sutta » dn » Dīgha Nikāya 16

Mahāparinibbānasutta

The Great Discourse on the Buddha’s Extinguishment

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.
Now at that time King Ajātasattu of Magadha, son of the princess of Videha, wanted to invade the Vajjis.

So evamāha:
He declared:

“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”ti.
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”

Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:
And then King Ajātasattu addressed Vassakāra the brahmin minister of Magadha,

“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:
“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.

‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti.

Evañca vadehi:
And then say:

‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
‘Sir, King Ajātasattu of Magadha, son of the princess of Videha, wants to invade the Vajjis.

So evamāha:
He says,

“ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī”’ti.
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’

Yathā te bhagavā byākaroti, taṁ sādhukaṁ uggahetvā mama āroceyyāsi.
Remember well how the Buddha answers and tell it to me.

Na hi tathāgatā vitathaṁ bhaṇantī”ti.
For Realized Ones say nothing that is not so.”

1. Vassakārabrāhmaṇa
1. The Brahmin Vassakāra

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

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

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,

“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati.
“Mister Gotama, King Ajātasattu of Magadha, son of the princess of Videha, bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.

Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.
Mister Gotama, King Ajātasattu wants to invade the Vajjis.

So evamāha:
He has declared:

‘ahaṁ hime vajjī evaṁmahiddhike evaṁmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṁ āpādessāmī’”ti.
‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”

2. Rājaaparihāniyadhamma
2. Principles That Prevent Decline

Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
Now at that time Venerable Ānanda was standing behind the Buddha fanning him.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to him,

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

“Sutaṁ metaṁ, bhante: ‘vajjī abhiṇhaṁ sannipātā sannipātabahulā’”ti.
“I have heard that, sir.”

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

Kinti te, ānanda, sutaṁ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”

“Sutaṁ metaṁ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.
“I have heard that, sir.”

“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjī apaññattaṁ na paññapenti, paññattaṁ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed?”

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

“Yāvakīvañca, ānanda, vajjī apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the ancient Vajjian traditions as they have been decreed, they can expect growth, not decline.

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

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

“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṁ vajjimahallakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?
Ānanda, have you heard that the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them?”

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

“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis don’t forcibly abduct the women or girls of the clans and make them live with them, they can expect growth, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti?
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”

“Sutaṁ metaṁ, bhante: ‘vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṁ karonti mānenti pūjenti tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpentī’”ti.
“I have heard that, sir.”

“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṁ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca dinnapubbaṁ katapubbaṁ dhammikaṁ baliṁ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihāni.
“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.

Kinti te, ānanda, sutaṁ, ‘vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?
Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”

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

“Yāvakīvañca, ānanda, vajjīnaṁ arahantesu dhammikā rakkhāvaraṇagutti susaṁvihitā bhavissati, kinti anāgatā ca arahanto vijitaṁ āgaccheyyuṁ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”

Atha kho bhagavā vassakāraṁ brāhmaṇaṁ magadhamahāmattaṁ āmantesi:
Then the Buddha said to Vassakāra,

“ekamidāhaṁ, brāhmaṇa, samayaṁ vesāliyaṁ viharāmi sārandade cetiye.
“Brahmin, this one time I was staying near Vesālī at the Sārandada woodland shrine.

Tatrāhaṁ vajjīnaṁ ime satta aparihāniye dhamme desesiṁ.
There I taught the Vajjis these seven principles that prevent decline.

Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṁ pāṭikaṅkhā, no parihānī”ti.
As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”

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

“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṁ vajjīnaṁ vuddhiyeva pāṭikaṅkhā, no parihāni.
“Mister Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline.

Ko pana vādo sattahi aparihāniyehi dhammehi.
How much more so all seven!

Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṁ yuddhassa, aññatra upalāpanāya aññatra mithubhedā.
King Ajātasattu cannot defeat the Vajjis in war, unless by bribery or by sowing dissension.

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

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.
“Please, brahmin, go at your convenience.”

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

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

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

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

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca:
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him,

“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”

Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went to the assembly hall, where he sat on the seat spread out

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants:

“satta vo, bhikkhave, aparihāniye dhamme desessāmi,
“Mendicants, I will teach you these seven principles that prevent decline.

taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṁ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū apaññattaṁ na paññapessanti, paññattaṁ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṁ karissanti mānessanti pūjessanti, tesañca sotabbaṁ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṁ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṁ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṁ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

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

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

Bhagavā etadavoca:

“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as they don’t relish talk …

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

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

Yāvakīvañca, bhikkhave, bhikkhū na pāpicchā bhavissanti na pāpikānaṁ icchānaṁ vasaṁ gatā, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t have corrupt wishes, falling under the sway of corrupt wishes …

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

Yāvakīvañca, bhikkhave, bhikkhū na oramattakena visesādhigamena antarāvosānaṁ āpajjissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
they don’t stop half-way after achieving some 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, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi …pe….
I will teach you seven more principles that prevent decline. …

Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti …pe…
As long as the mendicants are faithful …

hirimanā bhavissanti …
conscientious …

ottappī bhavissanti …
prudent …

bahussutā bhavissanti …
learned …

āraddhavīriyā bhavissanti …
energetic …

upaṭṭhitassatī bhavissanti …
mindful …

paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
wise, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

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

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

Bhagavā etadavoca:

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

dhammavicayasambojjhaṅgaṁ bhāvessanti …
investigation of principles …

vīriyasambojjhaṅgaṁ bhāvessanti …
energy …

pītisambojjhaṅgaṁ bhāvessanti …
rapture …

passaddhisambojjhaṅgaṁ bhāvessanti …
tranquility …

samādhisambojjhaṅgaṁ bhāvessanti …
immersion …

upekkhāsambojjhaṅgaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
equanimity, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

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

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

Bhagavā etadavoca:

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

anattasaññaṁ bhāvessanti …
not-self …

asubhasaññaṁ bhāvessanti …
ugliness …

ādīnavasaññaṁ bhāvessanti …
drawbacks …

pahānasaññaṁ bhāvessanti …
giving up …

virāgasaññaṁ bhāvessanti …
fading away …

nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
cessation, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.

Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
I will teach you six principles that prevent decline. …

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

Bhagavā etadavoca:

“Yāvakīvañca, bhikkhave, bhikkhū mettaṁ kāyakammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants consistently treat their spiritual companions with bodily kindness …

Yāvakīvañca, bhikkhave, bhikkhū mettaṁ vacīkammaṁ paccupaṭṭhāpessanti …pe…
verbal kindness …

mettaṁ manokammaṁ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
and mental kindness both in public and in private, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants share without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.

Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.
As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and delivers one who practices it to the complete end of suffering—they can expect growth, not decline.

Yāvakīvañca, bhikkhave, ime cha aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca chasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihānī”ti.
As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”

(…)

Tatra sudaṁ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Rājagaha as long as he pleased, he addressed Venerable Ānanda,

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

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

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

Tatra sudaṁ bhagavā ambalaṭṭhikāyaṁ viharati rājāgārake.
where he stayed in the royal rest-house.

Tatrāpi sudaṁ bhagavā ambalaṭṭhikāyaṁ viharanto rājāgārake etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there, too, he often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

Atha kho bhagavā ambalaṭṭhikāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Ambalaṭṭhikā as long as he pleased, he addressed Venerable Ānanda,

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

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

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

tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
where he stayed in Pāvārika’s mango grove.

4. Sāriputtasīhanāda
4. Sāriputta’s Lion’s Roar

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,

“evaṁ pasanno ahaṁ, bhante, bhagavati;
“Sir, I have such confidence in the Buddha that

na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan”ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”

“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito:
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:

‘evaṁpasanno ahaṁ, bhante, bhagavati;
‘I have such confidence in the Buddha that

na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’ti.
I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’

Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that

‘evaṁsīlā te bhagavanto ahesuṁ itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto ahesuṁ itipī’”ti?
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

“No hetaṁ, bhante”.
“No, sir.”

“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that

‘evaṁsīlā te bhagavanto bhavissanti itipi, evaṁdhammā evaṁpaññā evaṁvihārī evaṁvimuttā te bhagavanto bhavissanti itipī’”ti?
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”

“No hetaṁ, bhante”.
“No, sir.”

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

‘evaṁsīlo bhagavā itipi, evaṁdhammo evaṁpañño evaṁvihārī evaṁvimutto bhagavā itipī’”ti?
I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?”

“No hetaṁ, bhante”.
“No, sir.”

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

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

‘evaṁpasanno ahaṁ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṁ sambodhiyan’”ti?

“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ atthi,
“Sir, though I don’t 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 paccantimaṁ nagaraṁ daḷhuddhāpaṁ daḷhapākāratoraṇaṁ ekadvāraṁ,
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.

tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā.
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.

So tassa nagarassa samantā anupariyāyapathaṁ anukkamamāno na passeyya pākārasandhiṁ vā pākāravivaraṁ vā, antamaso biḷāranikkhamanamattampi.
As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.

Tassa evamassa:
He thinks:

‘ye kho keci oḷārikā pāṇā imaṁ nagaraṁ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’

Evameva kho me, bhante, dhammanvayo vidito:
In the same way, I understand this by inference from the teaching:

‘ye te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhiṁsu.
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”

Yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambujjhissanti.

Bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṁ bhāvetvā anuttaraṁ sammāsambodhiṁ abhisambuddho’”ti.

Tatrapi sudaṁ bhagavā nāḷandāyaṁ viharanto pāvārikambavane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

5. Dussīlaādīnava
5. The Drawbacks of Unethical Conduct

Atha kho bhagavā nāḷandāyaṁ yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Nāḷandā as long as he pleased, he addressed Venerable Ānanda,

“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to Pāṭali Village.”

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

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena pāṭaligāmo tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.

Assosuṁ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṁ anuppatto”ti.
The lay followers of Pāṭali Village heard that he had arrived.

Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ:
So they went to see him, bowed, sat down to one side, and said to him,

“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.
“Sir, please consent to come to our guest house.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.

Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu; upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññapetvā udakamaṇikaṁ patiṭṭhāpetvā telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ:
Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village 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 an oil lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:

“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito;

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

Atha kho bhagavā sāyanhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east.

Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā.
The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.

Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu bhagavantameva purakkhatvā.
The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.

(…)

Atha kho bhagavā pāṭaligāmike upāsake āmantesi:
Then the Buddha addressed them:

“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.

Katame pañca?
What five?

Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.
Firstly, an unethical person loses great wealth on account of negligence.

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

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

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

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ—avisārado upasaṅkamati maṅkubhūto.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

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

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.
Furthermore, an unethical person feels lost when they die.

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

Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
This is the fifth drawback.

Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
These are the five drawbacks for an unethical person because of their failure in ethics.

6. Sīlavantaānisaṁsa
6. The Benefits of Ethical Conduct

Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.
There are these five benefits for an ethical person because of their accomplishment in ethics.

Katame pañca?
What five?

Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.
Firstly, an ethical person gains great wealth on account of diligence.

Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
This is the first benefit.

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

Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
This is the second benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati—yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
This is the third benefit.

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

Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
This is the fourth benefit.

Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
This is the fifth benefit.

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

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

“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṁ maññathā”ti.
“The night is getting late, householders. Please go at your convenience.”

“Evaṁ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.

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

7. Pāṭaliputtanagaramāpana
7. Building a Citadel

Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.

Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti.
At that time thousands of deities were taking possession of building sites in Pāṭali Village.

Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.

Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.

Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.

Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village.

Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ ānandaṁ āmantesi:
The Buddha rose at the crack of dawn and addressed Ānanda,

“Ke nu kho, ānanda, pāṭaligāme nagaraṁ māpentī”ti?
“Ānanda, who is building a citadel at Pāṭali Village?”

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

“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;
“It’s as if they were building the citadel in consultation with the gods of the thirty-three.

evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.

Idhāhaṁ, ānanda, addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.
With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.

Yasmiṁ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.

Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.

Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha raññaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.

Yāvatā, ānanda, ariyaṁ āyatanaṁ yāvatā vaṇippatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.
As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.

Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—
But Pāṭaliputta will face three threats:

aggito vā udakato vā mithubhedā vā”ti.
from fire, flood, and dissension.”

Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu,
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.

sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu, ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ:
When the greetings and polite conversation were over, they stood to one side and said,

“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Would Mister Gotama together with the mendicant Saṅgha please accept today’s meal from me?”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.

Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā yena sako āvasatho tenupasaṅkamiṁsu; upasaṅkamitvā sake āvasathe paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ:
Then, knowing that the Buddha had consented, they went to their own guest house, where they had delicious fresh and cooked foods prepared. Then they had the Buddha informed of the time, saying,

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

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sunidhavassakārānaṁ magadhamahāmattānaṁ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat on the seat spread out.

Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesuṁ sampavāresuṁ.
Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with delicious fresh and cooked foods.

Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdiṁsu.
When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.

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

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

vāsaṁ paṇḍitajātiyo;
having fed the astute

Sīlavantettha bhojetvā,
and the virtuous here,

saññate brahmacārayo.
the restrained spiritual practitioners,

Yā tattha devatā āsuṁ,
he should dedicate an offering

tāsaṁ dakkhiṇamādise;
to the deities there.

Tā pūjitā pūjayanti,
Venerated, they venerate him;

mānitā mānayanti naṁ.
honored, they honor him.

Tato naṁ anukampanti,
After that they have sympathy for him,

mātā puttaṁva orasaṁ;
like a mother for the child at her breast.

Devatānukampito poso,
A man beloved of the deities

sadā bhadrāni passatī”ti.
always sees nice things.”

Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.

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

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

Yena titthena gaṅgaṁ nadiṁ tarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti.
The ford at which he crosses the Ganges River shall be named the Gotama Ford.”

Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.
Then the gate through which the Buddha 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 nāvaṁ pariyesanti, appekacce uḷumpaṁ pariyesanti, appekacce kullaṁ bandhanti apārā, pāraṁ gantukāmā.
Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.

Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.
But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.

Addasā kho bhagavā te manusse appekacce nāvaṁ pariyesante appekacce uḷumpaṁ pariyesante appekacce kullaṁ bandhante apārā pāraṁ gantukāme.
He saw all those people wanting to cross over.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:

“Ye taranti aṇṇavaṁ saraṁ,
“Those who cross a deluge or stream

Setuṁ katvāna visajja pallalāni;
have built a bridge and left the marshes behind.

Kullañhi jano bandhati,
While some people are still tying a raft,

Tiṇṇā medhāvino janā”ti.
intelligent people have crossed over.”

Paṭhamabhāṇavāro.
The first recitation section.

8. Ariyasaccakathā
8. Talk on the Noble Truths

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Venerable Ānanda,

“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the village of Koṭi.”

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

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena koṭigāmo tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at the village of Koṭi,

Tatra sudaṁ bhagavā koṭigāme viharati.
and stayed there.

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

“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.

Katamesaṁ catunnaṁ?
What four?

Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
The noble truths of suffering,

Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the origin of suffering,

Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the cessation of suffering,

Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
and the practice that leads to the cessation of suffering.

Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Catunnaṁ ariyasaccānaṁ,
“Because of not truly seeing

yathābhūtaṁ adassanā;
the four noble truths,

Saṁsitaṁ dīghamaddhānaṁ,
we have transmigrated for a long time

tāsu tāsveva jātisu.
from one rebirth to the next.

Tāni etāni diṭṭhāni,
But now that these truths have been seen,

bhavanetti samūhatā;
the conduit to rebirth is eradicated.

Ucchinnaṁ mūlaṁ dukkhassa,
The root of suffering is cut off,

natthi dāni punabbhavo”ti.
now there’ll be no more future lives.”

Tatrapi sudaṁ bhagavā koṭigāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at the village of Koṭi, too, the Buddha often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

9. Anāvattidhammasambodhiparāyaṇa
9. The Deaths in Ñātika

Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in the village of Koṭi as long as he pleased, he said to Ānanda,

“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the land of the Ñātikas.”

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

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena nātikā tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived in the land of the Ñātikas,

Tatrapi sudaṁ bhagavā nātike viharati giñjakāvasathe.
where he stayed in the brick house at Ñātika.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

“sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
“Sir, the monk named Sāḷha has passed away in Ñātika. Where has he been reborn in his next life?

Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
The nun named Nandā,

Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
the layman named Sudatta,

Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?
and the laywoman named Sujātā have passed away in Ñātika. Where have they been reborn in the next life?

Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?
The laymen named Kakkaṭa,

Kāḷimbo nāma, bhante, upāsako …pe…
Kaḷibha,

nikaṭo nāma, bhante, upāsako …
Nikata,

kaṭissaho nāma, bhante, upāsako …
Kaṭissaha,

tuṭṭho nāma, bhante, upāsako …
Tuṭṭha,

santuṭṭho nāma, bhante, upāsako …
Santuṭṭha,

bhaddo nāma, bhante, upāsako …
Bhadda, and

subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?
Subhadda have passed away in Ñātika. Where have they been reborn in the next life?”

“Sāḷho, ānanda, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.

Nandā, ānanda, bhikkhunī pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.

Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati.
The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.

Sujātā, ānanda, upāsikā tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Kukkuṭo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
The laymen Kakkaṭa,

Kāḷimbo, ānanda, upāsako …pe…
Kaḷibha,

nikaṭo, ānanda, upāsako …
Nikata,

kaṭissaho, ānanda, upāsako …
Kaṭissaha,

tuṭṭho, ānanda, upāsako …
Tuṭṭha,

santuṭṭho, ānanda, upāsako …
Santuṭṭha,

bhaddo, ānanda, upāsako …
Bhadda,

subhaddo, ānanda, upāsako pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.
and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

Paropaññāsaṁ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.
Over fifty laymen in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.
More than five hundred laymen in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.

10. Dhammādāsadhammapariyāya
10. The Mirror of the Teaching

Anacchariyaṁ kho panetaṁ, ānanda, yaṁ manussabhūto kālaṁ kareyya.
It’s no wonder that a human being should pass away.

Tasmiṁyeva kālaṅkate tathāgataṁ upasaṅkamitvā etamatthaṁ pucchissatha, vihesā hesā, ānanda, tathāgatassa.
But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.

Tasmātihānanda, dhammādāsaṁ nāma dhammapariyāyaṁ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya:
So Ānanda, I will teach you the explanation of the Dhamma 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 attānaṁ byākareyya:
And what is that mirror of the teaching?

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

Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:
It’s when a noble disciple has experiential confidence in the Buddha:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those 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 paccattaṁ veditabbo viññūhī’ti.
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

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

‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, sincere, systematic, 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 samādhisaṁvattanikehi.
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

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

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

Tatrapi sudaṁ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there in Ñātika the Buddha often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

(…)

Atha kho bhagavā nātike yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Ñātika as long as he pleased, he addressed Venerable Ānanda,

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

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

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

Tatra sudaṁ bhagavā vesāliyaṁ viharati ambapālivane.
where he stayed in Ambapālī’s mango grove.

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

“Sato, bhikkhave, bhikkhu vihareyya sampajāno,
“Mendicants, a mendicant should live mindful and aware.

ayaṁ vo amhākaṁ anusāsanī.
This is my instruction to you.

Kathañca, bhikkhave, bhikkhu sato hoti?
And how is a mendicant mindful?

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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

citte cittānupassī …pe…
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Evaṁ kho, bhikkhave, bhikkhu sato hoti.
That’s how a mendicant is mindful.

Kathañca, bhikkhave, bhikkhu sampajāno hoti?
And how is a mendicant aware?

Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

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

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

ayaṁ vo amhākaṁ anusāsanī”ti.
This is my instruction to you.”

11. Ambapālīgaṇikā
11. Ambapālī the Courtesan

Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati mayhaṁ ambavane”ti.
Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.

Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi.
She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park.

Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side.

Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.

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

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

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.

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

Assosuṁ kho vesālikā licchavī: “bhagavā kira vesāliṁ anuppatto vesāliyaṁ viharati ambapālivane”ti.
The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove.

Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṁ bhaddaṁ yānaṁ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṁsu.
They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.

Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.
Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.

Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesi.
Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.

Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ:
The Licchavis said to her,

“kiṁ, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ akkhena akkhaṁ cakkena cakkaṁ yugena yugaṁ paṭivaṭṭesī”ti?
“What, you wench Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”

“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.”

“Dehi, je ambapāli, etaṁ bhattaṁ satasahassenā”ti.
“Wench, give us that meal for a hundred thousand!”

“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dassatha, evamahaṁ taṁ bhattaṁ na dassāmī”ti.
“Masters, even if you were to give me Vesālī with her provinces, I still wouldn’t give that meal to you.”

Atha kho te licchavī aṅguliṁ phoṭesuṁ:
Then the Licchavis snapped their fingers, saying,

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

Atha kho te licchavī yena ambapālivanaṁ tena pāyiṁsu.
Then they continued on to Ambapālī’s mango grove.

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

Disvāna bhikkhū āmantesi:
and addressed the mendicants:

“yesaṁ, bhikkhave, bhikkhūnaṁ devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṁ;
“Any of the mendicants who’ve never seen the gods of the thirty-three, just have a look at the assembly of Licchavis.

apaloketha, bhikkhave, licchaviparisaṁ;
See the assembly of Licchavis,

upasaṁharatha, bhikkhave, licchaviparisaṁ—
check them out:

tāvatiṁsasadisan”ti.
they’re just like the thirty-three!”

Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,

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

Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ:
Then they said to the Buddha,

“adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, 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,

“adhivutthaṁ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.
“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”

Atha kho te licchavī aṅguliṁ phoṭesuṁ:
Then the Licchavis snapped their fingers, saying,

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

Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
And then those Licchavis approved and agreed with what the Buddha said. They 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 paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi:
And when the night had passed Ambapālī had delicious fresh and cooked foods prepared in her own park. Then she had the Buddha informed of the time, saying,

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

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the mendicant Saṅgha, where he sat on the seat spread out.

Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with delicious fresh and cooked foods.

Atha kho ambapālī gaṇikā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,

Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca:
and said to the Buddha,

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

Paṭiggahesi bhagavā ārāmaṁ.
The Buddha accepted the park.

Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left.

Tatrapi sudaṁ bhagavā vesāliyaṁ viharanto ambapālivane etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

12. Veḷuvagāmavassūpagamana
12. Commencing the Rains at Beluva

Atha kho bhagavā ambapālivane yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Ambapālī’s mango grove as long as he pleased, he addressed Venerable Ānanda,

“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the little village of Beluva.”

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

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

Tatra sudaṁ bhagavā veḷuvagāmake viharati.
and stayed there.

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

“etha tumhe, bhikkhave, samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upetha.
“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.

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

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṁ yathāmittaṁ yathāsandiṭṭhaṁ yathāsambhattaṁ vassaṁ upagacchiṁsu.
“Yes, sir,” those mendicants replied. They did as the Buddha said,

Bhagavā pana tattheva veḷuvagāmake vassaṁ upagacchi.
while the Buddha commenced the rainy season residence right there in the little village of Beluva.

Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.

Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
But he endured unbothered, with mindfulness and situational awareness.

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

“na kho metaṁ patirūpaṁ, yvāhaṁ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṅghaṁ parinibbāyeyyaṁ.
“It would not be appropriate for me to be fully extinguished before informing my supporters and taking leave of the mendicant Saṅgha.

Yannūnāhaṁ imaṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihareyyan”ti.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”

Atha kho bhagavā taṁ ābādhaṁ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṁ adhiṭṭhāya vihāsi.
So that is what he did.

Atha kho bhagavato so ābādho paṭippassambhi.
Then the Buddha’s illness died down.

Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṁ paññatte āsane nisīdi.
Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,

“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṁ me, bhante, bhagavato khamanīyaṁ, api ca me, bhante, madhurakajāto viya kāyo, disāpi me na pakkhāyanti, dhammāpi maṁ na paṭibhanti bhagavato gelaññena.
“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me.

Api ca me, bhante, ahosi kācideva assāsamattā:
Still, at least I was consoled by the thought that

‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṅghaṁ ārabbha kiñcideva udāharatī’”ti.
the Buddha won’t be fully extinguished without bringing something up regarding the Saṅgha of mendicants.”

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

Desito, ānanda, mayā dhammo anantaraṁ abāhiraṁ karitvā.
I’ve taught the Dhamma without making any distinction between secret and public teachings.

Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.
The Realized One doesn’t have the closed fist of a tutor when it comes to the teachings.

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

‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā, so nūna, ānanda, bhikkhusaṅghaṁ ārabbha kiñcideva udāhareyya.
‘I shall lead the mendicant Saṅgha,’ or ‘the Saṅgha of mendicants is meant for me,’ let them bring something up regarding the Saṅgha.

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

‘ahaṁ bhikkhusaṅghaṁ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṅgho’ti vā.

Sakiṁ, ānanda, tathāgato bhikkhusaṅghaṁ ārabbha kiñcideva udāharissati.
so why should he bring something up regarding the Saṅgha?

Ahaṁ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.

Āsītiko me vayo vattati.
I’m currently eighty years old.

Seyyathāpi, ānanda, jajjarasakaṭaṁ veṭhamissakena yāpeti;
Just as a decrepit old cart is kept going by a rope,

evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.
in the same way, the Realized One’s body is kept going as if by a rope.

Yasmiṁ, ānanda, samaye tathāgato sabbanimittānaṁ amanasikārā ekaccānaṁ vedanānaṁ nirodhā animittaṁ cetosamādhiṁ upasampajja viharati, phāsutaro, ānanda, tasmiṁ samaye tathāgatassa kāyo hoti.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.

Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.

Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?
And how does a mendicant do this?

Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

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

citte …pe…
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Evaṁ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.

Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”

Dutiyabhāṇavāro.
The second recitation section.

13. Nimittobhāsakathā
13. An Obvious Hint

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

Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:

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

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

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.

Atha kho bhagavā yena cāpālaṁ cetiyaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out.

Āyasmāpi kho ānando bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ānanda bowed to the Buddha and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
The Buddha said to him:

“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely.

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

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

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

“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

Dutiyampi kho bhagavā …pe…
For a second time …

tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
And for a third time, the Buddha said to Ānanda:

“ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely.

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.”

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

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

“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṁ mārena pariyuṭṭhitacitto.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.

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

“gaccha tvaṁ, ānanda,
“Go now, Ānanda,

yassadāni kālaṁ maññasī”ti.
at your convenience.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā avidūre aññatarasmiṁ rukkhamūle nisīdi.
“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

14. Mārayācanakathā
14. The Appeal of Māra

Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho māro pāpimā bhagavantaṁ etadavoca:
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:

“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
“Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.

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

‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
‘Wicked One, I shall not be fully extinguished until I have monk disciples who are competent, educated, 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, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
Today you do have such monk disciples.

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

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

‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
‘Wicked One, I shall not be fully extinguished until I have nun disciples who are competent, educated, assured, learned …’

Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
Today you do have such nun disciples.

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

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

‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
‘Wicked One, I shall not be fully extinguished until I have layman disciples who are competent, educated, assured, learned …’

Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
Today you do have such layman disciples.

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

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

‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessantī’ti.
‘Wicked One, I shall not be fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’

Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desenti.
Today you do have such laywoman disciples.

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

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

‘na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
‘Wicked One, I will not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’

Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti.
May the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.”

Evaṁ vutte, bhagavā māraṁ pāpimantaṁ etadavoca:
When this was said, the Buddha said to Māra,

“appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
“Relax, Wicked One. The full extinguishment of the Realized One will be soon.

Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will be fully extinguished.”

15. Āyusaṅkhāraossajjana
15. Surrendering the Life Force

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

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

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

“Tulamatulañca sambhavaṁ,
“Comparing the incomparable <j>with the creation of prolonged life,

Bhavasaṅkhāramavassaji muni;
the sage surrendered the life force.

Ajjhattarato samāhito,
Happy inside, serene,

Abhindi kavacamivattasambhavan”ti.
he shattered self-creation like a suit of armor.”

16. Mahābhūmicālahetu
16. The Causes of Earthquakes

Atha kho āyasmato ānandassa etadahosi:
Then Venerable Ānanda thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho, mahā vatāyaṁ bhūmicālo;
“How incredible, how amazing! That was a really big earthquake!

sumahā vatāyaṁ bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!

Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
What’s the cause, what’s the reason for a great earthquake?”

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami,
Then Venerable Ānanda went up to the Buddha,

upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi,
bowed, sat down to one side,

ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
and said to him,

“acchariyaṁ, bhante, abbhutaṁ, bhante.
“How incredible, sir, how amazing!

Mahā vatāyaṁ, bhante, bhūmicālo;
That was a really big earthquake!

sumahā vatāyaṁ, bhante, bhūmicālo bhiṁsanako salomahaṁso; devadundubhiyo ca phaliṁsu.
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!

Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?
What’s the cause, what’s the reason for a great earthquake?”

“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
“Ānanda, there are these eight causes and reasons for a great earthquake.

Katame aṭṭha?
What eight?

Ayaṁ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṁ vāte patiṭṭhitaṁ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṁ mahāvātā vāyanti. Mahāvātā vāyantā udakaṁ kampenti. Udakaṁ kampitaṁ pathaviṁ kampeti.
This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.

Ayaṁ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
This is the first cause and reason for a great earthquake.

Puna caparaṁ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṁ pathaviṁ kampeti saṅkampeti sampakampeti sampavedheti.
Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.

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

Puna caparaṁ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṁ okkamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.

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

Puna caparaṁ, ānanda, yadā bodhisatto sato sampajāno mātukucchismā nikkhamati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles.

Ayaṁ catuttho hetu catuttho paccayo mahato bhūmicālassa pātubhāvāya.
This is the fourth cause and reason for a great earthquake.

Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.

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

Puna caparaṁ, ānanda, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.

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

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

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

Puna caparaṁ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṁ pathavī kampati saṅkampati sampakampati sampavedhati.
Furthermore, when the Realized One becomes fully extinguished in the element of extinguishment with no residue, the earth shakes and rocks and trembles.

Ayaṁ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.
This is the eighth cause and reason for a great earthquake.

Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.
These are the eight causes and reasons for a great earthquake.

17. Aṭṭhaparisā
17. Eight Assemblies

Aṭṭha kho imā, ānanda, parisā.
There are, Ānanda, these eight assemblies.

Katamā aṭṭha?
What eight?

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā.
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.

Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ khattiyaparisaṁ upasaṅkamitā.
I recall having approached an assembly of hundreds of aristocrats.

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

Tattha yādisako tesaṁ vaṇṇo hoti, tādisako mayhaṁ vaṇṇo hoti. Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.
And my appearance and voice became just like theirs.

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

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

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

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

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

‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?
‘Who was that who vanished? Was it a god or a human?’

Abhijānāmi kho panāhaṁ, ānanda, anekasataṁ brāhmaṇaparisaṁ …pe…
I recall having approached an assembly of hundreds of brahmins …

gahapatiparisaṁ …
householders …

samaṇaparisaṁ …
ascetics …

cātumahārājikaparisaṁ …
the gods of the four great kings …

tāvatiṁsaparisaṁ …
the gods of the thirty-three …

māraparisaṁ …
Māras …

brahmaparisaṁ upasaṅkamitā.
divinities.

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

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

Yādisako tesaṁ saro hoti, tādisako mayhaṁ saro hoti.

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

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

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

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

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

‘ko nu kho ayaṁ antarahito devo vā manusso vā’ti?
‘Who was that who vanished? Was it a god or a human?’

Imā kho, ānanda, aṭṭha parisā.
These are the eight assemblies.

18. Aṭṭhaabhibhāyatana
18. Eight Dimensions of Mastery

Aṭṭha kho imāni, ānanda, abhibhāyatanāni.
Ānanda, there are these eight dimensions of mastery.

Katamāni aṭṭha?
What eight?

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

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

Idaṁ paṭhamaṁ abhibhāyatanaṁ.
This is the first dimension of mastery.

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

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

Idaṁ dutiyaṁ abhibhāyatanaṁ.
This is the second dimension of mastery.

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

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

Idaṁ tatiyaṁ abhibhāyatanaṁ.
This is the third dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.
Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly.

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

Idaṁ catutthaṁ abhibhāyatanaṁ.
This is the fourth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.

Seyyathāpi nāma umāpupphaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ nīlaṁ nīlavaṇṇaṁ nīlanidassanaṁ nīlanibhāsaṁ.
They’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.

Evameva ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.
In the same way, not perceiving form internally, someone sees forms externally, blue, with blue color and blue appearance.

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

Idaṁ pañcamaṁ abhibhāyatanaṁ.
This is the fifth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.
Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

Seyyathāpi nāma kaṇikārapupphaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ pītaṁ pītavaṇṇaṁ pītanidassanaṁ pītanibhāsaṁ.
They’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.

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

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

Idaṁ chaṭṭhaṁ abhibhāyatanaṁ.
This is the sixth dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.
Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

Seyyathāpi nāma bandhujīvakapupphaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ lohitakaṁ lohitakavaṇṇaṁ lohitakanidassanaṁ lohitakanibhāsaṁ.
They’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.

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

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

Idaṁ sattamaṁ abhibhāyatanaṁ.
This is the seventh dimension of mastery.

Ajjhattaṁ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.
Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṁ vatthaṁ bārāṇaseyyakaṁ ubhatobhāgavimaṭṭhaṁ odātaṁ odātavaṇṇaṁ odātanidassanaṁ odātanibhāsaṁ.
They’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.

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

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

Idaṁ aṭṭhamaṁ abhibhāyatanaṁ.
This is the eighth dimension of mastery.

Imāni kho, ānanda, aṭṭha abhibhāyatanāni.
These are the eight dimensions of mastery.

19. Aṭṭhavimokkha
19. The Eight Liberations

Aṭṭha kho ime, ānanda, vimokkhā.
Ānanda, there are these eight liberations.

Katame aṭṭha?
What eight?

Rūpī rūpāni passati,
Having physical form, they see forms.

ayaṁ paṭhamo vimokkho.
This is the first liberation.

Ajjhattaṁ arūpasaññī bahiddhā rūpāni passati,
Not perceiving form internally, they see forms externally.

ayaṁ dutiyo vimokkho.
This is the second liberation.

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

ayaṁ tatiyo vimokkho.
This is the third liberation.

Sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati,
Going totally beyond perceptions of form, with the 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.

ayaṁ catuttho vimokkho.
This is the fourth liberation.

Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati,
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

ayaṁ pañcamo vimokkho.
This is the fifth liberation.

Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati,
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

ayaṁ chaṭṭho vimokkho.
This is the sixth liberation.

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

ayaṁ sattamo vimokkho.
This is the seventh liberation.

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

ayaṁ aṭṭhamo vimokkho.
This is the eighth liberation.

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

(…)

Ekamidāhaṁ, ānanda, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
Ānanda, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.

Atha kho, ānanda, māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:
Then Māra the wicked approached me, stood to one side, and said:

‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.
‘Sir, may the Blessed One now be fully extinguished! May the Holy One now be fully extinguished! Now is the time for the full extinguishment of the Buddha.’

Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:
When he had spoken, I said to Māra:

‘Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
‘Wicked One, I shall not be fully extinguished until I have monk disciples …

Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
nun disciples …

Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
layman disciples …

Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṁ ācariyakaṁ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṁ parappavādaṁ sahadhammena suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desessanti.
laywoman disciples who are competent, educated, assured, learned.

Na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitan’ti.
I shall not be fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’

Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho, ānanda, māro pāpimā maṁ etadavoca:
Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.

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

Bhāsitā kho panesā, bhante, bhagavatā vācā:

“na tāvāhaṁ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti …pe…

yāva me bhikkhuniyo na sāvikā bhavissanti …pe…

yāva me upāsakā na sāvakā bhavissanti …pe…

yāva me upāsikā na sāvikā bhavissanti …pe…

yāva me idaṁ brahmacariyaṁ na iddhañceva bhavissati phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitan”ti.

Etarahi kho pana, bhante, bhagavato brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ, yāva devamanussehi suppakāsitaṁ.

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

Evaṁ vutte, ahaṁ, ānanda, māraṁ pāpimantaṁ etadavocaṁ:
When he had spoken, I said to Māra:

‘appossukko tvaṁ, pāpima, hohi, na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
‘Relax, Wicked One. The full extinguishment of the Realized One will be soon.

Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti.
Three months from now the Realized One will be fully extinguished.’

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

20. Ānandayācanakathā
20. The Appeal of Ānanda

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

“Alaṁ dāni, ānanda.
“Enough now, Ānanda.

Mā tathāgataṁ yāci, akālo dāni, ānanda, tathāgataṁ yācanāyā”ti.
Do not beg the Realized One. Now is not the time to beg the Realized One.”

Dutiyampi kho āyasmā ānando …pe…
For a second time …

tatiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
For a third time, Ānanda said to the Buddha,

“tiṭṭhatu, bhante, bhagavā kappaṁ, tiṭṭhatu sugato kappaṁ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

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

“Evaṁ, bhante”.
“Yes, sir.”

“Atha kiñcarahi tvaṁ, ānanda, tathāgataṁ yāvatatiyakaṁ abhinippīḷesī”ti?
“Then why do you keep pressing me up to the third time?”

“Sammukhā metaṁ, bhante, bhagavato sutaṁ sammukhā paṭiggahitaṁ:
“Sir, I have heard and learned this in the presence of the Buddha:

‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’”ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’”

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

“Evaṁ, bhante”.
“Yes, sir.”

“Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ tathāgatena evaṁ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.

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

Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
If you had begged me, I would have refused you twice, but consented on the third time.

Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

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

Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
There I said to you:

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

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.

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

Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
If you had begged me, I would have refused you twice, but consented on the third time.

Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

Ekamidāhaṁ, ānanda, samayaṁ tattheva rājagahe viharāmi gotamanigrodhe …pe…
Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …

tattheva rājagahe viharāmi corapapāte …
at Bandit’s Cliff …

tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṁ …
in the Sattapaṇṇi cave on the slopes of Vebhara …

tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṁ …
at the Black Rock on the slopes of Isigili …

tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre …
in the Cool Grove, under the Snake’s Hood Grotto …

tattheva rājagahe viharāmi tapodārāme …
in the Hot Springs Monastery …

tattheva rājagahe viharāmi veḷuvane kalandakanivāpe …
in the Bamboo Grove, the squirrels’ feeding ground …

tattheva rājagahe viharāmi jīvakambavane …
in Jīvaka’s mango grove …

tattheva rājagahe viharāmi maddakucchismiṁ migadāye.
in the Maddakucchi deer park …

Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:
And in each place I said to you:

‘ramaṇīyaṁ, ānanda, rājagahaṁ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṁ jīvakambavanaṁ, ramaṇīyo maddakucchismiṁ migadāyo.
‘Ānanda, Rājagaha is lovely, and so are all these places. …

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā …pe…

ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.

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

Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.

Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.

Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi udene cetiye.
Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …

Tatrāpi kho tāhaṁ, ānanda, āmantesiṁ:

‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ.

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

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.

Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:

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

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

Ekamidāhaṁ, ānanda, samayaṁ idheva vesāliyaṁ viharāmi gotamake cetiye …pe…
at the Gotamaka shrine …

idheva vesāliyaṁ viharāmi sattambe cetiye …
at the Seven Maidens shrine …

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

idheva vesāliyaṁ viharāmi sārandade cetiye …
at the Sārandada shrine …

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

‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṁ udenaṁ cetiyaṁ, ramaṇīyaṁ gotamakaṁ cetiyaṁ, ramaṇīyaṁ sattambaṁ cetiyaṁ, ramaṇīyaṁ bahuputtaṁ cetiyaṁ, ramaṇīyaṁ sārandadaṁ cetiyaṁ, ramaṇīyaṁ cāpālaṁ cetiyaṁ.
‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Seven Maidens, Many Sons, Sārandada, and Cāpāla Tree-shrines are all lovely.

Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṁ vā tiṭṭheyya kappāvasesaṁ vā.
Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live for the proper lifespan or what’s left of it.

Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṁ vā tiṭṭheyya kappāvasesaṁ vā’ti.
The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live for the proper lifespan or what’s left of it.’

Evampi kho tvaṁ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṁ, na tathāgataṁ yāci:
But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying:

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

Sace tvaṁ, ānanda, tathāgataṁ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṁ adhivāseyya.
If you had begged me, I would have refused you twice, but consented on the third time.

Tasmātihānanda, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.

Nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:
Did I not prepare for this when I explained that

‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.
we must be parted and separated from all we hold dear and beloved?

Taṁ kutettha, ānanda, labbhā, yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjīti netaṁ ṭhānaṁ vijjati’.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?

Yaṁ kho panetaṁ, ānanda, tathāgatena cattaṁ vantaṁ muttaṁ pahīnaṁ paṭinissaṭṭhaṁ ossaṭṭho āyusaṅkhāro, ekaṁsena vācā bhāsitā:
The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has categorically stated:

‘na ciraṁ tathāgatassa parinibbānaṁ bhavissati.
‘The full extinguishment of the Realized One will be soon.

Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī’ti.
Three months from now the Realized One will be fully extinguished.’

Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṁ ṭhānaṁ vijjati.
It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.

Āyāmānanda, yena mahāvanaṁ kūṭāgārasālā tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”

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

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena mahāvanaṁ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,

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

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṁ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṁ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho āyasmā ānando bhagavantaṁ etadavoca:
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,

“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”

(…)

Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha went to the assembly hall, where he sat on the seat spread out

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants:

“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
And what are those things I have taught from my direct knowledge?

Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṁ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

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

“handa dāni, bhikkhave, āmantayāmi vo,
“Come now, mendicants, I say to you all:

vayadhammā saṅkhārā, appamādena sampādetha.
‘Conditions fall apart. Persist with diligence.’

Naciraṁ tathāgatassa parinibbānaṁ bhavissati.
The full extinguishment of the Realized One will be soon.

Ito tiṇṇaṁ māsānaṁ accayena tathāgato parinibbāyissatī”ti.
Three months from now the Realized One will be fully extinguished.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

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

parittaṁ mama jīvitaṁ;
and little of my life is left.

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

kataṁ me saraṇamattano.
I’ve made a refuge for myself.

Appamattā satīmanto,
Diligent and mindful,

susīlā hotha bhikkhavo;
be of good virtues, mendicants!

Susamāhitasaṅkappā,
With well-settled thoughts,

sacittamanurakkhatha.
take good care of your minds.

Yo imasmiṁ dhammavinaye,
Whoever meditates diligently

appamatto vihassati;
in this teaching and training,

Pahāya jātisaṁsāraṁ,
giving up transmigration through rebirths,

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

Tatiyo bhāṇavāro.
The third recitation section.

21. Nāgāpalokita
21. The Elephant Look

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

Vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto nāgāpalokitaṁ vesāliṁ apaloketvā āyasmantaṁ ānandaṁ āmantesi:
Then, after the meal, on his return from almsround, he turned to gaze back at Vesālī, the way that elephants do. He said to Venerable Ānanda:

“idaṁ pacchimakaṁ, ānanda, tathāgatassa vesāliyā dassanaṁ bhavissati.
“Ānanda, this will be the last time the Realized One sees Vesālī.

Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to Wares Village.”

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

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

Tatra sudaṁ bhagavā bhaṇḍagāme viharati.
and stayed there.

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

“catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.

Katamesaṁ catunnaṁ?
What four?

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

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

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

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

Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:

“Sīlaṁ samādhi paññā ca,
“Ethics, immersion, and wisdom,

vimutti ca anuttarā;
and the supreme freedom:

Anubuddhā ime dhammā,
these things have been understood

gotamena yasassinā.
by Gotama the renowned.

Iti buddho abhiññāya,
And so the Buddha, having insight,

dhammamakkhāsi bhikkhunaṁ;
explained this teaching to the mendicants.

Dukkhassantakaro satthā,
The teacher made an end of suffering,

cakkhumā parinibbuto”ti.
seeing clearly, he is fully quenched.”

Tatrāpi sudaṁ bhagavā bhaṇḍagāme viharanto etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying there, too, he often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

22. Catumahāpadesakathā
22. The Four Great References

Atha kho bhagavā bhaṇḍagāme yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Wares Village as long as he pleased, he addressed Ānanda,

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

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

yena jambugāmo,
“Let’s go to Black Plum Village.”…

yena bhoganagaraṁ tenupasaṅkamissāmā”ti.
“Let’s go to Bhoga City.”

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

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena bhoganagaraṁ tadavasari.
Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoga City,

Tatra sudaṁ bhagavā bhoganagare viharati ānande cetiye.
where he stayed at the Ānanda shrine.

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

“cattārome, bhikkhave, mahāpadese desessāmi,
“Mendicants, I will teach you the four great references.

taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

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

‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ,
‘Reverend, I have heard and learned this in the presence of the Buddha:

ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
You should neither approve nor dismiss that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

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

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

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

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.

imassa ca bhikkhuno suggahitan’ti.
It has been correctly memorized by that mendicant.’

Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the first great reference.

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

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

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

ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
You should neither approve nor dismiss that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

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

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

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

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.

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

Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the second great reference.

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

‘amukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.
‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines.

Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—
I’ve heard and learned this in the presence of those senior mendicants:

ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’

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

pe…
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

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

tesañca therānaṁ duggahitan’ti.
It has not been correctly memorized by those senior mendicants.’

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

Tāni ce sutte osāriyamānāni …pe…

vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.

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

Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the third great reference.

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

‘amukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.
‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines.

Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—
I’ve heard and learned this in the presence of that senior mendicant:

ayaṁ dhammo ayaṁ vinayo idaṁ satthusāsanan’ti.
this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
You should neither approve nor dismiss that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.
Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṁ:
If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

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

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

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

Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:
If they do fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ;
‘Clearly this is the word of the Buddha.

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

Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.
You should remember it. This is the fourth great reference.

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

Tatrapi sudaṁ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṁ bhikkhūnaṁ dhammiṁ kathaṁ karoti:
And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the mendicants:

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

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

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

Paññāparibhāvitaṁ cittaṁ sammadeva āsavehi vimuccati, seyyathidaṁ—
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,

kāmāsavā, bhavāsavā, avijjāsavā”ti.
the defilements of sensuality, desire to be reborn, and ignorance.”

23. Kammāraputtacundavatthu
23. On Cunda the Smith

Atha kho bhagavā bhoganagare yathābhirantaṁ viharitvā āyasmantaṁ ānandaṁ āmantesi:
When the Buddha had stayed in Bhoga City as long as he pleased, he addressed Ānanda,

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

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

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

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

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

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

Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

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

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

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented with silence.

Atha kho cundo kammāraputto bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then, knowing that the Buddha had consented, Cunda 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 paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā pahūtañca sūkaramaddavaṁ bhagavato kālaṁ ārocāpesi:
And when the night had passed Cunda had delicious fresh and cooked foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying,

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

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out

Nisajja kho bhagavā cundaṁ kammāraputtaṁ āmantesi:
and addressed Cunda,

“yaṁ te, cunda, sūkaramaddavaṁ paṭiyattaṁ, tena maṁ parivisa.
“Cunda, please serve me with the pork on the turn that you’ve prepared.

Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisā”ti.
And serve the mendicant Saṅgha with the other foods.”

“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ paṭiyattaṁ, tena bhagavantaṁ parivisi.
“Yes, sir,” replied Cunda, and did as he was asked.

Yaṁ panaññaṁ khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, tena bhikkhusaṅghaṁ parivisi.

Atha kho bhagavā cundaṁ kammāraputtaṁ āmantesi:
Then the Buddha addressed Cunda,

“yaṁ te, cunda, sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇāhi.
“Cunda, any pork on the turn that’s left over, you should bury it in a pit.

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

“Evaṁ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṁ ahosi sūkaramaddavaṁ avasiṭṭhaṁ, taṁ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.

Ekamantaṁ nisinnaṁ kho cundaṁ kammāraputtaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.

(…)

Atha kho bhagavato cundassa kammāraputtassa bhattaṁ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.

Tā sudaṁ bhagavā sato sampajāno adhivāsesi avihaññamāno.
But he endured unbothered, with mindfulness and situational awareness.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then he addressed Ānanda,

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

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

Cundassa bhattaṁ bhuñjitvā,
I’ve heard that after eating

kammārassāti me sutaṁ;
the meal of Cunda the smith,

Ābādhaṁ samphusī dhīro,
the attentive one fell severely ill,

pabāḷhaṁ māraṇantikaṁ.
with pains, close to death.

Bhuttassa ca sūkaramaddavena,
A severe sickness struck the Teacher

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

Virecamāno bhagavā avoca,
While still purging the Buddha said:

“Gacchāmahaṁ kusināraṁ nagaran”ti.
“I’ll go to the citadel of Kusinārā.”

24. Pānīyāharaṇa
24. Bringing a Drink

Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda,

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

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.
“Yes, sir,” replied Ānanda, and did as he was asked.

Nisīdi bhagavā paññatte āsane.
The Buddha sat on the seat spread out.

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
When he was seated he said to Venerable Ānanda,

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

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.
“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.

Ayaṁ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.
The 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 āyasmantaṁ ānandaṁ āmantesi:
For a second time, the Buddha asked Ānanda for a drink,

“iṅgha me tvaṁ, ānanda, pānīyaṁ āhara, pipāsitosmi, ānanda, pivissāmī”ti.

Dutiyampi kho āyasmā ānando bhagavantaṁ etadavoca:
and for a second time Ānanda suggested going to the Kakutthā river.

“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṁ cakkacchinnaṁ udakaṁ parittaṁ luḷitaṁ āvilaṁ sandati.

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

Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.

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

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

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena sā nadikā tenupasaṅkami.
“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.

Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.
Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.

Atha kho āyasmato ānandassa etadahosi:
Then Ānanda thought,

“acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.
“Oh, how incredible, how amazing! The Realized One has such psychic power and might!

Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti.
For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”

Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:
Gathering a bowl of drinking water he went back to the Buddha, and said to him,

“acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!

Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha.
Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.

Pivatu bhagavā pānīyaṁ pivatu sugato pānīyan”ti.
Drink the water, Blessed One! Drink the water, Holy One!”

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

25. Pukkusamallaputtavatthu
25. On Pukkusa the Malla

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

Addasā kho pukkuso mallaputto bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.
He saw the Buddha sitting at the root of a certain tree.

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

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

Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation.

Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṁ kālāmaṁ nissāya nissāya atikkamiṁsu.
Then around five hundred carts passed by right beside Āḷāra Kālāma.

Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavoca:
Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:

‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?
‘Sir, didn’t you see the five hundred carts pass by?’

‘Na kho ahaṁ, āvuso, addasan’ti.
‘No, friend, I didn’t see them.’

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

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

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

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

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

‘Evamāvuso’ti.
‘Yes, friend.’

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

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

‘Evamāvuso’ti.
‘Yes, friend.’

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

‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti.
‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,

Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṁ sossatī’ti.
in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’

Āḷāre kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmī”ti.
And after declaring his lofty confidence in Āḷāra Kālāma, he left.”

“Taṁ kiṁ maññasi, pukkusa,
“What do you think, Pukkusa?

katamaṁ nu kho dukkarataraṁ vā durabhisambhavataraṁ vā—
Which is harder and more challenging to do while conscious and awake:

yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṁ suṇeyya;
to neither see nor hear a sound as five hundred carts pass by right next to you?

yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti?
Or to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking?”

“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṁ vā sakaṭasatasahassaṁ vā.
“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?

Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṁ suṇeyyā”ti.
It’s far harder and more challenging to neither see nor hear a sound as the heavens are raining and pouring, lightning’s flashing, and thunder’s cracking!”

“Ekamidāhaṁ, pukkusa, samayaṁ ātumāyaṁ viharāmi bhusāgāre.
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.

Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā.
At that time the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.

Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.
Then a large crowd came from Ātumā to the place where that happened.

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

Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ahaṁ, pukkusa, taṁ purisaṁ etadavocaṁ:
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,

‘kiṁ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?
‘Why, 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, the heavens were raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.

Ettheso mahājanakāyo sannipatito.
Then this crowd gathered here.

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

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

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

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

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

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

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

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

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

‘Evamāvuso’ti.
‘Yes, friend.’

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

‘Evamāvuso’ti.
‘Yes, friend.’

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

‘acchariyaṁ vata bho, abbhutaṁ vata bho, santena vata bho pabbajitā vihārena viharanti.
‘Oh, how incredible, how amazing! Those who have gone forth remain in such peaceful meditations,

Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṁ sossatī’ti.
in that, while conscious and awake he neither saw nor heard a sound as the heavens were raining and pouring, lightning was flashing, and thunder was cracking.’

Mayi uḷāraṁ pasādaṁ pavedetvā maṁ abhivādetvā padakkhiṇaṁ katvā pakkāmī”ti.
And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”

Evaṁ vutte, pukkuso mallaputto bhagavantaṁ etadavoca:
When he said this, Pukkusa said to him,

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

Abhikkantaṁ, bhante, abhikkantaṁ, bhante.
Excellent, sir! Excellent!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Atha kho pukkuso mallaputto aññataraṁ purisaṁ āmantesi:
Then Pukkusa addressed a certain man,

“iṅgha me tvaṁ, bhaṇe, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āharā”ti.
“Please, my man, fetch a pair of ready to wear garments the color of mountain gold.”

“Evaṁ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ āhari.
“Yes, sir,” replied that man, and did as he was asked.

Atha kho pukkuso mallaputto taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato upanāmesi:
Then Pukkusa brought the garments to the Buddha,

“idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ, taṁ me bhagavā paṭiggaṇhātu anukampaṁ upādāyā”ti.
“Sir, please accept this pair of ready to wear garments the color of mountain gold from me out of sympathy.”

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

“Evaṁ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṁ acchādeti, ekena āyasmantaṁ ānandaṁ.
“Yes, sir,” replied Pukkusa, and did so.

Atha kho bhagavā pukkusaṁ mallaputtaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,

Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.

Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṁ siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmesi.
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of mountain gold by the Buddha’s body.

Taṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyati.
But when placed by the Buddha’s body they seemed to lose their shine.

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

“acchariyaṁ, bhante, abbhutaṁ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto.
“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.

Idaṁ, bhante, siṅgīvaṇṇaṁ yugamaṭṭhaṁ dhāraṇīyaṁ bhagavato kāyaṁ upanāmitaṁ hataccikaṁ viya khāyatī”ti.
When this pair of ready to wear garments the color of mountain gold is placed by the Buddha’s body they seem to lose their lustre.”

“Evametaṁ, ānanda, evametaṁ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.
“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.

Katamesu dvīsu?
What two?

Yañca, ānanda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati.
The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished in the element of extinguishment with no residue.

Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.
These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.

Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṁ upavattane mallānaṁ sālavane antarena yamakasālānaṁ tathāgatassa parinibbānaṁ bhavissati.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment.

Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.
Come, Ānanda, let’s go to the Kakutthā River.”

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

Siṅgīvaṇṇaṁ yugamaṭṭhaṁ,
A pair of garments the color of mountain gold

pukkuso abhihārayi;
was presented by Pukkusa;

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

hemavaṇṇo asobhathāti.
his snow gold skin glowed bright.

(…)

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

Upasaṅkamitvā āyasmantaṁ cundakaṁ āmantesi:
where he addressed Venerable Cundaka,

“iṅgha me tvaṁ, cundaka, catugguṇaṁ saṅghāṭiṁ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.
“Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”

“Evaṁ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṁ saṅghāṭiṁ paññapesi.
“Yes, sir,” replied Cundaka, and did as he was asked.

Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno uṭṭhānasaññaṁ manasikaritvā.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

Āyasmā pana cundako tattheva bhagavato purato nisīdi.
But Cundaka sat down right there in front of the Buddha.

Gantvāna buddho nadikaṁ kakudhaṁ,
Having gone to Kakutthā Creek,

Acchodakaṁ sātudakaṁ vippasannaṁ;
whose water was transparent, sweet, and clear,

Ogāhi satthā akilantarūpo,
the Teacher, being tired, plunged in,

Tathāgato appaṭimo ca loke.
the Realized One, without compare in the world.

Nhatvā ca pivitvā cudatāri satthā,
And after bathing and drinking the Teacher emerged.

Purakkhato bhikkhugaṇassa majjhe;
Before the group of mendicants, in the middle, <j>the Buddha,

Vattā pavattā bhagavā idha dhamme,
the Teacher <j>who rolled forth the present dispensation,

Upāgami ambavanaṁ mahesi.
the great seer went to the mango grove.

Āmantayi cundakaṁ nāma bhikkhuṁ,
He addressed the mendicant named Cundaka:

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

So codito bhāvitattena cundo,
The evolved one urged Cunda,

Catugguṇaṁ santhari khippameva;
who quickly spread the folded robe.

Nipajji satthā akilantarūpo,
The Teacher lay down so tired,

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

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Venerable Ānanda:

“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṁ uppādeyya:
“Now it may happen, Ānanda, that someone may give rise to regret in Cunda the smith:

‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṁ, yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto’ti.
‘It’s your loss, respected Cunda, it’s your misfortune, in that the Realized One was fully quenched after eating his last almsmeal from you.’

Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo:
You should dispel remorse in Cunda the smith like this:

‘tassa te, āvuso cunda, lābhā tassa te suladdhaṁ,
‘You’re fortunate, respected Cunda, you’re so very fortunate,

yassa te tathāgato pacchimaṁ piṇḍapātaṁ paribhuñjitvā parinibbuto.
in that the Realized One was fully quenched after eating his last almsmeal from you.

Sammukhā metaṁ, āvuso cunda, bhagavato sutaṁ sammukhā paṭiggahitaṁ:
I have heard and learned this in the presence of the Buddha.

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

Katame dve?
What two?

Yañca piṇḍapātaṁ paribhuñjitvā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca piṇḍapātaṁ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati.
The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished in the element of extinguishment with no residue.

Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṁsatarā ca.
These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.

Āyusaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, vaṇṇasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, sukhasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, yasasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, saggasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitaṁ, ādhipateyyasaṁvattanikaṁ āyasmatā cundena kammāraputtena kammaṁ upacitan’ti.
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’

Cundassa, ānanda, kammāraputtassa evaṁ vippaṭisāro paṭivinetabbo”ti.
That’s how you should dispel remorse in Cunda the smith.”

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

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

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

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

Rāgadosamohakkhayā sanibbuto”ti.
with the end of greed, hate, and delusion, <j>they’re quenched.”

Catuttho bhāṇavāro.
The fourth recitation section.

26. Yamakasālā
26. The Pair of Sal Trees

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Ānanda,

“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkamissāmā”ti.
“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”

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

Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṁ yena hiraññavatiyā nadiyā pārimaṁ tīraṁ, yena kusinārā upavattanaṁ mallānaṁ sālavanaṁ tenupasaṅkami. upasaṅkamitvā āyasmantaṁ ānandaṁ āmantesi:
And that’s where they went. Then the Buddha addressed Ānanda,

“iṅgha me tvaṁ, ānanda, antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.
“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.”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṁ uttarasīsakaṁ mañcakaṁ paññapesi.
“Yes, sir,” replied Ānanda, and did as he was asked.

Atha kho bhagavā dakkhiṇena passena sīhaseyyaṁ kappesi pāde pādaṁ accādhāya sato sampajāno.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.

Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi.
Now at that time the twin sal trees were in full blossom with flowers out of season.

Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.

Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.

Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.

Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.
And heavenly music played in midair in honor of the Realized One.

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

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

“sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi.

Te tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.

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

Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṁ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.

Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.

Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.

Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā.
“That’s not the full extent of how the Realized One is honored, respected, revered, venerated, and esteemed.

Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṁ sakkaroti garuṁ karoti māneti pūjeti apaciyati, paramāya pūjāya.
Any monk or nun or male or female lay follower who practices in line with the 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 Upavāna

Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṁ bījayamāno.
Now at that time Venerable Upavāna was standing in front of the Buddha fanning him.

Atha kho bhagavā āyasmantaṁ upavāṇaṁ apasāresi:
Then the Buddha made him move,

“apehi, bhikkhu, mā me purato aṭṭhāsī”ti.
“Move over, mendicant, don’t stand in front of me.”

Atha kho āyasmato ānandassa etadahosi:
Ānanda thought,

“ayaṁ kho āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.
“This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence.

Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti:
Yet in his final hour the Buddha makes him move, saying:

‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.
‘Move over, mendicant, don’t stand in front of me.’

Ko nu kho hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti:
What is the cause, what is the reason for this?”

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

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

“ayaṁ, bhante, āyasmā upavāṇo dīgharattaṁ bhagavato upaṭṭhāko santikāvacaro samīpacārī.
“This Venerable Upavāna has been the Buddha’s attendant for a long time, close to him, living in his presence.

Atha ca pana bhagavā pacchime kāle āyasmantaṁ upavāṇaṁ apasāreti:
Yet in his final hour the Buddha makes him move, saying:

‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.
‘Move over, mendicant, don’t stand in front of me.’

Ko nu kho, bhante, hetu, ko paccayo, yaṁ bhagavā āyasmantaṁ upavāṇaṁ apasāreti:
What is the cause, sir, what is the reason for this?”

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

“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṁ dassanāya.
“Most of the deities from ten solar systems have gathered to see the Realized One.

Yāvatā, ānanda, kusinārā upavattanaṁ mallānaṁ sālavanaṁ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.
For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.

Devatā, ānanda, ujjhāyanti:
The deities are complaining:

‘dūrā ca vatamha āgatā tathāgataṁ dassanāya.
‘We’ve come such a long way to see the Realized One!

Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā.
Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.

Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
This very day, in the last watch of the night, the Realized One will be fully extinguished.

Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṁ labhāma pacchime kāle tathāgataṁ dassanāyā’”ti.
And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”

“Kathaṁbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?
“But sir, what kind of deities are you thinking of?”

“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:

‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti.
‘Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!’

Santānanda, devatā pathaviyaṁ pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:

‘atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī’ti.

Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:
But the deities who are free of desire endure, mindful and aware, thinking:

‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be otherwise?’”

28. Catusaṁvejanīyaṭhāna
28. The Four Inspiring Places

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

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

Bhagavato pana mayaṁ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.
But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”

“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.
“Ānanda, a faithful gentleman should go to see these four inspiring places.

Katamāni cattāri?
What four?

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

‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.

‘Idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.

‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.
Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’—that is an inspiring place.

Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni.
These are the four inspiring places that a faithful gentleman should go to see.

Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo:
Faithful monks, nuns, laymen, and laywomen will come, and think:

‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṁ dhammacakkaṁ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi.
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One was fully quenched in the element of extinguishment with no residue!’

Ye hi keci, ānanda, cetiyacārikaṁ āhiṇḍantā pasannacittā kālaṁ karissanti, sabbe te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissantī”ti.
Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

29. Ānandapucchākathā
29. Ānanda’s Questions

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

“Adassanaṁ, ānandā”ti.
“Without looking, Ānanda.”

“Dassane, bhagavā, sati kathaṁ paṭipajjitabban”ti?
“But when looking, how to proceed?”

“Anālāpo, ānandā”ti.
“Without chatting, Ānanda.”

“Ālapantena pana, bhante, kathaṁ paṭipajjitabban”ti?
“But when chatting, how to proceed?”

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

“Kathaṁ mayaṁ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?
“Sir, how do we proceed when it comes to the Realized One’s corpse?”

“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya.
“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.

Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha.
Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal!

Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṁ karissantī”ti.
There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”

“Kathaṁ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?
“But sir, how to proceed when it comes to the Realized One’s corpse?”

“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”

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

“Rañño, ānanda, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.

Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.

Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.
They build a monument for the wheel-turning monarch at the crossroads.

Evaṁ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti.
That’s how they proceed with a wheel-turning monarch’s corpse.

Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ.
Proceed in the same way with the Realized One’s corpse.

Cātumahāpathe tathāgatassa thūpo kātabbo.
A monument for the Realized One is to be built at the crossroads.

Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāya.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.

30. Thūpārahapuggala
30. Persons Worthy of Monument

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

Katame cattāro?
What four?

Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.
A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch.

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

‘Ayaṁ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṁ pasādenti.
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’

Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgato arahaṁ sammāsambuddho thūpāraho.
It is for this reason that a Realized One is worthy of a monument.

Kiñcānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho?
And for what reason is an independent Buddha worthy of a monument?

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

Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

Idaṁ kho, ānanda, atthavasaṁ paṭicca paccekasambuddho thūpāraho.
It is for this reason that an independent Buddha is worthy of a monument.

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

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

Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

Idaṁ kho, ānanda, atthavasaṁ paṭicca tathāgatassa sāvako thūpāraho.
It is for this reason that a Realized One’s disciple is worthy of a monument.

Kiñcānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho?
And for what reason is a wheel-turning monarch worthy of a monument?

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

Te tattha cittaṁ pasādetvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjanti.
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.

Idaṁ kho, ānanda, atthavasaṁ paṭicca rājā cakkavattī thūpāraho.
It is for this reason that a wheel-turning monarch is worthy of a monument.

Ime kho, ānanda, cattāro thūpārahā”ti.
These four are worthy of a monument.”

31. Ānandaacchariyadhamma
31. Ānanda’s Incredible Qualities

Atha kho āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno aṭṭhāsi:
Then Venerable Ānanda entered a building, and stood there leaning against the door-jamb and crying,

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

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

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

“Eso, bhante, āyasmā ānando vihāraṁ pavisitvā kapisīsaṁ ālambitvā rodamāno ṭhito:
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:

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

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
So the Buddha addressed one of the monks,

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

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

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

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

“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca:
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“alaṁ, ānanda, mā soci mā paridevi, nanu etaṁ, ānanda, mayā paṭikacceva akkhātaṁ:
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that

‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’;
we must be parted and separated from all we hold dear and beloved?

taṁ kutettha, ānanda, labbhā. Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, ‘taṁ vata tathāgatassāpi sarīraṁ mā palujjī’ti netaṁ ṭhānaṁ vijjati.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?

Dīgharattaṁ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.

Katapuññosi tvaṁ, ānanda, padhānamanuyuñja, khippaṁ hohisi anāsavo”ti.
You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”

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

“yepi te, bhikkhave, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā ahesuṁ, seyyathāpi mayhaṁ ānando.
“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.

Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, tesampi bhagavantānaṁ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṁ ānando.

Paṇḍito, bhikkhave, ānando;
Ānanda is astute,

medhāvī, bhikkhave, ānando.
he is intelligent.

Jānāti ‘ayaṁ kālo tathāgataṁ dassanāya upasaṅkamituṁ bhikkhūnaṁ, ayaṁ kālo bhikkhunīnaṁ, ayaṁ kālo upāsakānaṁ, ayaṁ kālo upāsikānaṁ, ayaṁ kālo rañño rājamahāmattānaṁ titthiyānaṁ titthiyasāvakānan’ti.
He knows the time for monks, nuns, laymen, laywomen, king’s ministers, monastics of other religions and their disciples to visit the Realized One.

Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.
There are these four incredible and amazing things about Ānanda.

Katame cattāro?
What four?

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

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.

Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti.
And when he falls silent, they’ve never had enough.

Sace, bhikkhave, bhikkhunīparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
If an assembly of nuns …

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.

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

Sace, bhikkhave, upāsakaparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
laymen …

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.

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

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

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.

Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti.
And when he falls silent, they’ve never had enough.

Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.
These are the four incredible and amazing things about Ānanda.

Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.
There are these four incredible and amazing things about a wheel-turning monarch.

Katame cattāro?
What four?

Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him

Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.

Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.
And when he falls silent, they’ve never had enough.

Sace bhikkhave, brāhmaṇaparisā …pe…
If an assembly of brahmins …

gahapatiparisā …pe…
householders …

samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him

Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.

Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.
And when he falls silent, they’ve never had enough.

Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.
In the same way, there are those four incredible and amazing things about Ānanda.”

Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.

Atittāva, bhikkhave, bhikkhuparisā hoti.

Atha kho ānando tuṇhī hoti.

Sace, bhikkhave bhikkhunīparisā …pe…

upāsakaparisā …pe…

upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanena sā attamanā hoti.

Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti.

Atittāva, bhikkhave, upāsikāparisā hoti.

Atha kho ānando tuṇhī hoti.

Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.

32. Mahāsudassanasuttadesanā
32. Teaching the Discourse on Mahāsudassana

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha:

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

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

campā rājagahaṁ sāvatthī sāketaṁ kosambī bārāṇasī;
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Varanasi.

ettha bhagavā parinibbāyatu.
Let the Buddha be fully extinguished there.

Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā.
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha.

Te tathāgatassa sarīrapūjaṁ karissantī”ti
They will perform the rites of venerating the Realized One’s corpse.”

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

‘khuddakanagarakaṁ ujjaṅgalanagarakaṁ sākhānagarakan’ti.
this is a little hamlet, a jungle hamlet, a branch hamlet.

Bhūtapubbaṁ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.

Rañño, ānanda, mahāsudassanassa ayaṁ kusinārā kusāvatī nāma rājadhānī ahosi.
His capital was this Kusinārā, which at the time was named Kusāvatī.

puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena.
It stretched for twelve leagues from east to west, and seven leagues from north to south.

Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.

Seyyathāpi, ānanda, devānaṁ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca;
It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.

evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.

Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṁ—
Kusāvatī was never free of ten sounds by day or night, namely:

hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.
the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.

Gaccha tvaṁ, ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:
Go, Ānanda, into Kusinārā and inform the Mallas:

‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.

Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!

Mā pacchā vippaṭisārino ahuvattha—
Don’t regret it later, thinking:

amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”

“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.

33. Mallānaṁvandanā
33. The Mallas Pay Homage

Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena.
Now at that time the Mallas of Kusinārā were sitting together at the town hall on some business.

Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:
Ānanda went up to them, and announced:

“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṁ bhavissati.
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will be fully extinguished.

Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!

Mā pacchā vippaṭisārino ahuvattha:
Don’t regret it later, thinking:

‘amhākañca no gāmakkhette tathāgatassa parinibbānaṁ ahosi, na mayaṁ labhimhā pacchime kāle tathāgataṁ dassanāyā’”ti.
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”

Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti:
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,

“atikhippaṁ bhagavā parinibbāyissati, atikhippaṁ sugato parinibbāyissati, atikhippaṁ cakkhuṁ loke antaradhāyissatī”ti.
“Too soon the Blessed One will be fully extinguished! Too soon the Holy One will be fully extinguished! Too soon the Eye of the World will vanish!”

Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṁ mallānaṁ sālavanaṁ yenāyasmā ānando tenupasaṅkamiṁsu.
Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.

Atha kho āyasmato ānandassa etadahosi:
Then Ānanda thought,

“sace kho ahaṁ kosinārake malle ekamekaṁ bhagavantaṁ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṁ ratti vibhāyissati.
“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.

Yannūnāhaṁ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpeyyaṁ:
I’d better separate them family by family and then have them pay homage, saying:

‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti.
‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’”

Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṁ vandāpesi:
And so that’s what he did.

“itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti.

Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṁ vandāpesi.
So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.

34. Subhaddaparibbājakavatthu
34. On Subhadda the Wanderer

Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṁ paṭivasati.
Now at that time a wanderer named Subhadda was residing near Kusinārā.

Assosi kho subhaddo paribbājako:
He heard that

“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissatī”ti.
on that very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.

Atha kho subhaddassa paribbājakassa etadahosi:
He thought:

“sutaṁ kho pana metaṁ paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
“I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:

‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’

Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.

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

evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’”ti.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”

Atha kho subhaddo paribbājako yena upavattanaṁ mallānaṁ sālavanaṁ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him,

“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:
“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said:

‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’

Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.
And this very day, in the last watch of the night, will be the full extinguishment of the ascetic Gotama.

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

evaṁ pasanno ahaṁ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.

Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.
Mister Ānanda, please let me see the ascetic Gotama.”

Evaṁ vutte, āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
When he had spoken, Ānanda said,

“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.
“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”

Dutiyampi kho subhaddo paribbājako …pe…
For a second time,

tatiyampi kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:
and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.

“sutaṁ metaṁ, bho ānanda, paribbājakānaṁ vuḍḍhānaṁ mahallakānaṁ ācariyapācariyānaṁ bhāsamānānaṁ:

‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.

Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṁ bhavissati.

Atthi ca me ayaṁ kaṅkhādhammo uppanno—

evaṁ pasanno ahaṁ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṁ desetuṁ, yathāhaṁ imaṁ kaṅkhādhammaṁ pajaheyyan’ti.

Sādhāhaṁ, bho ānanda, labheyyaṁ samaṇaṁ gotamaṁ dassanāyā”ti.

Tatiyampi kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:

“alaṁ, āvuso subhadda, mā tathāgataṁ viheṭhesi, kilanto bhagavā”ti.

Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṁ imaṁ kathāsallāpaṁ.
The Buddha heard that discussion between Ānanda and Subhadda.

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
He said to Ānanda,

“alaṁ, ānanda, mā subhaddaṁ vāresi, labhataṁ, ānanda, subhaddo tathāgataṁ dassanāya.
“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.

Yaṁ kiñci maṁ subhaddo pucchissati, sabbaṁ taṁ aññāpekkhova pucchissati, no vihesāpekkho.
For whatever he asks me, he will only be looking to understand, not to trouble me.

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

Atha kho āyasmā ānando subhaddaṁ paribbājakaṁ etadavoca:
So Ānanda said to the wanderer Subhadda,

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

Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subhaddo paribbājako bhagavantaṁ etadavoca:
Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,
“Mister Gotama, there are those ascetics and brahmins who lead an order and a community, and tutor a community. They’re well-known and famous religious founders, deemed holy by many people.

seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,
Namely: Pūraṇa Kassapa, the bamboo-staffed ascetic Gosāla, Ajita of the hair blanket, Pakudha Kaccāyana, Sañjaya Belaṭṭhiputta, and the Jain ascetic of the Ñātika clan.

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

“Alaṁ, subhadda, tiṭṭhatetaṁ:
“Enough, Subhadda, let that be.

‘sabbete sakāya paṭiññāya abbhaññiṁsu, sabbeva na abbhaññiṁsu, udāhu ekacce abbhaññiṁsu, ekacce na abbhaññiṁsū’ti.

Dhammaṁ te, subhadda, desessāmi;
I shall teach you the Dhamma.

taṁ suṇāhi sādhukaṁ manasikarohi, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”

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

Bhagavā etadavoca:
The Buddha said this:

“Yasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati.
“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.

Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati.
In whatever teaching and training the noble eightfold path is found, there is an ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.

Imasmiṁ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.
In this teaching and training the noble eightfold path is found. Only here is there an ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.

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

Ekūnatiṁso vayasā subhadda,
I was twenty-nine years of age, Subhadda,

Yaṁ pabbajiṁ kiṅkusalānuesī;
when I went forth to discover what is skillful.

Vassāni paññāsa samādhikāni,
It’s been over fifty years

Yato ahaṁ pabbajito subhadda;
since I went forth.

Ñāyassa dhammassa padesavattī,
Teacher of the references <j>for the systematic teaching:

Ito bahiddhā samaṇopi natthi.
outside of here there is no ascetic,

Dutiyopi samaṇo natthi.
no second ascetic,

Tatiyopi samaṇo natthi.
no third ascetic,

Catutthopi samaṇo natthi.
and no fourth ascetic.

Suññā parappavādā samaṇebhi aññehi.
Other sects are empty of ascetics.

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

Evaṁ vutte, subhaddo paribbājako bhagavantaṁ etadavoca:
When he had spoken, Subhadda said to the Buddha,

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Excellent, sir! Excellent!

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the Buddha has made the teaching clear in many ways.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.

Labheyyāhaṁ, bhante, bhagavato santike pabbajjaṁ, labheyyaṁ upasampadan”ti.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”

“Yo kho, subhadda, aññatitthiyapubbo imasmiṁ dhammavinaye ākaṅkhati pabbajjaṁ, ākaṅkhati upasampadaṁ, so cattāro māse parivasati. Catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.
“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.

Api ca mettha puggalavemattatā viditā”ti.
However, I have recognized individual differences in this matter.”

“Sace, bhante, aññatitthiyapubbā imasmiṁ dhammavinaye ākaṅkhantā pabbajjaṁ ākaṅkhantā upasampadaṁ cattāro māse parivasanti, catunnaṁ māsānaṁ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṁ cattāri vassāni parivasissāmi, catunnaṁ vassānaṁ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha said to Ānanda,

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

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

Atha kho subhaddo paribbājako āyasmantaṁ ānandaṁ etadavoca:
Then Subhadda said to Ānanda,

“lābhā vo, āvuso ānanda; suladdhaṁ vo, āvuso ānanda,
“You’re so fortunate, Reverand Ānanda, so very fortunate,

ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti.
to be anointed here in the Teacher’s presence as his pupil!”

Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.

Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti—tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.”

Aññataro kho panāyasmā subhaddo arahataṁ ahosi.
And Venerable Subhadda became one of the perfected.

So bhagavato pacchimo sakkhisāvako ahosīti.
He was the last personal disciple of the Buddha.

Pañcamo bhāṇavāro.
The fifth recitation section.

35. Tathāgatapacchimavācā
35. The Buddha’s Last Words

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
Then the Buddha addressed Venerable Ānanda:

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

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

Na kho panetaṁ, ānanda, evaṁ daṭṭhabbaṁ.
But you should not see it like this.

Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.
The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.

Yathā kho panānanda, etarahi bhikkhū aññamaññaṁ āvusovādena samudācaranti, na kho mamaccayena evaṁ samudācaritabbaṁ.
After my passing, mendicants ought not address each other as ‘reverend’, as they do today.

Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo.
A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’.

Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo.
A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’.

Ākaṅkhamāno, ānanda, saṅgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.
If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.

Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.
After my passing, give the divine punishment to the mendicant Channa.”

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

“Channo, ānanda, bhikkhu yaṁ iccheyya, taṁ vadeyya.
“Channa may say what he likes,

So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.
but the mendicants should not correct, advise, or instruct him.”

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

“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:

‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
When this was said, the mendicants kept silent.

Dutiyampi kho bhagavā …pe…
For a second time,

tatiyampi kho bhagavā bhikkhū āmantesi:
and a third time the Buddha addressed the mendicants:

“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:

‘sammukhībhūto no satthā ahosi, na mayaṁ sakkhimhā bhagavantaṁ sammukhā paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”

Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.
For a third time, the mendicants kept silent.

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

“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.
“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”

Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.
When this was said, the mendicants kept silent.

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

“acchariyaṁ, bhante, abbhutaṁ, bhante, evaṁ pasanno ahaṁ, bhante, imasmiṁ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.
“It’s incredible, sir, it’s amazing! I am quite confident that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”

“Pasādā kho tvaṁ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.
“Ānanda, you speak out of faith. But the Realized One knows that there is not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.

Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, 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.’”

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

36. Parinibbutakathā
36. Fully Quenched

Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.
Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.

Atha kho āyasmā ānando āyasmantaṁ anuruddhaṁ etadavoca:
Then Venerable Ānanda said to Venerable Anuruddha,

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

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

Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.

Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṁsanako salomahaṁso. Devadundubhiyo ca phaliṁsu.
When the Buddha was fully quenched, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.

Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṁ gāthaṁ abhāsi:
When the Buddha was fully quenched, the divinity Sahampati recited this verse:

“Sabbeva nikkhipissanti,
“All creatures in this world

bhūtā loke samussayaṁ;
must lay down this bag of bones.

Yattha etādiso satthā,
For even a Teacher such as this,

loke appaṭipuggalo;
unrivaled in the world,

Tathāgato balappatto,
the Realized One, attained to power,

sambuddho parinibbuto”ti.
the Buddha was fully quenched.”

Parinibbute bhagavati saha parinibbānā sakko devānamindo imaṁ gāthaṁ abhāsi:
When the Buddha was fully quenched, Sakka, lord of gods, recited this verse:

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

uppādavayadhammino;
their nature is to rise and fall;

Uppajjitvā nirujjhanti,
having arisen, they cease;

tesaṁ vūpasamo sukho”ti.
their stilling is blissful.”

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

“Nāhu assāsapassāso,
“There was no more breathing

ṭhitacittassa tādino;
for the unaffected one of steady heart.

Anejo santimārabbha,
Imperturbable, committed to peace,

yaṁ kālamakarī muni.
the sage has done his time.

Asallīnena cittena,
He put up with painful feelings

vedanaṁ ajjhavāsayi;
without flinching.

Pajjotasseva nibbānaṁ,
The liberation of his heart

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

Parinibbute bhagavati saha parinibbānā āyasmā ānando imaṁ gāthaṁ abhāsi:
When the Buddha was fully quenched, Venerable Ānanda recited this verse:

“Tadāsi yaṁ bhiṁsanakaṁ,
“Then there was terror!

tadāsi lomahaṁsanaṁ;
Then they had goosebumps!

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

sambuddhe parinibbute”ti.
became fully quenched.”

Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
When the Buddha was fully quenched, some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

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

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

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

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

Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
Did the Buddha not prepare us for this when he explained that

‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.
we must be parted and separated from all we hold dear and beloved?

Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ vata mā palujjī’ti, netaṁ ṭhānaṁ vijjati.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?

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

“Kathaṁbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?
“But sir, what kind of deities are you thinking of?”

“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
“There are, Ānanda, deities—both in space and on the earth—who are aware of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:

‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti.
‘Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!’

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

‘atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito’ti.

Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:
But the deities who are free of desire endure, mindful and aware, thinking:

‘aniccā saṅkhārā, taṁ kutettha labbhā’”ti.
‘Conditions are impermanent. How could it possibly be otherwise?’”

Atha kho āyasmā ca anuruddho āyasmā ca ānando taṁ rattāvasesaṁ dhammiyā kathāya vītināmesuṁ.
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.

Atha kho āyasmā anuruddho āyasmantaṁ ānandaṁ āmantesi:
Then Anuruddha said to Ānanda,

“gacchāvuso ānanda, kusināraṁ pavisitvā kosinārakānaṁ mallānaṁ ārocehi:
“Go, Ānanda, into Kusinārā and inform the Mallas:

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

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

“Evaṁ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya attadutiyo kusināraṁ pāvisi.
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.

Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena.
Now at that time the Mallas of Kusinārā were sitting together at the town hall still on the same business.

Atha kho āyasmā ānando yena kosinārakānaṁ mallānaṁ sandhāgāraṁ tenupasaṅkami; upasaṅkamitvā kosinārakānaṁ mallānaṁ ārocesi:
Ānanda went up to them, and announced,

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

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

Idamāyasmato ānandassa vacanaṁ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,

“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

37. Buddhasarīrapūjā
37. The Rites of Venerating the Buddha’s Corpse

Atha kho kosinārakā mallā purise āṇāpesuṁ:
Then the Mallas ordered their men,

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

Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṁ pañca ca dussayugasatāni ādāya yena upavattanaṁ mallānaṁ sālavanaṁ, yena bhagavato sarīraṁ tenupasaṅkamiṁsu; upasaṅkamitvā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṁ vītināmesuṁ.
Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.

Atha kho kosinārakānaṁ mallānaṁ etadahosi:
Then they thought,

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

Atha kho kosinārakā mallā bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṁ vītināmesuṁ, tatiyampi divasaṁ vītināmesuṁ, catutthampi divasaṁ vītināmesuṁ, pañcamampi divasaṁ vītināmesuṁ, chaṭṭhampi divasaṁ vītināmesuṁ.
But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.

Atha kho sattamaṁ divasaṁ kosinārakānaṁ mallānaṁ etadahosi:
Then on the seventh day they thought,

“mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā”ti.
“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”

Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,

“mayaṁ bhagavato sarīraṁ uccāressāmā”ti na sakkonti uccāretuṁ.
“We shall lift the Buddha’s corpse.” But they were unable to do so.

Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ:
The Mallas said to Anuruddha,

“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“What is the cause, Honorable Anuruddha, what is the reason why these eight Mallian chiefs are unable to lift the Buddha’s corpse?”

‘mayaṁ bhagavato sarīraṁ uccāressāmā’ti na sakkonti uccāretun”ti?

“Aññathā kho, vāseṭṭhā, tumhākaṁ adhippāyo, aññathā devatānaṁ adhippāyo”ti.
“Vāseṭṭhas, you have one plan, but the deities have a different one.”

“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“But sir, what is the deities’ plan?”

“Tumhākaṁ kho, vāseṭṭhā, adhippāyo:
“You plan to

‘mayaṁ bhagavato sarīraṁ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṁ nagarassa haritvā bāhirena bāhiraṁ dakkhiṇato nagarassa bhagavato sarīraṁ jhāpessāmā’ti;
carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.

devatānaṁ kho, vāseṭṭhā, adhippāyo:
The deities plan to

‘mayaṁ bhagavato sarīraṁ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha bhagavato sarīraṁ jhāpessāmā’”ti.
carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Coronation.”

“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
“Sir, let it be as the deities plan.”

Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti.
Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.

Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṁ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṁ karontā mānentā pūjentā uttarena uttaraṁ nagarassa haritvā uttarena dvārena nagaraṁ pavesetvā majjhena majjhaṁ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ ettha ca bhagavato sarīraṁ nikkhipiṁsu.
Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Coronation.

Atha kho kosinārakā mallā āyasmantaṁ ānandaṁ etadavocuṁ:
Then the Mallas said to Ānanda,

“kathaṁ mayaṁ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?
“Honorable Ānanda, how do we proceed when it comes to the Realized One’s corpse?”

“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabban”ti.
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”

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

“Rañño, vāseṭṭhā, cakkavattissa sarīraṁ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.

Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā rañño cakkavattissa sarīraṁ jhāpenti.
In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of aromatics, they cremate the corpse.

Cātumahāpathe rañño cakkavattissa thūpaṁ karonti.
They build a monument for the wheel-turning monarch at the crossroads.

Evaṁ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti.
That’s how they proceed with a wheel-turning monarch’s corpse.

Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṁ tathāgatassa sarīre paṭipajjitabbaṁ.
Proceed in the same way with the Realized One’s corpse.

Cātumahāpathe tathāgatassa thūpo kātabbo.
A monument for the Realized One is to be built at the crossroads.

Tattha ye mālaṁ vā gandhaṁ vā cuṇṇakaṁ vā āropessanti vā abhivādessanti vā cittaṁ vā pasādessanti, tesaṁ taṁ bhavissati dīgharattaṁ hitāya sukhāyā”ti.
When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”

Atha kho kosinārakā mallā purise āṇāpesuṁ:
Then the Mallas ordered their men,

“tena hi, bhaṇe, mallānaṁ vihataṁ kappāsaṁ sannipātethā”ti.
“So then, my men, collect uncarded cotton.”

Atha kho kosinārakā mallā bhagavato sarīraṁ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṁ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṁ.
So the Mallas wrapped the Buddha’s corpse,

Etena upāyena pañcahi yugasatehi bhagavato sarīraṁ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṁ citakaṁ karitvā bhagavato sarīraṁ citakaṁ āropesuṁ.
and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of aromatics, they lifted the corpse on to the pyre.

38. Mahākassapattheravatthu
38. Mahākassapa’s Arrival

Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.

Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.
Then he left the road and sat at the root of a tree.

Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti.
Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.

Addasā kho āyasmā mahākassapo taṁ ājīvakaṁ dūratova āgacchantaṁ, disvā taṁ ājīvakaṁ etadavoca:
Mahākassapa saw him coming off in the distance and said to him,

“apāvuso, amhākaṁ satthāraṁ jānāsī”ti?
“Reverend, might you know about our Teacher?”

“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo.
“Yes, reverend. Seven days ago the ascetic Gotama was fully quenched.

Tato me idaṁ mandāravapupphaṁ gahitan”ti.
From there I picked up this Flame Tree flower.”

Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṁ papatanti, āvaṭṭanti, vivaṭṭanti:
Some of the mendicants there who were not free of desire, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,

“atikhippaṁ bhagavā parinibbuto, atikhippaṁ sugato parinibbuto, atikhippaṁ cakkhuṁ loke antarahito”ti.
“Too soon the Blessed One has become fully quenched! Too soon the Holy One has become fully quenched! Too soon the Eye of the World has vanished!”

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

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

Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṁ parisāyaṁ nisinno hoti.
Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.

Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca:
He said to those mendicants,

“alaṁ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṁ tena mahāsamaṇena. Upaddutā ca homa:
“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic. And we are oppressed:

‘idaṁ vo kappati, idaṁ vo na kappatī’ti.
‘This is allowable for you; this is not allowable for you.’

Idāni pana mayaṁ yaṁ icchissāma, taṁ karissāma, yaṁ na icchissāma, na taṁ karissāmā”ti.
Well, now we shall do what we want and not do what we don’t want.”

Atha kho āyasmā mahākassapo bhikkhū āmantesi:
Then Venerable Mahākassapa addressed the mendicants,

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

Nanu etaṁ, āvuso, bhagavatā paṭikacceva akkhātaṁ:
Did the Buddha not prepare us for this when he explained that

‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.
we must be parted and separated from all we hold dear and beloved?

Taṁ kutettha, āvuso, labbhā. ‘Yaṁ taṁ jātaṁ bhūtaṁ saṅkhataṁ palokadhammaṁ, taṁ tathāgatassāpi sarīraṁ mā palujjī’ti, netaṁ ṭhānaṁ vijjatī”ti.
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?”

Tena kho pana samayena cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,

“mayaṁ bhagavato citakaṁ āḷimpessāmā”ti na sakkonti āḷimpetuṁ.
“We shall light the Buddha’s funeral pyre.” But they were unable to do so.

Atha kho kosinārakā mallā āyasmantaṁ anuruddhaṁ etadavocuṁ:
The Mallas said to Anuruddha,

“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṁnhātā ahatāni vatthāni nivatthā:
“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian chiefs are unable to light the Buddha’s funeral pyre?”

‘mayaṁ bhagavato citakaṁ āḷimpessāmā’ti na sakkonti āḷimpetun”ti?

“Aññathā kho, vāseṭṭhā, devatānaṁ adhippāyo”ti.
“Vāseṭṭhas, the deities have a different plan.”

“Kathaṁ pana, bhante, devatānaṁ adhippāyo”ti?
“But sir, what is the deities’ plan?”

“Devatānaṁ kho, vāseṭṭhā, adhippāyo:
“The deities’ plan is this:

‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi.
Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.

Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.
The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”

“Yathā, bhante, devatānaṁ adhippāyo, tathā hotū”ti.
“Sir, let it be as the deities plan.”

Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṁ nāma mallānaṁ cetiyaṁ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandi.
Then Venerable Mahākassapa arrived at the Mallian shrine named Coronation at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head at the Buddha’s feet.

Tānipi kho pañcabhikkhusatāni ekaṁsaṁ cīvaraṁ katvā añjaliṁ paṇāmetvā tikkhattuṁ citakaṁ padakkhiṇaṁ katvā bhagavato pāde sirasā vandiṁsu.
And the five hundred mendicants did likewise.

Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.
And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself.

Jhāyamānassa kho pana bhagavato sarīrassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;
And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.

sarīrāneva avasissiṁsu.
Only the relics remained.

Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi;
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.

evameva bhagavato sarīrassa jhāyamānassa yaṁ ahosi chavīti vā cammanti vā maṁsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;
In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.

sarīrāneva avasissiṁsu.
Only the relics remained.

Tesañca pañcannaṁ dussayugasatānaṁ dveva dussāni na ḍayhiṁsu yañca sabbaabbhantarimaṁ yañca bāhiraṁ.
And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.

Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṁ nibbāpesi.
But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,

Udakasālatopi abbhunnamitvā bhagavato citakaṁ nibbāpesi.
by water dripping from the sal trees,

Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṁ nibbāpesuṁ.
and by the Mallas’ fragrant water.

Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṁ sandhāgāre sattipañjaraṁ karitvā dhanupākāraṁ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṁsu garuṁ kariṁsu mānesuṁ pūjesuṁ.
Then the Mallas made a cage of spears for the Buddha’s relics in the town hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.

39. Sarīradhātuvibhajana
39. Distributing the Relics

Assosi kho rājā māgadho ajātasattu vedehiputto:
King Ajātasattu of Magadha, son of the princess of Videha, heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṁ mallānaṁ dūtaṁ pāhesi:
He sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.
“The Buddha was an aristocrat and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”

Assosuṁ kho vesālikā licchavī:
The Licchavis of Vesālī also heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho vesālikā licchavī kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

Assosuṁ kho kapilavatthuvāsī sakyā:
The Sakyans of Kapilavatthu also heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho kapilavatthuvāsī sakyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavā amhākaṁ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

Assosuṁ kho allakappakā bulayo:
The Bulis of Allakappa also heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho allakappakā bulayo kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

Assosuṁ kho rāmagāmakā koḷiyā:
The Koliyans of Rāmagāma also heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho rāmagāmakā koḷiyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

Assosi kho veṭṭhadīpako brāhmaṇo:
The brahmin of Veṭhadīpa also heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṁ mallānaṁ dūtaṁ pāhesi:
He sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṁ bhāgaṁ, ahampi bhagavato sarīrānaṁ thūpañca mahañca karissāmī”ti.
“The Buddha was an aristocrat and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”

Assosuṁ kho pāveyyakā mallā:
The Mallas of Pāvā also heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho pāveyyakā mallā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

Evaṁ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṁ:
When they had spoken, the Mallas of Kusinārā said to those various groups:

“bhagavā amhākaṁ gāmakkhette parinibbuto, na mayaṁ dassāma bhagavato sarīrānaṁ bhāgan”ti.
“The Buddha was fully quenched in our village district. We will not give away a share of his relics.”

Evaṁ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:
Then Doṇa the brahmin said to those various groups:

“Suṇantu bhonto mama ekavācaṁ,
“Hear, sirs, a single word from me.

Amhāka buddho ahu khantivādo;
Our Buddha’s teaching was acceptance.

Na hi sādhu yaṁ uttamapuggalassa,
It would not be good to fight over

Sarīrabhāge siyā sampahāro.
a share of the supreme 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 Clear-eyed One!”

“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṁ savibhattaṁ vibhajāhī”ti.
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”

“Evaṁ, bho”ti kho doṇo brāhmaṇo tesaṁ saṅghānaṁ gaṇānaṁ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṁ suvibhattaṁ vibhajitvā te saṅghe gaṇe etadavoca:
“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them,

“imaṁ me bhonto tumbaṁ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti.
“Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.”

Adaṁsu kho te doṇassa brāhmaṇassa tumbaṁ.
So they gave Doṇa the urn.

Assosuṁ kho pippalivaniyā moriyā:
The Moriyas of Pippalivana heard

“bhagavā kira kusinārāyaṁ parinibbuto”ti.
that the Buddha had become fully quenched at Kusinārā.

Atha kho pippalivaniyā moriyā kosinārakānaṁ mallānaṁ dūtaṁ pāhesuṁ:
They sent an envoy to the Mallas of Kusinārā:

“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṁ bhāgaṁ, mayampi bhagavato sarīrānaṁ thūpañca mahañca karissāmā”ti.
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”

“Natthi bhagavato sarīrānaṁ bhāgo, vibhattāni bhagavato sarīrāni.
“There is no portion of the Buddha’s relics left, they have already been portioned out.

Ito aṅgāraṁ harathā”ti.
Here, take the embers.”

Te tato aṅgāraṁ hariṁsu.
So they took the embers.

40. Dhātuthūpapūjā
40. Venerating the Relics

Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṁ thūpañca mahañca akāsi.
Then King Ajātasattu of Magadha,

Vesālikāpi licchavī vesāliyaṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Licchavis of Vesālī,

Kapilavatthuvāsīpi sakyā kapilavatthusmiṁ bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Sakyans of Kapilavatthu,

Allakappakāpi bulayo allakappe bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Bulis of Allakappa,

Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṁ thūpañca mahañca akaṁsu.
the Koliyans of Rāmagāma,