4👑☸DN 16

2 - Dharmas That Prevent Decline


2. Rājaaparihāniyadhamma	2. dharmas That Prevent Decline
Tena kho pana samayena āyasmā ānando bhagavato piṭṭhito ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to him:
“kinti te, ānanda, sutaṃ, ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti?	“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“Sutaṃ metaṃ, bhante: ‘vajjī abhiṇhaṃ sannipātā sannipātabahulā’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (1)	“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.


Kinti te, ānanda, sutaṃ, ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti?	Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“Sutaṃ metaṃ, bhante: ‘vajjī samaggā sannipatanti, samaggā vuṭṭhahanti, samaggā vajjikaraṇīyāni karontī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā vajjikaraṇīyāni karissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (2)	“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.


Kinti te, ānanda, sutaṃ, ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti?	Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed?”
“Sutaṃ metaṃ, bhante: ‘vajjī apaññattaṃ na paññapenti, paññattaṃ na samucchindanti, yathāpaññatte porāṇe vajjidhamme samādāya vattantī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññatte porāṇe vajjidhamme samādāya vattissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (3)	“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian dharmas as they have been decreed, they can expect growth, not decline.


Kinti te, ānanda, sutaṃ, ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti?	Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“Sutaṃ metaṃ, bhante: ‘vajjī ye te vajjīnaṃ vajjimahallakā, te sakkaronti garuṃ karonti mānenti pūjenti, tesañca sotabbaṃ maññantī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī ye te vajjīnaṃ vajjimahallakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (4)	“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.


Kinti te, ānanda, sutaṃ, ‘vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsentī’”ti?	Ānanda, have you heard that the Vajjis don’t rape or abduct women or girls from their families and force them to live with them?”
“Sutaṃ metaṃ, bhante: ‘vajjī yā tā kulitthiyo kulakumāriyo tā na okkassa pasayha vāsentī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yā tā kulitthiyo kulakumāriyo, tā na okkassa pasayha vāsessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (5)	“As long as the Vajjis don’t rape or abduct women or girls from their families and force them to live with them, they can expect growth, not decline.


Kinti te, ānanda, sutaṃ, ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti?	Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past?”
“Sutaṃ metaṃ, bhante: ‘vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkaronti garuṃ karonti mānenti pūjenti tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpentī’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjī yāni tāni vajjīnaṃ vajjicetiyāni abbhantarāni ceva bāhirāni ca, tāni sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca dinnapubbaṃ katapubbaṃ dhammikaṃ baliṃ no parihāpessanti, vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihāni. (6)	“As long as the Vajjis honor, respect, esteem, and venerate the Vajjian shrines, whether inner or outer, not neglecting the proper spirit-offerings that were given and made in the past, they can expect growth, not decline.


Kinti te, ānanda, sutaṃ, ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti?	Ānanda, have you heard that the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“Sutaṃ metaṃ, bhante ‘vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyun’”ti.	“I have heard that, sir.”
“Yāvakīvañca, ānanda, vajjīnaṃ arahantesu dhammikā rakkhāvaraṇagutti susaṃvihitā bhavissati, kinti anāgatā ca arahanto vijitaṃ āgaccheyyuṃ, āgatā ca arahanto vijite phāsu vihareyyunti. Vuddhiyeva, ānanda, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti. (7)	“As long as the Vajjis arrange for proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”


Atha kho bhagavā vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi:	Then the Buddha said to Vassakāra:
“ekamidāhaṃ, brāhmaṇa, samayaṃ vesāliyaṃ viharāmi sārandade cetiye.	“Brahmin, this one time I was staying near Vesālī at the Sarandada woodland shrine.
Tatrāhaṃ vajjīnaṃ ime satta aparihāniye dhamme desesiṃ.	There I taught the Vajjis these seven dharmas that prevent decline.
Yāvakīvañca, brāhmaṇa, ime satta aparihāniyā dhammā vajjīsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu vajjī sandississanti, vuddhiyeva, brāhmaṇa, vajjīnaṃ pāṭikaṅkhā, no parihānī”ti.	As long as these seven dharmas that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”


Evaṃ vutte, vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the Buddha had spoken, Vassakāra said to him:
“ekamekenapi, bho gotama, aparihāniyena dhammena samannāgatānaṃ vajjīnaṃ vuddhiyeva pāṭikaṅkhā, no parihāni.	“Master Gotama, if the Vajjis follow even a single one of these dharmas they can expect growth, not decline.
Ko pana vādo sattahi aparihāniyehi dhammehi.	How much more so all seven!
Akaraṇīyāva, bho gotama, vajjī raññā māgadhena ajātasattunā vedehiputtena yadidaṃ yuddhassa, aññatra upalāpanāya aññatra mithubhedā.	King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension.
Handa ca dāni mayaṃ, bho gotama, gacchāma, bahukiccā mayaṃ bahukaraṇīyā”ti.	Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.	“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.	Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

3 - dharmas That Prevent Decline Among the monks


3. Bhikkhuaparihāniyadhamma	3. dharmas That Prevent Decline Among the monks
Atha kho bhagavā acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṃ ānandaṃ āmantesi:	Soon after he had left, the Buddha said to Ānanda:
“gaccha tvaṃ, ānanda, yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti.	“Go, Ānanda, gather all the monks staying in the vicinity of Rājagaha together in the assembly hall.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū rājagahaṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca:	“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him:
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Sir, the monk Saṅgha has assembled. Please, sir, go at your convenience.”


Atha kho bhagavā uṭṭhāyāsanā yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“satta vo, bhikkhave, aparihāniye dhamme desessāmi,	“monks, I will teach you these seven dharmas that prevent decline.
taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Yāvakīvañca, bhikkhave, bhikkhū abhiṇhaṃ sannipātā sannipātabahulā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)	“As long as the monks meet frequently and have many meetings, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū samaggā sannipatissanti, samaggā vuṭṭhahissanti, samaggā saṅghakaraṇīyāni karissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)	As long as the monks meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū apaññattaṃ na paññapessanti, paññattaṃ na samucchindissanti, yathāpaññattesu sikkhāpadesu samādāya vattissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)	As long as the monks don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te sakkarissanti garuṃ karissanti mānessanti pūjessanti, tesañca sotabbaṃ maññissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)	As long as the monks honor, respect, esteem, and venerate the senior monks—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū uppannāya taṇhāya ponobbhavikāya na vasaṃ gacchissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)	As long as the monks don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū āraññakesu senāsanesu sāpekkhā bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)	As long as the monks take care to live in wilderness lodgings, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū paccattaññeva satiṃ upaṭṭhapessanti: ‘kinti anāgatā ca pesalā sabrahmacārī āgaccheyyuṃ, āgatā ca pesalā sabrahmacārī phāsu vihareyyun’ti. Vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (7)	As long as the monks individually establish remembering, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.


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


Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:


“Yāvakīvañca, bhikkhave, bhikkhū na kammārāmā bhavissanti na kammaratā na kammārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (1)	As long as the monks don’t relish work, loving it and liking to relish it, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū na bhassārāmā bhavissanti na bhassaratā na bhassārāmatamanuyuttā, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (2)	As long as they don’t enjoy talk …


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


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


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


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


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


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


Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi … pe ….	I will teach you seven more dharmas that prevent decline. …
Yāvakīvañca, bhikkhave, bhikkhū saddhā bhavissanti … pe …	As long as the monks are earned-trustful …
hirimanā bhavissanti …	conscientious …
ottappī bhavissanti …	prudent …
bahussutā bhavissanti …	learned …
āraddhavīriyā bhavissanti …	energetic …
upaṭṭhitassatī bhavissanti …	rememberful …
paññavanto bhavissanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	wise, they can expect growth, not decline.
Yāvakīvañca, bhikkhave, ime satta aparihāniyā dhammā bhikkhūsu ṭhassanti, imesu ca sattasu aparihāniyesu dhammesu bhikkhū sandississanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	As long as these seven dharmas that prevent decline last among the monks, and as long as the monks are seen following them, they can expect growth, not decline.


Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:


“Yāvakīvañca, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāvessanti … pe …	As long as the monks develop the awakening factors of remembering …
dhammavicayasambojjhaṅgaṃ bhāvessanti …	investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāvessanti …	energy …
pītisambojjhaṅgaṃ bhāvessanti …	rapture …
passaddhisambojjhaṅgaṃ bhāvessanti …	pacification …
samādhisambojjhaṅgaṃ bhāvessanti …	undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	equanimous-observation, they can expect growth, not decline.


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


Aparepi vo, bhikkhave, satta aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you seven more dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:


“Yāvakīvañca, bhikkhave, bhikkhū aniccasaññaṃ bhāvessanti … pe …	As long as the monks develop the perceptions of impermanence …
anattasaññaṃ bhāvessanti …	not-self …
asubhasaññaṃ bhāvessanti …	ugliness …
ādīnavasaññaṃ bhāvessanti …	drawbacks …
pahānasaññaṃ bhāvessanti …	giving up …
virāgasaññaṃ bhāvessanti …	fading away …
nirodhasaññaṃ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni.	cessation, they can expect growth, not decline.


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


Cha vo, bhikkhave, aparihāniye dhamme desessāmi, taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	I will teach you six dharmas that prevent decline. …
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
Bhagavā etadavoca:


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


Yāvakīvañca, bhikkhave, bhikkhū mettaṃ vacīkammaṃ paccupaṭṭhāpessanti … pe … (2)	verbal kindness …
mettaṃ manokammaṃ paccupaṭṭhāpessanti sabrahmacārīsu āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (3)	and mental kindness both in public and in private, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū, ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi tathārūpehi lābhehi appaṭivibhattabhogī bhavissanti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (4)	As long as the monks share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni tathārūpesu sīlesu sīlasāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (5)	As long as the monks live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity—they can expect growth, not decline.


Yāvakīvañca, bhikkhave, bhikkhū yāyaṃ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṃ pāṭikaṅkhā, no parihāni. (6)	As long as the monks live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.


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



Tatra sudaṃ bhagavā rājagahe viharanto gijjhakūṭe pabbate etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”


Atha kho bhagavā rājagahe yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Rājagaha as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena ambalaṭṭhikā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena ambalaṭṭhikā tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Ambalaṭṭhikā,
Tatra sudaṃ bhagavā ambalaṭṭhikāyaṃ viharati rājāgārake.	where he stayed in the royal rest-house.
Tatrāpi sudaṃ bhagavā ambalaṭṭhikāyaṃ viharanto rājāgārake etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there, too, he often gave this Dhamma talk to the monks:
“iti sīlaṃ iti samādhi iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”


Atha kho bhagavā ambalaṭṭhikāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Ambalaṭṭhikā as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena nāḷandā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Nāḷandā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena nāḷandā tadavasari,	Then the Buddha together with a large Saṅgha of monks arrived at Nāḷandā,
tatra sudaṃ bhagavā nāḷandāyaṃ viharati pāvārikambavane.	where he stayed in Pāvārika’s mango grove.

4 - Sāriputta’s Lion’s Roar


4. Sāriputtasīhanāda	4. Sāriputta’s Lion’s Roar
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:	Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“evaṃ pasanno ahaṃ, bhante, bhagavati;	“Sir, I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan”ti.	I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.”
“Uḷārā kho te ayaṃ, sāriputta, āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:	“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘evaṃpasanno ahaṃ, bhante, bhagavati;	‘I have such confidence in the Buddha that
na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’ti.	I believe there’s no other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening.’


Kiṃ te, sāriputta, ye te ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:	What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto ahesuṃ itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto ahesuṃ itipī’”ti?	those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”


“Kiṃ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā:	“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that
‘evaṃsīlā te bhagavanto bhavissanti itipi, evaṃdhammā evaṃpaññā evaṃvihārī evaṃvimuttā te bhagavanto bhavissanti itipī’”ti?	those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”


“Kiṃ pana te, sāriputta, ahaṃ etarahi arahaṃ sammāsambuddho cetasā ceto paricca vidito:	“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
‘evaṃsīlo bhagavā itipi, evaṃdhammo evaṃpañño evaṃvihārī evaṃvimutto bhagavā itipī’”ti?	I have such ethics, or such Dharmas, or such wisdom, or such meditation, or such freedom?”
“No hetaṃ, bhante”.	“No, sir.”


“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ natthi.	“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
Atha kiñcarahi te ayaṃ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṃso gahito, sīhanādo nadito:	what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
‘evaṃpasanno ahaṃ, bhante, bhagavati; na cāhu na ca bhavissati na cetarahi vijjati añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro yadidaṃ sambodhiyan’”ti?


“Na kho me, bhante, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṃ atthi,	“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,
api ca me dhammanvayo vidito.	still I understand this by inference from The Dharma.
Seyyathāpi, bhante, rañño paccantimaṃ nagaraṃ daḷhuddhāpaṃ daḷhapākāratoraṇaṃ ekadvāraṃ,	Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
tatrassa dovāriko paṇḍito viyatto medhāvī aññātānaṃ nivāretā ñātānaṃ pavesetā.	And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
So tassa nagarassa samantā anupariyāyapathaṃ anukkamamāno na passeyya pākārasandhiṃ vā pākāravivaraṃ vā, antamaso biḷāranikkhamanamattampi.	As he walks around the patrol path, he doesn’t see a hole or cleft in the wall, not even one big enough for a cat to slip out.
Tassa evamassa:	He thinks:
‘ye kho keci oḷārikā pāṇā imaṃ nagaraṃ pavisanti vā nikkhamanti vā, sabbe te imināva dvārena pavisanti vā nikkhamanti vā’ti.	‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
Evameva kho me, bhante, dhammanvayo vidito:	In the same way, I understand this by inference from The Dharma:
‘ye te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā sattabojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhiṃsu.	‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of remembering meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
Yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, sabbe te bhagavanto pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambujjhissanti.
Bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu supatiṭṭhitacitto satta bojjhaṅge yathābhūtaṃ bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’”ti.


Tatrapi sudaṃ bhagavā nāḷandāyaṃ viharanto pāvārikambavane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

5 - The Drawbacks of Unethical Conduct


5. Dussīlaādīnava	5. The Drawbacks of Unethical Conduct
Atha kho bhagavā nāḷandāyaṃ yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Nāḷandā as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena pāṭaligāmo tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Pāṭaligāma.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena pāṭaligāmo tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Pāṭaligāma.
Assosuṃ kho pāṭaligāmikā upāsakā: “bhagavā kira pāṭaligāmaṃ anuppatto”ti.	The lay followers of Pāṭaligāma heard that he had arrived.
Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ:	So they went to see him, bowed, sat down to one side, and said to him:
“adhivāsetu no, bhante, bhagavā āvasathāgāran”ti.	“Sir, please consent to come to our guest house.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena āvasathāgāraṃ tenupasaṅkamiṃsu; upasaṅkamitvā sabbasanthariṃ āvasathāgāraṃ santharitvā āsanāni paññapetvā udakamaṇikaṃ patiṭṭhāpetvā telapadīpaṃ āropetvā yena bhagavā tenupasaṅkamiṃsu, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsu. Ekamantaṃ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṃ etadavocuṃ:	Then, knowing that the Buddha had accepted, the lay followers of Pāṭaligāma got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:
“sabbasantharisanthataṃ, bhante, āvasathāgāraṃ, āsanāni paññattāni, udakamaṇiko patiṭṭhāpito, telapadīpo āropito;
yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Please, sir, come at your convenience.”
Atha kho bhagavā sāyanhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṃghena yena āvasathāgāraṃ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṃ pavisitvā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the guest house together with the Saṅgha of monks. Having washed his feet he entered the guest house and sat against the central column facing east.
Bhikkhusaṃghopi kho pāde pakkhāletvā āvasathāgāraṃ pavisitvā pacchimaṃ bhittiṃ nissāya puratthābhimukho nisīdi bhagavantameva purakkhatvā.	The Saṅgha of monks also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṃ pavisitvā puratthimaṃ bhittiṃ nissāya pacchimābhimukhā nisīdiṃsu bhagavantameva purakkhatvā.	The lay followers of Pāṭaligāma also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.



Atha kho bhagavā pāṭaligāmike upāsake āmantesi:	Then the Buddha addressed them:
“pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.	“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.
Katame pañca?	What five?
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṃ mahatiṃ bhogajāniṃ nigacchati.	Firstly, an unethical person loses substantial wealth on account of negligence.
Ayaṃ paṭhamo ādīnavo dussīlassa sīlavipattiyā.	This is the first drawback for an unethical person because of their failure in ethics.


Puna caparaṃ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.	Furthermore, an unethical person gets a bad reputation.
Ayaṃ dutiyo ādīnavo dussīlassa sīlavipattiyā.	This is the second drawback.


Puna caparaṃ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ—avisārado upasaṅkamati maṅkubhūto.	Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Ayaṃ tatiyo ādīnavo dussīlassa sīlavipattiyā.	This is the third drawback.


Puna caparaṃ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṃ karoti.	Furthermore, an unethical person dies feeling lost.
Ayaṃ catuttho ādīnavo dussīlassa sīlavipattiyā.	This is the fourth drawback.


Puna caparaṃ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.	Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
Ayaṃ pañcamo ādīnavo dussīlassa sīlavipattiyā.	This is the fifth drawback.
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.	These are the five drawbacks for an unethical person because of their failure in ethics.

7 - Building a Citadel


7. Pāṭaliputtanagaramāpana	7. Building a Citadel
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya.	Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭaligāma to keep the Vajjis out.
Tena samayena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhanti.	At that time thousands of deities were taking possession of building sites in Pāṭaligāma.
Yasmiṃ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.	With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭaligāma.
Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ ānandaṃ āmantesi:	The Buddha rose at the crack of dawn and addressed Ānanda:


“Ke nu kho, ānanda, pāṭaligāme nagaraṃ māpentī”ti?	“Ānanda, who is building a citadel at Pāṭaligāma?”
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāyā”ti.	“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
“Seyyathāpi, ānanda, devehi tāvatiṃsehi saddhiṃ mantetvā;	“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three.
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṃ māpenti vajjīnaṃ paṭibāhāya.
Idhāhaṃ, ānanda, addasaṃ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo sahasseva pāṭaligāme vatthūni pariggaṇhantiyo.	With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.
Yasmiṃ, ānanda, padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Yasmiṃ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Yasmiṃ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṃ tattha raññaṃ rājamahāmattānaṃ cittāni namanti nivesanāni māpetuṃ.	Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Yāvatā, ānanda, ariyaṃ āyatanaṃ yāvatā vaṇippatho idaṃ agganagaraṃ bhavissati pāṭaliputtaṃ puṭabhedanaṃ.	As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—	But Pāṭaliputta will face three threats:
aggito vā udakato vā mithubhedā vā”ti.	from fire, flood, and dissension.”


Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu,	Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.
sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ aṭṭhaṃsu, ekamantaṃ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṃ etadavocuṃ:	When the greetings and polite conversation were over, they stood to one side and said:
“adhivāsetu no bhavaṃ gotamo ajjatanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti.	“Would Master Gotama together with the monk Saṅgha please accept today’s meal from me?”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṃ viditvā yena sako āvasatho tenupasaṅkamiṃsu; upasaṅkamitvā sake āvasathe paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesuṃ:	Then, knowing that the Buddha had accepted, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying:
“kālo, bho gotama, niṭṭhitaṃ bhattan”ti.	“Itʼs time, Master Gotama, the meal is ready.”


Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena sunidhavassakārānaṃ magadhamahāmattānaṃ āvasatho tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the monk Saṅgha, where he sat on the seat spread out.
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesuṃ sampavāresuṃ.	Then Sunidha and Vassakāra served and satisfied the monk Saṅgha headed by the Buddha with their own hands with a variety of delicious foods.
Atha kho sunidhavassakārā magadhamahāmattā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdiṃsu.	When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
Ekamantaṃ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi:	The Buddha expressed his appreciation with these verses:


“Yasmiṃ padese kappeti,	“In the place he makes his dwelling,
vāsaṃ paṇḍitajātiyo;	having fed the astute
Sīlavantettha bhojetvā,	and the virtuous here,
saññate brahmacārayo.	the restrained spiritual practitioners,


Yā tattha devatā āsuṃ,	he should dedicate an offering
tāsaṃ dakkhiṇamādise;	to the deities there.
Tā pūjitā pūjayanti,	Venerated, they venerate him;
mānitā mānayanti naṃ.	honored, they honor him.


Tato naṃ anukampanti,	After that they have compassion for him,
mātā puttaṃva orasaṃ;	like a mother for the child at her breast.
Devatānukampito poso,	A man beloved of the deities
sadā bhadrāni passatī”ti.	always sees nice things.”



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


Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti:	Sunidha and Vassakāra followed behind the Buddha, thinking:
“yenajja samaṇo gotamo dvārena nikkhamissati, taṃ gotamadvāraṃ nāma bhavissati.	“The gate through which the ascetic Gotama departs today shall be named the Gotama Gate.
Yena titthena gaṅgaṃ nadiṃ tarissati, taṃ gotamatitthaṃ nāma bhavissatī”ti.	The ford at which he crosses the Ganges River shall be named the Gotama Ford.”


Atha kho bhagavā yena dvārena nikkhami, taṃ gotamadvāraṃ nāma ahosi.	Then the gate through which the Buddha departed was named the Gotama Gate.
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.	Then the Buddha came to the Ganges River.
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.	Now at that time the Ganges was full to the brim so a crow could drink from it.
Appekacce manussā nāvaṃ pariyesanti, appekacce uḷumpaṃ pariyesanti, appekacce kullaṃ bandhanti apārā, pāraṃ gantukāmā.	Wanting to cross from the near to the far shore, some people were seeking a boat, some a dinghy, while some were tying up a raft.
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evameva—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṃ bhikkhusaṃghena.	Then, as easily as a strong person would extend or contract their arm, the Buddha, together with the monk Saṅgha, vanished from the near shore and landed on the far shore.


Addasā kho bhagavā te manusse appekacce nāvaṃ pariyesante appekacce uḷumpaṃ pariyesante appekacce kullaṃ bandhante apārā pāraṃ gantukāme.	He saw all those people wanting to cross over.


Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:


“Ye taranti aṇṇavaṃ saraṃ,	“Some cross a river or stream
Setuṃ katvāna visajja pallalāni;	having built a bridge or drained the swamps.
Kullañhi jano bandhati,	While one man is still tying a raft,
Tiṇṇā medhāvino janā”ti.	intelligent people have already crossed over.”

9 - The Deaths in Nādika


9. Anāvattidhammasambodhiparāyaṇa	9. The Deaths in Nādika
Atha kho bhagavā koṭigāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Koṭigāma as long as he wished, he said to Ānanda:
“āyāmānanda, yena nātikā tenupaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Nādika.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena nātikā tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Nādika,
Tatrapi sudaṃ bhagavā nātike viharati giñjakāvasathe.	where he stayed in the brick house.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“sāḷho nāma, bhante, bhikkhu nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?	“Sir, the monk named Sāḷha has passed away in Nādika. Where has he been reborn in his next life?
Nandā nāma, bhante, bhikkhunī nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?	The nun named Nandā,
Sudatto nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?	the layman named Sudatta,
Sujātā nāma, bhante, upāsikā nātike kālaṅkatā, tassā kā gati, ko abhisamparāyo?	and the laywoman named Sujātā have passed away in Nādika. Where have they been reborn in the next life?
Kukkuṭo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo?	The laymen named Kakkaṭa,
Kāḷimbo nāma, bhante, upāsako … pe …	Kaḷibha,
nikaṭo nāma, bhante, upāsako …	Nikata,
kaṭissaho nāma, bhante, upāsako …	Kaṭissaha,
tuṭṭho nāma, bhante, upāsako …	Tuṭṭha,
santuṭṭho nāma, bhante, upāsako …	Santuṭṭha,
bhaddo nāma, bhante, upāsako …	Bhadda, and
subhaddo nāma, bhante, upāsako nātike kālaṅkato, tassa kā gati, ko abhisamparāyo”ti?	Subhadda have passed away in Nādika. Where have they been reborn in the next life?”


“Sāḷho, ānanda, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	“Ānanda, the monk Sāḷha had realized the undefiled freedom of heart and freedom by wisdom in this very life, having realized it with his own insight due to the ending of defilements.
Nandā, ānanda, bhikkhunī pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyinī anāvattidhammā tasmā lokā.	The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sudatto, ānanda, upāsako tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissati.	The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sujātā, ānanda, upāsikā tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Kukkuṭo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	The laymen Kakkaṭa,
Kāḷimbo, ānanda, upāsako … pe …	Kaḷibha,
nikaṭo, ānanda, upāsako …	Nikata,
kaṭissaho, ānanda, upāsako …	Kaṭissaha,
tuṭṭho, ānanda, upāsako …	Tuṭṭha,
santuṭṭho, ānanda, upāsako …	Santuṭṭha,
bhaddo, ānanda, upāsako …	Bhadda, and
subhaddo, ānanda, upāsako pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko tattha parinibbāyī anāvattidhammo tasmā lokā.	and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Paropaññāsaṃ, ānanda, nātike upāsakā kālaṅkatā, pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā.	Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be nirvana'd there, not liable to return from that world.
Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmino sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karissanti.	More than ninety laymen in Nādika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
Sātirekāni, ānanda, pañcasatāni nātike upāsakā kālaṅkatā, tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyaṇā.	In excess of five hundred laymen in Nādika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.

10 - The Mirror of The Dharma


10. Dhammādāsadhammapariyāya	10. The Mirror of The Dharma
Anacchariyaṃ kho panetaṃ, ānanda, yaṃ manussabhūto kālaṃ kareyya.	It’s hardly surprising that a human being should pass away.
Tasmiṃyeva kālaṅkate tathāgataṃ upasaṅkamitvā etamatthaṃ pucchissatha, vihesā hesā, ānanda, tathāgatassa.	But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
Tasmātihānanda, dhammādāsaṃ nāma dhammapariyāyaṃ desessāmi, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of The Dharma’. A noble-one's-disciple who has this may declare of themselves:
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.	‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am bound for awakening.’


Katamo ca so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	And what is that mirror of The Dharma?
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti?


Idhānanda, ariyasāvako buddhe aveccappasādena samannāgato hoti:	It’s when a noble-one's-disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.	‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’


Dhamme aveccappasādena samannāgato hoti:	They have experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.	‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’


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


Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññūpasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.	And a noble-one's-disciple’s ethical conduct is loved by the noble ones, uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.


Ayaṃ kho so, ānanda, dhammādāso dhammapariyāyo, yena samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṃ byākareyya:	This is that mirror of The Dharma.”
‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’”ti.


Tatrapi sudaṃ bhagavā nātike viharanto giñjakāvasathe etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there in Nādika the Buddha often gave this Dhamma talk to the monks:
“Iti sīlaṃ iti samādhi iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”



Atha kho bhagavā nātike yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena vesālī tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Vesālī.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena vesālī tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Vesālī,
Tatra sudaṃ bhagavā vesāliyaṃ viharati ambapālivane.	where he stayed in Ambapālī’s mango grove.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:


“Sato, bhikkhave, bhikkhu vihareyya sampajāno,	“monks, a monk should live rememberful and aware.
ayaṃ vo amhākaṃ anusāsanī.	This is my instruction to you.
Kathañca, bhikkhave, bhikkhu sato hoti?	And how is a monk rememberful?
Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu vedanānupassī … pe …	They meditate observing an aspect of feelings …
citte cittānupassī … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.	dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ kho, bhikkhave, bhikkhu sato hoti.	That’s how a monk is rememberful.


Kathañca, bhikkhave, bhikkhu sampajāno hoti?	And how is a monk aware?
Idha, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.	It’s when a monk acts with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
Evaṃ kho, bhikkhave, bhikkhu sampajāno hoti.	That’s how a monk is aware.
Sato, bhikkhave, bhikkhu vihareyya sampajāno,	A monk should live rememberful and aware.
ayaṃ vo amhākaṃ anusāsanī”ti.	This is my instruction to you.”

11 - Ambapālī the Courtesan


11. Ambapālīgaṇikā	11. Ambapālī the Courtesan
Assosi kho ambapālī gaṇikā: “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati mayhaṃ ambavane”ti.	Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.
Atha kho ambapālī gaṇikā bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyāsi. Yena sako ārāmo tena pāyāsi.	She had the finest carriages harnessed. Then she mounted a fine carriage and, along with other fine carriages, set out from Vesālī for her own park.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	She went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. She bowed and sat down to one side.
Ekamantaṃ nisinnaṃ kho ambapāliṃ gaṇikaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavoca:	Then she said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	“Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho ambapālī gaṇikā bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.


Assosuṃ kho vesālikā licchavī: “bhagavā kira vesāliṃ anuppatto vesāliyaṃ viharati ambapālivane”ti.	The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove.
Atha kho te licchavī bhaddāni bhaddāni yānāni yojāpetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi vesāliyā niyyiṃsu.	They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.
Tatra ekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, ekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, ekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, ekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.	Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white.
Atha kho ambapālī gaṇikā daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesi.	Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.
Atha kho te licchavī ambapāliṃ gaṇikaṃ etadavocuṃ:	The Licchavis said to her:
“kiṃ, je ambapāli, daharānaṃ daharānaṃ licchavīnaṃ akkhena akkhaṃ cakkena cakkaṃ yugena yugaṃ paṭivaṭṭesī”ti?	“What the hell, Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”
“Tathā hi pana me, ayyaputtā, bhagavā nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	“Well, my lords, it’s because I’ve invited the Buddha for tomorrow’s meal together with the monk Saṅgha.”
“Dehi, je ambapāli, etaṃ bhattaṃ satasahassenā”ti.	“Girl, give us that meal for a hundred thousand!”
“Sacepi me, ayyaputtā, vesāliṃ sāhāraṃ dassatha, evamahaṃ taṃ bhattaṃ na dassāmī”ti.	“My lords, even if you were to give me Vesālī with her fiefdoms, I still wouldn’t give that meal to you.”
Atha kho te licchavī aṅguliṃ phoṭesuṃ:	Then the Licchavis snapped their fingers, saying:
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.	“We’ve been beaten by the mango-matron! We’ve been beaten by the mango-matron!”


Atha kho te licchavī yena ambapālivanaṃ tena pāyiṃsu.	Then the Licchavis continued on to Ambapālī’s grove.
Addasā kho bhagavā te licchavī dūratova āgacchante.	The Buddha saw them coming off in the distance,
Disvāna bhikkhū āmantesi:	and addressed the monks:
“yesaṃ, bhikkhave, bhikkhūnaṃ devā tāvatiṃsā adiṭṭhapubbā, oloketha, bhikkhave, licchaviparisaṃ;	“Any of the monks who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis.
apaloketha, bhikkhave, licchaviparisaṃ;	See the assembly of Licchavis,
upasaṃharatha, bhikkhave, licchaviparisaṃ—	check them out:
tāvatiṃsasadisan”ti.	they’re just like the Thirty-Three!”
Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu.	The Licchavis went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot. They bowed to the Buddha, sat down to one side,
Ekamantaṃ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Atha kho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṃsitā bhagavantaṃ etadavocuṃ:	Then they said to the Buddha:
“adhivāsetu no, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	“Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from us.”
Atha kho bhagavā te licchavī etadavoca:	Then the Buddha said to the Licchavis:
“adhivutthaṃ kho me, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.	“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”
Atha kho te licchavī aṅguliṃ phoṭesuṃ:	Then the Licchavis snapped their fingers, saying:
“jitamha vata bho ambakāya, jitamha vata bho ambakāyā”ti.	“We’ve been beaten by the mango-matron! We’ve been beaten by the mango-matron!”
Atha kho te licchavī bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	And then those Licchavis approved and agreed with what the Buddha said. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.


Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi:	And when the night had passed Ambapālī had a variety of delicious foods prepared in her own home. Then she had the Buddha informed of the time, saying:
“kālo, bhante, niṭṭhitaṃ bhattan”ti.	“Sir, it’s time. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena ambapāliyā gaṇikāya nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the monk Saṅgha, where he sat on the seat spread out.
Atha kho ambapālī gaṇikā buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.	Then Ambapālī served and satisfied the monk Saṅgha headed by the Buddha with her own hands with a variety of delicious foods.
Atha kho ambapālī gaṇikā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi.	When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,
Ekamantaṃ nisinnā kho ambapālī gaṇikā bhagavantaṃ etadavoca:	and said to the Buddha:
“imāhaṃ, bhante, ārāmaṃ buddhappamukhassa bhikkhusaṅghassa dammī”ti.	“Sir, I present this park to the monk Saṅgha headed by the Buddha.”
Paṭiggahesi bhagavā ārāmaṃ.	The Buddha accepted the park.
Atha kho bhagavā ambapāliṃ gaṇikaṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left.


Tatrapi sudaṃ bhagavā vesāliyaṃ viharanto ambapālivane etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

12 - Commencing the Rains at Beluva


12. Veḷuvagāmavassūpagamana	12. Commencing the Rains at Beluva
Atha kho bhagavā ambapālivane yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Ambapālī’s grove as long as he wished, he addressed Venerable Ānanda:
“āyāmānanda, yena veḷuvagāmako tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to the little village of Beluva.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena veḷuvagāmako tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at the little village of Beluva,
Tatra sudaṃ bhagavā veḷuvagāmake viharati.	and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“etha tumhe, bhikkhave, samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upetha.	“monks, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
Ahaṃ pana idheva veḷuvagāmake vassaṃ upagacchāmī”ti.	I’ll commence the rainy season residence right here in the little village of Beluva.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paṭissutvā samantā vesāliṃ yathāmittaṃ yathāsandiṭṭhaṃ yathāsambhattaṃ vassaṃ upagacchiṃsu.	“Yes, sir,” those monks replied. They did as the Buddha said,
Bhagavā pana tattheva veḷuvagāmake vassaṃ upagacchi.	while the Buddha commenced the rainy season residence right there in the little village of Beluva.


Atha kho bhagavato vassūpagatassa kharo ābādho uppajji, bāḷhā vedanā vattanti māraṇantikā.	After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno.	But he endured with remembering and lucid-discerning, without worrying.
Atha kho bhagavato etadahosi:	Then it occurred to the Buddha:
“na kho metaṃ patirūpaṃ, yvāhaṃ anāmantetvā upaṭṭhāke anapaloketvā bhikkhusaṃghaṃ parinibbāyeyyaṃ.	“It would not be appropriate for me to become fully nirvana'd before informing my attendants and taking leave of the monk Saṅgha.
Yannūnāhaṃ imaṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihareyyan”ti.	Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
Atha kho bhagavā taṃ ābādhaṃ vīriyena paṭipaṇāmetvā jīvitasaṅkhāraṃ adhiṭṭhāya vihāsi.	So that is what he did.
Atha kho bhagavato so ābādho paṭippassambhi.	Then the Buddha’s illness died down.
Atha kho bhagavā gilānā vuṭṭhito aciravuṭṭhito gelaññā vihārā nikkhamma vihārapacchāyāyaṃ paññatte āsane nisīdi.	Soon after the Buddha had recovered from that sickness, he came out from his dwelling and sat in the shade of the porch on the seat spread out.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“diṭṭho me, bhante, bhagavato phāsu; diṭṭhaṃ me, bhante, bhagavato khamanīyaṃ, api ca me, bhante, madhurakajāto viya kāyo.	“Sir, it’s fantastic that the Buddha is comfortable and well.
Disāpi me na pakkhāyanti;	Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the Dharmas weren’t clear to me.
dhammāpi maṃ na paṭibhanti bhagavato gelaññena, api ca me, bhante, ahosi kācideva assāsamattā:	Still, at least I was consoled by the thought that
‘na tāva bhagavā parinibbāyissati, na yāva bhagavā bhikkhusaṃghaṃ ārabbha kiñcideva udāharatī’”ti.	the Buddha won’t become fully nirvana'd without making some statement regarding the Saṅgha of monks.”


“Kiṃ panānanda, bhikkhusaṃgho mayi paccāsīsati?	“But what could the monk Saṅgha expect from me, Ānanda?
Desito, ānanda, mayā dhammo anantaraṃ abāhiraṃ karitvā.	I’ve taught the Dhamma without making any distinction between secret and public Dharmas.
Natthānanda, tathāgatassa dhammesu ācariyamuṭṭhi.	The Realized One doesn’t have the closed fist of a teacher when it comes to the Dharmas.
Yassa nūna, ānanda, evamassa:	If there’s anyone who thinks:
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṃgho’ti vā, so nūna, ānanda, bhikkhusaṃghaṃ ārabbha kiñcideva udāhareyya.	‘I’ll take charge of the Saṅgha of monks,’ or ‘the Saṅgha of monks is meant for me,’ let them make a statement regarding the Saṅgha.
Tathāgatassa kho, ānanda, na evaṃ hoti:	But the Realized One doesn’t think like this,
‘ahaṃ bhikkhusaṃghaṃ pariharissāmī’ti vā ‘mamuddesiko bhikkhusaṃgho’ti vā.
Sakiṃ, ānanda, tathāgato bhikkhusaṃghaṃ ārabbha kiñcideva udāharissati.	so why should he make some statement regarding the Saṅgha?
Ahaṃ kho panānanda, etarahi jiṇṇo vuddho mahallako addhagato vayo anuppatto.	I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
Āsītiko me vayo vattati.	I’m currently eighty years old.
Seyyathāpi, ānanda, jajjarasakaṭaṃ veṭhamissakena yāpeti;	Just as a decrepit cart keeps going by relying on straps,
evameva kho, ānanda, veṭhamissakena maññe tathāgatassa kāyo yāpeti.	in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think.
Yasmiṃ, ānanda, samaye tathāgato sabbanimittānaṃ amanasikārā ekaccānaṃ vedanānaṃ nirodhā animittaṃ cetosamādhiṃ upasampajja viharati, phāsutaro, ānanda, tasmiṃ samaye tathāgatassa kāyo hoti.	Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless undistractible-lucidity of the heart. Only then does the Realized One’s body become more comfortable.
Tasmātihānanda, attadīpā viharatha attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā.	So Ānanda, be your own island, your own refuge, with no other refuge. Let The Dharma be your island and your refuge, with no other refuge.
Kathañcānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo?	And how does a monk do this?
Idhānanda, bhikkhu kāye kāyānupassī viharati atāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	It’s when a monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
Vedanāsu … pe …	They meditate observing an aspect of feelings …
citte … pe …	mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.	dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ kho, ānanda, bhikkhu attadīpo viharati attasaraṇo anaññasaraṇo, dhammadīpo dhammasaraṇo anaññasaraṇo.	That’s how a monk is their own island, their own refuge, with no other refuge. That’s how The Dharma is their island and their refuge, with no other refuge.
Ye hi keci, ānanda, etarahi vā mama vā accayena attadīpā viharissanti attasaraṇā anaññasaraṇā, dhammadīpā dhammasaraṇā anaññasaraṇā, tamatagge me te, ānanda, bhikkhū bhavissanti ye keci sikkhākāmā”ti.	Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with The Dharma as their island and their refuge, with no other refuge—those monks of mine who want to train shall be among the best of the best.”

13 - An Obvious Hint


13. Nimittobhāsakathā	13. An Obvious Hint
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he addressed Venerable Ānanda:
“gaṇhāhi, ānanda, nisīdanaṃ,	“Ānanda, get your sitting cloth.
yena cāpālaṃ cetiyaṃ tenupasaṅkamissāma divā vihārāyā”ti.	Let’s go to the Cāpāla tree shrine for the day’s meditation.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nisīdanaṃ ādāya bhagavantaṃ piṭṭhito piṭṭhito anubandhi.	“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Atha kho bhagavā yena cāpālaṃ cetiyaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out.
Āyasmāpi kho ānando bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Ānanda bowed to the Buddha and sat down to one side.


Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	The Buddha said to him:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;	But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:	He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.


Dutiyampi kho bhagavā … pe …	For a second time …
tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	And for a third time, the Buddha said to Ānanda:
“ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon, or what’s left of it.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon, or what’s left of it.”
Evampi kho āyasmā ānando bhagavatā oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ;	But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
na bhagavantaṃ yāci:	He didn’t beg the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti, yathā taṃ mārena pariyuṭṭhitacitto.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha got up and said to Venerable Ānanda:
“gaccha tvaṃ, ānanda,	“Go now, Ānanda,
yassadāni kālaṃ maññasī”ti.	at your convenience.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā avidūre aññatarasmiṃ rukkhamūle nisīdi.	“Yes, sir,” replied Ānanda. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before sitting at the root of a tree close by.

14 - The Appeal of Māra


14. Mārayācanakathā	14. The Appeal of Māra
Atha kho māro pāpimā acirapakkante āyasmante ānande yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho māro pāpimā bhagavantaṃ etadavoca:	And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
“parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	“Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.
Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have monk disciples who are competent, educated, assured, learned, have memorized the Dharmas, and practice in line with the Dharmas. Not until they practice properly, living in line with The Dharma. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Etarahi kho pana, bhante, bhikkhū bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such monk disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.


Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhuniyo na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have nun disciples who are competent, educated, assured, learned …’
Etarahi kho pana, bhante, bhikkhuniyo bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such nun disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.


Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsakā na sāvakā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have layman disciples who are competent, educated, assured, learned …’
Etarahi kho pana, bhante, upāsakā bhagavato sāvakā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacārino, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such layman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.


Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me upāsikā na sāvikā bhavissanti viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhissanti desessanti paññapessanti paṭṭhapessanti vivarissanti vibhajissanti uttānīkarissanti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desessantī’ti.	‘Wicked One, I will not become fully nirvana'd until I have laywoman disciples who are competent, educated, assured, learned …’
Etarahi kho pana, bhante, upāsikā bhagavato sāvikā viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā sāmīcippaṭipannā anudhammacāriniyo, sakaṃ ācariyakaṃ uggahetvā ācikkhanti desenti paññapenti paṭṭhapenti vivaranti vibhajanti uttānīkaronti, uppannaṃ parappavādaṃ sahadhammena suniggahitaṃ niggahetvā sappāṭihāriyaṃ dhammaṃ desenti.	Today you do have such laywoman disciples.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.


Bhāsitā kho panesā, bhante, bhagavatā vācā:	Sir, you once made this statement:
‘na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsitan’ti.	‘Wicked One, I will not become fully nirvana'd until my spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.	Today your spiritual life is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato”ti.	May the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.”


Evaṃ vutte, bhagavā māraṃ pāpimantaṃ etadavoca:	When this was said, the Buddha said to Māra:
“appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati.	“Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.	Three months from now the Realized One will finally be nirvana'd.”

16 - The Causes of Earthquakes


16. Mahābhūmicālahetu	16. The Causes of Earthquakes
Atha kho āyasmato ānandassa etadahosi:	Then Venerable Ānanda thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho, mahā vatāyaṃ bhūmicālo;	“How incredible, how amazing! That was a really big earthquake!
sumahā vatāyaṃ bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu.	That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?	What’s the cause, what’s the reason for a great earthquake?”


Atha kho āyasmā ānando yena bhagavā tenupasaṅkami,	Then Venerable Ānanda went up to the Buddha,
upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi,	bowed, sat down to one side,
ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:	and said to him:
“acchariyaṃ, bhante, abbhutaṃ, bhante.	“How incredible, sir, how amazing!
Mahā vatāyaṃ, bhante, bhūmicālo;	That was a really big earthquake!
sumahā vatāyaṃ, bhante, bhūmicālo bhiṃsanako salomahaṃso; devadundubhiyo ca phaliṃsu.	That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
Ko nu kho, bhante, hetu ko paccayo mahato bhūmicālassa pātubhāvāyā”ti?	What’s the cause, what’s the reason for a great earthquake?”


“Aṭṭha kho ime, ānanda, hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.	“Ānanda, there are these eight causes and reasons for a great earthquake.
Katame aṭṭha?	What eight?
Ayaṃ, ānanda, mahāpathavī udake patiṭṭhitā, udakaṃ vāte patiṭṭhitaṃ, vāto ākāsaṭṭho. Hoti kho so, ānanda, samayo, yaṃ mahāvātā vāyanti. Mahāvātā vāyantā udakaṃ kampenti. Udakaṃ kampitaṃ pathaviṃ kampeti.	This great earth is grounded on water, the water is grounded on air, and the air stands in space. At a time when a great wind blows, it stirs the water, and the water stirs the earth.
Ayaṃ paṭhamo hetu paṭhamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the first cause and reason for a great earthquake.


Puna caparaṃ, ānanda, samaṇo vā hoti brāhmaṇo vā iddhimā cetovasippatto, devo vā mahiddhiko mahānubhāvo, tassa parittā pathavīsaññā bhāvitā hoti, appamāṇā āposaññā. So imaṃ pathaviṃ kampeti saṅkampeti sampakampeti sampavedheti.	Furthermore, there is an ascetic or brahmin with psychic power who has achieved mastery of the mind, or a god who is mighty and powerful. They’ve developed a limited perception of earth and a limitless perception of water. They make the earth shake and rock and tremble.
Ayaṃ dutiyo hetu dutiyo paccayo mahato bhūmicālassa pātubhāvāya.	This is the second cause and reason for a great earthquake.


Puna caparaṃ, ānanda, yadā bodhisatto tusitakāyā cavitvā sato sampajāno mātukucchiṃ okkamati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s belly, rememberful and aware. Then the earth shakes and rocks and trembles.
Ayaṃ tatiyo hetu tatiyo paccayo mahato bhūmicālassa pātubhāvāya.	This is the third cause and reason for a great earthquake.


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


Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
Ayaṃ pañcamo hetu pañcamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the fifth cause and reason for a great earthquake.


Puna caparaṃ, ānanda, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
Ayaṃ chaṭṭho hetu chaṭṭho paccayo mahato bhūmicālassa pātubhāvāya.	This is the sixth cause and reason for a great earthquake.


Puna caparaṃ, ānanda, yadā tathāgato sato sampajāno āyusaṅkhāraṃ ossajjati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One, rememberful and aware, surrenders the life force, the earth shakes and rocks and trembles.
Ayaṃ sattamo hetu sattamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the seventh cause and reason for a great earthquake.


Puna caparaṃ, ānanda, yadā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati, tadāyaṃ pathavī kampati saṅkampati sampakampati sampavedhati.	Furthermore, when the Realized One becomes fully nirvana'd through the natural dharma of nirvana, without anything left over, the earth shakes and rocks and trembles.
Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo mahato bhūmicālassa pātubhāvāya.	This is the eighth cause and reason for a great earthquake.
Ime kho, ānanda, aṭṭha hetū, aṭṭha paccayā mahato bhūmicālassa pātubhāvāya.	These are the eight causes and reasons for a great earthquake.

18 - Eight Dimensions of Mastery


18. Aṭṭhaabhibhāyatana	18. Eight Dimensions of Mastery
Aṭṭha kho imāni, ānanda, abhibhāyatanāni.	Ānanda, there are these eight dimensions of mastery.
Katamāni aṭṭha?	What eight?
Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limited, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ paṭhamaṃ abhibhāyatanaṃ.	This is the first dimension of mastery.


Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.	Perceiving form internally, they see visions externally, limitless, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ dutiyaṃ abhibhāyatanaṃ.	This is the second dimension of mastery.


Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limited, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ tatiyaṃ abhibhāyatanaṃ.	This is the third dimension of mastery.


Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni.	Not perceiving form internally, they see visions externally, limitless, both pretty and ugly.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ catutthaṃ abhibhāyatanaṃ.	This is the fourth dimension of mastery.


Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint.
Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ.	They’re like a flax flower that’s blue, with blue color, blue hue, and blue tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, blue, with blue color, blue hue, and blue tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ pañcamaṃ abhibhāyatanaṃ.	This is the fifth dimension of mastery.


Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Seyyathāpi nāma kaṇikārapupphaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ.	They’re like a champak flower that’s yellow, with yellow color, yellow hue, and yellow tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, yellow, with yellow color, yellow hue, and yellow tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ chaṭṭhaṃ abhibhāyatanaṃ.	This is the sixth dimension of mastery.


Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ.	They’re like a scarlet mallow flower that’s red, with red color, red hue, and red tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, red, with red color, red hue, and red tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ sattamaṃ abhibhāyatanaṃ.	This is the seventh dimension of mastery.


Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā. Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ.	They’re like the morning star that’s white, with white color, white hue, and white tint. Or a cloth from Bāraṇasī that’s smoothed on both sides, white, with white color, white hue, and white tint.
Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni.	In the same way, not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
‘Tāni abhibhuyya jānāmi passāmī’ti evaṃsaññī hoti.	Mastering them, they perceive: ‘I know and see.’
Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.	This is the eighth dimension of mastery.
Imāni kho, ānanda, aṭṭha abhibhāyatanāni.	These are the eight dimensions of mastery.

19 - The Eight Liberations


19. Aṭṭhavimokkha	19. The Eight Liberations
Aṭṭha kho ime, ānanda, vimokkhā.	Ānanda, there are these eight liberations.
Katame aṭṭha?	What eight?
Rūpī rūpāni passati,	Having form, they see visions.
ayaṃ paṭhamo vimokkho.	This is the first liberation.
Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati,	Not perceiving form internally, they see visions externally.
ayaṃ dutiyo vimokkho.	This is the second liberation.
Subhanteva adhimutto hoti,	They’re focused only on beauty.
ayaṃ tatiyo vimokkho.	This is the third liberation.
Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati,	Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
ayaṃ catuttho vimokkho.	This is the fourth liberation.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
ayaṃ pañcamo vimokkho.	This is the fifth liberation.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
ayaṃ chaṭṭho vimokkho.	This is the sixth liberation.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati,	Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
ayaṃ sattamo vimokkho.	This is the seventh liberation.
Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati,	Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
ayaṃ aṭṭhamo vimokkho.	This is the eighth liberation.
Ime kho, ānanda, aṭṭha vimokkhā.	These are the eight liberations.



Ekamidāhaṃ, ānanda, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.	Ānanda, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho, ānanda, māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca:	Then Māra the wicked approached me, stood to one side, and said:
‘parinibbātu dāni, bhante, bhagavā; parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.	‘Sir, may the Blessed One now become fully nirvana'd! May the Holy One now become fully nirvana'd! Now is the time for the Buddha to become fully nirvana'd.’
Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:


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


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


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


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


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


Idāneva kho, ānanda, ajja cāpāle cetiye māro pāpimā yenāhaṃ tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, ānanda, māro pāpimā maṃ etadavoca:	Today, just now at the Cāpāla shrine Māra the Wicked approached me once more with the same request, reminding me of my former statement, and saying that those conditions had been fulfilled.
‘parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato.
Bhāsitā kho panesā, bhante, bhagavatā vācā:
“na tāvāhaṃ, pāpima, parinibbāyissāmi, yāva me bhikkhū na sāvakā bhavissanti … pe …
yāva me bhikkhuniyo na sāvikā bhavissanti … pe …
yāva me upāsakā na sāvakā bhavissanti … pe …
yāva me upāsikā na sāvikā bhavissanti … pe …
yāva me idaṃ brahmacariyaṃ na iddhañceva bhavissati phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitan”ti.
Etarahi kho pana, bhante, bhagavato brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ, yāva devamanussehi suppakāsitaṃ.
Parinibbātu dāni, bhante, bhagavā, parinibbātu sugato, parinibbānakālo dāni, bhante, bhagavato’ti.


Evaṃ vutte, ahaṃ, ānanda, māraṃ pāpimantaṃ etadavocaṃ:	When he had spoken, I said to Māra:
‘appossukko tvaṃ, pāpima, hohi, na ciraṃ tathāgatassa parinibbānaṃ bhavissati.	‘Relax, Wicked One. The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti.	Three months from now the Realized One will finally be nirvana'd.’
Idāneva kho, ānanda, ajja cāpāle cetiye tathāgatena satena sampajānena āyusaṅkhāro ossaṭṭho”ti.	So today, just now at the Cāpāla tree shrine, rememberful and aware, I surrendered the life force.”

20 - The Appeal of Ānanda


20. Ānandayācanakathā	20. The Appeal of Ānanda
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”


“Alaṃ dāni, ānanda.	“Enough now, Ānanda.
Mā tathāgataṃ yāci, akālo dāni, ānanda, tathāgataṃ yācanāyā”ti.	Do not beg the Realized One. Now is not the time to beg the Realized One.”
Dutiyampi kho āyasmā ānando … pe …	For a second time …
tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca:	For a third time, Ānanda said to the Buddha:
“tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”


“Saddahasi tvaṃ, ānanda, tathāgatassa bodhin”ti?	“Ānanda, do you have earned-trust in the Realized One’s awakening?”
“Evaṃ, bhante”.	“Yes, sir.”
“Atha kiñcarahi tvaṃ, ānanda, tathāgataṃ yāvatatiyakaṃ abhinippīḷesī”ti?	“Then why do you keep pressing me up to the third time?”
“Sammukhā metaṃ, bhante, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	“Sir, I have heard and learned this in the presence of the Buddha:
‘yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	‘Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. So ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’”ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’”
“Saddahasi tvaṃ, ānandā”ti?	“Do you have earned-trust, Ānanda?”
“Evaṃ, bhante”.	“Yes, sir.”
“Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ, yaṃ tvaṃ tathāgatena evaṃ oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	“Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone. For even though the Realized One dropped such an obvious hint, such a clear sign, you didn’t beg me to remain for the eon, or what’s left of it.
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.	If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.	Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.


Ekamidāhaṃ, ānanda, samayaṃ rājagahe viharāmi gijjhakūṭe pabbate.	Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:	There I said to you:
‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo, ānanda, gijjhakūṭo pabbato.	‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.	If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.	Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.


Ekamidāhaṃ, ānanda, samayaṃ tattheva rājagahe viharāmi gotamanigrodhe … pe …	Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …
tattheva rājagahe viharāmi corapapāte …	at Bandit’s Cliff …
tattheva rājagahe viharāmi vebhārapasse sattapaṇṇiguhāyaṃ …	in the Sattapaṇṇi cave on the slopes of Vebhara …
tattheva rājagahe viharāmi isigilipasse kāḷasilāyaṃ …	at the Black rock on the slopes of Isigili …
tattheva rājagahe viharāmi sītavane sappasoṇḍikapabbhāre …	in the Cool Wood, under the Snake’s Hood Grotto …
tattheva rājagahe viharāmi tapodārāme …	in the Hot Springs Monastery …
tattheva rājagahe viharāmi veḷuvane kalandakanivāpe …	in the Bamboo Grove, the squirrels’ feeding ground …
tattheva rājagahe viharāmi jīvakambavane …	in Jīvaka’s mango grove …
tattheva rājagahe viharāmi maddakucchismiṃ migadāye.	in the Maddakucchi deer park …
Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:	And in each place I said to you:
‘ramaṇīyaṃ, ānanda, rājagahaṃ, ramaṇīyo gijjhakūṭo pabbato, ramaṇīyo gotamanigrodho, ramaṇīyo corapapāto, ramaṇīyā vebhārapasse sattapaṇṇiguhā, ramaṇīyā isigilipasse kāḷasilā, ramaṇīyo sītavane sappasoṇḍikapabbhāro, ramaṇīyo tapodārāmo, ramaṇīyo veḷuvane kalandakanivāpo, ramaṇīyaṃ jīvakambavanaṃ, ramaṇīyo maddakucchismiṃ migadāyo.	‘Ānanda, Rājagaha is lovely, and so are all these places. …
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā … pe …
ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.	If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it.
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.


Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi udene cetiye.	Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …
Tatrāpi kho tāhaṃ, ānanda, āmantesiṃ:
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:
‘tiṭṭhatu, bhante, bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya, tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.


Ekamidāhaṃ, ānanda, samayaṃ idheva vesāliyaṃ viharāmi gotamake cetiye … pe …	at the Gotamaka shrine …
idheva vesāliyaṃ viharāmi sattambe cetiye …	at the Sattamba shrine …
idheva vesāliyaṃ viharāmi bahuputte cetiye …	at the Many Sons shrine …
idheva vesāliyaṃ viharāmi sārandade cetiye …	at the Sārandada shrine …
idāneva kho tāhaṃ, ānanda, ajja cāpāle cetiye āmantesiṃ:	and just now, today at the Cāpāla shrine. There I said to you:
‘ramaṇīyā, ānanda, vesālī, ramaṇīyaṃ udenaṃ cetiyaṃ, ramaṇīyaṃ gotamakaṃ cetiyaṃ, ramaṇīyaṃ sattambaṃ cetiyaṃ, ramaṇīyaṃ bahuputtaṃ cetiyaṃ, ramaṇīyaṃ sārandadaṃ cetiyaṃ, ramaṇīyaṃ cāpālaṃ cetiyaṃ.	‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla tree shrines are all lovely.
Yassa kassaci, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno kappaṃ vā tiṭṭheyya kappāvasesaṃ vā.	Whoever has developed and cultivated the four bases of psychic power—made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them—may, if they wish, live on for the eon or what’s left of the eon.
Tathāgatassa kho, ānanda, cattāro iddhipādā bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, so ākaṅkhamāno, ānanda, tathāgato kappaṃ vā tiṭṭheyya kappāvasesaṃ vā’ti.	The Realized One has developed and cultivated the four bases of psychic power, made them a vehicle and a basis, kept them up, consolidated them, and properly implemented them. If he wished, the Realized One could live on for the eon or what’s left of the eon.’
Evampi kho tvaṃ, ānanda, tathāgatena oḷārike nimitte kayiramāne oḷārike obhāse kayiramāne nāsakkhi paṭivijjhituṃ, na tathāgataṃ yāci:	But you didn’t get it, even though I dropped such an obvious hint, such a clear sign. You didn’t beg me to remain for the eon, or what’s left of it, saying:
‘tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.	‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.’
Sace tvaṃ, ānanda, tathāgataṃ yāceyyāsi, dveva te vācā tathāgato paṭikkhipeyya, atha tatiyakaṃ adhivāseyya.	If you had begged me, I would have refused you twice, but consented on the third time.
Tasmātihānanda, tuyhevetaṃ dukkaṭaṃ, tuyhevetaṃ aparaddhaṃ.	Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.


Nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ:	Did I not prepare for this when I explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo.	we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, ānanda, labbhā, yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjīti netaṃ ṭhānaṃ vijjati’.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
Yaṃ kho panetaṃ, ānanda, tathāgatena cattaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ ossaṭṭho āyusaṅkhāro, ekaṃsena vācā bhāsitā:	The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated:
‘na ciraṃ tathāgatassa parinibbānaṃ bhavissati.	‘The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī’ti.	Three months from now the Realized One will finally be nirvana'd.’
Tañca tathāgato jīvitahetu puna paccāvamissatīti netaṃ ṭhānaṃ vijjati.	It’s not possible for the Realized One, for the sake of life, to take back the life force once it has been given up like that.
Āyāmānanda, yena mahāvanaṃ kūṭāgārasālā tenupasaṅkamissāmā”ti.	Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.


Atha kho bhagavā āyasmatā ānandena saddhiṃ yena mahāvanaṃ kūṭāgārasālā tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi:	So the Buddha went with Ānanda to the hall with the peaked roof, and said to him:
“gaccha tvaṃ, ānanda, yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātehī”ti.	“Go, Ānanda, gather all the monks staying in the vicinity of Vesālī together in the assembly hall.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā yāvatikā bhikkhū vesāliṃ upanissāya viharanti, te sabbe upaṭṭhānasālāyaṃ sannipātetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho āyasmā ānando bhagavantaṃ etadavoca:	“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him:
“sannipatito, bhante, bhikkhusaṅgho, yassadāni, bhante, bhagavā kālaṃ maññatī”ti.	“Sir, the monk Saṅgha has assembled. Please, sir, go at your convenience.”



Atha kho bhagavā yenupaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha went to the assembly hall, where he sat on the seat spread out
Nisajja kho bhagavā bhikkhū āmantesi:	and addressed the monks:
“tasmātiha, bhikkhave, ye te mayā dhammā abhiññā desitā, te vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“So, monks, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Katame ca te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	And what are those things I have taught from my direct knowledge?
Seyyathidaṃ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.	They are: the four kinds of remembering meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Ime kho te, bhikkhave, dhammā mayā abhiññā desitā, ye vo sādhukaṃ uggahetvā āsevitabbā bhāvetabbā bahulīkātabbā, yathayidaṃ brahmacariyaṃ addhaniyaṃ assa ciraṭṭhitikaṃ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan”ti.	These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”


Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“handa dāni, bhikkhave, āmantayāmi vo,	“Come now, monks, I say to you all:
vayadhammā saṅkhārā, appamādena sampādetha.	‘Conditions fall apart. Persist with assiduity.’
Naciraṃ tathāgatassa parinibbānaṃ bhavissati.	The final nirvana of the Realized One will be soon.
Ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissatī”ti.	Three months from now the Realized One will finally be nirvana'd.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Paripakko vayo mayhaṃ,	“I’ve reached a ripe old age,
parittaṃ mama jīvitaṃ;	and little of my life is left.
Pahāya vo gamissāmi,	Having given it up, I’ll depart;
kataṃ me saraṇamattano.	I’ve made a refuge for myself.


Appamattā satīmanto,	assiduous and rememberful,
susīlā hotha bhikkhavo;	be of good virtues, monks!
Susamāhitasaṅkappā,	With well-settled thoughts,
sacittamanurakkhatha.	take good care of your minds.


Yo imasmiṃ dhammavinaye,	Whoever meditates assiduously
appamatto vihassati;	in this Dharma and training,
Pahāya jātisaṃsāraṃ,	giving up transmigration through rebirths,
dukkhassantaṃ karissatī”ti.	will make an end to suffering.”

21 - The Elephant Look


21. Nāgāpalokita	21. The Elephant Look
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya vesāliṃ piṇḍāya pāvisi.	Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Vesāliyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkanto nāgāpalokitaṃ vesāliṃ apaloketvā āyasmantaṃ ānandaṃ āmantesi:	Then, after the meal, on his return from alms-round, he turned his whole body, the way that elephants do, to look back at Vesālī. He said to Venerable Ānanda:
“idaṃ pacchimakaṃ, ānanda, tathāgatassa vesāliyā dassanaṃ bhavissati.	“Ānanda, this will be the last time the Realized One sees Vesālī.
Āyāmānanda, yena bhaṇḍagāmo tenupasaṅkamissāmā”ti.	Come, Ānanda, let’s go to Bhaṇḍagāma.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.


Atha kho bhagavā mahatā bhikkhusaṅghena saddhiṃ yena bhaṇḍagāmo tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Bhaṇḍagāma,
Tatra sudaṃ bhagavā bhaṇḍagāme viharati.	and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	“monks, not understanding and not comprehending four things, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?	What four?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	Noble ethics,
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	undistractible-lucidity,
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	wisdom,
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	and freedom.
Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.	These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Sīlaṃ samādhi paññā ca,	“Ethics, undistractible-lucidity, and wisdom,
vimutti ca anuttarā;	and the supreme freedom:
Anubuddhā ime dhammā,	these things have been understood
gotamena yasassinā.	by Gotama the renowned.


Iti buddho abhiññāya,	And so the Buddha, having insight,
dhammamakkhāsi bhikkhunaṃ;	explained this Dharma to the monks.
Dukkhassantakaro satthā,	The teacher made an end of suffering,
cakkhumā parinibbuto”ti.	seeing clearly, he is nirvana'd.”



Tatrāpi sudaṃ bhagavā bhaṇḍagāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying there, too, he often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

22 - The Four Great References


22. Catumahāpadesakathā	22. The Four Great References
Atha kho bhagavā bhaṇḍagāme yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Bhaṇḍagāma as long as he wished, he addressed Ānanda:
“āyāmānanda, yena hatthigāmo, yena ambagāmo, yena jambugāmo, yena bhoganagaraṃ tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Hatthigāma … to Ambagāma … to Jambugāma … to Bhoganagara.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena bhoganagaraṃ tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Bhoganagara,
Tatra sudaṃ bhagavā bhoganagare viharati ānande cetiye.	where he stayed at the Ānanda shrine.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“cattārome, bhikkhave, mahāpadese desessāmi,	“monks, I will teach you the four great references.
taṃ suṇātha, sādhukaṃ manasikarotha, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.	“Yes, sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Idha, bhikkhave, bhikkhu evaṃ vadeyya:	“Take a monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ,	‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
imassa ca bhikkhuno duggahitan’ti.	It has been incorrectly memorized by that monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
imassa ca bhikkhuno suggahitan’ti.	It has been correctly memorized by that monk.’
Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha. (1)	You should remember it. This is the first great reference.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘amukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.	‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ,	I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
tassa ca saṅghassa duggahitan’ti.	It has been incorrectly memorized by that Saṅgha.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
tassa ca saṅghassa suggahitan’ti.	It has been correctly memorized by that Saṅgha.’
Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha. (2)	You should remember it. This is the second great reference.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘amukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.	‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who have memorized the Dharmas, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ …	You should neither approve nor dismiss that monk’s statement.
pe …	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
tesañca therānaṃ duggahitan’ti.	It has not been correctly memorized by those senior monks.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ce sutte osāriyamānāni … pe …
vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
tesañca therānaṃ suggahitan’ti.	It has been correctly memorized by those senior monks.’
Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha. (3)	You should remember it. This is the third great reference.


Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:	Take another monk who says:
‘amukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.	‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized the Dharmas, the texts on monastic training, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—	I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo ayaṃ vinayo idaṃ satthusāsanan’ti.	this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.	You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte osāretabbāni, vinaye sandassetabbāni.	Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte osāriyamānāni vinaye sandassiyamānāni na ceva sutte osaranti, na ca vinaye sandissanti, niṭṭhamettha gantabbaṃ:	If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ;	‘Clearly this is not the word of the Buddha.
tassa ca therassa duggahitan’ti.	It has been incorrectly memorized by that senior monk.’
Itihetaṃ, bhikkhave, chaḍḍeyyātha.	And so you should reject it.
Tāni ca sutte osāriyamānāni vinaye sandassiyamānāni sutte ceva osaranti, vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:	If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ;	‘Clearly this is the word of the Buddha.
tassa ca therassa suggahitan’ti.	It has been correctly memorized by that senior monk.’
Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha. (4)	You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, cattāro mahāpadese dhāreyyāthā”ti.	These are the four great references. You should remember them.”


Tatrapi sudaṃ bhagavā bhoganagare viharanto ānande cetiye etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”

23 - On Cunda the Smith


23. Kammāraputtacundavatthu	23. On Cunda the Smith
Atha kho bhagavā bhoganagare yathābhirantaṃ viharitvā āyasmantaṃ ānandaṃ āmantesi:	When the Buddha had stayed in Bhoganagara as long as he wished, he addressed Ānanda:
“āyāmānanda, yena pāvā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Pāvā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena pāvā tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Pāvā,
Tatra sudaṃ bhagavā pāvāyaṃ viharati cundassa kammāraputtassa ambavane.	where he stayed in Cunda the smith’s mango grove.
Assosi kho cundo kammāraputto: “bhagavā kira pāvaṃ anuppatto, pāvāyaṃ viharati mayhaṃ ambavane”ti.	Cunda heard that the Buddha had arrived and was staying in his mango grove.
Atha kho cundo kammāraputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	Then he went to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Atha kho cundo kammāraputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca:	Then Cunda said to the Buddha:
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṃ saddhiṃ bhikkhusaṃghenā”ti.	“Sir, may the Buddha together with the monk Saṅgha please accept tomorrow’s meal from me.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Buddha consented in silence.
Atha kho cundo kammāraputto bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	Then, knowing that the Buddha had accepted, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.


Atha kho cundo kammāraputto tassā rattiyā accayena sake nivesane paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā pahūtañca sūkaramaddavaṃ bhagavato kālaṃ ārocāpesi:	And when the night had passed Cunda had a variety of delicious foods prepared in his own home, and plenty of pork on the turn. Then he had the Buddha informed of the time, saying:
“kālo, bhante, niṭṭhitaṃ bhattan”ti.	“Sir, it’s time. The meal is ready.”
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya saddhiṃ bhikkhusaṅghena yena cundassa kammāraputtassa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.	Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the monk Saṅgha, where he sat on the seat spread out
Nisajja kho bhagavā cundaṃ kammāraputtaṃ āmantesi:	and addressed Cunda:
“yaṃ te, cunda, sūkaramaddavaṃ paṭiyattaṃ, tena maṃ parivisa.	“Cunda, please serve me with the pork on the turn that you’ve prepared.
Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisā”ti.	And serve the monk Saṅgha with the other foods.”
“Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ paṭiyattaṃ, tena bhagavantaṃ parivisi.	“Yes, sir,” replied Cunda, and did as he was asked.
Yaṃ panaññaṃ khādanīyaṃ bhojanīyaṃ paṭiyattaṃ, tena bhikkhusaṅghaṃ parivisi.
Atha kho bhagavā cundaṃ kammāraputtaṃ āmantesi:	Then the Buddha addressed Cunda:
“yaṃ te, cunda, sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇāhi.	“Cunda, any pork on the turn that’s left over, you should bury it in a pond.
Nāhaṃ taṃ, cunda, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa taṃ paribhuttaṃ sammā pariṇāmaṃ gaccheyya aññatra tathāgatassā”ti.	I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could properly digest it except for the Realized One.”
“Evaṃ, bhante”ti kho cundo kammāraputto bhagavato paṭissutvā yaṃ ahosi sūkaramaddavaṃ avasiṭṭhaṃ, taṃ sobbhe nikhaṇitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.	“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.
Ekamantaṃ nisinnaṃ kho cundaṃ kammāraputtaṃ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uṭṭhāyāsanā pakkāmi.	Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.


