṃ etadavoca: ‘What’s that, it sounds like a big crowd!’ Coming out of the foyer he saw Queen Subhaddā leaning against a door-post and said to her, ‘ettheva, devi, tiṭṭha mā pāvisī’ti. ‘Please stay there, my queen, don’t enter in here.’ Atha kho, ānanda, rājā mahāsudassano aññataraṃ purisaṃ āmantesi: Then he addressed a certain man, ‘ehi tvaṃ, ambho purisa, mahāviyūhā kūṭāgārā sovaṇṇamayaṃ pallaṅkaṃ nīharitvā sabbasovaṇṇamaye tālavane paññapehī’ti. ‘Come, mister, bring the golden couch from the great foyer and set it up in the golden palm grove.’ ‘Evaṃ, devā’ti kho, ānanda, so puriso rañño mahāsudassanassa paṭissutvā mahāviyūhā kūṭāgārā sovaṇṇamayaṃ pallaṅkaṃ nīharitvā sabbasovaṇṇamaye tālavane paññapesi. ‘Yes, Your Majesty,’ that man replied, and did as he was asked. Atha kho, ānanda, rājā mahāsudassano dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno. The king laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware. Atha kho, ānanda, subhaddāya deviyā etadahosi: Then Queen Subhaddā thought, ‘vippasannāni kho rañño mahāsudassanassa indriyāni, parisuddho chavivaṇṇo pariyodāto, mā heva kho rājā mahāsudassano kālamakāsī’ti rājānaṃ mahāsudassanaṃ etadavoca: ‘The king’s faculties are so very clear, and the complexion of his skin is pure and bright. Let him not pass away!’ She said to him, ‘Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. ‘Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Arouse desire for these! Take an interest in life!’ Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. And she likewise urged the king to live on by taking an interest in all his possessions as described above. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Ettha, deva, chandaṃ janehi, jīvite apekkhaṃ karohi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati. Ettha, deva, chandaṃ janehi jīvite apekkhaṃ karohī’ti. Evaṃ vutte, ānanda, rājā mahāsudassano subhaddaṃ deviṃ etadavoca: When the queen had spoken, the king said to her, ‘Dīgharattaṃ kho maṃ tvaṃ, devi, iṭṭhehi kantehi piyehi manāpehi samudācarittha; ‘For a long time, my queen, you have spoken to me with loving, desirable, pleasant, and agreeable words. atha ca pana maṃ tvaṃ pacchime kāle aniṭṭhehi akantehi appiyehi amanāpehi samudācarasī’ti. And yet in my ﬁnal hour, your words are undesirable, unpleasant, and disagreeable!’ ‘Kathaṃ carahi taṃ, deva, samudācarāmī’ti? ‘Then how exactly, Your Majesty, am I to speak to you?’ ‘Evaṃ kho maṃ tvaṃ, devi, samudācara: ‘Like this, my queen: “sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṃ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. “Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suﬀering, and it’s criticized. Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Give up desire for these! Take no interest in life!”’ Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. And so on for all the king’s possessions. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti itthisahassāni subhaddādevippamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsī”’ti. Evaṃ vutte, ānanda, subhaddā devī parodi assūni pavattesi. When the king had spoken, Queen Subhaddā cried and burst out in tears. Atha kho, ānanda, subhaddā devī assūni puñchitvā rājānaṃ mahāsudassanaṃ etadavoca: Wiping away her tears, the queen said to the king: ‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṃ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. ‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suﬀering, and it’s criticized. Imāni te, deva, caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni. Sire, you have 84,000 cities, with the royal capital of Kusāvatī foremost. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Give up desire for these! Take no interest in life!’ Imāni te, deva, caturāsīti pāsādasahassāni dhammapāsādappamukhāni. And she continued, listing all the king’s possessions. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni. Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti maṇisahassāni maṇiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti itthisahassāni itthiratanappamukhāni. Ettha, deva, chandaṃ pajaha, jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti gahapatisahassāni gahapatiratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsi. Imāni te, deva, caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyati. Ettha, deva, chandaṃ pajaha jīvite apekkhaṃ mākāsī’ti. 8. Brahmalokūpagama 8. Rebirth in the Brahmā Realm Atha kho, ānanda, rājā mahāsudassano na cirasseva kālamakāsi. Not long after that, King Mahāsudassana passed away. Seyyathāpi, ānanda, gahapatissa vā gahapatiputtassa vā manuññaṃ bhojanaṃ bhuttāvissa bhattasammado hoti; evameva kho, ānanda, rañño mahāsudassanassa māraṇantikā vedanā ahosi. And the feeling he had close to death was like a householder or their child falling asleep after eating a delectable meal. Kālaṅkato ca, ānanda, rājā mahāsudassano sugatiṃ brahmalokaṃ upapajji. When he passed away King Mahāsudassana was reborn in a good place, a Brahmā realm. Rājā, ānanda, mahāsudassano caturāsīti vassasahassāni kumārakīḷaṃ kīḷi. Ānanda, King Mahāsudassana played children’s games for 84,000 years. Caturāsīti vassasahassāni oparajjaṃ kāresi. He ruled as viceroy for 84,000 years. Caturāsīti vassasahassāni rajjaṃ kāresi. He ruled as king for 84,000 years. Caturāsīti vassasahassāni gihibhūto dhamme pāsāde brahmacariyaṃ cari. He led the spiritual life as a layman in the Palace of Principle for 84,000 years. So cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā brahmalokūpago ahosi. And having developed the four Brahmā meditations, when his body broke up, after death, he was reborn in a good place, a Brahmā realm. Siyā kho panānanda, evamassa: Now, Ānanda, you might think: ‘añño nūna tena samayena rājā mahāsudassano ahosī’ti, ‘Surely King Mahāsudassana must have been someone else at that time?’ na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ. Ahaṃ tena samayena rājā mahāsudassano ahosiṃ. But you should not see it like that. I myself was King Mahāsudassana at that time. Mama tāni caturāsīti nagarasahassāni kusāvatīrājadhānippamukhāni, mama tāni caturāsīti pāsādasahassāni dhammapāsādappamukhāni, mama tāni caturāsīti kūṭāgārasahassāni mahāviyūhakūṭāgārappamukhāni, mama tāni caturāsīti pallaṅkasahassāni sovaṇṇamayāni rūpiyamayāni dantamayāni sāramayāni gonakatthatāni paṭikatthatāni paṭalikatthatāni kadalimigapavarapaccattharaṇāni sauttaracchadāni ubhatolohitakūpadhānāni, mama tāni caturāsīti nāgasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni uposathanāgarājappamukhāni, mama tāni caturāsīti assasahassāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni valāhakaassarājappamukhāni, mama tāni caturāsīti rathasahassāni sīhacammaparivārāni byagghacammaparivārāni dīpicammaparivārāni paṇḍukambalaparivārāni sovaṇṇālaṅkārāni sovaṇṇadhajāni hemajālapaṭicchannāni vejayantarathappamukhāni, mama tāni caturāsīti maṇisahassāni maṇiratanappamukhāni, mama tāni caturāsīti itthisahassāni subhaddādevippamukhāni, mama tāni caturāsīti gahapatisahassāni gahapatiratanappamukhāni, mama tāni caturāsīti khattiyasahassāni anuyantāni pariṇāyakaratanappamukhāni, mama tāni caturāsīti dhenusahassāni duhasandanāni kaṃsūpadhāraṇāni, mama tāni caturāsīti vatthakoṭisahassāni khomasukhumānaṃ kappāsikasukhumānaṃ koseyyasukhumānaṃ kambalasukhumānaṃ, mama tāni caturāsīti thālipākasahassāni sāyaṃ pātaṃ bhattābhihāro abhihariyittha. Mine were the 84,000 cities, with the royal capital of Kusāvatī foremost. And mine were all the other possessions. Tesaṃ kho panānanda, caturāsītinagarasahassānaṃ ekaññeva taṃ nagaraṃ hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ kusāvatī rājadhānī. Of those 84,000 cities, I only stayed in one, the capital Kusāvatī. Tesaṃ kho panānanda, caturāsīti pāsādasahassānaṃ ekoyeva so pāsādo hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ dhammo pāsādo. Of those 84,000 mansions, I only dwelt in one, the Palace of Principle. Tesaṃ kho panānanda, caturāsīti kūṭāgārasahassānaṃ ekaññeva taṃ kūṭāgāraṃ hoti, yaṃ tena samayena ajjhāvasāmi yadidaṃ mahāviyūhaṃ kūṭāgāraṃ. Of those 84,000 chambers, I only dwelt in the great foyer. Tesaṃ kho panānanda, caturāsīti pallaṅkasahassānaṃ ekoyeva so pallaṅko hoti, yaṃ tena samayena paribhuñjāmi yadidaṃ sovaṇṇamayo vā rūpiyamayo vā dantamayo vā sāramayo vā. Of those 84,000 couches, I only used one, made of gold or silver or ivory or heartwood. Tesaṃ kho panānanda, caturāsīti nāgasahassānaṃ ekoyeva so nāgo hoti, yaṃ tena samayena abhiruhāmi yadidaṃ uposatho nāgarājā. Of those 84,000 bull elephants, I only rode one, the royal bull elephant named Sabbath. Tesaṃ kho panānanda, caturāsīti assasahassānaṃ ekoyeva so asso hoti, yaṃ tena samayena abhiruhāmi yadidaṃ valāhako assarājā. Of those 84,000 horses, I only rode one, the royal horse named Thundercloud. Tesaṃ kho panānanda, caturāsīti rathasahassānaṃ ekoyeva so ratho hoti, yaṃ tena samayena abhiruhāmi yadidaṃ vejayantaratho. Of those 84,000 chariots, I only rode one, the chariot named Triumph. Tesaṃ kho panānanda, caturāsīti itthisahassānaṃ ekāyeva sā itthī hoti, yā tena samayena paccupaṭṭhāti khattiyānī vā vessinī vā. Of those 84,000 women, I was only served by one, a maiden of the aristocratic or merchant classes. Tesaṃ kho panānanda, caturāsīti vatthakoṭisahassānaṃ ekaṃyeva taṃ dussayugaṃ hoti, yaṃ tena samayena paridahāmi khomasukhumaṃ vā kappāsikasukhumaṃ vā koseyyasukhumaṃ vā kambalasukhumaṃ vā. Of those 8,400,000,000 cloths, I only wore one pair, made of ﬁne linen, cotton, silk, or wool. Tesaṃ kho panānanda, caturāsīti thālipākasahassānaṃ ekoyeva so thālipāko hoti, yato nāḷikodanaparamaṃ bhuñjāmi tadupiyañca sūpeyyaṃ. Of those 84,000 servings of food, I only had one, eating at most a serving of rice and suitable sauce. Passānanda, sabbete saṅkhārā atītā niruddhā vipariṇatā. See, Ānanda! All those conditioned phenomena have passed, ceased, and perished. Evaṃ aniccā kho, ānanda, saṅkhārā; So impermanent are conditions, evaṃ addhuvā kho, ānanda, saṅkhārā; so unstable are conditions, evaṃ anassāsikā kho, ānanda, saṅkhārā. so unreliable are conditions. Yāvañcidaṃ, ānanda, alameva sabbasaṅkhāresu nibbindituṃ, alaṃ virajjituṃ, alaṃ vimuccituṃ. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions. Chakkhattuṃ kho panāhaṃ, ānanda, abhijānāmi imasmiṃ padese sarīraṃ nikkhipitaṃ, tañca kho rājāva samāno cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato, ayaṃ sattamo sarīranikkhepo. Six times, Ānanda, I recall having laid down my body at this place. And the seventh time was as a wheel-turning monarch, a just and principled king, at which time my dominion extended to all four sides, I achieved stability in the country, and I possessed the seven treasures. Na kho panāhaṃ, ānanda, taṃ padesaṃ samanupassāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yattha tathāgato aṭṭhamaṃ sarīraṃ nikkhipeyyā”ti. But Ānanda, I do not see any place in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans where the Realized One would lay down his body for the eighth time.” Idamavoca bhagavā. That is what the Buddha said. Idaṃ vatvāna sugato athāparaṃ etadavoca satthā: Then the Holy One, the Teacher, went on to say: “Aniccā vata saṅkhārā, “Oh! Conditions are impermanent, uppādavayadhammino; their nature is to rise and fall; Uppajjitvā nirujjhanti, having arisen, they cease; tesaṃ vūpasamo sukho”ti. their stilling is true bliss.” Mahāsudassanasuttaṃ niṭṭhitaṃ catutthaṃ. (CONTINUED AT ETCHING.NET) Dated c. 500 BCE From suttacentral.net Inscribed by etching.net - PGP ordinal 1534430655325919 Support the preservation of knowledge and culture with Monero (XMR): 876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi