Mahaparinibbana Sutta
Discourse on the Great Event of the Passing away of the Buddha
Maha Vagga, Digha Nikaya, Suttanta Pitaka
SOURCE: "TEN SUTTAS FROM DIGHA NIKAYA"
BURMA PITAKA ASSOCIATION, 1984
1. Seven Factors of Non-Decline of Kings and Princes 2. Seven Factors of
Non-Decline of Bhikkhus
3. A Second Set of Seven Factors of Non-Decline4. A Third Set of Seven
Factors of Non-Decline
5. A Fourth Set of Seven Factors of Non-Decline6. A Fifth Set of Seven
Factors of Non-Decline
7. Six Factors of Non-Decline of Bhikkhus 8. The Venerable Sariputta's
Brave Utterance
9. The Disadvantages to an Immoral Man 10. Advantages Accruing to a Man of
Virtue
11. Founding of the (fortified) City of Pataliputta 12. The Four Noble
Truths
13. Those who will reach the Higher Levels of Magga Insight14. Exposition
of the 'Mirror of Wisdom'
15. Ambapali, the Courtesan 16. Spending the Vassa at Veluva Village
17. Spoken Signs and Intimations18. Mara's Request
19. Renunciation of the Life-Sustaining Mental Process 20. Eight Causes of
Earthquakes
21. Eight Categories of Assemblies 22. Eight ways of Mastery
23. Eight Stages of Release 24. The Venerable Ananda's Appeal
25. Thirty-Seven Elements of the Perpetuation of the Teaching 26. Looking
Back like a Noble Tusker
27. Discourse on Four Great Authorities 28. Account concerning Cunda, the
Goldsmith's Son
29. Having Drinking Water Brought30. Account concerning Pukkusa, the Malla
Prince
31. The Twin Sal Trees 32. Upavana the Bhikkhu Elder
33. Four Places Arousing Apprehension of the Nature of Impermanence34. The
Venerable Ananda's Questions
35. Persons Worthy of a Stupa 36. The Venerable Ananda
37. Four Marvellous Qualities of Ananda 38. Former Grandeur of Kusinara
39. Homage by the Malla Princes 40. Subhadda the Wandering Ascetic
41. Last Words of the Tathagata 42. The Buddha's Parinibbana
43. Last Rites for the Remains of the Buddha 44. The Venerable Mahakassapa
45. Distribition of the Relics Raising the Relic-Stupas in Reverence 46.
Raising the Relic Stupas in Reverence
131. Thus have I heard:
At one time the Bhagava was residing at Rajagaha, on the Gijjhakuta
1 hill. During that time the king of Magadha, Ajatasattu, son of Queen
Vedehi, wanted to attack the Vajji princes, and declared thus: "I shall
annihilate these Vajji princes, powerful and mighty2 as they are. I shall
destroy them, bring them to utter rack and ruin."
132. Then King Ajatasattu of Magadha, son of Queen Vedehi, called to
him the Chief Minister of Magadha, the brahmin Vassakara, and said to him:
"Come, brahmin, go to the Bhagava, and pay homage at his feet,
carrying my words. Enquire whether the Bhagava is free from illness and
affliction, whether he is enjoying bodily vigour, strength, ease and
comfort. Say to the Bhagava 'Venerable Sir, King Ajatasattu of Magadha,
son of Queen Vedehi, pays homage at your feet. He enquires by me whether
the Bhagava; is free from illness and affliction, whether he is enjoying
bodily vigour, strength, ease and comfort'. And say thus to him, 'He
wishes to attack the Vajji princes and has declared that he will
annihilate the Vajji princes, powerful and mighty as they are, and that he
will destroy them and bring them to utter rack and ruin.' And carefully
noting what the Bhagava says, repeat to me his remarks. The Tathagatas
never speak what is untrue."
1. Gijjhakuta: mouth of vultures.
2. powerful and mighty, through harmonious union and military
preparedness.
133. The brahmin Vassakara, Chief Minister of Magadha, said "Very
well, Your Majesty," in assent to King Ajjatasattu of Magadha, son of
Queen Vedehi. And he had excellent and elegant carriages harnessed, and
mounting an excellent carriage, left Rajagaha for the Gijjhakuta hill,
accompanied by other excellent carriages. After proceeding as far as the
carriage might properly go, he dismounted from the carriage, and
approached the Bhagava on foot. After offering courteous greetings to the
Bhagava and having said memorable words of felicitation, the Chief
Minister, the brahmin Vassakara, seated himself on one side, and thus
addressed the Bhagava:
"Venerable Gotama, King Ajatasattu of Magadha, son of Queen Vedehi,
pays homage at your feet. He enquires after (the state of) your health,
your vigour, strength, ease and comfort. He wishes to attack the Vajji
princes, and has declared that he will annihilate them, powerful and
mighty as they are, and that he will destroy them and bring them to utter
rack and ruin."
Seven Factors of Non-Decline1 of Kings and Princes
134. At that time the Venerable Ananda was at the back of the
Bhagava, fanning him.
The Bhagava said to the Venerable Ananda:
Ananda, do the Vajji princes meet in assembly frequently? Do they
have meetings many times? What have you heard?
"Venerable Sir, I have heard that the Vajji princes meet in assembly
frequently, and that they have meetings many times."
Ananda, so long as the Vajji princes assemble frequently and have
many meetings, the furtherance of their welfare and prosperity is to be
expected, not their decline. (1)
Ananda, do the Vajji princes assemble in harmony and unity and do
they leave the assemblies in harmony and unity? And do they carry out the
affairs of the Vajji country in harmony and unity? What have you heard?
"Venerable Sir, I have heard that the Vajji princes assemble in
harmony and unity, that they leave the assemblies in harmony and unity,
and that they carry out the affairs of the Vajji country in harmony and
unity."
Ananda, so long as the Vajji princes assemble and disperse in
harmony and unity, and carry out in harmony and unity the affairs of the
Vajji country, the furtherance of their welfare and prosperity is to be
expected, not their decline. (2)
Ananda, do the Vajji princes refrain from ordaining what has not
been ordained before, and do they refrain from abolishing what has been
ordained before, and do they act in conformity with the ancient,
established Vajji practices, customs and institutions? What have you
heard?
"Venerable Sir, I have heard that the Vajji princes refrain from
ordaining what has not been ordained before, that they refrain from
abolishing what has been ordained before, and that they act in conformity
with the ancient, established Vajji practices, customs and institutions."
Ananda, so long as the Vajji princes refrain from ordaining what has
not been ordained before, refrain from abolishing what has been ordained
before, and act in conformity with the ancient, established Vajji
practices, customs and institutions, the furtherance of their welfare and
prosperity is to be expected, not their decline. (3)
Ananda, do the Vajji princes treat their elders with respect,
esteem, veneration and reverence, and do they consider that those elders
ought to be listened to? What have you heard?
"Venerable Sir, I have heard that the Vajji princes treat their
elders with respect, esteem, veneration and reverence, and consider that
those elders ought to be listened to.
"Ananda, so long as the Vajji princes treat their elders with
respect, esteem, veneration and reverence, and consider that those elders
ought to be listened to, the furtherance of their welfare and prosperity
is to be expected, not their decline. (4)
Ananda, do the Vajji princes refrain from forcibly abducting women
and maidens and detaining them? What have you heard?
"Venerable Sir, I have heard that the Vajji princes refrain from
forcibly abducting women and maidens and detaining them."
Ananda, so long as the Vajji princes refrain from forcibly abducting
women and maidens and detaining them, the furtherance of their welfare and
prosperity is to be expected, not their decline. (5)
Ananda, do the Vajji princes show respect, esteem, veneration and
reverence towards their shrines, within and without the city, and do they
cause appropriate offerings and oblations to be made to those shrines as
formerly, without neglect or omission? What have you heard?
"Venerable Sir, I have heard that the Vajji princes show respect,
esteem,- veneration and reverence towards their shrines, within and
without the city, and that they cause appropriate offerings and oblations
to be made to those shrines as formerly, without neglect or omission."
Ananda, so long as the Vajji princes show respect, esteem, venation
and reverence towards their shrines, within and without the city, and
cause appropriate offerings and oblations to be made to those shrines as
formerly, without neglect or omission, the furtherance of their welfare
and prosperity is to be expected, not their decline. (6)
Ananda, do the Vajji princes take appropriate measures to afford
proper care, protection an d security to the arahats2 so that those
arahats who have not yet come to the Vajji country may come, and so that
those who have already come may live in the Vajji country in ease and
comfort? What have you heard?
"Venerable Sir, I have heard that the Vajji princes take appropriate
measures to afford proper care, protection and security to the arahats so
that those arahats who have not yet come to the Vajji country may come,
and so that those who have already come may live in the Vajji country in
ease and comfort."
Ananda, so long as the Vajji princes take appropriate measures to
afford proper care, protection and security to the arahats so that those
arahats who have not yet come to the Vajji country may come, and so that
those who have already come may live in the Vajji country in ease and
comfort, the furtherance of their welfare and prosperity is to be
expected, not their decline. (7)
1. Non-Decline or Non-Diminution: aparihana from parihana,
lessening, decline, deterioration. The opposite is vuddhi, increase,
growth, prosperity, furtherance.
2. The arahats: the Commentary implies that here the term Arahanto
(Arahats) includes all ascetics who have left the borne life.
135. Then, the Bhagava said to the brahmin Vassakara, Chief Minister
of Magadha:
Brahmin, at one time I was staying at the shrine called Sarandada in
Vesali. At that titre I taught the Vajji princes these seven aparihdniya
factors of Non- Decline.
Brahmin, so long as these seven factors of Non-Decline endure among
the Vajji princes, and so long as the Vajji princes observe and apply
these seven factors thoroughly, the furtherance of their prosperity, their
welfare, is to be expected. not their decline.
Then the brahmin Vassakara, Chief Minister of Magadha, replied thus
to the Bhagava;:
"Venerable Gotama, if the Vajji princes are endowed with even a
single one of these factors of Non-Decline, the furtherance of their
prosperity is to be expected, not their decline; how much more so if they
should be endowed with all the seven factors!
"Venerable Gotama, there is no possibility of King Ajatasattu of
Magadha, son of Queen Vedehi, overcoming the Vajji princes in battle,
unless means of cunning persuasion or of causing discord (by breaking up
their unity) are employed.
"Now, Venerable Gotama, we shall depart. We have many affairs (to
attend to), much to do."
Brahmin, go when you wish (lit., you know the time to go), the
Bhagava Said.
Then the Chief Minister of Magadha, the brahmin Vassakara, delighted
and pleased with the Bhagava's discourse, rose from his seat and departed.
Seven Factors of Non-Decline of Bhikkhus
136. The Bhagava, soon after the Brahmin Vassakara, Chief Minister
of Magadha, had left, said to the Venerable Ananda, "Go, Ananda, and let
all the bhikkhus who live around Rajagaha gather in the assembly hall."
Ananda, saying "Very well, Venerable Sir," by way of assent, caused
all the bhikkhus living around Rajagaha to gather in the assembly hail,
and approaching the Bhagava and making obeisance to him stood on one side.
Then Ananda said to the Bhagava:
"Venerable Sir, the community of bhikkhus is assembled. It is for the
Bhagava to go as and when he wishes."
Then the Bhagava arose from where he was sitting, and going to the
assembly hall and taking the seat prepared for him, addressed the bhikkhus
thus:
Bhikkhus, I shall expound to you the seven factors of Non-Decline.
Listen attentively and bear it well in mind. I shall speak.
The bhikkhus assenting respectfully, the Bhagava gave this discourse:
Bhikkhus, so long as the bhikkhus meet in assembly frequently, and
have meetings many times, the furtherance of their (spiritual) progress is
to be expected, not its decline. (1)
Bhikkhus, so long as the bhikkhus assemble and disperse from assembly
in harmony and unity, and attend to the affairs of the Samgha (the
community of bhikkhus) in harmony and unity, the furtherance of their
(spiritual) progress is to be expected, not its decline. (2)
Bhikkhus, so long as the bhikkhus do not prescribe that (viz., rules)
which has not been prescribed, and do not abolish what has been prescribed
and observe well the prescribed rules (of the Discipline of Bhikkhus),
conducting themselves accordingly, the furtherance of their (spiritual)
progress is to be expected, not its decline. (3)
Bhikkhus, so long as the bhikkhus respect, esteem, venerate and
revere the bhikkhu elders who are of long standing (in their bhikkhuhood)
who had long since become bhikkhus, who are the fathers and leaders of the
Samgha, and consider that those bhikkhu elders ought to be listened to,
the furtherance of the bhikkhus' (spiritual) progress is to be expected,
not its decline. (4)
Bhikkhus, so long as the bhikkhus do not fall under the power, the
influence of that taphd, craving, which arises (within them) and which
leads to rebirth, the furtherance of their (spiritual) progress is to be
expected not its decline. (5)
Bhikkhus, so long as the bhikkhus desire a sequestered life in
remote forest dwellings, the furtherance of their (spiritual) progress is
to be expected, not its decline. (6)
Bhikkhus, so long as the bhikkhus maintain mindfulness in
themselves, in order that those fellow-practitioners of the life of purity
who cherish virtue and who have not yet come might come, and those (of the
same nature) who have come might live in comfort and ease, the furtherance
of their (spiritual) progress is to be expected, not its decline. (7)
Bhikkhus, so long as these seven factors of Non-Decline endure among
the bhikkhus, and so long as the, bhikkhus observe and apply these seven
factors thoroughly, the furtherance of the (spiritual) progress of the
bhikkhus is to be expected, not its decline.
A Second Set of Seven Factors of Non-Decline
137. Bhikkhus, I shall further expound to you another set of seven
factors of Non-Decline. Listen attentively to this exposition and bear it
well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this
discourse:
Bhikkhus, so long as the bhikkhus do not delight in, are not given
to pleasure in, and make no endeavour to derive enjoyment from (mundane)
activities or transactions, the furtherance of their (spiritual) progress
is to be expected, not its decline. (1)
Bhikkhus, so long as the bhikkhus do not delight in, are not given
to pleasure in, and make no endeavour to enjoy idle talk, the furtherance
of their (spiritual) progress is to be expected, not its decline. (2)
Bhikkhus, so long as the bhikkhus do not delight in, are not given
to pleasure in, and make no endeavour to enjoy (slothfulness and)
sleeping, the furtherance of their (spiritual) progress is to be expected,
not its decline. (3)
Bhikkhus, so long as the bhikkhus do not delight in, are not given
to pleasure in, and make no endeavour to enjoy the company of associates,
the furtherance of their (spiritual) progress is to be expected, not its
decline.
Bhikkhus, so long as the bhikkhus are without evil desires (such as
the desire to boast of non-existent attainments or achievements), and so
long as they do not fall under the influence of evil desires, the
furtherance of their (spiritual) progress is to be expected. not its
decline. (5)
Bhikkhus, so long as the bhikkhus do not associate with evil friends
or evil companions, and are not inclined towards evil companionship, the
furtherance of their (spiritual) progress is to be expected, not its
decline. (6)
Bhikkhus, so long as the bhikkhus do not stop halfway (before
attainment of Arahatship), through achieving some small spiritual
attainment, the furtherance of their (spiritual) progress is to be
expected, not its decline. (7)
Bhikkhus, so long as these seven factors of Non-Decline endure among
the bhikkhus, and so long as the bhikkhus observe and apply these seven
factores thoroughly, the furtherance of the (spiritual) progress of the
bhikkhu is to be expected, not its decline.
A Third Set of Seven Factors of Non-Decline
138. Bhikkhus, I shall further expound to you another set1 of seven
factors of Non-Decline. Listen attentively to this exposition and bear it
well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this
discourse:
Bhikkhus, so long as the bhikkhus are endowed with confidence based
on conviction, saddha2, the furtherance of the (spiritual) progress of the
bhikkhus is to be expected, not its decline. (1)
Bhikkhus, so long as the bhikkhus have a sense of moral shame,
hiri3, the furtherance of the (spiritual) progress of the bhikkhus is to
be expected, not its decline. (2)
Bhikkhus, so long as the bhikkhus have fear of wrong-doing, ottappa,4
the furtherance of the (spiritual) progress of the bhikkhus is to be
expected, not its decline. (3)
Bhikkhus, so long as the bhikkhus have wide learning and knowledge,
the furtherance of the (spiritual) progress of the bhikkhus is to be
expected, not its decline. (4)
Bhikkhus, so long as the bhikkhus are firmly energetic and
industrious, the furtherance of the (spiritual) progress of the bhikkhus
is to be expected, not its decline. (5)
Bhikkhus, so long as the bhikkhus have sustained mindfulness, the
furtherance of the (spiritual) progress of the bhikkhus is to be expected,
not its decline. (6)
Bhikkhus, so long as the bhikkhus are possessed of insight and
wisdom5, the furtherance of their (spiritual) progress is to be expected,
and not its decline. (7)
Bhikkhus, so long as these seven factors of Non-Decline endure among
the bhikkhus, and so long as the bhikkhus observe and apply these seven
factors thoroughly, the furtherance of their (spiritual) progress is to be
expected, not its decline.
1. another set: the third set consists of seven good qualities
(satta saddhamma).
2. saddha: usually rendered 'faith' which might, however, be
confused with blind faith.
3. hiri: loathing of, or aversion to, immoral deeds, hence an inner
sense of decency.
4. ottappa: fear of committing immoral deeds, hence reflected in
decent conduct.
5. insight and wisdom: pannavanto: The Commentary has "vipassana
panna" i.e., Wisdom gained from Insight Meditation, not ordinary wisdom.
A Fourth Set of Seven Factors of Non-Decline
139. Bhikkhus, I shall further expound to you another set1of seven
factors of Non-Decline. Listen attentively to this exposition and bear it
well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this discourse:
Bhikkhus, so long as the bhikkhus cultivate Mindfulness, sati, a
factor which leads to Enlightenment, the furtherance of the (spiritual)
progress of the bhikkhus is to be expected, not its decline. (1)
Bhikkhus, so long as the bhikkhus cultivate investigative knowledge
of phenomena, dhammavicaya2, leading to Enlightenment, the furtherance of
the (spiritual) progress of the bhikkhus is to be expected, not its
decline. (2)
Bhikkhus, so long as the bhikkhus cultivate effort, viriya3, leading
to Enlightenment, the furtherance of the (spiritual) progress of the
bhikkhus is to be expected, not its decline. (3)
Bhikkhus, so long as the bhikkhus cultivate delightful satisfaction,
piti, leading to Enlightenment, the furtherance of the (spiritual)
progress of the bhikkhus is to be expected, not its decline. (4)
Bhikkhus, so long as the bhikkhus cultivate serenity, passaddhi,
leading to Enlightenment, the furtherance of the (spiritual) progress of
the bhikkhus is to be expected, not its decline. (5)
Bhikkhus, so long as the bhikkhus cultivate Concentration, samadhi,
leading to Enlightenment, the furtherance of the (spiritual) progress of
the bhikkhus is to be expected, not its decline. (6)
Bhikkhus, so long as the bhikkhus cultivate equanimity, upekkha4,
leading to Enlightenment, the furtherance of the (spiritual) progress of
the bhikkhus is to be expected, not its decline. (7)
Bhikkhus, so long as these seven factors of Non-Decline endure among
the bhikkhus, and so long as the bhikkhus observe and apply these seven
factors thoroughly, the furtherance of their (spiritual) progress is to be
expected, not its decline.
1. The fourth set is of the Seven Factors of Enlightenment, satta
bojjhanga; bodhi=Enlightenment, Insight into the Four Noble Truths,+
anga=factor or limb.
2. dhammavicaya: dhamma, (phenomena) here means mind and matter
(namarupa).
3. viriya: same as samma yavama, Right Effort.
4. upekkha: Equanimity is mental equipoise, not mere indifference.
It is the result of a calm concentrative mind, a quiet mind.
A Fifth Set of Seven Factors of Non-Decline
140. Bhikkhus, I shall further expound to you another set1of seven
factors of Non-Decline. Listen attentively to this exposition and bear it
well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this discourse:
Bhikkhus, so long as the bhikkhus cultivate the perception of
Impermanence, anicca, the furtherance of the (spiritual) progress of the
bhikkhus is to be expected, not its decline. (1)
Bhikkhus, so long as the bhikkhus cultivate the perception of
Non-Soul, Non-Ego, Non-Self, anatta the furtherance of the (spiritual)
progress of the bhikkhus is to be expectcd, not its decline. (2)
Bhikkhus, so long as the bhikkhus cultivate the perception of the
corruptness, the impurity (of the body)asubha, the furtherance of the
(spiritual) progress of the bhikkhus is to be expected, not its decline.
(3)
Bhikkhus, so long as the bhikkhus cultivate the perception of the
danger of all formations of existence, adinava, the furtherance of the
(spiritual) progress of the bhikkhus is to be expected, not its decline.
(4)
Bhikkhus, so long as the bhikkhus cultivate the perception of
abandonment, pahana2, the furtherance of the (spiritual) progress of the
bhikkhus is to be expected, not is decline. (5)
Bhikkhus, so long as the bhikkhus cultivate the perception of
detachment from desire, viraga, the furtherance of the (spiritual)
progress of the bhikkhus is to be expected, not its decline. (6)
Bhikkhus, so long as the bhikkhus cultivate the perception of
cessation, nirodha3, the furtherance of the (spiritual) progress of the
bhikkhus is to be expected, not its decline. (7)
Bhikkhus, so long as these seven factors of Non-Decline endure among
the bhikkhus, and so long as the bhikkhus observe and apply these seven
factors thoroughly, the furtherance of their (spiritual) progress is to be
expected, not its decline.
1. The fifth set is a set of seven perceptions.
2. pahana: abandonment or discarding (of kilesas, moral
defilements).
3. nirodha: cessation (of kilesas, moral defilements).
Six Factors of Non-Decline of Bhikkhus
141. Bhikkhus, I shall expound to you six factors1 of Non-Decline.
Listen attentively to this exposition and bear it well in mind.
The bhikkhus assenting respectfully, the Bhagava gave this
discourse:
Bhikkhus, so long as the bhikkhus minister to fellow disciples2 with
loving-kindness in deed and action, both openly and in private, the
furtherance of their (spiritual) progress is to be expected, not its
decline. (1)
Bhikkhus, so long as the bhikkhus minister to fellow disciples with
loving-kindness in speech, both openly and in private, the furtherance of
their (spiritual) progress is to be expected, not its decline. (2)
Bhikkhus, so long as the bhikkhus minister to fellow disciples with
loving-kindness in thought, both openly and in private, the furtherance of
their (spiritual) progress is to be expected, not its decline. (3)
Bhikkhus, so long as the bhikkhus share with virtuous
fellow-disciples such offerings and gifts as they receive in accordance
with the rules and prescriptions of the Order of Bhikkhus, including, to
say the least, even the contents of their alms-bowl, without making use of
them apart from the others, the furtherance of their (spiritual) progress
is to be expected, not its decline. (4)
Bhikkhus, so long as the bhikkhus, both openly and in private,
together with fellow disciples in equal observance, abide by those
precepts of sila3, morality, which lead to liberation (from slavery to
tanha, craving), which are praised by the wise, which are not subject to
tanha and ditthi, craving and wrong views, which are conducive to
concentration of mind, and which are unbroken, intact, unblemished and
unspotted, (thus complete, perfect and pure), the furtherance of the
(spiritual) progress of the bhikkhus is to be expected, not its decline.
(5)
Bhikkhus, so long as the bhikkhus, both openly and in private,
together with fellow-disciples in equal insight, abide in that faultless
and pure insight 4 which leads to Nibbana, and which truly leads him who
acts upon it to the utter destruction of dukkha, the furtherance of the
(spiritual) progress of the bhikkhus is to be expected, not its decline.
(6)
Bhikkhus, so long as these six factors of Non-Decline endure among
the bhikkhus, and so long as the bhikkhus observe and apply these six
factors thoroughly, the furtherance of their (spiritual) progress is to be
expected, not its decline.
142. While the Bhagava was sojourning there at the Gijjhakuta hill
in Rajagaha, he repeatedly expounded this discourse:
"Such is sila, morality; such is samadhi, concentration of mind;
such is panna, wisdom. Samadhi, when based upon5sila, rich in result and
of great effect. Panna, when based upon samadhi, is rich in result and of
great effect. The mind, when developed through5 panna, is thoroughly
liberated from the asavas, taints, moral intoxicants, namely, kamasava,
the taint of sensuous desire, bhavasava, the taint of hankering after
repeated existence, and avijjasava, the taint of ignorance of the true
nature of existence as set out in the Four Noble Truths."
143. Then the Bhagava, after staying at Rajagaha as long as he
wished, said to the Venerable Ananda, "Come, Ananda, let us go to the
Ambalatthika garden."
The Venerable Ananda assented, saying "Very well, Venerable Sir".
Then the Bhagava, accompanied by many bhikkhus, went to the
Ambalatthika garden and stayed at the king's rest house. While there also
the Bhagava repeatedly expounded this very discourse:
"Such is sila, morality: such is samadhi, concentration of mind:
such is panna, wisdom. Samadhi, when based upon sila, is rich in result
and of great effect. Panna, when based upon samadhi, is rich in result and
of great effect. The mind, when developed through panna, is thoroughly
liberated from the asavas, taints, namely, kamasava, bhavasava, and
avijjasava."
144. Then the Bhagava, after staying at the Ambalatthika garden as
long as he wished, said to the Venerable Ananda, "Come, Ananda, let us go
to the town of Nalanda".
The Venerable Ananda assented, saying "Very well, Venerable Sir",
Then the Bhagava, accompanied by many bhikkhus, went to the town of
Nalanda and stayed at the mango orchard of (the rich man) Pavarika.
1. six factors saraniya dhamma, (six) conditions for happy fraternal
living.
2. fellow-disciples: sabrahmacari: fellow practitioners of the life
of purity, rendered here as fellow-disciples.
3. sila: in the Pali text, in plural form. Forms of right conduct.
4. insight: ditthi ariya: rendered by the Burmese version, as ariya
panna, faultless or pure knowledge, wisdom, insight.
ditthi=sammaditthi, right view;
panna=maggapanna, Magga-Insight;
5. based upon: developed through: paribhavito, lit., set around
with.
The Venerable Sariputta's Brave Utterance1
145. At that time, the Venerable Sariputta approached the Bhagava,
and having made obeisance, seated himself on one side. He said to the
Bhagava thus:
"Venerable Sir, I have this faith in the Bhagava that there has
never been, nor there is, nor there will be, any samana (recluse) or
brahmana (one leading a religious life) who can excel the Bhagava in
Enlightenment."
Indeed, Sariputta, you proclaim in lofty, majestic, precise words,
sounding bravely like a lion's roar, that you have this faith in the
Bhagava that there never has been, nor there is, nor there will be any
samana or brahmana who can excel the Bhagava in Enlightenment.
How is it, Sariputta; do you know definitely in your mind the minds
of those Homage-Worthy, Perfectly Self-Enlightened Bhagavas of the past,
to be able to say2 "Such was their Sila, practice of morality, such was
their mental discipline3, such was their panna, wisdom, such was their way
of living4, and such was their emancipation"?
"I have no such knowledge, Venerable Sir."
How is it, Sariputta; do you know definitely in your mind the minds
of those Homage-Worthy, Perfectly Self-Enlightened Bhagava is of the
future, to be able to say "Such will be their sila, practice of morality,
such will be their mental discipline, such will be their panna, wisdom,
such will be their way of living, and such will be their emancipation"?
"I have no such knowledge, Venerable Sir."
How is it, Sariputta; do you by means of your mind know definitely
the mind of myself, the present Buddha, the Homage-Worthy, the Perfectly
Self-Enlightened, to be able to say "Such is the Bhagava's sila, such is
his mental discipline, such is his panna, such is his way of living, and
such is his emancipation"?
"I have no such knowledge, Venerable Sir."
Sariputta, if you do not have the cetopariya nana6, the faculty by
which you can know definitely the minds of the Homage-Worthy, the
Perfectly Self-Enlightened Bhagavas of the past, the future and the
present, how can you proclaim in lofty, majestic, precise words, sounding
like a lion's roar, to the effect that you have this faith in the Bhagava,
that there has never been, nor there is, nor there will be any samana or
brahmana who can excel the Bhagava in Enlightenment?
146. "Venerable Sir, I do not have the cetopariya nana, the faculty
by which I can know definitely the minds of the Homage-Worthy, the
Perfectly Self-Enlightened Bhagavas of the past, the future and the
present. But I do have the dhammanvaya nana, knowledge by inference from
personal experience.
"Venerable Sir, if I may give an example, let us say that far away
from the royal city there is a border town with firm foundations, solid
walls, and a single arched gateway, and that there is a gate-keeper, wise,
prudent and intelligent, who would keep out strangers and would admit only
known persons.
"When that gate-keeper on his rounds along the roadway circling the
town sees no breaks, no holes in the walls, not even a hole by which a cat
can get through, he will come to the conclusion that all big living things
who or which enter or leave the town do so only by that single gateway."
"In the same way, Venerable Sir, I am in possession of the
dhammanvaya nana, knowledge by inference from personal experience."
"Venerable Sir, (thus I know that) all the Homage-Worthy, the
Perfectly Self-Enlightened Bhagavas who had arisen in the past had
abandoned the five Hindrances, nivarana6, which defile the mind and weaken
the intellect; had well established their minds in the practice of the
four Methods of Steadfast Mindfulness, satipatthana7 ; had correctly
cultivated the seven Factors of Enlightenment, bojjhanga8and had fully
attained unsurpassed, supreme Enlightenment.
"Venerable Sir, (thus I know that) all the Homage-Worthy, the
Perfectly Self-Enlightened Bhagavas who will arise in the future, will
abandon the five Hindrances nivarana, which defile the mind and weaken the
intellect; will well-establish their minds in the four Methods of
Steadfast Mindfulness, satipatthana; will correctly cultivate the seven
Factors of Enlightenment, bojjhanga; and will fully attain unsurpassed,
supreme Enlightenment.
"Venerable Sir, (thus I know that) the Homage-Worthy, the Perfectly
Self-Enlightened Bhagava also, who has now arisen in this world, has
abandoned the five Hindrances which defile the mind and weaken the
intellect; has well-established the Bhagava's mind in the four Methods of
Steadfast Mindfulness; has correctly cultivated the seven Factors of
Enlightenment; and has fully attained unsurpassed, supreme Enlightenment."
147. While the Bhagava was staying at the mango orchard of (the rich
man) Pavarika in the town of Nalanda, there, too, he gave this very
discourse repeatedly, thus:
"Such is sila, morality; such is samadhi, concentration of mind;
such is panna, wisdom. Samadhi, when based upon sila, is rich in result
and of great effect. Panna, when based upon samadhi, is rich in result and
of great effect. The mind, when developed through panna, is thoroughly
liberated from the asavas, taints, namely, kamasava, bhavasava, and
avijjasava."
1. Brave Utterance: Sihanada: The lion's roar.
2. to be able to joy: a free rendering of itipi "thus (it was)."
3. mental discipline: the Pali text has dhamma, which is explained
by the Commentary as here referring to concentration and to the mental
qualities, such as energy, mindfulness, pertaining to concentration
(samadhipakkhiya dhamma).
4. way of living: the Commentary says this means 'the abiding in
the sustained attainment of Cessation (nirodhasamapattivihara)'.
5. cetopariya nana: knowledge of the working of another person's
mind.
6. The five Hindrances, nivarana, which obstruct or hinder the way
to liberation are (1) kamacchanda, sensual desires; (2) byapada, ill
will, hatred or anger; (3) thina middha, torpor and languor, sloth,
drowsiness, stolidity, (also translated as obduracy of mind and mental
factors); (4) uddhacca, kukkucca, restlessness and worry; and (5)
vicikiccha, doubt, wavering.
7. Method of Steadfast Mindfulness. satipatthana, (the setting up
of Mindfulness). This means the cultivation of mindfulness or awareness
of (1) the body, kaya; (2) sensations and feelings, vedana; (3) mind or
consciousness, citta, and (4) dhamma; this last involves various moral
and intellectual subjects, such as the five Hindrances, the five
Aggregates of Clinging, the twelve sense-bases, the seven Factors of
Enlightenment and the Four Noble Truths.
8. Seven Factors of Enlightenment, satta bojjhanga: (1)
mindfulness; (2) investigative knowledge of phenomena; (3) effort; (4)
delightful satisfaction; (5) serenity; (6) concentration, and (7)
equanimity.
The Disadvantages to an Immoral Man
148. Then the Bhagava after staying at the town of Nalanda as long
as he wished, said to the Venerable Ananda, "Come, Ananda, let us go to
Patali village."
The Venerable Ananda assented, saying "Very well, Venerable Sir."
Then the Bhagava, accompanied by many bhikkhus, went to Patali
village.
When the lay devotees of Patali village heard that the Bhagava had
arrived at their village, they approached the Bhagava, made obeisance to
him, and seated themselves on one side. They said to him, "May it please
the Bhagava to consent to sojourn in our guest-house." And by his silence
the Bhagava consented.
The lay devotees of Patali village, on receiving the Bhagava's
consent, rose from their seats, made obeisance to him and respectfully
departed (by keeping their right side to him) and went to their
guest-house. They prepared the guest-house by covering the floor all over
with floor-coverings, arranging seats, placing big, water-filled pots, and
setting up oil-lamps in their holders. Then they approached the Bhagava,
made obeisance to him, and standing on one side, said to him:
"Venerable Sir, at the guest-house, the floor has been fully covered
with floor-coverings, the seats have been arranged, the big water-filled
pots have been placed, and the oil-lamps have been set up in their
holders. It is for the Bhagava to proceed there when he wishes. (lit., The
Exalted One knows the time to proceed there.)
Then the Bhagava, at evening time, re-arranged his robes, took his
alms-bowl and great robe, and proceeded to the guest-house accompanied by
the bhikkhus. He entered the guest-house after washing his feet, and sat
against the middle post, facing east.
The bhikkhus also washed their feet and entered the guest-house, and
sat against the west wall, facing east, with the Bhagava in front of them.
The lay devotees of Patali village also washed their feet and entered the
guest-house, and sat against the east wall facing west, with the Bhagava
in front of them.
149. 'Then Bhagava addressed the devotees of Patali village thus:
Householders, the immoral man lacking moral virtue faces five
disadvantages1. What are these five (disadvantages)?
Householders, in this world the immoral man lacking moral virtue
encounters through heedlessness great loss of wealth. This is the first
disadvantage befalling the immoral man who lacks moral virtue.
Householders, in addition, the ill repute of an immoral man lacking
moral virtue spreads far and wide. This is the second disadvantage
befalling the immoral man who lacks moral virtue.
Householders, in addition, when the immoral man lacking moral virtue
goes into any kind of society, whether it be the society of the ruling
class, or of brahmins, or of well-to-do people, or of recluses, he does so
with timidity and troubled demeanour. This is the third disadvantage
befalling the immoral man who lacks moral virtue.
Householders, in addition, the immoral man lacking moral virtue dies
in bewilderment.2 This is the fourth disadvantage befalling the immoral
man who lacks moral virtue.
Householders, in addition, the immoral man, after death and
dissolution of the body, reaches (i.e., is reborn in) one of four
undesirable, infrahuman realms, a miserable destination, a ruinous
existence, (such as) the realm of continuous intense suffering, through
lacking moral virtue. This is the fifth disadvantage befalling the immoral
man who lacks moral virtue.
Householders, these are the five disadvantages be falling the
immoral man, through lacking moral virtue.
1. Disadvantages: adinava; sometimes translated as dancer, fault.
2. bewilderment: sammulha. The Commentary explains this as
delirium.
Advantages Accruing to a Man of Virtue
150. Householders, five advantages accrue to the man of moral virtue,
through his ethical conduct. What are these five (advantages)?
Householders, in this world, the man of moral virtue, through his
ethical conduct, by being heedful, gains a great mass of wealth. This is
the first advantage accruing to the man of virtue, through his ethical
conduct.
Householders, in addition, the good reputation of a man of virtue,
through his ethical conduct, spreads far and wide. This is the second
advantage accruing to the man of virtue, through his ethical conduct.
Householders, in addition, the man of virtue, through his ethical
conduct, can go into any kind of society, whether it be the society of the
ruling class, or of Brahmins, or of well-to-do people, or of recluses,
with confidence and untroubled demeanour. This is the third advantage
accruing to the man of virtue, through his ethical conduct.
Householders, in addition, the man of virtue, through his ethical
conduct, dies without any bewilderment. This is the fourth advantage
accruing to the man of virtue, through his ethical conduct.
Householders, in addition, the man of virtue, through his ethical
conduct, after death and dissolution of the body, reaches (i.e., is reborn
in) the realms of the devas, (celestial beings), a happy destination. This
is the fifth advantage accruing to the man of virtue, through his ethical
conduct.
151. And the Bhagava spent the greater part of the night instructing
the devotees of Patali village in the Teaching, causing them to realize
(the benefits of) the Dhamma, to become established in (the observance of)
the Teaching, and to be filled with gladness and enthusiasm for (the
practice of) the Teaching. Then he sent them away, saying "The night is
far advanced, householders; it is for you to leave when you wish."
The devotees of Patali village assented, saying "Very well,
Venerable Sir", and arising from their seats, made obeisance to the
Bhagava and departed respectfully. Then the Bhagava, not long after the
departure of the devotees of Patali village, retired in seclusion.
Founding of the (fortified) City of Pataliputta
152. At that time, (the brahmins) Sunidha and Vassakara, chief
ministers of Magadha Kingdom, were building a (fortified) city at the
(site of) Patali village to keep out the Vajji princes.
During that period, many devas, in groups of a thousand each, were
taking possession of plots of land at the Patali village.
In the locations where the devas of great power had taken possession
of plots of land, there princes and king's ministers of great power were
inclined to build (lit., their minds were bent towards building) houses.
And where the devas of medium power had taken possession of plots of land,
there princes and king's ministers of medium power were inclined to build
houses. And where the devas of lesser power had taken possession of plots
of land, there princes and king's ministers of lesser power were inclined
to build houses.
The Bhagava saw by means of dibba-cakkhu, (the extremely clear and
divine power of vision, comparable to the vision-faculty of the devas and
surpassing the seeing ability of men), those devas who were gathered in
groups of a thousand each and who were taking possession of plots of land
in the Patali village. Then the Bhagava arose at dawn and asked the
Venerable Ananda, "Ananda, who are building a (fortified) city at the
(site of) Patali village ?"
"Venerable Sir, (the brahmins) Sunidha and Vassakara, chief
ministers of Magadha Kingdom, are building a (fortified) city at the (site
of) Patali village, to hold back the Vajji princes."
Ananda, it is as if they are building the fortified city in
consultation with the devas of the Tavatimsa realm.
Ananda, I have seen by means of dibba-cakkhu many devas who are
gathered in groups of a thousand each and who are taking possession of
plots of land in the Patali village.
Ananda, in the locations where devas of great power have taken
possession of plots of land, princes and king's ministers of great power
are inclined to build (their) houses. And where devas of medium power have
taken possession of plots of land, princes and king's ministers of medium
power are inclined to build (their) houses. And where devas of lesser
power have taken possession of plots of land, princes and king's ministers
of lesser power are inclined to build (their) houses.
Ananda, among the towns and cities which are centres of congregation
and commerce of people of the Aryan race, this new town will become the
greatest city, called Pataliputta, a place where goods are unpacked and
sold and distributed.
Ananda, three misfortunes will befall the city of Pataliputta,
through fire, through flood, through internal dissension.
153. Then, the chief ministers of Magadha, (the brahmins) Sunidha
and Vassakara, went to the Bhagava. After offering courteous greetings to
the Bhagava and having said memorable words of felicitation, the chief
ministers stood on one side, and said, "Venerable Sir, may it please the
Venerable Gotama to accept our offering of food for today, together with
the company of bhikkhus." The Bhagava, by silence, signified acceptance.
Then, the Magadha chief ministers, Sunidha and Vassakara, knowing
that the Bhagava had accepted their request, went to their house and
having prepared at their house choice food and eatables, both hard and
soft kinds, they informed the Bhagava that it was time, by the message,
"Venerable Gotama, it is time (to proceed), the food-offering is ready."
Then in the morning time the Bhagava re-arranged his robes, and
taking alms-bowl and great robe, went to the house of the Magadha chief
ministers, Sunidha and Vassakara, in the, company of the bhikkhus, and
took the seat prepared for him.
And the Magadha chief ministers, Sunidha and Vassakara, personally
attended on the Bhagava and the bhikkhus, offering the choice food and
eatables with their own hands till the Bhagava and the bhikkhus caused
them to stop, signifying they had had enough.
When the Bhagava had finished his meal and had removed his hand from
his alms-bowl, the Magadha chief ministers, Sunidha and Vassakara, took
low seats and sat down on one side.
To the Magadha chief ministers, Sunidha and Vassakara, who were thus
seated, the Bhagava signified his pleasure and appreciation by these
verses (rendered below in prose):
"Brahmins, when the wise man offers food to those endowed with
moral conduct, self-control, and purity of life, at the place where he
has made his home, he should share the merit of the alms-giving with the
devas of that place. (When merit is thus shared with them), the devas
being honoured, honour him (the sharer of merit) in return; being
revered, revere him in return. Therefore, just as a mother safeguards
her own son, the devas safeguard the sharer of merit. And the person who
is under the protection of the devas meets with only good fortune at all
times."
After signifying his pleasure and appreciation by these verses to
the Magadha chief ministers, Sunidha and Vassakara, the Bhagava arose from
his seat and left.
154. Then, the Magadha chief ministers, Sunidha and Vassakara,
thinking "We shall call the gateway by which the Venerable Gotama leaves
today, the Gotama Gateway, and the landing place by which the Venerable
Gotama crosses the river Ganges, the Gotama Landing Place," followed the
Bhagava all along the route.
The gateway by which the Bhagava then left came to be known as the
Gotama Gateway. When the Bhagava approached the river Ganges, the river
was full to the brim so that a crow on the bank might easily drink from
it.
Some people, who wanted to cross from one shore to the other, looked
for boats. Others looked for log rafts. Still others built bamboo rafts.
Then, as instantaneously as a strong man stretches his bent arm or
bends his outstretched arm, even so the Bhagava vanished from this side of
the Ganges and reappeared on the other shore together with the company of
bhikkhus.
The Bhagava saw the people who wanted to cross from one shore to the
other looking for boats, for log rafts, or making bamboo rafts. Then, the
Bhagava, seeing them thus, uttered these exultant words:
"The (ariya) persons have crossed the deep and wide river of tanha,
craving, by building the bridge of ariyamagganana, Noble Magga Insight,
leaving behind he marshy grounds of moral defilements. As for the
(non-ariya) persons, they have to build rafts (to cross the river).
However, the wise ariya persons, who have crossed (the river of craving),
have no more need to make rafts."
End of the First Portion for Recitation
The Four Noble Truths
155. Then the Bhagava said to the Venerable Ananda, "Come, Ananda,
let us go to Koti village."
The Venerable Ananda respectfully assenting, the Bhagava,
accompanied by a large number of bhikkhus, went to Koti village and dwelt
there. During that time, the Bhagava addressed the bhikkhus thus:
Bhikkhus, it is through not having proper understanding and
penetrative comprehension of the Four Noble Truths1 that I as well as
yourselves have had to go incessantly through this long stretch (of
samsara, round of existences), that we have had to go through one life
after another continuously.
What are the Four Noble Truths that are not known properly,
penetratingly? Bhikkhus, it is through not having proper understanding and
penetrating comprehension of the Noble Truth of Dukkha, (Dukkha Ariya
Sacca), that I as well as yourselves have had to go incessantly through
this long stretch of samsara, (round of existences), that we have had to
go through one life after another continuously.
Bhikkhus, it is through not having proper understanding and
penetrating comprehension of the Noble Truth of the Origin of Dukkha,
(Dukkha Samudaya Ariya Sacca), that I as well as yourselves have had to go
incessantly through this long stretch of samsara, that we have had to go
through one life after another continuously.
Bhikkhus, it is through not having proper understanding and
penetrating comprehension of the Noble Truth of the Cessation of Dukkha,
(Dukkha Nirodha Ariya Sacca), that I as well as yourself have had to go
incessantly through this long stretch of samsara, that we have had to go
through one life after another continuously.
Bhikkhus, it is through not having proper understanding and
penetrating comprehension of the Noble Truth of the Way to the cessation
of Dukkha, (Dukkha Nirodha-Gamini Patipada Ariya Sacca), that I as well as
yourselves have had to go incessantly through this long stretch of
samsara, that we have had to go through one life after another
continuously.
Bhikkhus, I have properly understood and penetratingly comprehended
the Noble Truth of Dukkha. I have properly understood and penetratingly
comprehended the Noble Truth of the Origin of Dukkha. I have properly
understood and penetratingly comprehended the Noble Truth of the Cessation
of Dukkha. I have properly understood and penetratingly comprehended the
Noble Truth of the Way to the Cessation of Dukkha. The craving for
existence, bhavatanha, has been cut off without any vestige remaining. The
bhavatanha, which is like a rope that drags one to renewed existence, is
exhausted. Now, there will be no more rebirth.
After the Bhagava had spoken the above words, he further said these
verses:
"Existence after existence has had to be gone through in the long
stretch of samsara because of lack of understanding of the Four Noble
Truths as they really are. I have now perceived the Noble Truths. The
bhavatanha, craving for existence, which is like a rope dragging one to
renewed existence, has been rooted out. The root of dukkha has been cut
off without any vestige remaining. Now, there will be no more rebirth."
While the Bhagava was thus sojourning at that Koti village, he
repeatedly expounded to the bhikkhus this very discourse:
"Such is sila, morality; such is samadhi, concentration of mind;
such is panna, wisdom. Samadhi, when based upon sila, is rich in result
and of great effect. Panna when based upon samadhi, is rich in result and
of great effect. The mind, when developed through panna, is thoroughly
liberated from the asavas, taints, namely, kamasava, bhavasava and
avijjasava
1. The Four Noble Truths: Dukkha Ariya Sacca, Samudaya Ariya Sacca,
Nirodha Ariya Sacca, and Magga Ariya Sacca.
Those who will reach the Higher Levels of Magga Insight without the
Possibility of Returning
156. Then the Bhagava, after staying at Koti village as long as he
wished, said to the Venerable Ananda, "Come, Ananda, let us go to Natika
village."
The Venerable Ananda respectfully assented. The Bhagava, accompanied
by a large number of bhikkhus, went to Natika village and stayed at a
brick building.
At that time the Venerable Ananda approached the Bhagava and after
making obeisance to him, sat on one side and asked the Bhagava these
questions:
"Venerable Sir, at Natika village a bhikkhu by the name of Salha has
passed away. What is his destination, gati?' What is his next existence?
"Venerable Sir, at (this same) Natika village, a bhikkhuni2 named
Nanda has passed away. What is her destination, gati? What is her next
existence?
"Venerable Sir, at (this same) Natika village, a devotee named
Sudatta has passed away. What is his destination? What is his next
existence?
"Venerable Sir, at (this same) Natika village, a female devotee
named Sujata has passed away. What is her destination? What is her next
existence?
"Venerable Sir, at (this same) Natika village, a devotee named
Kukkuta has passed away. What is his destination? What is his next
existence?
"Venerable Sir, at (this same) Natika village, a devotee named
Kalimba has passed away. What is his destination? 'What is his next
existence ?
"Venerable Sir, at (this same) Natika village, a devotee named
Nikata has passed away. What is his destination? What is his next
existence ?
"Venerable Sir, at (this same) Natika village, a devotee named
Katissaha has passed away. What is his destination? What is his next
existence ?
"Venerable Sir, at (this same) Natika village, a devotee named
Tuttha has passed away. What is his destination ? What is his next
existence?
"Venerable Sir, at (this same) Natika village, a devotee named
Santuttha has passed away. What is his destination? What is his next
existence ?
"Venerable Sir, at (this same) Natika village, a devotee named
Bhadda has passed away. What is his destination? What is his next
existence?
"Venerable Sir, at (this same) Natika village, a devotee named
Subhadda has passed away. What is his destination? What is his next
existence?"
157. Ananda, the bhikkhu Salha, due to the extinction of the
asavas3, moral intoxicants, taints, was an arahat, who in this very life
had attained to the taint-free emancipation of the mind (Arahattaphala
Samadhi), and to the Insight emancipation (Arahattaphala Panna), having
realized this emancipation for himself through Magga Insight.
Ananda, the bhikkhuni Nanda, through the complete destruction of the
five Fetters, samyojana4, which lead to rebirth in the lower sensuous
realms, is an anagami. She has arisen spontaneously5in the Brahma realm,
and being an Anagami, a Never-Returner, with no possibility of returning
from that realm to existence in any form or in any other realm, will
finally pass away in the realization of Nibbana in that very realm.
Ananda, the devotee named Sudatta, through the complete destruction
of three Fetters, samyojana, and the lessening of raga (passion), dosa
(hatred), and moha (bewilderment), is a Sakadagami, a Once-Returner, who
will make an end of dukkha, after returning to this realm of human beings
only once.
Ananda, the woman devotee named Sujata, through the complete
destruction of three Fetters, is a Sotapanna; a Stream-Winner, who is not
liable to fall into realms of misery and suffering ( apaya ), assured of
good destination and of attaining (the three higher levels of Insight,
culminating in) Enlightenment.
Ananda, the devotee named Kukkuta, through the complete destruction
of the five Fetters which lead to (rebirth in) the lower sensuous realms,
is an Anagami. He has arisen spontaneously in the Brahma realm, and being
an anagami, a Never-Returner, with no possibility of returning from that
realm to existence in any form or in any other realm, will finally pass
away in the realization of Nibbana in that very realm.
Ananda, the devotee named Kalimba, the devotee named Nikata, the
devotee named Katissaha, the devotee named Tuttha, the devotee named
Santuttha, the devotee named Bhadda, the devotee named Subhadda, each,
through the complete destruction of the five Fetters which lead to
(rebirth in) the lower sensuous realms, is an anagami. Each (of them) has
arisen spontaneously in the Brahma realm and being an anagami, a
Never-returner, with no possibility of returning from that realm to
existence in any form or in any other realm, will finally pass away in the
realization of Nibbana in that very realm.
Ananda, over fifty devotees from Natika village who have died are
anagamis through the complete destruction of the five Fetters which lead
to (rebirth in) the lower sensuous realms. They have arisen spontaneously
in the Brahma realm and being anagamis, Never-Returners, with no
possibility of returning from that realm to existence in any form or in
any other realm, will finally pass away in the realization of Nibbana in
that very realm.
Ananda, over ninety devotees from Natika village who have died are
Sakadagamis, Once-Returners, through the complete destruction of the three
lower Fetters, and the lessening of passion, hatred and bewilderment
(moha). They will make an end of dukkha after returning to this realm of
human beings only once.
Ananda, over five hundred devotees from Natika village who have died
are Sotapannas, Stream-Winners, through the complete destruction of the
three lower Fetters. They are not liable to fall into realms of misery and
suffering, and are assured of a good destination and of attaining (the
three higher levels of Insight, culminating in) Enlightenment.
1. gati: in this context, course after death. Gati means literally
'going', that is, going from life to life , by way of rebirth.
2. bhikkhuni: a female bhikkhu.
3. asavas: See para 249 of Samanaphala Sutta.
4. Samyojana: Fetter. See Appendix B 1
5. spontaneously: opapatika: arisen or reborn without being
conceived in or issuing from a womb, appearing suddenly in complete mature
form.
Exposition of the 'Mirror of Wisdom'
158. Ananda, there is nothing strange in this. Ananda, if the
Tathagata were to be approached every time a person dies, and asked about
this matter (i.e., the destination or next existence of that person), it
would only be tiresome for him.
Therefore, Ananda, I shall expound this discourse on the Mirror of
Wisdom, i.e., Mirror of Magga Insight).
An ariya disciple who is fully endowed with this Mirror of Wisdom,
can, if he wishes to, say of himself, "For me there is no possibility of
being reborn in the realm of continuous suffering (niraya), or in the
realm of animals, or in the realm of famished spirits (peta), or of
falling to ruin in (any of) the sub-human, miserable realms (apaya). I
have become a Sotapanna, not liable to fall into realms of misery and
suffering; assured am I of a good destination and of attaining (the three
higher levels of Insight, culminating in Enlightenment."
159. Now, Ananda, what is this Mirror of Wisdom, possessing which
the ariya disciple can, if he wishes to, say of himself, "For me there is
no possibility of being reborn in the realm of continuous suffering
(niraya), or in the realm of animals, or in the realm of famished spirits
(peta), or of falling to ruin in (any of) the sub-human, miserable Realms
(apaya). I have become a Sotapanna, not liable to fall into realms of
misery and suffering; assured am I of a good destination and of attaining
(the three higher levels of Insight, culminating in) Enlightenment .
In this matter, Ananda, the ariya disciple has unshakable perfect
faith in the Bhagava, (and reflects on the attributes of the Bhagava
thus:)
"The Bhagava is worthy of special veneration (Araham ); he truly
comprehends all the dhammas by his own intellect and insight
(Sammasambuddha)2 ; he possesses supreme knowledge and perfect practice of
morality (Vijjacaranasampanna); he speaks only what is beneficial and true
(Sugata); he knows all the three lokas (Lokavidu); he is incomparable in
taming those who deserve to be tamed (Anuitaro purisa dammasarathi); he is
the Teacher of devas and men (Sattha devamanussanam); he is the
Enlightened One, knowing and teaching the Four Noble Truths (Buddha); and
he is the Most Exalted (Bhagava)."
The Ariya disciple has unshakable perfect faith in the Dhamma, (and
reflects on the attributes of the Dhamma thus:)
"The Teaching of the Bhagava, the Dhamma, is well-expounded,
Svakkhata, (because it is the exposition of the Four Noble Truths which
lead to the realization of Nibbana). Its truths are personally
appreciable, Sanditthika, (because they can actually be experienced and
comprehended by anyone through adequate practice of Insight development).
It is not delayed in its results, Akalika, (because it immediately yields
the benefit of realization of Nibbana, i.e., achieving phala immediately
after magga, to anyone who adequately practises Insight development). It
can stand investigation, Ehipassika, (lit., come and see), (because its
truths can be tested by anyone). It is worthy of being perpetually borne
in mind Opaneyyika. And its truths can be realized and experienced by the
ariyas individually, by their own effort and practice, Paccattam Veditabba
Vinnuhi.
The Ariya disciple has unshakable perfect faith in the Samgha, (and
reflects on the attributes of the samgha thus:)
"the disciples of the Bhagava, the Samgha, are endowed with right
practice, Suppatipanna, (because the Samgha practise the right practice,
i.e., the development of the Noble Path of Eight Constituents). They are
endowed with straightforward uprightness, Ujuppatipanna. (because the
Samgha diligently and unswervingly follow the Straight Middle Way, i.e.,
the Noble Path of Eight Constituents). They are endowed with right
conduct, Nayappatipanna, (because the practice of the Samgha is solely
directed to the realisation of Nibbana). They are endowed with correctness
in practice, Samicippatipanna, (because the Samgha devotedly cultivate the
development of the Noble Path of Eight Constituents). The disciples of the
Bhagava, the Samgha, consisting of eight categories or four pairs3 of
disciples of the Bhagava, are worthy of receiving offerings brought even
from afar, Ahuneyya. They are worthy of receiving offerings specially set
aside for guests, Pahuneyya. They are worthy of receiving offerings
donated for well-being in the next existence, Dakkhineyya; and are worthy
of receiving obeisance, Anjalikaraniya. They are the incomparably fertile
field for all to sow the seed of merit, Anuttaram punnakkhettam lokassa."
The ariya disciple is endowed with sila, morality, which leads to
liberation from slavery to tanha, craving; which is praised by the wise;
which is untarnished (by tanha and ditthi, craving and wrong view); which
is conducive to concentration of mind; which is unbroken, intact,
unblemished and unspotted and which is cherished by the ariyas.
Ananda, a noble (ariya) disciple who is fully endowed with (lit.,
who completely possesses) this Mirror of Wisdom, can, if he wishes to, say
of himself, "For me there is no possibility of being reborn in the realm
of continuous suffering (niraya), or in the realm of animals, or in the
realm of famished spirits (peta), or of falling to ruin (in any) of the
sub-human, miserable realms (apaya). I have become a Sotapanna, not liable
to fall into realms of misery and suffering; assured am I of a good
destination and of attaining (the three higher levels of Insight,
culminating in) Enlightenment." This is the exposition of the Mirror of
Wisdom.
While the Bhagava was sojourning at the brick building at that
Natika village, too, he repeatedly expounded this very discourse:
"Such is sila, morality; such is samadhi, concentration of mind;
such is panna, wisdom. Samadhi, when based upon sila, is rich in result
and of great effect. Panna when based upon samadhi, is rich in result and
of great effect. The mind, when developed through panna, is thoroughly
liberated from the asavas, moral intoxicants, taints, namely, kamasava,
the taint of sensuous desire, bhavasava, the taint of hankering after
repeated existence, and avijjasava, the taint of ignorance of the true
nature of existence as set out in the Four Noble Truths."
160. Then the Bhagava, after staying at Natika village as long as he
wished, said to the Venerable Ananda, "Come, Ananda, let us go to Vesali."
The Venerable Ananda assented, saying "Very well, Venerable Sir."
Then the Bhagava, accompanied by many bhikkhus, went to Vesali, and
stayed at Ambapali's grove. At that time the Bhagava addressed the
bhikkhus thus:
Bhikkhus, a bhikkhu should live with mindfulness and clear
comprehension. This is our exhortation to you. How is the bhikkhu to be
mindful? Bhikkhus, the bhikkhu (i.e., the disciple) following the practice
of my Teaching keeps his mind steadfastly on the body ( kaya), with
diligence, comprehension and mindfulness, and perceives its impermanent,
insecure, soulless and unpleasant nature), thus keeping away covetousness
and distress (which will appear if he is not mindful of the five
khandhas). He keeps his mind steadfastly on sensation (Vedana) .......
(and perceives its impermanent, insecure, and soulless nature) ....... He
concentrates steadfastly on the mind (citta) ....... He keeps his mind
steadfastly on the dhamma4 with diligence, comprehension and mindfulness,
(and perceives their impermanent, insecure, and soulless nature), thus
keeping away covetousness and distress (which will appear if he is not
mindful of the five khandhas). Bhikkhus, this is how the bhikkhu is to be
mindful.
Bhikkhus, how does a bhikkhu exercise clear comprehension? Bhikkhus,
the bhikkhu following the practice of my Teaching exercises clear
comprehension in moving forward or back; in looking straight ahead or
sideways; in bending or stretching; in carrying or wearing the
double-layered robe, alms-bowl and the other two robes; in eating,
drinking, chewing, savouring (food and beverages); in defecating and
urinating; in walking, standing, sitting, falling asleep, waking,
speaking, or in keeping silent. Bhikkhus, this is how the bhikkhu
exercises clear comprehension. Bhikkhus, the bhikkhu should remain in
mindfulness and clear comprehension. This is our exhortation to you.
1. faith: aveccappasadena, with perfect, absolute& (avecca) (ava+i+
tva); 'serene satisfaction in, confidence in, inclination of the heart
towards' (pasada). Although this term is rendered here as 'faith', for the
sake of readability of the text, it is not blind faith, unquestioning
acceptance on trust, but rather 'confidence based on conviction, on
reason.
2. Sammasambudlha: He who, has attained Sabbannutanana, Perfect
Wisdom through self-enlightenment. An abridged rendering is "The Perfectly
Self-Enlightened".
3. four pairs: there are eight categories of disciples, namely, four
attainers of Magga-nana, and four attainers of Phala-nana. Magga-nana is
the flash of Insight into Nibbana, and Phala-nana is the Fruition or
repeated insight into Nibbana; and so attainers of Magga-nana and
Phala-nana come in pairs. Hence four pairs.
4. dhamma: The five dhammas consisting of (1) five nivaranas; (2)
five khadhas; (3) twelve ayatanas; (4) seven bojjhangas; and (5) four
ariya saccas. See Mahasatipatthana Sutta.
Ambapali, the Courtesan
161. Ambapali, the courtesan, heard that the Bhagava had arrived at
Vesali and that the Bhagava was staying at her mango grove. Then Ambapali,
the courtesan, caused excellent and elegant carriages to be harnessed, and
mounting an excellent carriage, left Vesali for her mango grove,
accompanied by other excellent carriages. After going in the carriage as
far as carriages should properly go, she dismounted from her carriage and
approached the Bhagava on foot. She made obeisance to the Bhagava and sat
on one side.
And the Bhagava, by his discourse to Ambapali sitting on one side,
caused her to realize (the benefits of) the Dhamma, to become established
in (the observance of) the Teaching, and to be filled with gladness and
enthusiasm for (the practice of) the Teaching.
After the Bhagava had caused her to realize (the benefits of) the
Teaching, to become established in (the observance of) the Teaching, and
to be filled with gladness and enthusiasm for (the practice of) the
Teaching, Ambapali, the courtesan, said to the Bhagava, "Venerable Sir,
may it please the Bhagava to accept my offering of food for tomorrow,
together with the company of bhikkhus." The Bhagava, by silence, signified
his acceptance.
Then, Ambapali, the courtesan, knowing that the Bhagava had accepted
her request, rose from her seat, made obeisance to the Bhagava, and left
respectfully.
The Licchavi princes who were at Vesali heard that the Bhagava had
reached Vesali and was staying at the orchard of Ambapali. Then the
Licchavi princes caused excellent and elegant carriages to be harnessed,
mounted them, and accompanied by other elegant carriages, left Vesali.
Of these (Licchavi princes) some princes were dressed in dark-blue
clothes, with dark-blue ornaments, presenting a dark-blue appearance.
Some princes were dressed in yellow clothes, with yellow ornaments,
presenting a yellow appearance.
Some princes were dressed in red clothes, with red ornaments,
presenting a red appearance.
Some princes were dressed in white clothes, with white ornaments,
presenting a white appearance.
Then, Ambapali, the courtesan, let her carriage strike against the
carriages of the young Licchavi princes, axle against axle, wheel against
wheel, yoke against yoke.
Then the Licchavi princes said to Ambapali the courtesan, 'Now then,
Ambapali! Why do you let your carriage strike against the carriages of the
young Licchavi princes, axle against axle, wheel against wheel, yoke
against yoke?"
"It is indeed this way, O my princes. It is because I have invited
the Bhagava to a meal tomorrow, together with the company of bhikkhus."
"Now then, Ambapali! Give us (in exchange) for a hundred thousand
(the opportunity to offer) this meal (to the Bhagava)."
"O my Princes, even if you were to give me Vesali together with its
(subject) territories, I could not give up (the opportunity to offer) this
meal."
Then the Licchavi princes, fluttering their fingers (in admiration),
exclaimed "Oh Sirs, we have been defeated by a woman! We have been outdone
by a woman!"
Then the Licchavi princes went to the orchard of Ambapali. The
Bhagava saw the Licchavi princes coming, from a distance, and said to the
bhikkhus:
"O Bhikkhus, let those bhikkhus who have never seen the Tavatimsa
devas1, have a good look at the gathering of the Licchavis; let them take
a long look at the assembly of the Licchavis; let the bhikkhus gaze on
them as if they were the Tavatimsa devas."
Then the Licchavi princes went in their carriages as far as
carriages should properly proceed, and then alighting from their
carriages, went on foot to where the Bhagava was. They made obeisance to
the Bhagava and seated themselves at a suitable place.
The Bhagava, by his discourse to the Licchavi princes, caused them
to realize (the benefits of) the Teaching, to become established in (the
observance of) the Teaching, and to be filled with gladness and enthusiasm
for (the practice of) the Teaching.
After the Bhagava had caused them to realize (the benefits of) the
Teaching, to become established in (the observance of) the Teaching, and
to be filled with gladness and enthusiasm for (the practice of) the
Teaching, the Licchavi princes said to the Bhagava, "Venerable Sir, may it
please the Bhagava to accept our offering of food for tomorrow, together
with the company of bhikkhus." Then the Bhagava said to them, " O Licchavi
princes, I have already accepted the offering of food for tomorrow by
Ambapali, the courtesan."
Then the Licchavi princes fluttered their fingers, exclaiming "Oh
Sirs, we have been defeated by a woman! We have been outdone by a woman!"
After that, the Licchavi princes, being delighted with and showing
appreciation of the Bhagava's discourse, rose from their seats, made
obeisance to the Bhagava, and departed respectfully.
162. Then Ambapali, the courtesan, after that night had passed,
caused choice food and eatables of both hard and soft kinds to be prepared
in her orchard, and then informed the Bhagava that it was time for the
meal by sending the message, 'Venerable Sir, it is time; the food-offering
is ready." Then the Bhagava rearranged his robes suitably, and taking
alms-bowl and great robe went in the forenoon to the house of Ambapali,
the courtesan, accompanied by the company of bhikkhus, and (on arriving
there) took the seat prepared for him.
And Ambapali, the courtesan, personally attended on the bhikkhus
headed by the Bhagava, offering choice hard and soft food with her own
hands till the Bhagava and the bhikkhus caused her to stop, signifying
they had had enough.
When the Bhagava had finished his meal and had removed his hand from
his alms-bowl Ambapali, the courtesan, took a low seat and sat down on one
side. Then she said to the Bhagava, "Venerable Sir, I give this orchard in
donation to the community of bhikkhus headed by the Buddha." The Bhagava
accepted the donation of the orchard.
Then, after causing Ambapali, the courtesan, by his discourse to
realize (the benefits of) the Teaching, to become established in (the
observance of) the Teaching, and to be filled with gladness and enthusiasm
for (the practice of) the Teaching, the Bhagava arose from his seat and
departed.
While the Bhagava was sojourning at the orchard of Ambapali, the
courtesan, in Vesali, there too he repeatedly expounded this very
discourse:
"Such is sila, morality; such is samadhi, concentration of mind;
such is panna, wisdom. Samadhi, when based upon sila, is rich in result
and of great effect. Panna, when based upon Samadhi, is rich in result and
of great effect. The mind, when developed through panna, is thoroughly
liberated from the asavas, moral intoxicants, taints, namely, kamasava,
the taint of sensuous desire, bhavasava, the taint of hankering after
(repeated) existence, and avijjasava, the taint of ignorance (of the true
nature of existence as set out in the Four Noble Truths)."
1. The Tavatimsa realm is the second, in ascending order, of the six
realms of the devas, the lower celestial beings, (the Brahmas being the
higher celestial beings.)
Spending the Vassa at Veluva Village
163. The Bhagava after staying at the orchard of Ambapali, the
courtesan, as long as he wished, said to the Venerable Ananda, "Come,
Ananda, let us go to the village called Veluva."
The Venerable Ananda respectfully assented, saying, "Very well,
Venerable Sir."
Then the Bhagava went to Veluva village with a great many bhikkhus,
and while there, said to the bhikkhus:
"Come, bhikkhus, enter upon the residence period of the rains (vassa)
in places where you have friends, acquaintances and intimates in the
neighbourhood of Vesali.
"As for me, I shall enter upon the residence period of the rains in
this Veluva village itself."
The bhikkhus assented respectfully, saying "Very well, Venerable
Sir," and entered upon the residence period of the rains in places where
they had friends, acquaintances and intimates in the neighbourhood of
Vesali. The Bhagava himself entered upon the residence period of the rains
in Veluva village itself.1
164. Some time after the Bhagava had entered upon the residence
period of the rains, there arose in him a severe illness and he suffered
excessive pain, near unto death. The Bhagava endured, with mindfulness and
clear comprehension, and without being perturbed.
Then the Bhagava had this thought: "It would not be proper for me to
pass away in the realization of Nibbana without letting the attendant
bhikkhus know without taking leave of the community of bhikkhus.
(Therefore) I should ward off this illness by effort (of Insight
meditation, vipassana bhavana,) and abide in the life-maintaining phala
samapatti (sustained absorption in Fruition attainment2)." 'Then the
Bhagava warded off his illness by effort (of vipassana bhavana) and abided
in the life-maintaining phala samapatti. The Bhagava's illness subsided.
Then the Bhagava, having recovered from his illness, came out from
his monastery soon after his recovery, and sat in the shade of the
monastery on the seat prepared for him.
Then the Venerable Ananda approached the Bhagava, made obeisance,
and having seated himself on one side, said thus to the Bhagava:
"Venerable Sir, I see the Bhagava now at ease. I find the Bhagava
now in good health. Though I now see the Bhagava thus, when the Bhagava.
was ill my body felt heavy and stiff; my sight in all directions became
dim I became bewildered, unable to grasp doctrines (such as on the methods
of steadfast mindfulness). However, I took some small comfort from the
thought that the Bhagava would not pass away into parinibbana so long as
he had not left any instructions concerning the community of bhikkhus."
165. Ananda, what does the community of bhikkhus still expect from
me? Ananda, I have set forth the Teaching without any distinction of inner
or outer doctrine. The Tathagatas, Ananda, in (the matter of) their
Teaching do not hold anything secret in the closed fist of a teacher,
(i.e., do not keep back anything).
Ananda, if a person should desire that he alone should lead the
community of bhikkhus, or that the community of bhikkhus should depend on
him alone, then it is that person who should lay down instructions
concerning the community of bhikkhus.
But Ananda, the Tathagata has no such thought or desire that he
alone should lead the community of bhikkhus, or that the community of
bhikkhus should depend on him alone. Having no such thought or desire, why
should the Tathagata leave any instructions concerning the community of
bhikkhus?
Ananda, I am now frail, old, aged, far gone in years, and in the
last stage of life. I have reached the eightieth year. Just as, Ananda, a
worn-out old cart is held together merely by bindings and repairs, so the
body of the Tathagata is held together merely by (the force of) the
phala-samapatti.
Ananda, it is (only) when the Tathagata attains and is abiding in
the animitta3 Concentration of Mind (in the Arahatta phala samapatti),
through not paying attention to any phenomenal image4and through the
cessation of some sensations (i.e., mundane sensations), that the
Tathagata's body is at real ease and comfort (lit., at greater ease).
Therefore, Ananda, let yourselves be5your own firm support6, and let
yourselves, and not anyone or anything else, be your refuge; let the
Dhamma, the Teaching, be your firm support, and let the Dhamma, and not
anything else, be your refuge.
Ananda, how is the bhikkhu to make himself his own firm support, and
to make himself, and not anyone or anything else, his refuge; (how is he)
to make the Dhamma his firm support, and to make the Dhamma, and not
anything else, his refuge?
Ananda, the bhikkhu (i.e., the disciple) following the practice of my
Teaching keeps his mind steadfastly on the body (kaya), with diligence,
comprehension and mindfulness, (and perceives its impermanent, insecure,
soulless and unpleasant nature), thus keeping away covetousness and
distress (which will appear if he is not mindful of the five khandhas). He
keeps his mind steadfastly on sensation (Vedana) (and perceives its
impermanent, insecure and soulless nature). He concentrates steadfastly on
the mind (citta). He keeps his mind steadfastly on the dhamma with
diligence, comprehension, and mindfulness, (and perceives their
impermanent, insecure and soulless nature), thus keeping away covetousness
and distress (which will appear if he is not mindful of the five
khandhas).
Ananda, thus the bhikkhu makes himself his own firm support and makes
himself, and not anyone or anything else, his refuge; thus the bhikkhus
makes the Dhamma, the Teaching, his firm support, and makes the Dhamma,
and not anything else, his refuge.
Ananda, those bhikkhus who, either now or after my passing away, make
themselves their own firm support, and make themselves, and not anyone or
any thing else, their refuge; who make the Dhamma their firm support and
make the Dhamma, and not, any thing else, their refuge,— all such
bhikkhus, among all the bhikkhus who are desirous of (keeping to) right
practice, shall reach the highest, noblest state.7
1. According to the Commentary, the Buddha made this arrangement
because he realized that he would pass away into parinibbana in ten
months' time.
2. Just before entering into the phala samapatti, the Buddha made
the resolution that he would live for the next ten months free of severe
illness which would result in death. (The Commentary). He thereby
postponed for ten months the time of his final passing away (parinibbana).
3. animitta: disregarding signs or attributes of phenomena.
4. phenomenal image: all signs, i.e., objects or ideas pertaining to
the five khandhas.
5. let yourselves be: viharatha : lit., dwell (making yourselves your
own firm base).
6. firm support: attadipa be yourselves your island (support). An
island in an ocean offers firm ground for standing on. (The Commentary)
7. the highest, noblest state: tamatagge: According to the
Commentary, tamatagge=tama agge,=aggatama, the highest, the most eminent
State reached by practising the Satipatthana, the four Methods of
Steadfast Mindfulness.
End of the Second Portion for Recitation
Spoken Signs and Intimations
166. Then the Bhagava, rearranging his robes in the morning time,
took alms-bowl and great robe and went into Vesali on his alms-round.
After his alms-round and after his meal, leaving the place of
eating, the Bhagava said to the Venerable Ananda,
"Ananda, bring a leather rug (lit., thing to sit on); let us go to
the Capala shrine to spend the day (there)."
The Venerable Ananda respectfully assented, and taking a leather
rug, followed closely behind the Bhagava.
Then the Bhagava approached the Capala shrine and seated himself on
the seat placed for him. The Venerable Ananda, making obeisance to the
Bhagava, seated him self at a suitable place.
167. To the Venerable Ananda, who was seated on one side, the
Bhagava said thus:
Ananda, pleasant is the country of Vesali. Pleasant are the shrines
of Udena, Gotamaka, Sattamba, Bahuputta, Sarandada, Capala.
Ananda, whosoever has cultivated, practised, used as a means (lit.,
a vehicle), based himself on, maintained, mastered (lit., studied well),
and perfectly developed the four Bases of Psychic Power1, could, if he so
desired, live the maximum life-span2 or even beyond the maximum life-span.
Ananda, the Tathagata has cultivated, practised, used as a means
(lit., a vehicle), based himself on, maintained, mastered (lit. studied
well), and perfectly developed the four Bases of Psychic Power. Therefore,
Ananda, the Tathagata could, if he so desired, live the maximum life-span
or even beyond the maximum life-span.
Although the Bhagava thus gave plain intimations and hints, the
Venerable Ananda was unable to understand their significance, and failed
to appeal to the Bhagava in this way: "Venerable Sir, may the Bhagava live
the maximum life-span! May the Sugata live the maximum life-span, for the
welfare and happiness of mankind, out of compassion for the world, for the
benefit, well-being and happiness of devas and men!" It was as if his mind
was possessed by Mara.
For a second time, the Bhagava said thus: .................
For a third time, the Bhagava said thus: Ananda, pleasant is the
country of Vesali. Pleasant are the shrines of Udena, Gotamaka, Sattamba,
Bahuputta, Sarandada, Capala.
Ananda, whosoever has cultivated, practised, used as a means (lit.,
a vehicle), based himself on, maintained, mastered (lit., studied well),
and perfectly developed the four Bases of Psychic Power, could, if he so
desired, live the maximum life-span or even beyond the maximum life-span.
Ananda, the Tathagata has cultivate, practised, used as a means
(lit., a vehicle), based himself on, maintained, mastered (lit., studied
well), and perfectly developed the four Bases of Psychic Power. Therefore,
Ananda, the Tathagata could, if he so desired, live the maximum life-span
or even beyond the maximum life-span.
Although the Bhagava thus gave plain intimations and hints, the
Venerable Ananda was unable to understand their significance, and failed
to appeal to the Bhagava in this way: "Venerable Sir, may the Bhagava live
the maximum life-span! May the Sugata live the maximum life-span, for the
welfare and happiness of mankind, out of compassion for the world, for the
benefit, well-being and happiness of devas and men!" It was as if his mind
was possessed by Mara.
Then the Bhagava said to the Venerable Ananda, "Go now. Ananda. Now
you know the time to go."
The Venerable Ananda respectfully assented, saying "Very well,
Venerable Sir," arose from his seat, made obeisance to the Bhagava, and
left respectfully. He went and sat at the foot of a certain tree not very
far away.
1. The four Bases of Psychic Power: catttaro (four) Iddhi (Psychic
Power or Potency) pada (bases). These four are concentration, coupled with
determination, on purpose, on will, on thoughts, and on investigative
knowledge.
2. The maximums life-span: (ayukappa): the Commentary's rendering of
kappa, which in some other context means 'world cycle or 'aeon'.
Mara's Request
168. Soon after the Venerable Ananda had left the Bhagava, the evil
Mara approached the Bhagava, and standing at a certain place, thus said to
the Bhagava:
"Venerable Sir, let the Bhagava realize parinibbana now by passing
away! Let the Sugata realize parinibbana! It is time now for the Bhagava
to pass away and realize parinibbana.
"Venerable Sir, (at one time) the Bhagava had in deed said (to me)
these words: 'O Evil One, I shall not pass away so long as my disciples,
the bhikkhus, are not yet accomplished in learning, not yet well-schooled
(in control of deed, word and thought), not yet confident, not yet endowed
with wide knowledge and learning, not yet able to remember or memorize the
Teaching (lit., to carry the Teaching), not yet able to practise fully
according to the Teaching (by means of Vipassana, Insight Meditation
leading to the attainment of Magga), not yet endowed with correctness in
practice, not yet able to live (lit., walk) in perfect conformity with
righteousness and truth1, not yet able to expound, to set forth, to make
known, to establish, to make clear, to analyse or explain in detail, and
to make manifest or evident their Teacher's doctrine or teaching, not yet
able to refute by means of correct or proper reasons other doctrines,
views or beliefs that may arise, and are not yet able to expound, to set
forth the wonderful, sublime Teaching."
"Venerable Sir, the Bhagava's disciples, the bhikkhus, are now
accomplished in learning, are well-schooled (in control of deed, word and
thought), are confident, are endowed with wide knowledge and learning, are
able to memorize the Teaching, are able to practise fully according to the
Teaching, are endowed with correctness in practice, are able to live in
perfect conformity with righteousness and truth, are able to expound, to
set forth, to make known, to establish, to make clear, to analyse or
explain in detail, and to make manifest of evident their Teacher's
doctrine or teaching, are able to refute by means of correct reasons other
doctrines, views or beliefs that may arise, and are able to expound the
wonderful, sublime Teaching.
"Venerable Sir, (therefore) let the Bhagava realize parinibbana now
by passing away! Let the Sugata realize parinibbana! It is time now for
the Bhagava to pass away and realize parinibbana.
"Venerable Sir, (at one time, the Bhagava had in deed said (to me)
these words: O Evil One, I shall not pass away so long as my female
disciples, the bhikkhunis, are not yet accomplished in learning, not yet
well-schooled (in control of deed, word and thought), not yet confident,
not yet endowed with wide know ledge and learning, not yet able to
remember or memorize the Teaching (lit., to carry the Teaching), not yet
able to practise fully according to the Teaching, not yet endowed with
correctness in practice, not yet able to live (lit., walk) in perfect
conformity with righteousness and truth, not yet able to expound, to set
forth, to make known, to establish, to make clear, to analyse or explain
in detail, and to make manifest or evident their Teacher's doctrine or
teaching, not yet able to refute by means of correct or proper reasons
other doctrines, views or beliefs that may arise, and are not yet able to
expound, to set forth the wonderful, sublime Teaching.
"Venerable Sir, the Bhagava's female disciple, the bhikkhunis, are
now accomplished in learning, are well-schooled (in control of deed, word
and thought), are confident, are endowed with wide knowledge and learning,
are able to memorize the Teaching, are able to practise fully according to
the Teaching, are endowed with correctness in practice, are able to live
in perfect conformity with righteousness and truth, are able to expound,
to set forth, to make known, to establish, to make clear, to analyse or
explain in detail, and to make manifest or evident their Teacher's
doctrine or teaching, are able to refute by means of correct reasons other
doctrines, views or beliefs that may arise, and are able to expound the
wonderful, sublime Teaching.
"Venerable Sir, (therefore) let the Bhagava realize parinibbana now
by passing away! Let the Sugata realize parinibbana! It is time now for
the Bhagava to pass away and realize parinibbana.
"Venerable Sir, (at one time) the Bhagava had indeed said (to me)
these words: 'O Evil One, I shall not pass away so long as my
lay-disciples are not yet accomplished in learning, not yet well-schooled
(in control of deed, word and thought), not yet confident, not yet endowed
with wide knowledge and learning, not yet able to remember or memorize the
Teaching (lit., to carry the Teaching), not yet able to practise fully
according to the Teaching, not yet endowed with correctness in practice,
not yet able to live (lit., walk) in perfect conformity with righteousness
and truth, not yet able to expound, to set forth, to make known, to
establish, to make clear, to analyse or explain in detail, and to make
manifest or evident their Teacher's doctrine or teaching, not yet able to
refute by means of correct or proper reasons other doctrines, views or
beliefs that may arise, and are not able to expound, to set forth the
wonderful, sublime Teaching."
"Venerable Sir, the Bhagava's lay-disciples are now accomplished in
learning, are well-schooled (in control of deed, word and thought), are
confident, are endowed with wide knowledge and learning, are able to
memorize the Teaching, are able to practise fully according to the
Teaching, are endowed with correctness in practice, are able to live in
perfect conformity with righteousness and truth, are able to expound, to
set forth, to make known, to establish, to make clear, to analyse or
explain in detail, and to make manifest or evident their Teacher's
doctrine or teaching, are able to refute by means of correct reasons other
doctrines, views or beliefs that may arise, and are able to expound the
wonderful, sublime Teaching.
"Venerable Sir, (therefore) let the Bhagava realize parinibbana now
by passing away! Let the Sugata realize parinibbana It is time now for the
Bhagava to pass away and realize parinibbana.
"Venerable Sir, (at one time) the Bhagava had indeed said (to me)
these words: 'O Evil One, I shall not pass away so long as my female
lay-disciples are not yet accomplished in learning, not yet well-schooled
(in control of deed, word and thought), not yet confident, not yet endowed
with knowledge and learning, not yet able to remember or memorize the
Teaching (lit., to carry the Teaching), not yet able to practise fully
according to the Teaching, not yet endowed with correctness in practice,
not yet able to live (lit., walk) in perfect conformity with righteousness
and truth, not yet able to expound, to set forth, to make known, to
establish, to make clear, to analyse or explain in detail, and to make
manifest or evident their Teacher's doctrine or teaching, not yet able to
refute by means of correct or proper reasons other doctrines, views or
beliefs that may arise, and are not yet able to expound, to set forth the
wonderful, sublime Teaching."
"Venerable Sir, the Bhagava's female lay-disciples are now
accomplished in learning, are well-schooled (in control of deed, word and
thought), are confident, are endowed with wide knowledge and learning, are
able to memorize the Teaching, are able to practise fully according to the
Teaching, are endowed with correctness in practice, are able to live in
perfect conformity with righteousness and truth, are able to expound, to
set forth, to make known, to establish, to make clear, to analyse or
explain in detail, and to make manifest or evident their Teacher's
doctrine or teaching, are able to refute by means of correct reasons other
doctrines, views or beliefs that may arise, and are able to expound the
wonderful, sublime Teaching.
"Venerable Sir, (therefore) let the Bhagava realize parinibbana now
by passing away! Let the Sugata realize parinibbana It is time now for the
Bhagava to pass away and realize parinibbana.
"Venerable Sir, (at one time) the Bhagava had in deed said (to me)
these words: 'O Evil One, I shall not pass away so long as this (Teaching
of mine which should be termed the) Practice of Purity is not yet complete
in effectiveness, not yet prosperous, renowned, prevalent among people,
and widespread, to the extent that it can be thoroughly manifested,
explained or made known by (wise) devas and men."
"Venerable Sir, the Bhagava's Teaching, fit to be termed the
Practice of Purity, is now complete in effectiveness, is now prosperous,
renowned, prevalent among people, and widespread, to the extent that it
can be thoroughly manifested, explained or made known by (wise) devas and
men."
"Venerable Sir, (therefore) let the Bhagava realize parinibbana now
by passing away! Let the Sugata realize parinibbana! It is time now for
the Bhagava to pass away and realize parinibbana."
When this was said, the Bhagava said to Mara, the Evil One, "You,
Evil One, do not be anxious. Before long the parinibbana of the Tathagata
will take place. Three months from today, the Tathagata will realize
parinibbana."
1. to live in....truth: anudhammacarino; anudhamma=in conformity
with the highest stage of vipassana meditation leading to magga; carino -
the habit of practising.
Renunciation of the Life-Sustaining Mental Process
169. Then the Bhagava, while at the Capala shrine, decided mindfully
and deliberately to give up1 the life-sustaining mental process by not
re-entering into phalasamapatti (after three months). When the Bhagava
renounced the life-sustaining mental process, there occurred a great
earthquake, terrible, hair-raising and gooseflesh-causing in its
dreadfulness. Also, rolls of thunder burst forth continuously.
Then the Bhagava, perceiving this occurrence, uttered at that
instant these exultant verses:
"The Buddha2', considering and weighing repeated existence against
the incomparable and immeasurable Nibbana, has renounced the existence-
producing kammic volitions3. With delight in Insight Meditation and with
absolute calm of mind, he has destroyed the net work of kilesas. moral
defilements, covering him like a coat of chain-mail."
1. decided .... to give up: In the Pali Text 'gave up': ossaji, p.t.
of ossajati: to let loose, give up, release; hence, by implication
renounce.
2. The Buddha: the term used here is Muni, one who has attained
perfection in self-restraint and insight.
3. existence-producing kammic volitions: bhava- sankhara: the
volitional activities leading to new existence.
Eight Causes of Earthquakes
170. Then, this thought occurred to the Venerable Ananda:
"O Sirs, wonderful it is! O Sirs, unprecedentedly marvellous it is!
This dreadful and hair-raising earthquake is indeed a great earthquake. It
is stupendous. Also, rolls of thunder burst forth continuously. What is
the cause of great earthquakes? What is the condition leading to great
earthquakes ?"
The Venerable Ananda then approached the Bhagava, and after paying
obeisance to him, and seating himself on one side, said to the Bhagava
thus:
"Venerable Sir, wonderful it is! Venerable Sir, unprecedentedly
marvellous it is! This dreadful and hair-raising earthquake is indeed a
great earthquake. It is stupendous. Also, rolls of thunder burst forth
continuously. What is the cause of great earthquakes? What is the
condition leading to great earthquakes ?"
171. Ananda, there are eight causes of, or conditions leading to,
great earthquakes. What are the eight (causes)?
Ananda, this great earth is supported by water, the water by air,
the air by space. At times great winds blow strongly. When great winds
blow strongly, the,
Ananda, this great earth is supported by water, the water by air,
the air by space. At times great winds blow strongly. When great winds
blow strongly, the water is shaken. When the water is shaken, the earth is
shaken. This is the first cause of, the first condition leading to, the
occurrence of great earthquakes. (1)
Again, Ananda, a samana (recluse, ascetic) or a brahmana1 (a man of
religious pursuit), who has great (mental) power, and who is proficient in
the supernormal powers of' the mind2, or a deva of great power and psychic
potency, by developing intense concentration on the limited image of the
earth-element3 and on the unlimited image of the water-element, causes
this earth to quake, to sway violently, to rock up and down and to
convulse. This is the second cause of, the second condition leading to,
the occurrence of great earth quakes. (2)
Again, Ananda, when a Future Buddha, mindfully and deliberately,
passes away in the Tusita deva realm and is conceived in his mother's
womb, this earth quakes, sways violently, rocks up and down, and is
convulsed. This is the third cause of, the third condition leading to, the
occurrence of great earthquakes. (3)
Again, Ananda, when a Future Buddha, mindfully and deliberately,
issues from the mother's womb, this earth quakes, sways violently rocks up
and down, and is convulsed. This is the fourth cause of, the fourth
condition leading to the occurrence of great earthquakes. (4)
Again, Ananda, when a Tathagata attains the most supreme Perfect
Enlightenment, this earth quakes, sways violently, rocks up and down, and
is convulsed. This is the fifth cause of, the fifth condition leading to
the occurrence of great earthquakes. (5)
Again, Ananda, when a Tathagata sets the noblest Wheel of the Dhamma
in motion (by expounding the first discourse, on the Four Noble Truths),
this earthquakes, sways violently, rocks up and down, and is convulsed.
This is the sixth cause of, the sixth condition leading to the occurrence
of great earthquakes. (6)
Again, Ananda, when a Tathagata, mindfully and deliberately, decides
to give up the life-sustaining mental process, ayusankhara, this earth
quakes, sways violently, rocks up and down, and is convulsed. This is the
seventh cause of, the seventh condition leading to the occurrence of great
earth-quakes. (7)
Again, Ananda, when a Buddha passes away and enters upon
parinibbana, by experiencing the ultimate peace , nibbanadhatu, with
complete extinction of the five khandhas, anupadisesa, this earth quakes,
sways violently, rocks up and down, and is convulsed. This is the eighth
cause of, the eighth condition leading to, the occurrence of great
earthquakes. (8)
Ananda, these are the eight causes of, the eight conditions leading
to, the occurrence of great earthquakes.
1. brahmana: a man leading a pure, ascetic life, free from
demeritorious acts. Here, a brahmin (of the brahmin religion or caste is
not meant.
2. proficient ...... mind: cetovasippata: lit., with mastery over
one's mind. The Commentary explains this as "having cultivated and
exercised the abhinna (super-normal mental power)".
3. Intense concentration on the earth-element: pathavisanna is
paraphrased as "developing earth-consciousness, that is, the kasina jhana
(mental cultivation or mental absorption) with the earth element as the
object (kasina) of the meditation."
Eight Categories of Assemblies
172. Ananda, there are eight categories of assemblies. These are:
assembly of nobles, assembly of brahmins, assembly of householders,
assembly of recluses, assembly of the devas of the Catumaharajika 1 deva
realm, assembly of the devas of the Tavatimsa2 deva realm, assembly of the
devas led by Mara3, and assembly of the Brahmas.
Ananda, I remember having attended hundreds of assemblies of nobles.
In these assemblies I sat together with them, conversed with them, and had
discussions with them. My appearance was like their appearance, and my
voice was like their voice4. By religious discourse I caused them to
realize (the benefits of) the Teaching, to become established in (the
observance of) the Teaching and to be filled with gladness and enthusiasm
for (the practice of) the Teaching. While I was thus discoursing, they did
not know me, wondering "Who is this discoursing? Is he deva or man?" After
I had caused them to realize (the benefits of) the Teaching, to become
established in (the observance of) the Teaching and to be filled with
gladness and enthusiasm for (the practice of) the Teaching. I vanished
from there. Also when I vanished thus, they did not know me, wondering
"Who was he that vanished thus? Was he deva or man?"
Ananda, I remember having attended hundreds of assemblies of
brahmins. In those ..... (repeated as above). Ananda, I remember having
attended hundreds of assemblies of householders ..... (repeated as above).
Ananda, I remember having attended hundreds of assemblies of recluses
..... ; of the Catumaharajika devas ..... of the Tavatimsa devas ......;
of the devas led by Mara .....; of the Brahmas .
In these assemblies also, I sat together with them, conversed with
them and had discussions with them. My appearance was like their
appearance, and my voice was like their voice. By religious discourse I
caused them to realize (the benefits of) the Teaching, to become
established in (the observance of) the Teaching and to be filled with
gladness and enthusiasm for (the practice of) the Teaching. While I was
thus discoursing, they did not know me, wondering "Who is this
discoursing? Is he deva or man?" After I had caused them to realize (the
benefits of) the Teaching, to become established in (the observance of)
the Teaching, and to be filled with gladness and enthusiasm for (the
practice of) the Teaching, I vanished from there. Also when I vanished
thus, they did not know me, wondering, "Who was he that vanished thus? Was
he deva or man?"
Ananda, these are the eight categories of assemblies.
1. Catumaharajika: the lowest of the six deva realms, ruled by four
Great Deva Kings.
2. Tavatimsa: the second deva realm, next to the above.
3. There is only one Mara, a leader of the sixth and highest deva
realm. He is symbolic of sensual pleasures.
4. Because of the supernormal powers of the Buddha, his form and his
voice appeared to the nobles, etc., as those of one of them.
Eight ways of Mastery
173. Ananda, there are eight ways of overcoming the opposite
phenomena and sense-objects, 1 abhibbaya tana jhana. What are these eight?
These are (as follows):
A person2 concentrates on colour on &arts of) his own body, (such as
colour of hair, eye, skin), and on finite external forms (such as kasina 3
forms), unblemished or blemished (lit., with good or bad colour). He is
thus aware that he knows and sees these (kasina) forms4with mastery5 over
them. This is the first abhibhayatana jhana. (1)
A person concentrates on colour on (parts of) his own body (such as
colour of hair, eye, skin), and on infinite external forms, (such as
kasina forms), unblemished or blemished. He is thus aware that he knows
and sees these (kasina) forms with mastery over them. This is the second
abhibhayatana jhana. (2)
A person, without concentrating on colour on (parts of) his own
body, concentrates on finite external forms (such as kasina forms),
unblemished or blemished. He is thus aware that he knows and sees these
(kasina) forms with mastery over them. This is the third abhibhayatana
jhana. (3)
A person, without concentrating on colour on (parts of) his own
body, concentrates on infinite external forms (such as kasina forms),
unblemished or blemished. He is thus aware that he knows and sees these
(kasina) forms with mastery over them. This is the fourth abhibhayatana
jhana. (4)
A person, without concentrating on colour on (parts of) his own
body, concentrates on external (kasina) forms that were dark-blue, with a
dark-blue colour, dark-blue hue, and dark-blue lustre, like the
ummapuppha6 flower which is dark-blue, and has a dark-blue colour,
dark-blue hue, dark-blue lustre, or like fine cloth made in Baranasi, with
a smooth finish on both sides, which is dark-blue, and has a dark-blue
colour, dark-blue hue, dark-blue lustre. In this way, a person, without
concentrating on colour on (parts of) his own body, concentrates on
external (kasina) forms that are dark-blue, with a dark-blue colour,
dark-blue hue, and dark-blue lustre. He is thus aware that he knows and
sees these (kasina) forms with mastery over them. This is the fifth
abhibhayatana jhana. (5)
A person, without concentrating on colour on (parts of) his own
body, concentrates on external (kasina) forms that are yellow, with a
yellow colour, yellow hue, and yellow lustre, like the kanikarapuppha7
flower which is yellow and has a yellow colour, yellow hue, yellow lustre,
or like fine cloth made in Baranasi, with a smooth finish on both sides,
which is yellow, and has a yellow colour, yellow hue, yellow lustre. In
this way, a person, without concentrating on colour on (parts of) his own
body, concentrates on external (kasina) forms that are yellow, with a
yellow colour, yellow hue, and yellow lustre. He is thus aware that he
knows and sees these (kasina) forms with mastery over them. This is the
sixth abhibhayatana jhana. (6)
A person, without concentrating on colour on (parts of) his own
body, concentrates on external (kasina) froms that are red, with a red
colour, red hue, and red lustre, like the bandhujivakapuppha8 flower which
is red, and has a red colour, red hue, red lustre, or like fine cloth made
in Baranasi with a smooth finish on both sides, which is red, and has a
red colour, red hue, red lustre. In this way, a person, without
concentrating on colour on (parts of) his own body, concentrates on
external (kasina) forms that are red, with a red colour, red hue, and red
lustre. He is thus aware that he knows and sees these (kasina) forms with
mastery over them. This is the seventh abhibhayatana jhana. (7)
A person, without concentrating on colour on (parts of) his own
body, concentrates on external (kasina) forms that are white, with a white
colour, white hue, and white lustre, like the Morning Star which is white,
and has a white colour, white hue, white lustre, or like fine cloth made
in Baranasi, with a smooth finish on both sides, which is white, and his a
white colour, white hue, white lustre. In this way, a person, without
concentrating on colour on (parts of) his own body, concentrates on
external (kasina) forms that are white, with a white colour, white hue,
and white lustre. He is thus aware that he knows and sees these (kasina)
forms with mastery over them. This is the eighth abhibhayatana jhana. (8)
Ananda, these are the eight ways of overcoming the opposite
phenomena and sense-objects, abhibhayatana jhana.9
1. sense-objects: i.e., objects of kasina meditation, including
object of consciousness; opposite phenomena: i.e., hindrances, nivaranas.
2. A person: one who has an extremely sharp intellect, among those
who can quickly attain the desired jhana.
3. Kasina: objects of intense meditation. What is perceived in the
mind's eye are the after-images arising through concentration.
4. The awareness of these forms expressed by the words 'knows and
sees', takes place before or after a jhana.
5. with mastery: abhibuyya, (lit., overcoming); i.e., with great
facility, enabling the yogi who practises this meditation to enter into a
jhana immediately after achieving the unblemished mental image of a
particular kasina object (patibhaga nimitta).
6. Ummapuppha: flax blossom. Another interpretation is the flower of
the butterfly pea.
7. kanikarapuppha: the wild champak flower.
8. bandhuJivakapuppha: flower of the tree Pentapetes phoenicea.
9. This abhibhayatana jhana is not a separate jhana. It is one of
the rupa jhanas. The distinctive feature of the abhibhayatana jhana is
that it takes as its kasina objects only the four colours of dark-blue,
yellow, red and white, from amongst the forty kinds of objects of
meditation. In abhidhamma, the four primary elements, namely, pathavi,
apo, tejo, vayo, are also considered to be objects of meditation for this
abhibhjyatana jhana. This abhibhayatana jhana can be achieved only by
those who can quickly attain the desired jhana, and even from amongst them
only by those with the sharpest intellect.
Abhibhayatana jhana is a special term employed when the attainment
of jhana immediately follows the achievement of the unblemished mental
image of a particular kasina object (patibhaga nimitta).
Of these eight ways of abhibhayatana jhana, the first four exercise
mastery over the finite or infinite objects of kasina meditation, both
internal and external. The last four exercise mastery over the unblemished
mental image derived from a particular kasina object. Their object of
concentration is an external kasina form, and the unblemished mental image
is derived also from an external kasina object. (See also Appendix B2)
Eight Stages of Release
174. Ananda, there are eight stages of Release (Vimokkha)1. These
are:
Contemplating the kasina objects in one's own body, and having
attained the rupa jhana,2 the mental absorption in form and matter, one
contemplates (also external) forms and objects (such as kasina objects).
This is the first Release. (1)
Not paying attention to the kasina objects in one's own body, such
as colour, form and corporeal features, one contemplates external (kasina)
forms. This is the second Release. (2)
One applies oneself to the brightness and clarity (subha) of the
object of intense contemplation3. This is the third Release.( 3)
By concentrating on the concept, 'Space is Infinite' one achieves
and remains in Akasanancayatana jhana where all forms of consciousnes that
turn on corporeality (rupasanna) have been completely transcended, all
forms of consciousness arising out of contact between the senses and their
objects (patighasana) have vanished, and other forms of consciousness,
many and varied (nanattasanna), are not paid attention to. This is the
fourth Release. (4)
By concentration on the concept 'Consciousness is Infinite' one
achieves and remains in the Vinnanancayatana jhana, having totally gone
beyond the jhana of the Infinity of Space. This is the fifth Release. (5)
By concentrating on the concept 'Nothing is there' one achieves and
remains in the Akincannayatana jhana, having totally gone beyond the jhana
of the Infinity of Consciousness. This is the sixth Release. (6)
One achieves and remains in the Nevasannanasannayatana jhana, the
jhana of neither sanna nor non-sanna having totally gone beyond the jhana
of Nothingness. This is the seventh Release. (7)
One achieves and remains in sustained attainment of Cessation,
Nirodha-samapatti, in which all forms of Consciousness cease, having
totally gone beyond the jhana of neither sannanor non-sanna. This is the
eighth Release. (8)
Ananda, these are the eight stages of Release.
175. Ananda, at one time, soon after I attained Enlightenment, (in
the eighth week after Enlightenment)4, I was staying at the foot of the
goatherd's banyan tree near the bank of the Neranjara river, in Uruvela
wood. While I was there the Evil Mara approached me, and standing at a
certain place, said to me thus:
"Venerable Sir, let the Bhagava realize parinibbana now by passing
away! Let the Sugata realize parinibbana! It is time now for the Bhagava
to pass away and realize parinibbana."
Ananda, I replied thus to the Evil Mara:
"O Evil One, I shall not pass away so long as my disciples, the
bhikkhus, are not yet accomplished in learning, not yet well-schooled (in
control of deed, word and thought), not yet confident, not yet endowed
with wide knowledge and learning, not yet able to remember or memorize the
Teaching (lit., to carry the Teaching), not yet able to practise fully
according to the Teaching, not yet endowed with correctness in practice,
not yet able to live (lit., walk) in perfect conformity with righteousness
and truth5, not yet able to expound, to set forth, to make known, to
establish, to make clear, to analyse or explain in detail, and to make
manifest or evident their Teacher's doctrine or teaching, not yet able to
refute by means of correct or proper reasons other doctrines, views or
beliefs that may arise, and are not yet able to expound, to set forth the
wonderful, sublime Teaching.
"O Evil One, I shall not pass away so long as my female disciples,
the bhikkhunis, are not yet accomplished in learning, not yet
well-schooled (in control of deed, word and thought), not yet confident,
not yet endowed with wide knowledge and learning, not yet able to remember
or memorize the Teaching (lit., to carry the Teaching), not yet able to
practise fully according to the Teaching, not yet endowed with correct
ness in practice, not yet able to live (lit., walk) in perfect conformity
with righteousness and truth, not yet able to expound, to set forth, to
make known, to establish, to make clear, to analyse or explain in detail,
and to make manifest or evident their Teacher's doctrine or teaching, not
yet able to refute by means of correct or proper reasons other doctrines,
views or beliefs that may arise, and are not yet able to ex pound, to set
forth the wonderful, sublime Teaching.
"O Evil One. I shall not pass away so long as my lay-disciples are
not yet accomplished in learning, not yet well-schooled (in control of
deed, word and thought), not yet confident, not yet endowed with wide
knowledge and learning, not yet able to remember or memorize the Teaching
(lit., to carry the Teaching), not yet able to practise fully according to
the Teaching, not yet endowed with correctness in practice, not yet able
to live (lit., walk) in perfect conformity with righteousness and truth,
not yet able to expound, to set forth, to make known, to establish, to
make clear, to analyse or explain in detail, and to make manifest or
evident their Teacher's doctrine or teaching, not yet able to refute by
means of correct or proper reasons other doctrines, views or beliefs that
may arise, and are not yet able to expound, to set forth the wonderful,
sublime Teaching.
"O Evil One, I shall not pass away so long as my female
lay-disciples are not yet accomplished in learning, not yet well-schooled
(in control of deed, word and thought), not yet confident, not yet endowed
with wide knowledge and learning, not yet able to remember or memorize the
Teaching (lit., to carry the Teaching), not yet able to practise fully
according to the Teaching, not yet endowed with correctness in practice,
not yet able to live (lit., walk) in perfect conformity with righteousness
and truth; not yet able to expound, to set forth, to make known, to
establish, to make clear, to analyse or explain in detail, and to make
manifest or evident their Teacher's doctrine or teaching, not yet able to
refute by means of correct or proper reasons other doctrines, views or
beliefs that may arise, and are not yet able to expound, to set forth the
wonderful, sublime Teaching.
"O Evil One, I shall not pass away so long as this (Teaching of mine
which should be termed the) Practice of Purity is not yet complete in
effectiveness, not yet prosperous, renowned, prevalent among people, and
widespread, to the extent that it can be thoroughly manifested, explained
or made known by (wise) devas and men."
176. Ananda, the Evil Mara just now this day came to me at the
Capala shrine, and standing at a certain place, again said to me:
"Venerable Sir, let the Bhagava realize parinibbana now by passing
away! Let the Sugata realize parinibbana! It is now time for the Bhagava
to pass away and realize parinibbana."
"Venerable Sir, (at one time) the Bhagava had said (to me) these
words: 'O Evil One, I shall not pass away so long as my disciples, the
bhikkhus, .......... (repeated, as in Para 168); ..........; my female
disciples, the bhikkhunis, .......... (repeated) .......... my
lay-disciples .......... (repeated); .......... my female lay-disciples
........ the wonderful, sublime Teaching. O Evil One, I shall not pass
away so long as this (Teaching of mine which should be termed the)
Practice of Purity is not yet complete in effectiveness, not yet
prosperous, renowned, prevalent among people, and wide spread, to the
extent that it can be thoroughly manifested, explained or made known by
(wise) devas and men."
"Venerable Sir, the Bhagava's Teaching, fit to be termed the
Practice of Purity, is now complete in effectiveness, is now prosperous,
renowned, prevalent among people, and widespread, to the extent that it
can be thoroughly manifested, explained or made known by (wise) devas and
men. Venerable Sir, (therefore) let the Bhagava, realize parinibbana now
by passing away! Let the Sugata realize parinibbana! It is time now for
the Bhagava to pass away and realize parinibbana."
177. Ananda, when this was said to me by the Evil Mara, I replied
thus:
"You, Evil One, do not be anxious. Before long the parinibbana of
the Tathagata will take place. Three months from today, the Tathagata will
realize parinibbana."
Ananda, now the Tathagata, while at the Capala shrine today, has
decided, mindfully and deliberately, to give up the life-sustaining mental
process (three months from now).
1. Release: vimokkha, release through being freed of moral
hindrances and defilements but not completely rooting them out; freedom or
release through jhana, mental absorption, not identical with the
emancipation of an arahat as it is possible to fall from the jhana stage.
(See also Appendix B3)
2. jhana: Jhana is a kind of mental culture (usually translated
Mental Absorption) in which the mind is concentrated on objects such as
kasinas, and in which the hindrances (i.e., nivaranas) are kept away from
the mind (i.e., the mind is 'distanced' from hindrances). The
kasina-induced jhana is mundane or worldly jhana.
There are four Rupavacara jhanas and four Arupavacara jhanas. The
former can be practised to attain the sixteen Fine-material Realms of the
Brahmas.
3. The object of intense contemplation (in the first two stages) is
a kasina, whether it is a physical object (internal to the body, i.e.,
subjectively, or external. i.e., objectively), or an after-image resulting
from prolonged fixation of consciousness on the actual kasina object.
4. as explained in the Commentary.
5. to live in....truth: anudhammacarino; anudhamma=in conformity
with the highest stage of vipassana meditation leading to magga; carino -
the habit of practising.)
The Venerable Ananda's Appeal
178. When the Bhagava said this, the Venerable Ananda appealed to
the Bhagava thus:
"Venerable Sir, for the welfare and happiness of mankind, out of
compassion for the world and for the benefit, well-being and happiness of
devas and men, may the Bhagava live the maximum life-span! May the Sugata
live the maximum life-span!"
And the Bhagava answered: "Enough, Ananda. Do not implore the
Tathagata (only) now. The time is past, Ananda, for such entreaty."
For a second time and a third time, the Venerable Ananda repeated
his entreaty, thus: "Venerable Sir, for the welfare and happiness of
mankind, out of compassion for the world, and for the benefit, well-being
and happiness of devas and men, may the Bhagava live the maximum
life-span! May the Sugata live the maximum life-span!"
"Ananda, do you have faith in the enlightenment-wisdom1 of the
Tathagata?"
"I do, Venerable Sir."
"Then, in spite of your belief, Ananda, why do you harass the
Tathagata (by insisting) up to three times?"
"Venerable Sir, I have heard these words of the Bhagava from the
Bhagava himself; I have listened to (lit., received) these words from the
Bhagava himself:
Ananda, whosoever has cultivated, practised, used as a means
(lit., a vehicle), based himself on, maintained, mastered (lit,, studied
well), and perfectly developed the four Bases of Psychic Power, could if
he so desired live the maximum life-span or even beyond the maximum
life-span. Ananda, the Tathagata has cultivated, practised, used as a
means, based himself on, maintained, mastered, and perfectly developed
the four Bases of Psychic Power. Therefore, the Tathagata could if he so
desired live the maximum life-span or even beyond the maximum
life-span.' (Thus I have heard.)"
"Do you believe this, Ananda?"
"I believe it, Venerable Sir."
"Ananda, though the Tathagata thus gave plain hints and intimations,
you were unable to grasp their significance. You did not beseech the
Tathagata (in such words as) 'Venerable Sir, for the welfare and happiness
of mankind, out of compassion for the world, and for the benefit,
well-being and happiness of devas and men, may the Bhagava live the
maximum life-span, may the Sugata live the maximum life-span.
Therefore, Ananda, this failure to entreat me (to continue to live)
is your own fault, your own remissness.
Ananda, if you had entreated me (thus) at that time, the Tathagata
might have refused the entreaty twice but might have acceded to the
entreaty on the third time. Therefore, Ananda, this (failure to entreat
me) is your own fault, your own remissness.
179. Ananda, at one time I was dwelling on the Gijjhakuta hill in
Rajagaha. While there, too, Ananda, I had spoken these words to you:
'Pleasant, Ananda, is Rajagaha; pleasant, Ananda, is the Gijjhakuta hill.
Ananda, whosoever has cultivated, practised, used as a means, based
himself on, maintained, mastered and perfectly developed the four Bases of
Psychic Power, could if he so desired live the maximum life-span or even
beyond the maximum life-span. Ananda, the Tathagata has cultivated,
practised, used as a means, based himself on, maintained, mastered and
perfectly developed the four Bases of Psychic Power. Therefore, the
Tathagata could if he so desired live the maximum life-span or even beyond
the maximum life-span.
Ananda, though the Tathagata thus gave plain hints and intimations,
you were unable to grasp their significance. You did not beseech the
Tathagata (in such words as) 'Venerable Sir, for the welfare and happiness
of mankind, out of compassion for the world, and for the benefit,
well-being and happiness of devas and men, may the Bhagava live the
maximum life-span, may the Sugata live the maximum life-span.'
Ananda, if you had entreated me (thus) at that time, the Tathagata
might have refused the entreaty twice but might have acceded to the
entreaty on the third time. Therefore, Ananda, this (failure to entreat
me) is your own fault, your own remissness.
180. Ananda, at one time, I dwelt at (the foot of) the Gotama peepul
tree in Rajagaha. In that same Rajagaha, I dwelt at the Corapapata cliff;
at the Sattapanni cave in the side of the Vebhara mountain; at Kalasila at
the side of the Isigili mountain; at the ebony grove in the Sappasondika
mountain range; at the Tapoda Grove monastery; at the place where black
squirrels are fed in Veluvana Grove; at the mango grove of Jivaka; and at
the Migadaya Wood of the Maddakucchi locality.
Ananda, while I was dwelling at these places, too, I had spoken
these words to you:
'Ananda, Rajagaha is pleasant. The Gijjhakuta hill is pleasant.2The
Gotama peepul tree is pleasant. The Corapapata cliff is pleasant. The
Sattapanni Cave in the side of the Vebhara mountain is pleasant. The
Kalasila at the side of the Isigili mountain is pleasant. The ebony grove
in the Sappasondika mountain range is pleasant. The Tapoda Grove monastery
is pleasant. The black squirrels' feeding ground in the Veluvana Grove is
pleasant. The mango grove of Jivaka is pleasant. The Migadaya Wood of the
Maddakucchi locality is pleasant. Ananda whosoever has cultivated,
practised, used as a means, based himself on, maintained, mastered and
perfectly developed the four Bases of Psychic Power.
Ananda, therefore, the Tathagata could if he so desired live the
maximum life-span or even beyond the maximum life-span.
Ananda, though the Tathagata thus gave plain hints and intimations,
you were unable to grasp their significance. You did not beseech the
Tathagata (in such words as) 'Venerable Sir, for the welfare and happiness
of mankind, out of compassion for the world, for the benefit, well-being
and happiness of devas and men, may the Bhagava live the maximum
life-span, may the Sugata live the maximum life-span.'
Ananda, if you had entreated me (thus) at that time, the Tathagata
might have refused the entreaty twice but might have acceded to the
entreaty on the third time. Therefore, Ananda, this (failure to entreat
me) is your own fault, your own remissness.
181. Ananda, at one time. I dwelt at the Udena shrine in this very
city of Vesali. While I was there, too, I had said to you, 'Pleasant is
Vesali. Pleasant is the Udena shrine. Ananda, whosoever has cultivated,
practised, used as a means, based himself on, maintained, mastered and
perfectly developed the four Bases of Psychic Power, could if he so
desired live the maximum life-span, or even beyond the maximum life-span.'
Ananda, the Tathagata has cultivated, practised, used as a means, based
himself on, maintained, mastered and perfectly developed the four Bases of
Psychic Power. Therefore, the Tathagata could if he so desired live the
maximum life-span or even beyond the maximum life-span.'
Ananda though the Tathagata thus gave plain hints and intimations,
you were unable to grasp their significance. You did not beseech the
Tathagata (in such words as) 'Venerable Sir, for the welfare and happiness
of mankind, out of compassion for the world, for the benefit, well-being
and happiness of devas and men, may the Bhagava live the maximum
life-span, may the Sugata live the maximum life-span,'
Ananda, if you had entreated me (thus) at that time, the Tathagata
might have refused the entreaty twice but might have acceded to the
entreaty on the third time. Therefore, Ananda, this (failure to entreat
me) is your own fault, your own remissness.
182. Ananda, at one time, I dwelt at the Gotamaka shrine in this
same Vesali City. ..................... In this same Vesali City I dwelt
at the Sattamba shrine; at the Bahuputta shrine; at the Sarandada shrine.
Ananda at the Capala shrine today, I had said to you, 'Ananda,
pleasant is this Vesali. Pleasant are the shrines of Udena, Gotamaka,
Sattamba, Bahuputta, Sarandada, Capala. Ananda, whosoever has cultivated,
practised, used as a means, based himself on, maintained, mastered and
perfectly developed the four Bases of Psychic Power, could if he so
desired live the maximum life-span or even beyond the maximum life-span.'
Ananda the Tathagata has cultivated, practised, used as a means,
based himself on, maintained, mastered and perfectly developed the four
Bases of Psychic Power. Therefore, the Tathagata could if he so desired
live the maximum life-span or even beyond the maximum life-span.
Ananda, though the Tathagata thus gave plain hints and intimations,
you were unable to grasp their significance. You did not beseech the
Tathagata (in such words as) 'Venerable Sir, for the welfare and happiness
of mankind out of compassion for the world, for the benefit, well-being
and happiness of devas and men, may the Bhagava live the maximum
life-span; may the Sugata live the maximum life-span.'
Ananda, if you had entreated me (thus) at that time, the Tathagata
might have refused the entreaty twice but might have acceded to the
entreaty on the third time. Therefore, Ananda, this (failure to entreat
me) is your own fault, your own remissness.
183. Ananda, have I not from former times proclaimed that there must
be separation (while living), severance (through death) and sundering
(through being in different stases of existence) from all that are dear
and beloved. Ananda, in this matter, how can the wish be realized that
anything which has the nature of arising, of appearing, of being
compounded, and of decay and dissolution, should not disintegrate and
disappear? There can be no such possibility.
Ananda, the Tathagata has abandoned, thrown up, let go,
relinquished, thrown away and renounced the life-sustaining mental
process, ayusankhara. And the Tathagata has affirmed definitely that 'the
parinibbana of the Tathagata will take place before long; three months
from this day the Tathagata will realize parinibbana.' There is no
possibility of the Tathagata going back on that affirmation, just to live
longer.
Ananda, come, let us go to the pinnacled hall at the Mahavana
forest.
The Venerable Ananda assented respectfully, saying "Very well,
Venerable Sir." Then the Bhagava, with the Venerable Ananda, reached the
pinnacled hall of the Mahavana forest, and said to the Venerable Ananda:
"Ananda, go and summon all the bhikkhus living in Vesali to come and
assemble in the assembly hall."
The Venerable Ananda said "Very well, Venerable Sir," and caused all
the bhikkhus living in Vesali to gather in the assembly hall. Then he went
to the Bhagava and making obeisance to him stood in a certain place.
Standing in a certain place, Ananda said to the Bhagava;, "Venerable Sir,
the bhikkhus are assembled. Now the Bhagava may go to them when he
wishes."
1. enlightenment-wisdom: bodhi, the Magga Insight possessed by a
Buddha, as explained here by the Commentary. The Sub-Commentary explains
this as Sabbannuta Nana, Perfect Wisdom.
2. This (mention of Gijjhakuta hill) seems to be redundant, as it
has been mentioned in para 179.
Thirty-Seven Elements of the Perpetuation of the Teaching
184. Then the Bagava went to the assembly hall and seating himself
on the seat prepared for him, said to the bhikkhus:
Bhikkhus, you should thoroughly learn, pursue, cultivate and
continually practise the doctrines which I have perceived through Magga
Insight and which I have expounded to you. If you thus learn, pursue,
cultivate and continually practise these doctrines, (this Teaching which
is) the Noble Practice of Purity 1, will endure long and will remain
established for a long time, for the welfare and happiness of mankind, for
the sake of the world, for the benefit, well-being and happiness of devas
and men.
Bhikkhus, what are those doctrines which I have perceived through
Magga Insight and which I have expounded to you, and which you should
thoroughly learn, pursue, cultivate and continually practise? If you thus
learn, pursue, cultivate and continually practise these doctrines (this
Teaching which is) the Noble Practice of Pure will endure long and will
remain established for a lung time for the welfare and happiness of man
kind, for the sake of the world, for the benefit, well being and happiness
of devas and men.
These (doctrines) are the four Methods of Steadfast Mindfulness
(Satipatthana2), the four Supreme Efforts (Sammappadhana)3, the four Bases
of Psychic Potency
(Iddhipada)4, the five Controlling Faculties (lndriya) 5, the five
Powers (Balas)6, the Seven Factors of Enlightenment(Bojjhanga)7 and the
Noble Path of Eight Constituents (Ariya Atthangika Magga)8.
" Bhikkhus, you should thoroughly learn, pursue, cultivate and
continually practise these doctrines which I have perceived through Magga
Insight and which I have expounded to you. If you thus learn, pursue,
cultivate and continually practise these doctrines, (this Teaching which
is) the Noble Practice of Purity will endure long and will remain
established for a long time for the welfare and happiness of mankind, for
the sake of the world, for the benefit, well-being and happiness of devas
and men."
185. Then the Bhagava further addressed the bhikkhus thus: "O
Bhikkhus, I now say this to you: All conditioned and compounded things,
sankhara, have the nature of decay and disintegration. With
mindfulness9endeavour diligently (to complete the task)10. The Parinibbana
of the Tathagata will take place before long. Three months from this day
the Tathagata will realize Parinibbana (i.e., will finally pass away)."
Having said this, the Bhagava, the Sugata, the Teacher made this
further utterance (in verse):
"I am now quite ripe in age. Only a little of my life remains. I
shall have to depart, forsaking you. I have made myself my own refuge."
"Bhikkhus, vigilantly and with mindfulness, be of pure virtue.11
being composed and collected of mind, thinking right, watch over (i.e.,
control) your own mind.
"Bhikkhus, in this Teaching, this Doctrine and Discipline, he who
is heedfully vigilant will be able to escape from the round of repeated
rebirths and make an end of dukkha."
End of third Portion for Recitation.
1. The Noble Practice of Purity: (brahmacariya), i.e., the Teaching,
Sasana.
2. Satipatthana: Method of Steadfast Mindfulness, (the setting up of
Mindfulness). This means the cultivation of mindfulness or awareness of
(1) the body, kaya; (2) sensations and feelings, vedana; (3) mind or
consciousness, citta, and (4) dhamma; this last involves various moral and
intellectual subjects, such as the five Hindrances, the five Aggregates of
Clinging, the twelve sense-bases, the seven Factors of Enlightenment and
the Four Noble Truths.
3. Sammappadhana: Samma=good, thorough, proper, right, perfect; and
padhana-exertion, energetic effort, striving, concentration of mind. The
four Supreme Efforts are:
(i) The endeavour to prevent the arising of evil which has not yet
arisen;
(ii) The endeavour to put away evil that has arisen;
(iii) The endeavour to bring about the arising of good which has not
yet arisen; and
(iv) The endeavour to further develop the good that has arisen.
4. Iddhipada: The four Bases of Psychic Power: catttaro (four) Iddhi
(Psychic Power or Potency) pada (bases). These four are concentration,
coupled with determination, on purpose, on will, on thoughts, and on
investigative knowledge.
5. Indriya the five Controlling Faculties here meant are:
(i) Saddhindriya, the faculty of Confidence based on Conviction;
(ii) Viriyindriya, the faculty of Effort;
(iii) Satindriya, the faculty of Mindfulness;
(iv) Samadhindriya, the faculty of Concentration; and
(v) Pannindriya, the faculty of Wisdom.
6. Bala: the five Powers or Forces are Powers of Confidence based on
Conviction, Effort, Mindfulness, Concentration and Wisdom.
7. Bojjhanga: the Seven Factors of Enlightenment, satta bojjhanga;
bodhi=Enlightenment, Insight into the Four Noble Truths,+ anga=factor or
limb. (1) mindfulness; (2) investigative knowledge of phenomena; (3)
effort; (4) delightful satisfaction; (5) serenity; (6) concentration, and
(7) equanimity.
8. Atthangika Magga: See later portion of Mahasatipatthana Sutta.
9. Mindfulness in cultivating tranquillity and insight development
meditation, samatha vipassana bhavana.
10. To complete the task: i.e., to be liberated from the round of
rebirths, samsara, by achieving Arahatta Magga and Phala.
11. pure virtue: susila: endowed with pure conduct, character.
Looking Back like a Noble Tusker
186. Then the Bhagava, rearranging his robes in the morning time,
took alms-bowl and great robe and went into Vesali for alms-food.
After the alms-round and after the meal, when he left (the place of
the meal), the Bhagava (turned around bodily and) looked back towards
Vesali like an elephant looking back1. He said to Venerable Ananda,
"Ananda, this will be the last time the Tathagata looks on Vesali. Come,
Ananda, let us go to Bhanda village."
The Venerable Ananda, saying "Very well, Venerable Sir,"
respectfully assented. Then the Bhagava, with a large company of bhikkhus,
(went to and) reached Bhanda village, and took up his residence there.
While there, the Bhagava said to the bhikkhus:
O Bhikkhus, it is through not having proper understanding and
penetrating comprehension of four Principles that I as well as yourselves
have had to go incessantly through this long stretch (of samsara, round of
existences), that we have had to go through one life after another
continuously.
What are these four? (They are as follows:)
O Bhikkhus, it is through not having proper understanding and
penetrating comprehension of Noble Morality, Ariya Sila, that I as well as
yourselves have had to go incessantly through this long stretch (of
samsara, round of existence), that we have had to go through one life
after another continuously.
O Bhikkhus, it is through not having proper understanding and
penetrating comprehension of Noble Concentration, Ariya samadhi, that I as
well as yourselves have had to go incessantly through this long stretch
(of samsara, round of existences), that we have had to go through one life
after another continuously.
O Bhikkhus, it is through not having proper understanding and
penetrating comprehension of Noble Wisdom, Ariya panna, that I as well as
yourselves have had to go incessantly through this long stretch (of
samsara, round of existences), that we have had to go through one life
after another continuously.
O Bhikkhus, it is through not having proper understanding and
penetrating comprehension of Noble Emancipation, Ariya vimutti, that I as
well as yourselves have had to go incessantly through this long stretch
(of samsara, round of existences), that we have had to go through one life
after another continuously.
O Bhikkhus, I have properly understood and penetratingly
comprehended (i.e., thoroughly realized) that Noble Morality: I have
properly understood and penetratingly comprehended that Noble
Concentration; I have properly understood and penetratingly comprehended
that Noble Wisdom; I have properly understood and penetratingly
comprehended that Noble Emancipation. The craving for existence,
bhavatanha, has been cut off without any vestige remaining. The
bhavatanha, which is like a rope that drags one to renewed existence, is
exhausted (i.e., destroyed). Now, there will be no more rebirth.
Having said this, the Bhagava, the Sugata, the Teacher again made
this further (lit., other) utterance (in verse):
"Gotama Buddha, of glorious fame, has perfectly understood these
Principles of highest Morality Concentration, Wisdom and Emancipation,
Sila, Samadhi, Panna and Vimutti. Having perfectly understood them through
Magga Insight, he has expounded them to the bhikkhus. The Possessor of the
Eye of Wisdom2, the Teacher (of devas and men), having put out the fires
of kilesa, moral defilements, and being serenely at peace, has made an end
of dukkha."
While the Bhagava was thus sojourning at that Bhanda village, there,
too, he repeatedly expounded to the bhikkhus this very discourse:
"Such is sila, morality; such is samadhi, concentration of mind;
such is panna, wisdom. Samadhi, when based upon Sila, is rich in result
and of great effect. Panna, when based upon samadhi, is rich in result and
of great effect. The mind, when developed through panna, is thoroughly
liberated from the asavas, taints, namely, kamasava, bhavasava, and
avijjasava."
1. The Commentary says that the Buddhas, when looking back, turn the
whole body round, as an elephant does.
2. Eye of Wisdom: Cakkhu: The Commentary explains that this is
fivefold. The Sub-Commentary lists them as:
(i) Buddha-cakkhu, the Buddha-Eye, complete intuition of another's
inclinations, intentions, hopes, hankerings, will, disposition,
proclivities, moral state;
(ii) Samanta-cakkhu, the Eye of all-round knowledge, the Eye of a
Being perfected in wisdom;
(iii) Dhamma-cakkhu (or nana-cakkhu), the Eye of Truth, apperception
of the attainment of the first three Maggas which leads to the fourth and
final Magga, Arahatship;
(iv) Dibba-cakkhu, the Eye of supernormal power, the deva-eye of
super-sensuous perception, the "clear" sight of a seer, all pervading and
seeing all that proceeds in hidden worlds; and
(v) Pasada-cakkhu, (or mamsa-cakkhu), the physical eye.
Discourse on Four Great Authorities
187. Then, after staying at Bhanda village as long as he wished, the
Bhagava said to the Venerable Ananda, "Come, Ananda, let us go to Hatthi
village, and to Amba village, and to Jambu village, and thence to the town
of Bhoga."
The Venerable Ananda respectfully assented, saying "Very well,
Venerable Sir." And the Bhagava, together with a large company of
bhikkhus, reached the town of Bhoga.
The Bhagava stayed at the Ananda shrine at that Bhoga town. While
there, the Bhagava said to the bhikkhus, "O Bhikkhus, I shall give a
discourse on the four Great Authorities1. Listen to the discourse and bear
it well in mind. I shall speak."
The bhikkhus respectfully assenting, the Bhagava gave this
discourse:
188. O Bhikkhus, in this (matter), if a bhikkhu should say thus:
"Sirs, I have heard and received this (exposition) from the mouth of
the Bhagava: Such and such is the Doctrine; such and such is the Vinaya,
Instructions on methods of removing defilements2 ; such. and such is the
Teacher's (i.e., the Buddha's) Teaching."
O Bhikkhus, the words of that bhikkhu should not be (immediately)
received with approval, nor should they be (immediately) rejected with
scorn. Without approval or rejection, those words and phrases (attributed
to the Buddha) should be carefully noted and should be collated with
(lit., put into) the Sutta3 and examined in the light of the Vinaya.
If, on thus being collated with the Sutta or on being examined in the
light of the Vinaya, the words and phrases do not fit in with the Sutta,
or are not in accord with the Vinaya, then it must be concluded that 'This
assuredly is not an utterance of the Bhagava; it is only an utterance
wrongly learnt by the bhikkhu.' And, thus (coming to this conclusion),
bhikkhus, the assertion should be rejected.
If, (however), on being collated with the Sutta or on being examined
in the light of the Vinaya, the (attributed) words and phrases fit in with
the Sutta, or are in accord with the Vinaya, then it must be concluded
that 'This assuredly is an utterance of the Bhagava; it is an utterance
learnt aright by the bhikkhu.' Bhikkhus, remember well this first
(directive on assertions citing) Great Authority.
Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus:
"There is a community of bhikkhus with elders and a chief bhikkhu at
a monastery with such an such a name. I have heard and learnt this
(exposition from that very community of bhikkhus: Such and such is the
Doctrine; such and such and such the Vinaya; such and such is the
Teacher's Teaching."
O Bhikkhus, the words of that bhikkhu should not be (immediately)
received with approval, nor should they be (immediately) rejected with
scorn. Without approval or rejection, the words and phrases (attributed to
that community of bhikkhus) should be carefully noted and should be
collated with the Sutta and examined in the light of the Vinaya.
If, on thus being collated with the Sutta or on being examined in
the light of the Vinaya, the word and phrases do not fit in with the
Sutta, or are not in accord with the Vinaya, then it must be concluded
that 'This assuredly is not an utterance of the Bhagava it is only an
utterance wrongly learnt by that community of bhikkhus.' And, thus (coming
to the conclusion), bhikkhus, the assertion should be rejected.
If, (however), on being collated with the Sutta or on being examined
in the light of the Vinaya, the (attributed) words and phrases fit in with
the Sutta, or are in accord with the Vinaya, then it must be concluded
that 'This assuredly is an utterance of the Bhagava; it is an utterance
learnt aright by that community of bhikkhus.' Bhikkhus, remember well this
second (directive on assertions citing) Great Authority.
Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus:
"There are many bhikkhu elders at a monastery with such and such a
name, who are of wide learning and knowledge, who can recite by heart (the
Pali Texts) having memorized the Doctrine, the Vinaya, and the Fundamental
Precepts for bhikkhus4. I have heard an received this (exposition) from
those bhikkhu elder themselves: Such and such is the Doctrine; such ani
such is the Vinaya; such and such is the Teacher's Teaching."
O Bhikkhus, the words of that bhikkhu should not be (immediately)
received with approval, nor should they be (immediately) rejected with
scorn. Without approval or rejection, the words and phrases (attributed to
the bhikkhu elders .......... then it must be concluded that 'This
assuredly is not an utterance of the Bhagava; it is only an utterance
wrongly learnt by those bhikkhu elders.' And, thus (coming to this
conclusion), bhikkhus, the assertion should be rejected.
If, (however), on being collated with the Sutta .......... are in
accord with the Vinaya, then it must be concluded that 'This assuredly is
an utterance of the Bhagava; it is an utterance learnt aright by those
bhikkhu elders.' Bhikkhus, remember well this third (directive on
assertions citing) Great Authority.
Again, O Bhikkhus, in this (matter), if a bhikkhu should say thus:
"There is a certain bhikkhu elder at a monastery with such and such a
name, who is of wide learning and knowledge, who can recite by heart (the
Pali Texts), having memorized the Doctrine, the Vinaya, and the
Fundamental Precepts for bhikkhus. I have heard and received this
(exposition) from that very bhikkhu elder: Such and such is the Doctrine;
such and such is the Vinaya; such and such is the Teacher's Teaching."
O Bhikkhus, the words of that bhikkhu should not be (immediately)
received with approval, nor should they be (immediately) rejected with
scorn. Without approval or rejection, those words and phrases (attributed
to the Buddha) should be carefully noted and should be collated with the
Sutta and examined in the light of the Vinaya.
If, on thus being collated with the Sutta or on being examined in the
light of the Vinaya, the words and phrases do not fit in with the Sutta,
or are not in accord with the Vinaya then it must be concluded that 'This
assuredly is not an utterance of the Bhagava; it is only an utterance
wrongly learnt by the bhikkhu elder.' And, thus (coming to this
conclusion), bhikkhus, the assertion should be rejected.
If, (however), on being collated with the Sutta or on being examined
in the light of the Vinaya, the (attributed) words and phrases fit in with
the Sutta, or are in accord with the Vinaya, then it must be concluded
that 'This assuredly is an utterance of the Bhagava it is an utterance
learnt aright by the bhikkhu elder. Bhikkhus, remember well this fourth
(directive on assertions citing) Great Authority.
O bhikkhus, remember these four (citations of) Great Authorities,
Mahapadesa.
While the Bhagava was sojourning at the Ananda shrine in the town of
Bhoga, there, too, he repeatedly expounded to the bhikkhus this very
discourse:
"Such is sila, morality; such is samadhi, concentration of mind;
such is panna, wisdom. Samadhi, when based upon sila, is rich in result
and of great effect. Panna, when based upon samadhi, is rich in result and
of great effect. The mind, when developed through panna, is thoroughly
liberated from the asavas, taints, namely, kamasava, the taint of sensuous
desire, bhavasava, the taint of hankering after repeated existence, and
avijjasava, the taint of ignorance of the true nature of existence as set
out in the Four Noble Truths."
1. Great Authorities: Mahapadesa: The whole term may be paraphrased
as directives for deciding on statements attributed to the Buddha, or to
the other three Authorities.
2. The Vinaya: This explanation is according to the Commentary,
commenting on this para 188.
3. The Sutta: According to the Commentary, this term in this para
188 means the entire Teaching of the Buddha, encompassing the three
Pitakas.
4. Fundamental Precepts: Matika, (lit., contents), here means
Fundamental Precepts for bhikkhus and bhikkhunis.
Account Concerning Cunda, the Goldsmith's Son
189. Then, after staying at the town of Bhoga as long as he wished
the Bhagava said to the Venerable Ananda, "Come Ananda, let us go to
Pava."
The Venerable Ananda respectfully assented, saying, "Very well,
Venerable Sir." And the Bhagava, together with a large company of
bhikkhus, went to Pava and stayed at the mango grove of Cunda, the
goldsmith's son.
When Cunda, the goldsmith's son heard that the Bhagava had arrived
at Pava and was staying at his mango grove, he went to the Bhagava, and
making obeisance, sat at a certain place. To Cunda, thus seated, the
Bhagava gave a discourse, and by his discourse caused him to realize (the
benefits of) the Teaching, to become established in (the observance of)
the Teaching, and to be filled with gladness and enthusiasm for (the
practice of) the Teaching.
After the Bhagava had caused him to realize (the benefits of) the
Teaching, to become established in (the observance of) the Teaching, and
to be filled with gladness and enthusiasm for (the practice of ) the
Teaching, Cunda, the goldsmith's son said to the Bhagava, "Venerable Sir,
may it please the Bhagava to accept my offering of food for tomorrow,
together with the company of bhikkhus."
The Bhagava, by silence, signified his acceptance. And Cunda, the
goldsmith's son, knowing that the Bhagava had accepted his request, rose
from his seat, made obeisance to the Bhagava, and left respectfully.
Then Cunda, the goldsmith's son, after that night had passed, caused
choice food of both hard and soft kinds, as well as quantities of tender
pork,* to be prepared at his house, and then informed the Bhagava that it
was time for the meal by the message "Venerable Sir, it is time (to
proceed), the food-offering is ready."
Then in the morning the Bhagava got ready by rearranging his robes
and taking alms-bowl and great robe went to the house of Cunda, the
goldsmith's son, accompany by the company of bhikkhus, and (on arriving
there) took the seat prepared for him.
Having thus seated himself, the Bhagava said to Cunda, the
goldsmith's son, "Cunda, (you may) serve me the sukara-maddava prepared by
you, and (you may) serve the other food prepared by you to the company of
bhikkhus."
Cunda, the goldsmith's son assented respectfully, and accordingly
served the prepared sukara-maddava to the Bhagava and the other prepared
food to the company of bhikkhus.
Then the Bhagava said to Cunda, the goldsmith's son, "Cunda, bury
the remaining sukara-maddava in a pit. Cunda, apart from the Tathagata
himself, I see no one either in the celestial world of devas, Mara or
Brahmas, or in the human world of samanas(recluses), brahmanas (those
leading a religious life), rulers and men, who, eating this
sukara-maddava, can digest it well."
Cunda the goldsmith's son assented respectfully, saying "Very well,
Venerable Sir," and buried the remaining sukara-maddava in a pit. Then he
approached the Bhagava, made obeisance to him, and seated himself at a
certain place. And the Bhagava, by religious discourse to Cunda seated on
one side, caused him to realize (the benefits of) the Teaching, to become
established in (the observance of) the Teaching, and to be filled with
gladness and enthusiasm for (the practice of) the Teaching. Then the
Bhagava rose from his seat and departed.
190. Later, after the Bhagava had eaten the food offered by Cunda,
the goldsmith's son, a severe illness came upon the Bhagava, a severe
attack of dysentery with discharge of blood, and he suffered excessive
pain near unto death. This the Bhagava endured with mindfulness and
deliberation, and without being perturbed.
Then the Bhagava said to the Venerable Ananda, "Come Ananda, let us
go to Kusinara." The Venerable Ananda assented respectfully, saying "Very
well, Venerable Sir."
Separate Verses**
I have heard that after partaking of the food offered by Cunda the
goldsmith's son, the Enlightened One suffered severe illness and pain,
near unto death.
After having eaten the tender pork, there arose in the Teacher
excessive pain and illness. Suffering (the attack of) dysentery, the
Bhagava said, 'I shall go to the town of Kusinara.'
Having Drinking Water Brought
191. Then the Bhagava left the road and went to the foot of a tree.
And he said to the Venerable Ananda, "Ananda, fold my double-layered robe
fourfold and place it on the ground. I am exhausted; I shall sit down."
The Venerable Ananda said,"Very well,Venerable Sir," and folding the
(Bhagavas) double-layered robe in four, placed it on the ground. The
Bhagava sat down on the folded robe laid on the ground and said, "Ananda,
go and bring drinking water. I am thirsty. I want to have a drink of
water."
On this being said (by the Bhagava), the Venerable Ananda said to
the Bhagava, "Venerable Sir, five hundred carts have just now crossed the
stream. The shallow water, being stirred up by the cartwheels, flows
turbid and muddy. Venerable Sir, the Kakudha river is not far off. There,
the water is clear, sweet, cool, and free from muddiness. There are good
banks (i.e., making the river accessible), and it is a pleasant place. At
the Kakudha river the Bhagava may drink water, and also may refresh
himself."
The Bhagava said a second time, "Ananda, go and bring drinking
water. I am thirsty. I want to have a drink of water."
For a second time, too, Ananda said to the Bhagava, "Venerable Sir,
five hundred carts have just now crossed the stream. The shallow water,
being stirred up by the cart wheels, flows turbid and muddy. Venerable
Sit, the Kakudha river is not far off. There, the water is clear, sweet,
cool, and free from muddiness. There are good banks (i.e.,making the river
accessible), and it is a pleasant place. At the Kakudha river the Bhagava
may drink water, and also may refresh himself."
The Bhagava said a third time, "Ananda, (I exhort you to) go and
bring dunking water. I am thirsty. I want to have a drink of water."
Ananda, saying "Very well, Venerable Sir," assented respectfully,
and taking the alms-bowl, went to the stream. Then, the shallow water
which was flowing turbid and muddy, having been stirred up by the
cartwheels, became clear, pure and absolutely free from muddiness.
And this thought occurred to the Venerable Ananda:
"Wonderful indeed, Sirs, and marvellous indeed, Sirs, is the great
power and supernormal (psychic) potency of the Tathagata! This shallow
stream, which was flowing turbid and muddy, having been stirred up by the
wheels of the crossing carts, is on my appearance flowing clear, pure and
absolutely free from muddiness."
Carrying the drinking water in the alms-bowl, the Venerable Ananda
went back to the Bhagava, and said:
"Indeed wonderful, Venerable Sir, indeed marvellous, Venerable Sir,
is the great power and supernormal (psychic) potency of the Tathagata!
That shallow water of the stream, which was flowing turbid and muddy
having been stirred up just now by the wheels of the crossing carts,
became on my approach clear, pure an absolutely free from muddiness. Now
let the Bhagava drink the water. Let the Sugata drink the water."
Then the Bhagava drank the water.
* tender pork: Sukara-maddava: sukara=pig, maddava=soft, tender,
delicate. The Commentary gives two variant interpretations: (i) soft rice
boiled with five differently tasting kinds of cow's milk; or (ii) food
prepared with rasayana. (Rasayana may mean an elixir or delicate essence
extracted from the roots, leaves, flowers, etc., of a plant.) The
Venerable Dhammapala, in the Udana Commentary, also has "young bamboo
shoots liked by pigs". Other interpretations, based on analogical
formations, are "truffles, mushrooms, yams" i.e., the kind of food enjoyed
by wild pigs or boars.
** Separate Verses: i.e., Verses separate from, distinct from the
Text. The Commentary says these verses were inserted by the Theras,
bhikkhu elders, at the Council.
Account concerning Pukkusa the Malla Prince
192. At that time, Pukkusa, a Malla prince1, wh was a disciple of
Alara Kalama (i.e., Alara of the Kalama clan,) was on a long journey from
Kusinara to Pava. Seeing the Bhagava sitting at the foot of tree, Pukkusa
of the Mallas approached the Bhagava made obeisance to him, and having sat
down on one side, said to the Bhagava thus:
"Wonderful it is, Venerable Sir, marvellous it is Venerable Sir,
(how) the pabbajitas2 remain abiding it the attainment of calm.3
"Venerable Sir, it happened formerly that Alara Kalama, while on a
long journey, left the road and sat down at the foot of a tree by the
roadside, to spend the day. Venerable Sir, at that time, five hundred
carts passed by very close to Alara Kalama."
"Venerable Sir, a certain man who had been following behind those
five hundred carts, went up to where Alara Kalama was and asked him 'Sir,
did you see five hundred carts pass by?'"
'Friend, I did not see them.'
'Sir, how is it, then? Did you hear the noise (of those carts)?'
'Sir, how is it, then? Were you asleep?'
'Friend, I was not asleep, either.'
'Sir, how is it then? Were you conscious?'
'Yes, friend, (I was conscious).'
'Sir, you say you did not see and did not hear the five hundred
carts which passed close by you, even though you were conscious and awake.
Yet, isn't your double-layered robe covered all over with dust (from the
passing of the carts)?'
'It is so, friend.'
"Venerable Sir, then that man thought thus: 'Wonderful it is, Sirs,
marvellous it is, Sirs, the state of calm in which the pabbajitas remain
abiding! This ascetic Alara, although conscious and awake, did not see,
did not hear, the five hundred carts which passed close by (him)!' And
expressing his feeling of deep reverence for Alara Kalama, he departed."
193. (The Bhagava said:) Pukkusa, what do you think of this? Which
is the more difficult to achieve (lit., do), the more difficult to happen,
(of the case of two persons,) (the condition of) one who, though conscious
and awake, does not see and does not hear the five hundred carts which
pass close by (him), or (the condition of) the the other who, though
conscious and awake, does not see and does not hear heavy rain, rumbling
thunder, flashing lightning and crashing thunderbolts (close by him)?
"Venerable Sir, it cannot be said that remaining without seeing and
hearing the carts passing close by— whether it be five hundred, six
hundred, seven hundred, eight hundred, nine hundred, a thousand or even a
hundred thousand carts—is difficult4, indeed, it is much more difficult to
remain without seeing and hearing heavy rain, rumbling thunder, flashing
lightning and crashing thunderbolts (close by). It is more difficult to
do, more difficult to happen.
Pukkusa, at one time I was staying in a straw hut at Atuma (town).
At that time, there was heavy rain, with rumbling thunder and flashes of
lightning, and a thunderbolt struck not far from my hut, killing two
cultivators, who were brothers, and four oxen. Then, Pukkusa, a multitude
of people came out from Atuma (town)and went up to the place where the two
cultivator brothers and four oxen had been killed.
Pukkusa, by that time, I had come out of the straw hut and was
walking up and down in the open, near the door of the straw hut. Then,
Pukkusa, a man from that crowd of people approached me, and making
obeisance to me, stood at a certain place. Pukkusa, I asked that man,
'Friend, why are these many people gathered?'
'Venerable Sir, just now two cultivators, who were brothers, and
four oxen have been struck and killed by lightning while it was raining
heavily, thunder was rolling and lightning was flashing. That is why this
multitude of people has gathered. But, Venerable Sir, where were you?'
'Friend, I have been here all the while.'
'Venerable Sir, how is it, then? Did you see (the happening)?'
'Friend, I did not see it.'
'Venerable Sir, how is it, then? Did you hear the sound?'
'Friend, I did not hear the sound, either.'
'Venerable Sir, how is it, then? Were you asleep?'
'Friend, I was not asleep, either.'
'Venerable Sir, how is it, then? Were you conscious?'
'Yes, friend, (I was conscious).'
'Venerable Sir, is it that, though conscious and awake, you neither
saw nor heard heavy rain, rumbling thunder, flashing lightning and
crashing thunder bolts?
Pukkusa, then this thought came to that man:
'Wonderful it is, Sirs, marvellous it is, Sirs, the state of calm in
which the pabbajitas remain abiding! This pabbajita (i.e., the Buddha),
although conscious and awake, did not see, did not hear heavy rain,
rumbling thunder, flashing lightning and crashing thunderbolts'. And
expressing his feeling of deep reverence for me, and making obeisance to
me, departed respectfully.
When this had been said, Pukkusa the Malla prince said to the
Bhagava:
"Venerable Sir, the deep reverence I felt for Alara Kalama, I now
throw away (as if) scattering it in a great wind, or (as if) letting it be
carried away by a strong current.
"Venerable Sir, extremely wonderful (is the Truth)! Surpassingly
beautiful (is the Truth)! Venerable Sir, just as if that which has been
turned over is turned up right, or that which has been hidden is revealed,
or one who has lost his way is informed of the right way, or an oil-lamp
is (brought and) held in the darkness so that those with eyes might see
objects, even so the Bhagava has shown me the Truth in many ways."
"Venerable Sir, I take refuge in the Bhagava, I take refuge in the
Dhamma, (the Teaching of the Buddha), I take refuge in the Samgha, the
community of bhikkhus. May the Bhagava accept me as a lay-disciple, one
who has taken refuge, from this day to the end of life."
194. Then, Pukkusa the Malla prince called a man and said to him,
"You5, do go and bring the pair of fine golden-hued pieces of cloth of
mine kept for special occasions."
The man replied"Very well, Sir," and went and brought a pair of
lengths of fine golden-hued cloth. Then Pukkusa the Malla prince offered
the ceremonial pieces of cloth to the Bhagava, saying "Venerable Sir, may
the Bhagava accept, out of compassion (for me), this pair of fine
ceremonial lengths of cloth."
The Bhagava said, "In that case, present6 one to me and one to
Ananda." Pukkusa the Malla prince said, "Very well,Venerable Sir," and
presented one to the Bhagava, and the other (piece of cloth) to the
Venerable Ananda. And then the Bhagava, by religious discourse, caused
Pukkusa the Malla prince to realize (the advantages of) the Teaching, to
become established in (the observance of) the Teaching, and to be filled
with gladness and enthusiasm for (the practice of) the Teaching.
Thus, by the Bhagava's discourse, having been caused to realize the
advantages of the Teaching, to be come established in the observance of
the Teaching, and to be filled with gladness and enthusiasm for the
practice of the Teaching, Pukkusa the Malla prince arose from his seat,
made obeisance to the Bhagava. and departed respectfully.
195. Then, not long after Pukkusa the Malla prince had left, the
Venerable Ananda placed and arranged the pair of fine, golden-hued robes
on the body of the Bhagava. When placed on the (brilliantly shining) body
of the Bhagava, those (golden-hued robes) appeared as though faded.
Then, the Venerable Ananda said to the Bhagava, "Most wonderful it
is, Venerable Sir, marvellous it is, Venerable Sir, how extremely clear
and radiant the Tathagata's complexion appears! When the pair of
golden-hued robes were placed on the Bhagava's body, they became as though
faded."
Ananda, it is so. Ananda, it is so. There are two occasions on which
the complexion of the Tathagata appears extremely clear and radiant.
What are these two occasions?
The night, Ananda. when the Tathagata attains unsurpassed, supreme
Enlightenment, and the night when the Tathagata passes away, realizing
parinibbana by experiencing the ultimate peace of anupadisesa nibbana, the
complete cessation of all the five khandhas.
Ananda, these are the two occasions on which the complexion of the
Tathagata appears exceedingly clear and radiant.
And now today, Ananda, In the last watch of this night, in the Sal
grove of the Malla princes, at the road-bend leading to Kusinara town, the
Tathagata's realization of parinibbana will take place between two Sal
trees. Come, Ananda, let us go to the Kakudha river.
The Venerable Ananda, saying "Very well, Venerable Sir" assented
respectfully.
Separate Verse7
Pukkusa brought and offered (to the Buddha) a pair of fine
golden-hued robes.
Enrobed in them, the Teacher shone in golden radiance.
196. Then the Bhagava went to the Kakudha river with a great company
of bhikkhus, and went down to the river. He bathed, and drank water. Then
he came onto the bank again, and went to the mango grove. He said to the
Venerable Cundaka, "Cundaka, fold my double-layered robe in four, and
place it on the ground. I am weary, Cundaka. I shall lie down."
The Venerable Cundaka assented respectfully, and placed the folded
double-layered robe on the ground. Then the Bhagava lay down on his right
side, nobly (like a lion), placing the left foot over and a little beyond
the right foot, with mindfulness and deliberation, and keeeping a
predetermined time of arising in his mind. The Venerable Cundaka sat there
in front of the Bhagava.
Separate Verses8
Being very weary9, the Buddha (the Enlightened), the Incomparable
in the world, the Great Teacher, the Tathagata, went to the Kakudha
river where the water was clear, sweet and clean.
Having come out of the river, after bathing and drinking watar, the
Bhagava, the Great Teacher, the Highest, who launched and expounded the
Truths (of the Teaching), went to the mango grove, surrounded by and in
the midst of the entire group of bhikkhus.
There the Buddha said to the bhikkhu called Cundaka, 'Fold my
double-layered robe fourfold and lay it down; I shall lie down.' Thus
asked by the Buddha, Cundaka folded the double-layered robe in four and
quickly placed it on the ground. The great Teacher, feeling tired, lay
down. Cundaka also sat in front of the Buddha.
197. Then the Bhagava. said to the Venerable Ananda:
Ananda, someone might cause remorse or regret to Cunda, the
goldsmith's son by saying "Friend Cunda, the Tathagata passed away after
eating your food last. Therefore, it is loss and misfortune to you." If
that happens, Ananda, the remorse or regret Cunda might feel should thus
be countered: "Friend Cunda, the Tathagata passed away after eating your
food last. Therefore, it is good fortune and good gain to you. Friend
Cunda, I heard and received these words from the Bhagava himself. There
are two offerings of food which are of equal fruition and of equal result
and which are of much greater fruition and much greater benefit than any
other offering of food. What are these two offerings of food?"
"The offering of food, after eating which the Tathagata attains
unsurpassed. Perfect Self-Enlightenment. (This is one.)"
"The offering of food, after eating which the Tathagata passes into
the ultimate peace of anupadisesa nibbana which is the complete cessation
of all the five khandhas. (This is the other.)
"These are the two offerings of food which are of equal fruition and
equal result and which are of much greater fruition and much greater
benefit than any other offering of food. (Therefore) Respected10 Cunda,
the goldsmith's son has accumulated that kamma (force of action) which
will bring about long life, which will bring about beautiful appearance,
which will bring about well-being and happiness, which will bring about
large retinues, which will bring about rebirth in the realms of devas, and
which will bring about pre-eminence."
Thus, Ananda, the remorse or regret of Cunda, the goldsmith's son
should be dispelled.
Then the Bhagava, understanding this matter, at that moment uttered
this exultant verse:
To him who gives, merit accumulates.
In him who is self-controlled, hostility cannot grow.
He who is endowed with wisdom, casts off evil.
He who thus casts off evil, by the rooting out of passion, anger
and mental bewilderment, attains peace (through the extinction of the
fires of kilesa, moral defilements).
End of the Fourth Portion for Recitation
1. Malla prince: Mallaputta: lit., son of the Mallas. The Mallas were
a clan of the ruling Khattiya Class, and thus, princes. It is possible to
render mallaputta as a Malla youth, or a scion of the Malla prince clan or
a young man of Malla lineage.
2. Pabbajita means one who has gone out from home, one who has given
up worldly life and undertaken the life of a bhikkhu, recluse or ascetic
The term thus can indicate a disciple of the Buddha, but here Alara a
leading ascetic, was not such a disciple. Ascetics also engaged in deep
mental cultivation.
3. attainment of calm: Santa (instr., santena) tranquillity, calmness
mind. Vihara (instr., viharena), in this context, state, condition. It is
rendered in the Burmese version as Samapatti, sustained attainment of deep
mental absorption.
4. This sentence is as paraphrased in the Burmese version. The Pali
Text reads: "What can (lit., will) five hundred, six hundred etc., carts
do ?" That is, the effect of even large numbers of carts will not be
comparable to the effect of rain, lightning, thunder, etc.
5. You: bhane, a familiar term used in addressing subordinates of
inferiors, rendered here by "You," as "Friend," or "My good man" would not
be appropriate in tone.
6. present: this follows the rendering 'offer or donate' according
to the Commentary. The term acchadehi literally means "Cover, put (some
thing) on (somebody or something)."
7. Separate Verse: inserted by the Elders who collected the Dhamma
(texts) at the First Council. (The Commentary)
8. Separate Verses: inserted by the Elders at the First Council.
9. Being very weary: The Pali Text here has akilantarupo, which
would mean 'as if not weary.' The reading, as in the Udana Pali Text,
sukilantarupo, 'being very weary' would be more consistent.
10. Respected: this is a paraphrase, to fit in with the context, of
ayasma (lit., long-living) in the Pali Text, which is usually translated
as Venerable, and which is usually used for and to bhikkhus of standing.
The Twin Sal Trees
198. Then the Bhagava said to the Venerable Ananda, "Come, Ananda,
let us go. We will go to the Sal Grove of the Malla princes at the
road-bend leading to Kusinara. town, on the further bank of the
Hirannavati river." The Venerable Ananda, saying "Very well, Venerable
Sir," assented respectfully.
When the Bhagava, together with a large company of bhikkhus, got to
the Sal Grove of the Malla princes at the road-bend leading to Kusinara
town, on the further bank of the Hirannavati river, he said to the
Venerable Ananda, "Ananda, lay out the couch, with the head to the Qorth,
between the pair of Sal trees. I am weary, Ananda. I shall lie down."
The Venerable Ananda, saying "Very well, Venerable Sir," assented
respectfully, and laid out the couch, with the head to the north, between
the pair of Sal trees. Then the Bhagava lay down on his right side, nobly
(like a lion), placing the left foot on and a little beyond the right
foot, with mindfulness and deliberation.
At that time, the twin Sal trees blossomed forth all over, though it
was out of season. And, in reverence to the Tathagata, those (trees)
rained blossoms, scattering, strewing, and continuously spreading them all
over the body of the Tathagata. Celestial mandarava flowers fell from the
air above, being scattered, strewn and spread all over the body of the
Tathagata, in reverence to him. And in reverence to the Tathagata,
celestial sandalwood powder fell from the air above, being scattered,
strewn and spread all over the body of the Tathagata.
And in reverence to the Tathagata, celestial music sounded in the
air above.
And in reverence to the Tathagata, celestial singing in the air
above was heard.
199. Then the Bhagava said to the Venerable Ananda:
Ananda, the twin Sal trees have blossomed forth all over, though out
of season. And, in reverence to the Tathagata, those (trees) rain
blossoms, scattering, strewing and continuously spreading them all over
the body of the Tathagata. And, in reverence to the Tathagata, celestial
mandarava flowers and celestial sandalwood powder fall from the air above,
scattering, strewing and spreading all over the body of the Tathagata.
And in reverence to the Tathagata, celestial music sounds in the air
above.
And in reverence to the Tathagata, celestial singing in the air
above is heard.
Ananda, mere acts of reverence of this kind cannot be deemed to
honour, esteem, venerate, revere, and worship the Tathagata rightly.
(Only) the bhikkhu, or bhikkhuni, or the lay-disciple, or the female
lay-disciple, who practises fully according to the Teaching, who is
endowed with correctness in the practice of the Teaching, and who lives
(lit., walks) in perfect conformity with righteousness and truth1, can be
deemed to honour, esteem, venerate, revere and worship the Tathagata in
the highest degree.
Therefore, Ananda, you should thus train and practise, resolving to
practise fully according to the Teaching, to be endowed with correctness
in the practice of the Teaching, an dto liv ein perfect conformity with
righteousness and truth.
1. righteousness and truth: to live in....truth: anudhammacarino;
anudhamma=in conformity with the highest stage of vipassana meditation
leading to magga; carino - the habit of practising.
Upavana the Bhikkhu Elder
200. At that time, tho Venerable Upavana was standing before the
Bhagava, fanning him. And the Bhagava caused him to move aside, saying
"Move away, bhikkhu, do not stand in front of me."
Then this thought occurred to the Venerable Ananda:
"This Venerable Upavana had been in attendance on the Bhagava for a
long time, staying near him and always close to him. And yet at this last
period of time, the Bhagava caused him to move aside, saying 'Move away,
bhikkhu, do not stand in front of me.' What is the reason for the Bhagava
saying this? What is the cause ?"
Then the Venerable Ananda asked the Bhagava thus:
"Venerable Sir, this Venerable Upavana had been in attendance on the
Bhagava for a long time, staying near and always close to the Bhagava. And
yet at this last period of time, the Bhagava caused him to move aside,
saying 'Move away, bhikkhu, do not stand in front of me.' What is the
reason for the Bhagava saying this? What is the cause ?"
The Bhagava said:
Ananda, most of the devas in the ten thousand world systems have
assembled (here) to see the Tathagata. Ananda, for a distance of twelve
yojanas in and around the Sal Grove of the Malla princes at the road-bend
leading to Kusinara, there is not a spot that could be pierced with the
extreme tip of a tail-hair that is not filled by powerful devas.
Ananda, the devas are grumbling (thus):
"We have come from afar to see the Tathagata. The Homage-Worthy,
Perfectly Self-Enlightened Tathagatas arise in the world only rarely. And
tonight, in the last watch of the night, the parinibbana of the Tathagata
will take place. This powerful bhikkhu is standing in front of the
Bhagava, obstructing our view. We will not get a view of the Tathagata at
this last period of time.
201. "Venerable Bhagava., in what condition and in what state of
mind are the devas?"
Ananda, devas who are (standing) in the sky, taking (i.e.,
transforming) the sky as firm ground, are weeping with dishevelled hair,
are weeping with upraised hands, flinging themselves down, rolling forward
and backward, rolling hither and thither, (and lamenting) "Too soon is the
Bhagava going to realize parinibbana! Too soon is the Sugata going to
realize parinibbana! Too soon is the Eye (i e., the Possessor of the Eye
of Wisdom) going to disappear from the world !"
Ananda, devas who are (standing) on the ground, taking (i.e.,
transforming) the earth as firm ground, are Weeping with dishevelled hair,
are weeping with upraised hands, flinging themselves down, rolling forward
and backward, rolling hither and thither, (and lamenting) "Too soon is the
Bhagava going to realize parnibbana! Too soon is the Sugata going to
realize parinibbana! Too Soon is the Eye (i.e., the Possessor of the Eye
of Wisdom) going to disappear from the world!"
But those devas who are free from sensual passion can bear it,
mindfully and deliberately reflecting: "All conditioned and compounded
things have the nature of impermanence. How then can it be possible to get
that (permanence) in this (compounded) nature ?"
Four Places Arousing Apprehension of the Nature of Impermanence
202. "Venerable Sir, in times past bhikkhus who had ended their
residence period of the rains in different places used to come and see
(and pay homage to) the Tathagata. We used to get the privilege of seeing
and honouring1 these inspiring bhikkhus. But, Venerable Sir, after the
Bhagava has passed away, we shall not get the privilege of seeing and
honouring the inspiring bhikkhus."
Ananda, there are four places which should be (visited and) seen by
a person of devotion, and which would cause awareness and apprehension of
the nature of impermanence (samvejaniya). What are these four?
"This (Lumbini) place is where the Tathagata was born." Ananda, this
is a place which should be (visited and) seen by a person of devotion, and
which would cause awareness and apprehension of the nature of
impermanence.
"This (Mahabodhi) place is where the Tathagata attained unsurpassed
Supreme Enlightenment." Ananda, this also is a place which should be
(visited and) seen by a person of devotion, and which would cause
awareness and apprehension of the nature of impermanence.
"This (Migadayavana) place is where the Tathagata set the
unsurpassed Wheel of Truth rolling (i. e., expounded the first sermon, the
Dhammacakka Pavattana discourse)." Ananda, this also is a place which
should be (visited and) seen by a person of devotion, and which would
cause awareness and apprehension of the nature of impermanence.
"This (Kusinara.) place is where the Tathagata passed into the
ultimate peace of anupadisesa nibbana which is the complete cessation of
all the five khandhas." Ananda, this also is a place which should be
(visited and) seen by a person of devotion, and which would cause
awareness and apprehension of the nature of impermanence.
Ananda these are the four places which should be (visited and) seen
by a person of devotion, and which would cause awareness and apprehension
of the nature of impermanence.
And, Ananda, there will come (to these places), bhikkhus,
bhikkhunis, lay-disciples and female lay-disciples, with devotion in their
hearts, (reflecting) "Here (in Lumbini) the Tathagata was born!" or "Here
(at Mahabodhi) the Tathagata attained unsurpassed, Supreme Enlightenment!"
or "Here (at Migadayavana) the Tathagata set the unsurpassed Wheel of
Truth rolling!" or "Here (at Kusinara.) the Tathagata passed away,
realizing parinibbana by experiencing the ultimate peace of complete
cessation of all the five khandhas!" Ananda, all those who are on a
pilgrimage to (these) shrines, if they should die with devotion in their
hearts during the course of the pilgrimage, will after (their) death and
dissolution of the body be reborn in a good destination, a fortunate
celestial (deva) realm.
Last Words of the Tathagata
216. Then the Bhagava said to the Venerable Ananda:
It may happen that (some among) you have this thought: 'The
Doctrine; (lit, the word) is bereft of the Teacher of the Doctrine; our
Teacher is no more.' But Ananda, it should not be so considered. Ananda,
the Doctrine and Discipline I have taught and laid down to all of you will
be your Teacher when I am gone.
Ananda, when I have passed away, bhikkhus should not address one
another as they do at present by the term 'avuso' (Friend) (irrespective
of seniority). Ananda, the senior bhikkhus should address the junior
bhikkhus by name, or by family name, or by the term 'avuso'. And the
junior bhikkhus should address the senior bhikkhus by the term 'bhante' or
'ayasma' (Venerable Sir).
Ananda, after I have passed away, the Samgha, the Order of the
bhikkhus, may, if it wishes to, abolish lesser and minor Rules of
Discipline.
Ananda, after I have passed away, let the Brahma penalty be imposed
upon Bhikkhu Channa.
"But, Venerable Sir, what is the Brahma penalty?"
Ananda, let Bhikkhu Channa say whatever he wishes to. The bhikkhus
should neither advise him nor admonish him, nor deter him.
217. Then the Bhagava addressed the bhikkhus thus:
O Bhikkhus, if any bhikkhu should happen to have any uncertainty or
perplexity regarding the Buddha, or the Dhamma (the Teaching), or the
Samgha (the Order of bhikkhus), or Magga, or the Practice, then, bhikkhus,
ask (me) questions. Do not let yourselves feel regret later with the
thought that 'even though our Teacher was (with us) in our very presence,
we were not able to ask him questions personally in return.'
When this was said, the bhikkhus remained silent. For a second time,
the Bhagava said ..............
For a third time, the Bhagava said:
O Bhikkhus, if any bhikkhu should happen to have any uncertainty or
perplexity regarding the Buddha, or the Dhamma, or the Samgha, or Magga,
or the Practice, then, bhikkhus, ask (me) questions. Do not let yourselves
feel regret later with the thought that 'even though our Teacher was (with
us) in our very presence, we were not able to ask him questions personally
in return.'
For the third time, too, the bhikkhus remained silent.
Then the Bhagava said to the bhikkhus:
O Bhikkhus, it may be that you do not ask questions out of respect
for the Teacher. Then, bhikkhus, let a bhikkhu tell a companion (his
uncertainty or perplexity).
Even when this was said, the bhikkhus continued to remain silent.
Then the Venerable Ananda said to the Bhagava:
"Wonderful it is, Venerable Sir! Marvellous it is, Venerable Sir! I
believe that in this community of bhikkhus not a single bhikkhu has
uncertainty or perplexity regarding the Buddha, or the Dhamma, or the
Samgha, or Magga, or the Practice."
Ananda, you say this only out of faith. Indeed, Ananda, the
Tathagata knows for certain that in this community of bhikkhus not a
single bhikkhu has uncertainty or perplexity regarding the Buddha, or the
Dhamma, or the Samgha, or Magga, or the Practice.
Ananda, amongst these five hundred bhikkhus, even the least (in
attainment) is a Sotapanna, a Stream-enterer, not liable to be reborn in
any apaya realm of misery, assured (of reaching desirable realms of
existence or of teaching the end of dukkha), bound for (the three higher
levels of Insight, culminating in) Enlightenment.
218. Then the Bhagava said to the bhikkhus:
O Bhikkhus, I say this now to you: "All conditioned and compounded
things (sankhara) have the nature of decay and disintegration. With
mindfulness endeavour diligently* (to complete the task)"**
These were the last words of the Tathagata.
* Mindfulness in cultivating tranquillity and insight development
meditation, samatha vipassana bhavana.
("Vayadhamma sankhara. Appamadena sampadetha") (editor, nibbana.com)
** To complete the task: i.e., to be liberated from the round of
rebirths, samsara, by achieving Arahatta Magga and Phala.
The Buddha's Parinibbana
219. Then the Bhagava entered upon the first Jhana. Rising from the
first Jhana, he entered upon the second Jhana. Rising from the second
Jhana, he entered upon the third Jhana. Rising from the third Jhana, he
entered upon the fourth Jhana. Rising from the fourth Jhana, he entered
upon and became absorbed in the akasanancayatana (Sphere of Infinity of
Space). Rising from the samapatti 1 of Infinite Space, he entered upon and
became absorbed in the vinnanancayatana (Sphere of Infinity of
Consciousness). Rising from the samapatti of Infinite Consciousness, he
entered upon and became absorbed in the akincannayatana (Sphere of
Nothingness). Rising from the samapatti of Nothingness, he entered upon
and became absorbed in the Nevasannanasannayatana (Sphere of Neither Sanna
Nor Non-sanna). Rising from the samapatti of Neither Sanna Nor Non-sanna,
he entered upon and became absorbed in Nirodhasamapatti, in which
Sanna-and-sensation (i.e., Consciousness) cease.
Then the Venerable Ananda asked the Venerable Anuruddha, "Bhante
Anuruddha, has the Bhagava passed away ?"
(The Venerable Anuruddha replied,) "Avuso Ananda the Bhagava has not
passed away. He is absorbed in Nirodhasamapatti"
Then the Bhagava, rising from the Nirodhasampatti, entered upon and
became absorbed in the Sphere of Neither sanna nor Non-sanna. Rising from
the samapatti of Neither sanna Nor Non-sanna, he entered upon and became
absorbed in the Sphere of Nothingness. Rising from the samapatti of
Nothingness, he entered upon and became absorbed in the Sphere of Infinite
Consciousness. Rising from the samapatti of Infinite Consciousness, he
entered upon and became absorbed in the Sphere of Infinite Space. Rising
from the Samapatti of Infinite Space, he entered upon the fourth Jhana.
Rising from the fourth Jhana, he entered upon the third Jhana. Rising from
the third Jhana, he entered upon the second Jhana. Rising from the second
Jhana, he entered upon the first Jhana. Rising from the first Jhana, he
entered upon the second Jhana. Rising from the second Jhana, he entered
upon the third Jhana. Rising from the third Jhana, he entered upon the
fourth Jhana. Immediately after rising from the fourth Jhana, the Bhagava
passed away, realizing parinibbana.
220. When the Bhagava passed away, simultaneously with his passing
away, a great, terrible, hair-raising and gooseflesh-causing earthquake
occurred. Also rolls of thunder burst forth continuously.
When the Bhagava passed away, at the moment of his passing away, the
Sahampati Brahma recited this verse:
"Even such an incomparable person as the Self-Enlightened Tathagata,
the Teacher endowed with Ten Strengths (consisting of his perfect
comprehension in ten fields of knowledge), has to pass away in this world.
All beings in this world must inevitably give up the aggregate of mental
and physical phenomena."
221. When the Bhagava passed away, immediately on his passing away,
Sakka, King of the devas, recited this verse:
"All conditioned and compounded things (sankhara) are indeed
impermanent. Arising and decay are inherent in them. Having come into
existence, they cease. The realization of Nibbana on their cessation is
blissful peace."
222. When the Bhagava passed away, immediately on his passing away,
the Venerable Anuruddha recited these Verses:
"The craving-free Sage has passed away, intent on the peace of
Nibbana. There is no more inhalation or exhalation of breath of the
Buddha, he who had a steadfast mind and equanimity.
"The Buddha endured his physical suffering with an unshaken mind.
Like a flame extinguished, the mind of that Buddha has found release."
223. When the Bhagava passed away, immediately on his passing away,
the Venerable Ananda recited this verse:
"When the Enlightened One, replete with all noble qualities, passed
away, then at that moment there occurred the fearsome great earthquake;
then at that moment there occurred the hair-raising, goose flesh-causing
great earthquake."
224. When the Bhagava passed away, some bhikkhus who were at that
place and who were not free from the passions wept with upraised hands,
flung themselves down, rolled forward and backward, and rolled hither and
thither, (lamenting) "Too soon has the Bhagava realized parinibbana! Too
soon has the Sugata realized parinibbana! Too soon has the Eye (i.e, the
Possessor of the Eye of Wisdom) disappeared from the world!"
But those bhikkhus who were free from sensual passion could bear it,
mindfully and deliberately reflecting: "All conditioned and compounded
things (sankhara) are impermanent. How then can it be possible to get that
(permanence) in this (compounded nature)?"
225. Then the Venerable Anuruddha said to the bhikkhus: "Enough;
friends! Do not grieve, do not lament. Had not the Bhagava proclaimed from
former times that there must be separation (while living), severance
(through death) and sundering (through being in different states of
existence) from all that are dear and beloved? Friends, in this matter,
that which has the nature of arising, of appearing, of being compounded,
and of decay and dissolution, how can the wish that it should not
disintegrate and disappear be realized? There can be no such possibility.
Friends, the devas are reproachful."
"But, Venerable Anuruddha, in what condition and in what state of
mind are the devas?"
"Friend Ananda, devas who are (standing) in the sky, taking (i.e.,
transforming) the sky as firm ground, weep with dishevelled hair, weep
with upraised hands, fling themselves down, roll forward and backward,
roll hither and thither, (lamenting)'Too soon has the Bhagava realized
parinibbana! Too soon has the Sugata realized parinibbana! Too soon has
the Eye (i.e., the Possessor of the Eye of Wisdom) disappeared from the
world!"
"Friend Ananda, devas who are (standing) on the ground, taking
(i.e., transforming) the earth as firm ground, weep with dishevelled hair,
weep with upraised hands, fling themselves down, roil forward and back
ward, roll hither and thither, (lamenting) 'Too soon has the Bhagava;
realized parinibbana! Too soon has the Sugata realized parinibbana! Too
soon has the Eye (i.e., the Possessor of the Eye of Wisdom) disappeared
from the world!"
"But those devas who are free from sensual passion can bear it,
mindfully and deliberately reflecting:
All conditioned and compounded things have the nature of
impermanence. How then can it be possible to get that (permanence) in this
(compounded nature)?"
Then the Venerable Anuruddha and the Venerable Ananda spent the rest
of the night in religious discourse.
226. Then the Venerable Anuruddha said to the Venerable Ananda, "Go,
Friend Ananda, enter Kusinara and tell the Malla princes of Kusinara, 'O
Vasetthas (i.e.. Malla Princes), the Bhagava has passed away. Do now as
seems fitting to you'."
The Venerable Ananda assented, saying to the Venerable Anuruddha,
"Very well, Venerable Sir." He then in the morning rearranged his robes,
and taking alms-bowl and great robe entered Kusinara with a companion.
At that time, the Mala princes were assembled at the council hall on
that very business (concerning the Buddha's parinibbana). Then the
Venerable Ananda went to the council hall of the Kusinara Malla princes
and said to them, "O Vasetthas, the Bhagava has passed away. Do now as
seems fitting to you."
On hearing those words of the Venerable Ananda, the Malla princes,
their sons, daughters, daughters-in-law, and their wives felt miserably
grief stricken, sad at heart and oppressively sorrowful in mind. Some wept
with dishevelled hair, with upraised hands; they flung themselves down,
and rolled forward and backward, hither and thither, (lamenting) "Too soon
has the Bhagava realized parinibbana! Too soon has the Sugata realized
parinibbana! Too soon has the Eye (i.e., the Possessor of the Eye of
Wisdom) disappeared from the world!"
1. Jhana is a term used for the state of deep mental absorption in
an object of meditation, samapatti is a term used for attainment of
sustained deep mental absorption in an object of meditation. When Jhana is
sustained, it is termed samapatti. The term Jhana is usually used for
attainment in the first four stages of deep mental absorption, i.e., the
four rupa jhanas. The term Samapatti is used for attainment in the next
stages of deep mental absorption, i. e., the four arupa Jhana and also for
attainment of phala and nirodha. However, the term samapatti is sometimes
used to denote both the rupa and arupa Jhana. In the nirodha samapatti
there is no object of meditation, because of the cessation of sanna,
Consciousness.
Last Rites for the Remains of the Buddha
227. Then the Kusinara Malla princes gave orders to their men, saying
"Gather flower-garlands, perfumes and all kinds of musical instruments in
Kusinara."
Then the Kusinara Malla princes, taking flower-garlands, perfumes
and all kinds of musical instruments, as well as five hundred sets of
clothing, went to where the body of the Bhagava was, in the Sal grove of
the Mallas at the road-bend. And there they passed the day in paying
homage, respect, reverence and honour to the remains of the Bhagava, with
dance, song, music, flowers and perfumes; and they made canopies of cloth
and prepared pavilions of cloth.
Then the Kusinara Malla princes thought: "It is too late today to
cremate the remains of the Bhagava; Tomorrow we shall perform the
cremation."
Then the second day also was passed by the Mallas in paying homage,
respect, reverence and honour to the remains of the Bhagava, with dance,
song, music, flowers and perfumes, and with the erection of canopies and
pavilions of cloth. In the same way the third day also was passed; the
fourth day also was passed; the fifth day also was passed; the sixth day
also was passed.
Then, on the seventh day, this thought occurred to the Kusinara Malla
princes:
"We shall cremate the body of the Bhagava south of the town,
carrying it to the south side beyond the town by the Southern road outside
the town, paying homage, respect, reverence and honour to the remains of
the Bhagava, with dance, song, music, flowers and perfumes."
228. And thereupon eight foremost elders amongst the Malla princes,
after washing their heads and donning new clothes, tried to lift up the
body of the Bhagava, (thinking) "We shall (now) lift up the body of the
Bhagava", but they were not able to do so. Then the Kusinara Malla princes
said to the Venerable Anuruddha, "Venerable Anuruddha, what is the reason,
what is the cause that although eight of the foremost elders amongst the
Malla princes, after washing their heads and donning new clothes, tried to
lift up the body of the Bhagavai, (thinking) 'We shall (now) lift up the
body of the Bhagava', they could not do so?"
"Vasetthas, (it is because) your intention is different from the
intention of the devas."
"What, Venerable Sir, is the intention of the devas?"
"Vasetthas, your intention is this: 'We shall cremate the body of
the Bhagava south of the town, carrying it to the south side beyond the
town by the southern road outside the town, paying homage, respect,
reverence and honour to the remains of the Bhagava,with dance,song, music,
flowers and perfumes.'The intention of the devas, however, is this:
'Paying homage, respect, reverence and honour to the remains of the
Bhagavai, with celestial dance, song, music, flowers and perfumes, we
shall carry the remains of the Bhagava north of the town by the northern
road, then entering the town by the northern gate and proceeding to the
centre of the town by the central road, we shall leave by the eastern
gate, and shall perform thc cremtion ceremony at the Makutabandhana
shrine1 of the Malla princes on the east side of the town'."
"Venerable Sir, let it be according to the intention of the devas,"
229. At that time, all of Kusinara, including even fence-borders,
rubbish heaps and dust bins, became covered knee-deep with celestial
mandarava flowers. Then the devas and the Kusinara malla princes, paying
homage, respect, reverence and honour to the remains of the Bhagava, with
both celeshal and human dance, song, music, flowers and perfumes, carried
the remains of the Bhagava north of the town by the northern road, then
entering the town by the northern gate and proceeding to the centre of the
town by the central road, they left by the eastern gate, and laid down
(the bier with) the body of the Bhagava at the Makutabandhana shrine of
the Malla princes on the east side of the town.
230. Then the Kusinara Malla princes asked the Venerable Anancla,
"Venerable Ananda, what should be done to the body of the Tathagata?"
"O Vasetthas, the body of the Tathagata should be treated in the
same way as is done to the remains of a Universal Monarch."
"Venerable Ananda, what is done to the remains of a Universal
Monarch?"
"O Vasetthas, the body of a Universal Monarch is wrapped up in new
cloth. After being wrapped up in new cloth, (the body is) wrapped up in
carded cotton wool. After being wrapped up in carded cotton wool, (it is)
again wrapped up in new cloth. In this way the body of the Universal
Monarch is wrapped up in five hundred successive layers (of cloth and
cotton wool). Then it is enclosed in a golden oil vat and covered over by
another golden vat. Then a pyre of all kinds of perfumed wood is built,
and the body of the Universal Monarch is cremated. A stupa (i.e., a
monumental mound with a dome), to (the honour of) the Universal Monarch is
built at the junction of four highways. O Vasetthas, this is what is done
to the body of a Universal Monarch."
"O Vasetthas, in the same way as is done to the body of a Universal
Monarch, so should it be done to the body of the Tathagata. A stupa to
(the honour of) the Tathagata should be built at the junction of four
highways. At that stupa people will make offerings of flowers or incense
or scented powder, or will pay homage, or will feel reverence in their
minds. To such people, benefit and happiness will accrue for a long time."
Then the Kusinara Malla princes gave orders to their men, to collect
(all) the carded cotton wool of the Malla princes.
Then the Kusinara Malla princes wrapped up the body of the Bhagava in
new cloth. After being wrapped up in new cloth, (the body was) wrapped up
in carded cotton wool. After being wrapped up in carded cotton wool, (it
was) wrapped up in new cloth. In this way the body of the Bhagava was
wrapped up in five hundred successive layers (of cloth and cotton wool).
Then it was enclosed in a golden oil vat and covered over by another
golden vat. Then a pyre of all kinds of perfumed wood was built, and the
body of the Bhagava was placed on the pyre.
(1. Shrine: The Commentary says that this was the royal hall where
the Malla princes put on the ceremonial dress. It was called a shrine, out
of courtesy.)
The Venerable Mahakassapa
231. Now at that time the Venerable Mahakassapa was on the way from
Pava to Kusinara together with a large company of bhikkhus, numbering five
hundred. Then the Venerable Mahakassapa left the road and sit down at the
foot of a tree. At that time a certain Ajivaka, (who was a naked ascetic),
was journeying towards Pava, taking (with him) a mandarava flower from
Kusinara. Now the Venerable Mahakassapa saw that Ajivaka coming from a
distance and seeing him said to that Ajivaka, "Friend, do you know our
Teacher ?"
"Yes, friend, I know of him. It is seven days now since the Samana
Gotama passed away. (In fact,) I have brought this celestial mandarava
flower from there (i.e., from the place where the Buddha passed away)."
(Thereupon), some of the bhikkhus who were not (yet) free from tne
passions, from amongst the five hundred bhikkhus with the Venerable
Mahakassapa, wept with upraised hands, flung themselves down, rolled
forward and backward, and rolled hither and thither, (lamenting) 'Too soon
has the Bhagava realized parinibbana! Too soon has the Sugata realized
parinibbana! Too soon has the Eye (i.e., the Possessor of the Eye of
Wisdom) disappeared from the world!"
But those bhikkhus who were free from sensual passion could bear it,
mindfully and deliberately reflect ing: "All conditioned and compounded
things are impermanent. How then can it be possible to get that
(permanence) in this (compounded nature) ?"
232. Now at that time Subhadda 1 who had become a bhikkhu only in
old age was amongst that assembly. And that Subhadda who had become a
bhikkhu in his old age said thus to the (other) bhikkhus: "Enough,
friends. Do not grieve, do not lament. We are well rid of that great
Samana. He had oppressed us by (saying) 'This is proper for you; that is
not proper for you'. But now we shall do what we like; we shall not do
what we do not like."
Then the Venerable Mahakassapa said to the bhikkhus:
"Enough, Avuso; do not grieve, do not lament. Had not the Bhagava
expounded from long before the (inevitable) facts of separation (while
living), severance (through death), and sundering (through being in
different states of existence) from all that are dear and beloved? Avuso,
in this matter, that which has the nature of arising, of appearing, of
being compounded, and of decay and dissolution, how can the wish that it,
even the body of the Tathagata, should not disintegrate and disappear be
realized? Did not the Bhagava expound from long before that there can be
no such possibility?"
233. Now at that time four foremost Malla princes, after washing
their heads and donning new clothes, (thought) "We will set fire to the
Bhagava's funeral pyre," (and tried to ignite it) but were not able to do
so. Then the Kusinara Malla princes asked the Venerable Anuruddna thus:
"Venerable Anuruddha, what is the reason, what is the cause that
although four foremost Malla princes, after washing their heads and
donning new clothes, tried to kindle the funeral pyre of the Bhagava, they
were not able to set it on fire ?"
"O Vasetthas, the wish (lit., the intention) of the devas is
different."
"Venerable Sir, what is the wish of the devas ?"
"O Vasetthas has, the wish of the devas is this: The Venerable
Mahakassapa is journeying along the way from Pava to Kusinara, with a
great company of bhikkhus, numbering five hundred; let not the Bhagava's
funeral pyre catch fire until the Venerable Mahakassapa has paid homage
with his head at the feet of the Bhagava."
"Venerable Sir, let it be according to the wish of the devas."
234. Then the Venerable Mahakassapa came to the funeral pyre of the
Bhagava at the Makutabandhana shrine of the Malla princes in Kusinara.
When he had come up to it, he arranged his robe over one shoulder and
under the other, and with the palms of his hands put together and lifted
up in reverence he walked three times round the pyre with his right side
to it, and paid homage with his head against the feet of the Bhagava. The
five hundred bhikkhus also (who had come with the Venerable Mahakassapa)
arranged their robes over one shoulder and under the other, and with their
palms put together and lifted up in reverence, they walked three times
round the pyre with their right side to it, and paid homage with their
heads against the fect of the Bhagava. When the Venerable Mahakassapa and
the five hundred bhikkhus had paid their homage, the funeral pyre of the
Bhagava spontaneously burst into flames.
235. From the outer tegument (thin skin), or tho corium (thick
under-skin) or the flesh, or the sinews 2, or the synovic3 fluid of the
body of the Bhagava which was burnt away, neither ash nor soot 4was to bo
seen. Only the bone-relics5 remained. Just as, for instance, when butter
or oil is burnt away, neither ash nor soot is to be seen, so from the
outer tegument, or the corium, or the flesh, or the sinews, or the synovic
fluid of the body of the Bhagava which was burnt away, neither ash nor
soot was to be seen. Only the bone-relics remained. Of those five hundred
sets of cloth wrappings, only two were not consumed by fire, the innermost
and the outermost. When the body of the Bhagava had been burnt up, a
stream of water appeared from the sky and extinguished the pyre. A stream
of water also spurted out from those Sal trees which had water in them and
extinguished the pyre of the Bhagava. The Kusinara Malla princes, too,
extinguished the pyre with water scented with all kinds of perfumes. Then
the Kusinara Malla princes surrounded the bone-relics of the Bhagava
(placed) in the council hall with a cordon of spearmen and bowmen6, and
for an entire seven days paid homage, respect, reverence and honour to the
relics with dance, song, music and perfumes.
1. This Subbadda is a different person from the wandering asceticof
the same name mentioned in Paras 212-215.
2. the sinews: nharu or naharu: sinew, tendon, muscle.
3. synovic or synovial fluid: lasika: synovia, a greasy albuminous
fluid secreted from certain glands in the joints.
4. soot: masi: the fine particles of ashes, or soot. The Burmese
Nissaya renders it as charred pieces of the Buddha's body.
5. bone-relics: sarira: consisting of small pieces of bones ranging
in size from a mustard seed to half a kidney-bean as well as seven larger
pieces, namely, the upper fore part of the skull, two collar bones, and
four eye-teeth.
6. (lit. , with a latticc work of spears and a fence of bows.)
Distribition of the Relics
236. The King of Magadha, Ajatasattu, son of Queen Vedehi, heard
that the Bhagava had passed away at Kusinara. Then Ajatasattu, son of
Queen Vedehi, King of Magadha, sent an envoy to the Kusinara Malla
princes, (saying) "The Bhagava was of the ruling class. I too am of the
ruling class. I too deserve a share of the relics of the Bhagava. I too
shall erect a stupa over the relics of the Bhagava and shall revere them."
The Licchavi princes of Vesali heard that the Bhagava had passed
away at Kusinara. Then the Licehavi princes of Vesali sent an envoy to the
Kusinara Malla princes, (saying) "The Bhagava was of the ruling class. I
too am of the ruling class. I too deserve a share of the relics of the
Bhagava. I too shall erect a stupa over the relics of the Bhagava and
shall revere them."
The Sakya princes living at Kapilavatthu heard that the Bhagava had
passed away at Kusinara. Then the Sakya princes of Kapilavatthu sent an
envoy to the Kusinara Malla princes, (saying)"The Bhagava was of the
ruling class. I too am of the ruling class. I too deserve a share of the
relics of the Bhagava. I too shall erect a stupa over the relics of the
Bhagava and shall revere them."
The Buli princes of Allakappa beard that the Bhagava had passed away
at Kusinara. Then the Buli princes of Allakappa sent an envoy to the
Kusinara Malla princes, (saying)"The Bhagava was of the ruling class. I
too am of the ruling class. I too deserve a share of the relics of the
Bhagava. I too shall erect a stupa over the relics of the Bhagava and
shall revere them."
The Koliya princes of Ramagama heard that the Bhagava had passed
away at Kusinari Then the Koliya princes of Ramagama sent an envoy to the
Kusinara Malla princes, (saying) "The Bhagava was of the ruling class. I
too am of the ruling class. I too deserve a share of the relics of the
Bhagava. I too shall erect a stupa over the relics of the Bhagava and
shall revere them."
The Brahmin of Vetthadipa heard that the Bhagava had passed away at
Kusinara. Then the Brahmin of Vetthadipa sent an envoy to the Kusinara
Malla princes, (saying)"The Bhagava was of the ruling class. I too am of
the ruling class. I too deserve a share of the relics of the Bhagava. I
too shall erect a stupa over the relics of the Bhagava and shall revere
them."
The Malla princes of Pava heard that the Bhagava had passed away at
Kusinara. Then the Pava Malla princes sent an envoy to the Malla princes
of Kusinara, (saying) "The Bhagava was of the ruling class. We too are of
the ruling class. We too deserve a share of the relics of the Bhagava. We
too shall erect a stupa over the relics of the Bhagava and shall revere
them."
On these words being said, the Kusinara Malla princes said thus to
that assembly, that group (of envoys), "The Bhagava passed away in our
domain. We will not give you any share of the relics of the Bhagava.."
237. On this being said, the Brahmin addressed that assembly, that
group, thus:
(Verses) "O Sirs, listen to one word of mine. Our Buddha was a
believer in forbearance. It would not be at all proper if there should be
strife over the sharing of the relics of him who was the noblest of men.
"O Sirs, let us all be united, be harmonious, be in joyful
agreement, and divide the relics into eight portions. A great many people
have devotion and reverence for the Possessor of the Eye of Wisdom. Let
there be stupas (to his honour) widespread in all directions."
238. "Brahmin, in that case, do you yourself divide fairly the
relics of the Bhagava. into eight equal portions."
Saying "Very well, Sirs," to that assembly, that group, the Brahmin
Dona divided fairly the relics of the Bhagava into eight equal portions,
he then said to that assembly, that group, "Sirs, please give me this
vessel (used in measuring out the relics). I too will raise a stupa over
it and shall revere it." (Accordingly), the (measuring) vessel was given
to the Brahmin Dona by that assembly, that group.
The Moriya princes of Pippalivana heard that the Bhagavai had passed
away at Kusinara. Then the Moriya princes of Pippalivana sent an enxoy to
the Malla princes of Kusinara, (saying) "The Bhagava was of the ruling
class. We too are of the ruling class. We too deserve a share of the
relics of the Bhagava. We too shall erect a stupa over the relics of the
Bliagava and shall revere them."
(The Malla princes replied) "No share of the relics of the Bhagava
remains. We have divided (and given) (all) the relics of the Bhagavaa.
Take the charred pieces of firewood from this place (of cremation)." And
they (i.e., the Moriya princes) took away the charred pieces of firewood
from that place (of cremation).
Raising the Relic-Stupas in Reverence
Then King Ajatasattu of Magadha, son of Queen Vedehi, built at
Rajagaha a stupa over the relics of the Bhagava, in reverence and honour.
The Licchavi princes of Vesalli also built at Vesali a stupa over the
relics of the Bhagava, in reverence and honour. The Sakya princes living
at Kapilavatthu also built at Kapilavatthu a stupa over the relics of the
Bhagava, in reverence and honour. The Buli princes of Allakappa also built
at Allakappa a stupa over the relics of the Bhagava, in reverence and
honour. The Koliya princes of Ramagama also built at Ramagama a stupa over
the relics of the Bhagava, in reverence and honour. The Brahmin of
Vetthadipa also built at Vetthadipa a stupa over the relics of the
Bhagava, in reverence and honour. The Malla princes of Pava also built at
Pava a stupa over the relics of the Bhagava, in reverence and honour. The
Malla princes of Kusinara also built at Kusinara a stupa over the relics
of the Bhagava, in reverence and honour. The Brahmin Donna also built a
stupa over the vessel (used in measuring out the relics), in reverence and
honour. The Moriya princes of Pippalivana also built at Pippalivana a
stupa over the charred pieces of firewood (brought from the place of
cremation of the Buddha), in reverence and honour. Thus there came to be
in former times ten stupas, eight being stupas of the (Buddha's) relics,
the ninth being the vessel-stupa and the tenth being the charcoal-stupa.
Verses1
240. "Of eight measured portions of the relics of the Possessor of
the Eye of Wisdom, seven portions (of the relics) of the noblest of men
are revered and honoured in the Jambudipa island-continent, and one
portion is revered and honoured in Ramagama by the King of the Nagas2.
"One eye-tooth3 is revered and honoured by the Tavatimsa devas.
One eye-tooth is revered and honoured in Gandhara. One eye-tooth is
revered and honoured in the realm of the King of Kalinga. One eye-tooth
is revered and honoured by the king of the Nagas.
"Through their glorious power, this earth is adorned with
(festivals of) reverence and honour to the noble relics. Thus these
relics of the Possessor of the Eye of Wisdom are reverentially honoured
by the worthiest devas and men.
'Lords of devas, lords of Nagas and lords of men revere and honour
the relics. In the same way the highest monarchs revere and honour the
relics. If those (relics)are obtained, pay homage with palms(of hands)
put together and lifted up in reverence. Indeed, through hundreds of
aeons, it is extremely difficult to meet a Buddha.
"The devas have taken the forty evenly-shaped teeth, all the hair
and the hairs of the body, each separately, to all universes in
succession.
1. The Commentary says that these five verses were added by the
theras, the bhikkhu elders, in Tambapanni Island, i.e., Ceylon, present
day Sri Lanka.
2. Naga: a serpent-like being gifted with miraculous powers and
great strength.
3. eye-tooth: datha: one of the four sharp-pointed teeth, one on
each side of the upper and lower laws, between the incisors (cutting
teelh) and the molars (grinders). The term "eye-teeth" would strictly
refer to the two in the upper jaw only, but is used here for all the four
teeth, for convenience.
End of Mahaparinibbana Sutta
0 comments:
Post a Comment