()	(


Atha kho bhagavato cundassa kammāraputtassa bhattaṃ bhuttāvissa kharo ābādho uppajji, lohitapakkhandikā pabāḷhā vedanā vattanti māraṇantikā.	After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.
Tā sudaṃ bhagavā sato sampajāno adhivāsesi avihaññamāno.	But he endured with remembering and lucid-discerning, without worrying.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then he addressed Ānanda:
“āyāmānanda, yena kusinārā tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Kusinārā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.


Cundassa bhattaṃ bhuñjitvā,	I’ve heard that after eating
kammārassāti me sutaṃ;	the meal of Cunda the smith,
Ābādhaṃ samphusī dhīro,	the wise one fell severely ill,
pabāḷhaṃ māraṇantikaṃ.	with pains, close to death.


Bhuttassa ca sūkaramaddavena,	A severe sickness attacked the Teacher
Byādhippabāḷho udapādi satthuno;	who had eaten the pork on the turn.
Virecamāno bhagavā avoca,	While still purging the Buddha said:
“Gacchāmahaṃ kusināraṃ nagaran”ti.	“I’ll go to the citadel of Kusinārā.”

24 - Bringing a Drink


24. Pānīyāharaṇa	24. Bringing a Drink
Atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha left the road and went to the root of a tree, where he addressed Ānanda:
“iṅgha me tvaṃ, ānanda, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, ānanda, nisīdissāmī”ti.	“Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi.	“Yes, sir,” replied Ānanda, and did as he was asked.
Nisīdi bhagavā paññatte āsane.	The Buddha sat on the seat spread out.
Nisajja kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	When he was seated he said to Venerable Ānanda:
“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti.	“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati.	“Sir, just now around five hundred carts have passed by. The shallow water has been churned up by their wheels, and it flows cloudy and murky.
Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.	The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful.
Ettha bhagavā pānīyañca pivissati, gattāni ca sītī karissatī”ti.	There the Buddha can drink and cool his limbs.”


Dutiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	For a second time, the Buddha asked Ānanda for a drink,
“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti.
Dutiyampi kho āyasmā ānando bhagavantaṃ etadavoca:	and for a second time Ānanda suggested going to the Kakutthā river.
“idāni, bhante, pañcamattāni sakaṭasatāni atikkantāni, taṃ cakkacchinnaṃ udakaṃ parittaṃ luḷitaṃ āvilaṃ sandati.
Ayaṃ, bhante, kakudhā nadī avidūre acchodakā sātodakā sītodakā setodakā suppatitthā ramaṇīyā.
Ettha bhagavā pānīyañca pivissati, gattāni ca sītīkarissatī”ti.


Tatiyampi kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	And for a third time, the Buddha said to Ānanda:
“iṅgha me tvaṃ, ānanda, pānīyaṃ āhara, pipāsitosmi, ānanda, pivissāmī”ti.	“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṃ gahetvā yena sā nadikā tenupasaṅkami.	“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.
Atha kho sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā, āyasmante ānande upasaṅkamante acchā vippasannā anāvilā sandittha.	Now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when Ānanda approached it flowed transparent, clear, and unclouded.
Atha kho āyasmato ānandassa etadahosi:	Then Ānanda thought:
“acchariyaṃ vata bho, abbhutaṃ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā.	“It’s incredible, it’s amazing! The Realized One has such psychic power and might!
Ayañhi sā nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandatī”ti.	For though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.”
Pattena pānīyaṃ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:	Gathering a bowl of drinking water he went back to the Buddha, and said to him:
“acchariyaṃ, bhante, abbhutaṃ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā.	“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
Idāni sā bhante nadikā cakkacchinnā parittā luḷitā āvilā sandamānā mayi upasaṅkamante acchā vippasannā anāvilā sandittha.	Just now, though the shallow water in that creek had been churned up by wheels, and flowed cloudy and murky, when I approached it flowed transparent, clear, and unclouded.
Pivatu bhagavā pānīyaṃ pivatu sugato pānīyan”ti.	Drink the water, Blessed One! Drink the water, Holy One!”
Atha kho bhagavā pānīyaṃ apāyi.	So the Buddha drank the water.

25 - On Pukkusa the Malla


25. Pukkusamallaputtavatthu	25. On Pukkusa the Malla
Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṃ addhānamaggappaṭipanno hoti.	Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā and Pāvā.
Addasā kho pukkuso mallaputto bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ.	He saw the Buddha sitting at the root of a certain tree.
Disvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho pukkuso mallaputto bhagavantaṃ etadavoca:	He went up to him, bowed, sat down to one side, and said:
“acchariyaṃ, bhante, abbhutaṃ, bhante, santena vata, bhante, pabbajitā vihārena viharanti.	“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
Bhūtapubbaṃ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi.	Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation.
Atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu.	Then around five hundred carts passed by right next to Āḷāra Kālāma.
Atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca:	Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:

25.1 – (ālāra could not hear sounds in formless samādhi)


‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti?	‘Sir, didn’t you see the five hundred carts pass by?’
‘Na kho ahaṃ, āvuso, addasan’ti.	‘No, friend, I didn’t see them.’
‘Kiṃ pana, bhante, saddaṃ assosī’ti?	‘But sir, didn’t you hear a sound?’
‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti.	‘No, friend, I didn’t hear a sound.’
‘Kiṃ pana, bhante, sutto ahosī’ti?	‘But sir, were you asleep?’
‘Na kho ahaṃ, āvuso, sutto ahosin’ti.	‘No, friend, I wasn’t asleep.’
‘Kiṃ pana, bhante, saññī ahosī’ti?	‘But sir, were you conscious?’
‘Evamāvuso’ti.	‘Yes, friend.’
‘So tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi;	‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you?
apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti?	Why sir, even your outer robe is covered with dust!’
‘Evamāvuso’ti.	‘Yes, friend.’
Atha kho, bhante, tassa purisassa etadahosi:	Then that person thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti.	‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
Yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ti.	in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’
Āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī”ti.	And after declaring his lofty confidence in Āḷāra Kālāma, he left.”

25.2 – (Buddha could not hear sounds in formless samādhi)


“Taṃ kiṃ maññasi, pukkusa,	“What do you think, Pukkusa?
katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā—	Which is harder and more challenging to do while conscious and awake:
yo vā saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva passeyya, na pana saddaṃ suṇeyya;	to neither see nor hear a sound as five hundred carts pass by right next to you?
yo vā saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti?	Or to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking?”
“Kiñhi, bhante, karissanti pañca vā sakaṭasatāni cha vā sakaṭasatāni satta vā sakaṭasatāni aṭṭha vā sakaṭasatāni nava vā sakaṭasatāni, sakaṭasahassaṃ vā sakaṭasatasahassaṃ vā.	“What do five hundred carts matter, or six hundred, or seven hundred, or eight hundred, or nine hundred, or a thousand, or even a hundred thousand carts?
Atha kho etadeva dukkaratarañceva durabhisambhavatarañca yo saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva passeyya, na pana saddaṃ suṇeyyā”ti.	It’s far harder and more challenging to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking!”


“Ekamidāhaṃ, pukkusa, samayaṃ ātumāyaṃ viharāmi bhusāgāre.	“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.
Tena kho pana samayena deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā avidūre bhusāgārassa dve kassakā bhātaro hatā cattāro ca balibaddā.	At that time it was raining and pouring, lightning was flashing, and thunder was cracking. And not far from the threshing-hut two farmers who were brothers were killed, as well as four oxen.
Atha kho, pukkusa, ātumāya mahājanakāyo nikkhamitvā yena te dve kassakā bhātaro hatā cattāro ca balibaddā tenupasaṅkami.	Then a large crowd came from Ātumā to the place where that happened.
Tena kho panāhaṃ, pukkusa, samayena bhusāgārā nikkhamitvā bhusāgāradvāre abbhokāse caṅkamāmi.	Now at that time I came out of the threshing-hut and was walking meditation in the open near the door of the hut.
Atha kho, pukkusa, aññataro puriso tamhā mahājanakāyā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitaṃ kho ahaṃ, pukkusa, taṃ purisaṃ etadavocaṃ:	Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them:
‘kiṃ nu kho eso, āvuso, mahājanakāyo sannipatito’ti?	‘Why, friend, has this crowd gathered?’
‘Idāni, bhante, deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā dve kassakā bhātaro hatā cattāro ca balibaddā.	‘Just now, sir, it was raining and pouring, lightning was flashing, and thunder was cracking. And two farmers who were brothers were killed, as well as four oxen.
Ettheso mahājanakāyo sannipatito.	Then this crowd gathered here.
Tvaṃ pana, bhante, kva ahosī’ti?	But sir, where were you?’
‘Idheva kho ahaṃ, āvuso, ahosin’ti.	‘I was right here, friend.’
‘Kiṃ pana, bhante, addasā’ti?	‘But sir, did you see?’
‘Na kho ahaṃ, āvuso, addasan’ti.	‘No, friend, I didn’t see anything.’
‘Kiṃ pana, bhante, saddaṃ assosī’ti?	‘But sir, didn’t you hear a sound?’
‘Na kho ahaṃ, āvuso, saddaṃ assosin’ti.	‘No, friend, I didn’t hear a sound.’
‘Kiṃ pana, bhante, sutto ahosī’ti?	‘But sir, were you asleep?’
‘Na kho ahaṃ, āvuso, sutto ahosin’ti.	‘No, friend, I wasn’t asleep.’
‘Kiṃ pana, bhante, saññī ahosī’ti?	‘But sir, were you conscious?’
‘Evamāvuso’ti.	‘Yes, friend.’
‘So tvaṃ, bhante, saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva addasa, na pana saddaṃ assosī’ti?	‘So, sir, while conscious and awake you neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking?’
‘Evamāvuso’ti?	‘Yes, friend.’


Atha kho, pukkusa, tassa purisassa etadahosi:	Then that person thought:
‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti.	‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
Yatra hi nāma saññī samāno jāgaro deve vassante deve gaḷagaḷāyante vijjullatāsu niccharantīsu asaniyā phalantiyā neva dakkhati, na pana saddaṃ sossatī’ti.	in that, while conscious and awake he neither saw nor heard a sound as it was raining and pouring, lightning was flashing, and thunder was cracking.’
Mayi uḷāraṃ pasādaṃ pavedetvā maṃ abhivādetvā padakkhiṇaṃ katvā pakkāmī”ti.	And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”


Evaṃ vutte, pukkuso mallaputto bhagavantaṃ etadavoca:	When he said this, Pukkusa said to him:
“esāhaṃ, bhante, yo me āḷāre kālāme pasādo taṃ mahāvāte vā ophuṇāmi sīghasotāya vā nadiyā pavāhemi.	“Any confidence I had in Āḷāra Kālāma I sweep away as in a strong wind, or float away as down a swift stream.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante.	Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṃghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”


Atha kho pukkuso mallaputto aññataraṃ purisaṃ āmantesi:	Then Pukkusa addressed a certain man:
“iṅgha me tvaṃ, bhaṇe, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āharā”ti.	“Please, my man, fetch a pair of ready to wear polished golden garments.”
“Evaṃ, bhante”ti kho so puriso pukkusassa mallaputtassa paṭissutvā taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ āhari.	“Yes, sir,” replied that man, and did as he was asked.
Atha kho pukkuso mallaputto taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato upanāmesi:	Then Pukkusa brought the garments to the Buddha:
“idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ, taṃ me bhagavā paṭiggaṇhātu anukampaṃ upādāyā”ti.	“Sir, please accept this pair of ready to wear polished golden garments from me out of compassion.”
“Tena hi, pukkusa, ekena maṃ acchādehi, ekena ānandan”ti.	“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Evaṃ, bhante”ti kho pukkuso mallaputto bhagavato paṭissutvā ekena bhagavantaṃ acchādeti, ekena āyasmantaṃ ānandaṃ.	“Yes, sir,” replied Pukkusa, and did so.
Atha kho bhagavā pukkusaṃ mallaputtaṃ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi.	Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,
Atha kho pukkuso mallaputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi.	after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.


Atha kho āyasmā ānando acirapakkante pukkuse mallaputte taṃ siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmesi.	Then, not long after Pukkusa had left, Ānanda placed the pair of golden garments on the Buddha’s body.
Taṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyati.	But when placed on the Buddha’s body they seemed to lose their shine.
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante, yāva parisuddho, bhante, tathāgatassa chavivaṇṇo pariyodāto.	“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.
Idaṃ, bhante, siṅgīvaṇṇaṃ yugamaṭṭhaṃ dhāraṇīyaṃ bhagavato kāyaṃ upanāmitaṃ hataccikaṃ viya khāyatī”ti.	When this pair of ready to wear polished golden garments is placed on the Buddha’s body they seem to lose their shine.”
“Evametaṃ, ānanda, evametaṃ, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.	“That’s so true, Ānanda, that’s so true! There are two times when the color of the Realized One’s skin becomes extra pure and bright.
Katamesu dvīsu?	What two?
Yañca, ānanda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati.	The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully nirvana'd through the natural dharma of nirvana, without anything left over.
Imesu kho, ānanda, dvīsu kālesu ativiya tathāgatassa kāyo parisuddho hoti chavivaṇṇo pariyodāto.	These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
Ajja kho panānanda, rattiyā pacchime yāme kusinārāyaṃ upavattane mallānaṃ sālavane antarena yamakasālānaṃ tathāgatassa parinibbānaṃ bhavissati.	Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full nirvana.
Āyāmānanda, yena kakudhā nadī tenupasaṅkamissāmā”ti.	Come, Ānanda, let’s go to the Kakutthā River.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.


Siṅgīvaṇṇaṃ yugamaṭṭhaṃ,	A pair of golden polished garments
pukkuso abhihārayi;	was presented by Pukkusa;
Tena acchādito satthā,	when the teacher was clothed with them,
hemavaṇṇo asobhathāti.	his golden skin glowed bright.




Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena kakudhā nadī tenupasaṅkami; upasaṅkamitvā kakudhaṃ nadiṃ ajjhogāhetvā nhatvā ca pivitvā ca paccuttaritvā yena ambavanaṃ tenupasaṅkami.	Then the Buddha together with a large Saṅgha of monks went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
Upasaṅkamitvā āyasmantaṃ cundakaṃ āmantesi:	where he addressed Venerable Cundaka:
“iṅgha me tvaṃ, cundaka, catugguṇaṃ saṅghāṭiṃ paññapehi, kilantosmi, cundaka, nipajjissāmī”ti.	“Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”


“Evaṃ, bhante”ti kho āyasmā cundako bhagavato paṭissutvā catugguṇaṃ saṅghāṭiṃ paññapesi.	“Yes, sir,” replied Cundaka, and did as he was asked.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno uṭṭhānasaññaṃ manasikaritvā.	And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
Āyasmā pana cundako tattheva bhagavato purato nisīdi.	But Cundaka sat down right there in front of the Buddha.


Gantvāna buddho nadikaṃ kakudhaṃ,	Having gone to Kakutthā Creek,
Acchodakaṃ sātudakaṃ vippasannaṃ;	whose water was transparent, sweet, and clear,
Ogāhi satthā akilantarūpo,	the Teacher, being tired, plunged in,
Tathāgato appaṭimo ca loke.	the Realized One, without compare in the world.


Nhatvā ca pivitvā cudatāri satthā,	And after bathing and drinking the Teacher emerged.
Purakkhato bhikkhugaṇassa majjhe;	Before the group of monks, in the middle, the Buddha,
Vattā pavattā bhagavā idha dhamme,	the Teacher who rolled forth the present dispensation,
Upāgami ambavanaṃ mahesi.	the great sage went to the mango grove.


Āmantayi cundakaṃ nāma bhikkhuṃ,	He addressed the monk named Cundaka:
Catugguṇaṃ santhara me nipajjaṃ;	“Spread out my folded robe so I can lie down.”
So codito bhāvitattena cundo,	The self-developed one urged Cunda,
Catugguṇaṃ santhari khippameva;	who quickly spread the folded robe.
Nipajji satthā akilantarūpo,	Teacher, being tired, lay down,
Cundopi tattha pamukhe nisīdīti.	while Cunda sat there before him.



Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“siyā kho panānanda, cundassa kammāraputtassa koci vippaṭisāraṃ uppādeyya:	“Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith:
‘tassa te, āvuso cunda, alābhā tassa te dulladdhaṃ, yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto’ti.	‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully nirvana'd after eating his last meal from you.’
Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo:	You should get rid of remorse in Cunda the smith like this:
‘tassa te, āvuso cunda, lābhā tassa te suladdhaṃ,	‘You’re fortunate, friend Cunda, you’re so very fortunate,
yassa te tathāgato pacchimaṃ piṇḍapātaṃ paribhuñjitvā parinibbuto.	in that the Realized One became fully nirvana'd after eating his last meal from you.
Sammukhā metaṃ, āvuso cunda, bhagavato sutaṃ sammukhā paṭiggahitaṃ:	I have heard and learned this in the presence of the Buddha.
dveme piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.	There are two meal offerings that have identical fruit and result, and are more fruitful and beneficial than other meal offerings.
Katame dve?	What two?
Yañca piṇḍapātaṃ paribhuñjitvā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca piṇḍapātaṃ paribhuñjitvā tathāgato anupādisesāya nibbānadhātuyā parinibbāyati.	The meal after eating which a Realized One understands the supreme perfect awakening; and the meal after eating which he becomes fully nirvana'd through the natural dharma of nirvana, without anything left over.
Ime dve piṇḍapātā samasamaphalā samavipākā, ativiya aññehi piṇḍapātehi mahapphalatarā ca mahānisaṃsatarā ca.	These two meal offerings have identical fruit and result, and are more fruitful and beneficial than other meal offerings.
Āyusaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, vaṇṇasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, sukhasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, yasasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, saggasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitaṃ, ādhipateyyasaṃvattanikaṃ āyasmatā cundena kammāraputtena kammaṃ upacitan’ti.	You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’
Cundassa, ānanda, kammāraputtassa evaṃ vippaṭisāro paṭivinetabbo”ti.	That’s how you should get rid of remorse in Cunda the smith.”
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:


“Dadato puññaṃ pavaḍḍhati,	“A giver’s merit grows;
Saṃyamato veraṃ na cīyati;	enmity doesn’t build up when you have self-control.
Kusalo ca jahāti pāpakaṃ,	A skillful person gives up bad things—
Rāgadosamohakkhayā sanibbuto”ti.	with the end of greed, hate, and delusion, they’re nirvana'd.”

26 - The Pair of Sal Trees


26. Yamakasālā	26. The Pair of Sal Trees
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Ānanda:
“āyāmānanda, yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to the far shore of the Golden River, and on to the sal forest of the Mallas at Upavattana near Kusinārā.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena hiraññavatiyā nadiyā pārimaṃ tīraṃ, yena kusinārā upavattanaṃ mallānaṃ sālavanaṃ tenupasaṅkami. upasaṅkamitvā āyasmantaṃ ānandaṃ āmantesi:	And that’s where they went. Then the Buddha addressed Ānanda:
“iṅgha me tvaṃ, ānanda, antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapehi, kilantosmi, ānanda, nipajjissāmī”ti.	“Please, Ānanda, set up a cot for me between the twin sal trees, with my head to the north. I am tired and will lie down.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā antarena yamakasālānaṃ uttarasīsakaṃ mañcakaṃ paññapesi.	“Yes, sir,” replied Ānanda, and did as he was asked.
Atha kho bhagavā dakkhiṇena passena sīhaseyyaṃ kappesi pāde pādaṃ accādhāya sato sampajāno.	And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware.


Tena kho pana samayena yamakasālā sabbaphāliphullā honti akālapupphehi.	Now at that time the twin sal trees were in full blossom with flowers out of season.
Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.	They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.	And the flowers of the celestial Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.	And celestial sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.	And celestial music played in the sky in honor of the Realized One.
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.	And celestial choirs sang in the sky in honor of the Realized One.


Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha pointed out to Ānanda what was happening, adding:
“sabbaphāliphullā kho, ānanda, yamakasālā akālapupphehi.
Te tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi mandāravapupphāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi candanacuṇṇāni antalikkhā papatanti, tāni tathāgatassa sarīraṃ okiranti ajjhokiranti abhippakiranti tathāgatassa pūjāya.
Dibbānipi tūriyāni antalikkhe vajjanti tathāgatassa pūjāya.
Dibbānipi saṅgītāni antalikkhe vattanti tathāgatassa pūjāya.
Na kho, ānanda, ettāvatā tathāgato sakkato vā hoti garukato vā mānito vā pūjito vā apacito vā.	“That’s not how the Realized One is honored, respected, revered, venerated, and esteemed.
Yo kho, ānanda, bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti apaciyati, paramāya pūjāya.	Any monk or nun or male or female lay follower who practices in line with the Dharmas, practicing properly, living in line with the Dharmas—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.
Tasmātihānanda, dhammānudhammappaṭipannā viharissāma sāmīcippaṭipannā anudhammacārinoti.	So Ānanda, you should train like this: ‘We shall practice in line with the Dharmas, practicing properly, living in line with The Dharma.’
Evañhi vo, ānanda, sikkhitabban”ti.

27 - The Monk Upavāṇa


27. Upavāṇatthera	27. The Monk Upavāṇa
Tena kho pana samayena āyasmā upavāṇo bhagavato purato ṭhito hoti bhagavantaṃ bījayamāno.	Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him.
Atha kho bhagavā āyasmantaṃ upavāṇaṃ apasāresi:	Then the Buddha made him move:
“apehi, bhikkhu, mā me purato aṭṭhāsī”ti.	“Move over, monk, don’t stand in front of me.”
Atha kho āyasmato ānandassa etadahosi:	Ānanda thought:
“ayaṃ kho āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī.	“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti:	Yet in his final hour the Buddha makes him move, saying:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.	‘Move over, monk, don’t stand in front of me.’
Ko nu kho hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti:	What is the cause, what is the reason for this?”
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?


Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Ānanda said to the Buddha:
“ayaṃ, bhante, āyasmā upavāṇo dīgharattaṃ bhagavato upaṭṭhāko santikāvacaro samīpacārī.	“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Atha ca pana bhagavā pacchime kāle āyasmantaṃ upavāṇaṃ apasāreti:	Yet in his final hour the Buddha makes him move, saying:
‘apehi, bhikkhu, mā me purato aṭṭhāsī’ti.	‘Move over, monk, don’t stand in front of me.’
Ko nu kho, bhante, hetu, ko paccayo, yaṃ bhagavā āyasmantaṃ upavāṇaṃ apasāreti:	What is the cause, sir, what is the reason for this?”
‘apehi, bhikkhu, mā me purato aṭṭhāsī’”ti?
“Yebhuyyena, ānanda, dasasu lokadhātūsu devatā sannipatitā tathāgataṃ dassanāya.	“Most of the deities from ten solar systems have gathered to see the Realized One.
Yāvatā, ānanda, kusinārā upavattanaṃ mallānaṃ sālavanaṃ samantato dvādasa yojanāni, natthi so padeso vālaggakoṭinittudanamattopi mahesakkhāhi devatāhi apphuṭo.	For twelve leagues all around this sal grove there’s no spot, not even a fraction of a hair’s tip, that’s not crowded full of illustrious deities.
Devatā, ānanda, ujjhāyanti:	The deities are complaining:
‘dūrā ca vatamha āgatā tathāgataṃ dassanāya.	‘We’ve come such a long way to see the Realized One!
Kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā.	Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.
Ajjeva rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati.	This very day, in the last watch of the night, the Realized One will become fully nirvana'd.
Ayañca mahesakkho bhikkhu bhagavato purato ṭhito ovārento, na mayaṃ labhāma pacchime kāle tathāgataṃ dassanāyā’”ti.	And this illustrious monk is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”


“Kathaṃbhūtā pana, bhante, bhagavā devatā manasikarotī”ti?	“But sir, what kind of deities are you thinking of?”
“Santānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī’ti.	‘Too soon the Blessed One will become fully nirvana'd! Too soon the Holy One will become fully nirvana'd! Too soon the seer will vanish from the world!’



Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:	But the deities who are free of desire endure, rememberful and aware, thinking:
‘aniccā saṅkhārā, taṃ kutettha labbhā’”ti.	‘Conditions are impermanent. How could it possibly be otherwise?’”

31 - Ānanda’s Incredible Qualities


31. Ānandaacchariyadhamma	31. Ānanda’s Incredible Qualities
Atha kho āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno aṭṭhāsi:	Then Venerable Ānanda entered a dwelling, and stood there leaning against the door-jamb and crying:
“ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako”ti.	“Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully nirvana'd, he who is so kind to me!”
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“kahaṃ nu kho, bhikkhave, ānando”ti?	“monks, where is Ānanda?”
“Eso, bhante, āyasmā ānando vihāraṃ pavisitvā kapisīsaṃ ālambitvā rodamāno ṭhito:	“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
‘ahañca vatamhi sekho sakaraṇīyo, satthu ca me parinibbānaṃ bhavissati, yo mama anukampako’”ti.	‘Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully nirvana'd, he who is so kind to me!’”
Atha kho bhagavā aññataraṃ bhikkhuṃ āmantesi:	So the Buddha said to a certain monk:
“ehi tvaṃ, bhikkhu, mama vacanena ānandaṃ āmantehi:	“Please, monk, in my name tell Ānanda that
‘satthā taṃ, āvuso ānanda, āmantetī’”ti.	the teacher summons him.”
“Evaṃ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:	“Yes, sir,” that monk replied. He went to Ānanda and said to him:
“satthā taṃ, āvuso ānanda, āmantetī”ti.	“Reverend Ānanda, the teacher summons you.”
“Evamāvuso”ti kho āyasmā ānando tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ ānandaṃ bhagavā etadavoca:	“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“alaṃ, ānanda, mā soci mā paridevi, nanu etaṃ, ānanda, mayā paṭikacceva akkhātaṃ:	“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’;	we must be parted and separated from all we hold dear and beloved?
taṃ kutettha, ānanda, labbhā. Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, ‘taṃ vata tathāgatassāpi sarīraṃ mā palujjī’ti netaṃ ṭhānaṃ vijjati.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?
Dīgharattaṃ kho te, ānanda, tathāgato paccupaṭṭhito mettena kāyakammena hitena sukhena advayena appamāṇena, mettena vacīkammena hitena sukhena advayena appamāṇena, mettena manokammena hitena sukhena advayena appamāṇena.	For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, whole-hearted, and limitless.
Katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo”ti.	You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”


Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“yepi te, bhikkhave, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā ahesuṃ, seyyathāpi mayhaṃ ānando.	“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.
Yepi te, bhikkhave, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā, tesampi bhagavantānaṃ etapparamāyeva upaṭṭhākā bhavissanti, seyyathāpi mayhaṃ ānando.
Paṇḍito, bhikkhave, ānando;	Ānanda is astute,
medhāvī, bhikkhave, ānando.	he is intelligent.
Jānāti ‘ayaṃ kālo tathāgataṃ dassanāya upasaṅkamituṃ bhikkhūnaṃ, ayaṃ kālo bhikkhunīnaṃ, ayaṃ kālo upāsakānaṃ, ayaṃ kālo upāsikānaṃ, ayaṃ kālo rañño rājamahāmattānaṃ titthiyānaṃ titthiyasāvakānan’ti.	He knows the time for monks, nuns, laymen, laywomen, king’s ministers, religious founders, and the disciples of religious founders to visit the Realized One.


Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.	There are these four incredible and amazing things about Ānanda.
Katame cattāro?	What four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha kho ānando tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhunīparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	If an assembly of nuns …
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhunīparisā hoti, atha kho ānando tuṇhī hoti.
Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	laymen …
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsakaparisā hoti, atha kho ānando tuṇhī hoti.
Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha kho ānando tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.	These are the four incredible and amazing things about Ānanda.


Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.	There are these four incredible and amazing things about a wheel-turning monarch.
Katame cattāro?	What four?
Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	If an assembly of warrior-nobles goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, khattiyaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Sace bhikkhave, brāhmaṇaparisā … pe …	If an assembly of brahmins …
gahapatiparisā … pe …	householders …
samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.	or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, samaṇaparisā hoti. Atha kho rājā cakkavattī tuṇhī hoti.	And when he falls silent, they’ve never had enough.
Evameva kho, bhikkhave, cattārome acchariyā abbhutā dhammā ānande.	In the same way, there are those four incredible and amazing things about Ānanda.”
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhuparisā hoti.
Atha kho ānando tuṇhī hoti.
Sace, bhikkhave bhikkhunīparisā … pe …
upāsakaparisā … pe …
upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanena sā attamanā hoti.
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsikāparisā hoti.
Atha kho ānando tuṇhī hoti.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.

32 - Teaching the Discourse on Mahāsudassana


32. Mahāsudassanasuttadesanā	32. Teaching the Discourse on Mahāsudassana
Evaṃ vutte, āyasmā ānando bhagavantaṃ etadavoca:	When he said this, Venerable Ānanda said to the Buddha:
“mā, bhante, bhagavā imasmiṃ khuddakanagarake ujjaṅgalanagarake sākhānagarake parinibbāyi.	“Sir, please don’t become fully nirvana'd in this little hamlet, this jungle hamlet, this branch hamlet.
Santi, bhante, aññāni mahānagarāni, seyyathidaṃ—	There are other great cities such as
campā rājagahaṃ sāvatthī sāketaṃ kosambī bārāṇasī;	Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares.
ettha bhagavā parinibbāyatu.	Let the Buddha become fully nirvana'd there.
Ettha bahū khattiyamahāsālā, brāhmaṇamahāsālā gahapatimahāsālā tathāgate abhippasannā.	There are many well-to-do warrior-nobles, brahmins, and householders there who are devoted to the Buddha.
Te tathāgatassa sarīrapūjaṃ karissantī”ti	They will perform the rites of venerating the Realized One’s corpse.”
“mā hevaṃ, ānanda, avaca, mā hevaṃ, ānanda, avaca:	“Don’t say that Ānanda! Don’t say that
‘khuddakanagarakaṃ ujjaṅgalanagarakaṃ sākhānagarakan’ti.	this is a little hamlet, a jungle hamlet, a branch hamlet.


Bhūtapubbaṃ, ānanda, rājā mahāsudassano nāma ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato.	Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and Dharmic king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
Rañño, ānanda, mahāsudassanassa ayaṃ kusinārā kusāvatī nāma rājadhānī ahosi.	His capital was this Kusinārā, which at the time was named Kusāvatī.
puratthimena ca pacchimena ca dvādasayojanāni āyāmena; uttarena ca dakkhiṇena ca sattayojanāni vitthārena.	It stretched for twelve leagues from east to west, and seven leagues from north to south.
Kusāvatī, ānanda, rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.	The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
Seyyathāpi, ānanda, devānaṃ āḷakamandā nāma rājadhānī iddhā ceva hoti phītā ca bahujanā ca ākiṇṇayakkhā ca subhikkhā ca;	It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
evameva kho, ānanda, kusāvatī rājadhānī iddhā ceva ahosi phītā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca.
Kusāvatī, ānanda, rājadhānī dasahi saddehi avivittā ahosi divā ceva rattiñca, seyyathidaṃ—	Kusāvatī was never free of ten sounds by day or night, namely:
hatthisaddena assasaddena rathasaddena bherisaddena mudiṅgasaddena vīṇāsaddena gītasaddena saṅkhasaddena sammasaddena pāṇitāḷasaddena ‘asnātha pivatha khādathā’ti dasamena saddena.	the sound of elephants, horses, chariots, drums, clay drums, arched harps, singing, horns, gongs, and handbells; and the cry: ‘Eat, drink, be merry!’ as the tenth.


Gaccha tvaṃ, ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi:	Go, Ānanda, into Kusinārā and inform the Mallas:
‘ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati.	‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully nirvana'd.
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.	Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Mā pacchā vippaṭisārino ahuvattha—	Don’t regret it later, thinking:
amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti.	‘The Realized One became fully nirvana'd in our own village district, but we didn’t get a chance to see him in his final hour.’”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.	“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.

34 - On Subhadda the Wanderer


34. Subhaddaparibbājakavatthu	34. On Subhadda the Wanderer
Tena kho pana samayena subhaddo nāma paribbājako kusinārāyaṃ paṭivasati.	Now at that time a wanderer named Subhadda was residing near Kusinārā.
Assosi kho subhaddo paribbājako:	He heard that
“ajja kira rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissatī”ti.	on that very day, in the last watch of the night, the ascetic Gotama would become fully nirvana'd.
Atha kho subhaddassa paribbājakassa etadahosi:	He thought:
“sutaṃ kho pana metaṃ paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.	‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati.	And this very day, in the last watch of the night, the ascetic Gotama will become fully nirvana'd.
Atthi ca me ayaṃ kaṅkhādhammo uppanno,	This state of uncertainty has come up in me.
evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’”ti.	I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”


Atha kho subhaddo paribbājako yena upavattanaṃ mallānaṃ sālavanaṃ, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ etadavoca:	Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him:
“sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:	“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.	‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati.	And this very day, in the last watch of the night, the ascetic Gotama will become fully nirvana'd.
Atthi ca me ayaṃ kaṅkhādhammo uppanno—	This state of uncertainty has come up in me.
evaṃ pasanno ahaṃ samaṇe gotame ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti.	I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti.	Master Ānanda, please let me see the ascetic Gotama.”
Evaṃ vutte, āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca:	When he had spoken, Ānanda said:
“alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.	“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
Dutiyampi kho subhaddo paribbājako … pe …	For a second time,
tatiyampi kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca:	and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
“sutaṃ metaṃ, bho ānanda, paribbājakānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ:
‘kadāci karahaci tathāgatā loke uppajjanti arahanto sammāsambuddhā’ti.
Ajjeva rattiyā pacchime yāme samaṇassa gotamassa parinibbānaṃ bhavissati.
Atthi ca me ayaṃ kaṅkhādhammo uppanno—
evaṃ pasanno ahaṃ samaṇe gotame, ‘pahoti me samaṇo gotamo tathā dhammaṃ desetuṃ, yathāhaṃ imaṃ kaṅkhādhammaṃ pajaheyyan’ti.
Sādhāhaṃ, bho ānanda, labheyyaṃ samaṇaṃ gotamaṃ dassanāyā”ti.
Tatiyampi kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca:
“alaṃ, āvuso subhadda, mā tathāgataṃ viheṭhesi, kilanto bhagavā”ti.


Assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpaṃ.	The Buddha heard that discussion between Ānanda and Subhadda.
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	He said to Ānanda:
“alaṃ, ānanda, mā subhaddaṃ vāresi, labhataṃ, ānanda, subhaddo tathāgataṃ dassanāya.	“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.
Yaṃ kiñci maṃ subhaddo pucchissati, sabbaṃ taṃ aññāpekkhova pucchissati, no vihesāpekkho.	For whatever he asks me, he will only be looking for understanding, not trouble.
Yañcassāhaṃ puṭṭho byākarissāmi, taṃ khippameva ājānissatī”ti.	And he will quickly understand any answer I give to his question.”
Atha kho āyasmā ānando subhaddaṃ paribbājakaṃ etadavoca:	Then Ānanda said to the wanderer Subhadda:
“gacchāvuso subhadda, karoti te bhagavā okāsan”ti.	“Go, Reverend Subhadda, the Buddha is taking the time for you.”
Atha kho subhaddo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi, sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho subhaddo paribbājako bhagavantaṃ etadavoca:	Then the wanderer Subhadda went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people.
seyyathidaṃ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,	Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.
sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū”ti?	According to their own claims, did all of them have direct knowledge, or none of them, or only some?”
“Alaṃ, subhadda, tiṭṭhatetaṃ:	“Enough, Subhadda, let that be.
‘sabbete sakāya paṭiññāya abbhaññiṃsu, sabbeva na abbhaññiṃsu, udāhu ekacce abbhaññiṃsu, ekacce na abbhaññiṃsū’ti.
Dhammaṃ te, subhadda, desessāmi;	I shall teach you the Dhamma.
taṃ suṇāhi sādhukaṃ manasikarohi, bhāsissāmī”ti.	Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho subhaddo paribbājako bhagavato paccassosi.	“Yes, sir,” Subhadda replied.
Bhagavā etadavoca:	The Buddha said this:


“Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati. Dutiyopi tattha samaṇo na upalabbhati. Tatiyopi tattha samaṇo na upalabbhati. Catutthopi tattha samaṇo na upalabbhati.	“Subhadda, in whatever Dharma and Training the noble eightfold path is not found, there is no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.
Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha samaṇo upalabbhati, tatiyopi tattha samaṇo upalabbhati, catutthopi tattha samaṇo upalabbhati.	In whatever Dharma and Training the noble eightfold path is found, there is a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.
Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehi.	In this Dharma and training the noble eightfold path is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assāti.	Were these monks to practice well, the world would not be empty of perfected ones.


Ekūnatiṃso vayasā subhadda,	I was twenty-nine years of age, Subaddha,
Yaṃ pabbajiṃ kiṅkusalānuesī;	when I went forth to discover what is skilful.
Vassāni paññāsa samādhikāni,	It’s been over fifty years
Yato ahaṃ pabbajito subhadda;	since I went forth.
Ñāyassa dhammassa padesavattī,	I am the one who points out the proper teaching:
Ito bahiddhā samaṇopi natthi.	Outside of here there is no true ascetic.



Dutiyopi samaṇo natthi.
Tatiyopi samaṇo natthi.
Catutthopi samaṇo natthi.
Suññā parappavādā samaṇebhi aññehi.
Ime ca, subhadda, bhikkhū sammā vihareyyuṃ, asuñño loko arahantehi assā”ti.	Were these monks to practice well, the world would not be empty of perfected ones.”


Evaṃ vutte, subhaddo paribbājako bhagavantaṃ etadavoca:	When he had spoken, Subhadda said to the Buddha:
“abhikkantaṃ, bhante, abhikkantaṃ, bhante.	“Excellent, sir! Excellent!
Seyyathāpi, bhante, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhagavatā anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made The Dharma clear in many ways.
Esāhaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to the Buddha, to The Dharma, and to the monk Saṅgha.
Labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti.	Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Yo kho, subhadda, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati. Catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya.	“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this Dharma and training, they must spend four months on probation. When four months have passed, if the monks are satisfied, they’ll give the going forth, the ordination into monkhood.
Api ca mettha puggalavemattatā viditā”ti.	However, I have recognized individual differences in this matter.”
“Sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti upasampādenti bhikkhubhāvāya. Ahaṃ cattāri vassāni parivasissāmi, catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti.	“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the monks are satisfied, let them give me the going forth, the ordination into monkhood.”


Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Ānanda:
“tenahānanda, subhaddaṃ pabbājehī”ti.	“Well then, Ānanda, give Subhadda the going forth.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho subhaddo paribbājako āyasmantaṃ ānandaṃ etadavoca:	Then Subhadda said to Ānanda:
“lābhā vo, āvuso ānanda; suladdhaṃ vo, āvuso ānanda,	“You’re so fortunate, Reverand Ānanda, so very fortunate,
ye ettha satthu sammukhā antevāsikābhisekena abhisittā”ti.	to be anointed here in the Teacher’s presence as his pupil!”
Alattha kho subhaddo paribbājako bhagavato santike pabbajjaṃ, alattha upasampadaṃ.	And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.
Acirūpasampanno kho panāyasmā subhaddo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti—tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi.	Not long after his ordination, Venerable Subhadda, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
“Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi.	He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro kho panāyasmā subhaddo arahataṃ ahosi.	And Venerable Subhadda became one of the perfected.
So bhagavato pacchimo sakkhisāvako ahosīti.	He was the last personal disciple of the Buddha.

35 - The Buddha’s Last Words


35. Tathāgatapacchimavācā	35. The Buddha’s Last Words
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha addressed Venerable Ānanda:
“siyā kho panānanda, tumhākaṃ evamassa:	“Now, Ānanda, some of you might think:
‘atītasatthukaṃ pāvacanaṃ, natthi no satthā’ti.	‘The teacher’s dispensation has passed. Now we have no Teacher.’
Na kho panetaṃ, ānanda, evaṃ daṭṭhabbaṃ.	But you should not see it like this.
Yo vo, ānanda, mayā dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā.	The Dharma and training that I have taught and pointed out for you shall be your Teacher after my passing.
Yathā kho panānanda, etarahi bhikkhū aññamaññaṃ āvusovādena samudācaranti, na kho mamaccayena evaṃ samudācaritabbaṃ.	After my passing, monks ought not address each other as ‘reverend’, as they do today.
Theratarena, ānanda, bhikkhunā navakataro bhikkhu nāmena vā gottena vā āvusovādena vā samudācaritabbo.	A more senior monk ought to address a more junior monk by name or clan, or by saying ‘reverend’.
Navakatarena bhikkhunā therataro bhikkhu ‘bhante’ti vā ‘āyasmā’ti vā samudācaritabbo.	A more junior monk ought to address a more senior monk using ‘sir’ or ‘venerable’.
Ākaṅkhamāno, ānanda, saṃgho mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu.	If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
Channassa, ānanda, bhikkhuno mamaccayena brahmadaṇḍo dātabbo”ti.	After my passing, give the prime punishment to the monk Channa.”
“Katamo pana, bhante, brahmadaṇḍo”ti?	“But sir, what is the prime punishment?”
“Channo, ānanda, bhikkhu yaṃ iccheyya, taṃ vadeyya.	“Channa may say what he likes,
So bhikkhūhi neva vattabbo, na ovaditabbo, na anusāsitabbo”ti.	but the monks should not advise or instruct him.”


Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:	“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitun’”ti.	‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.
Dutiyampi kho bhagavā … pe …	For a second time,
tatiyampi kho bhagavā bhikkhū āmantesi:	and a third time the Buddha addressed the monks:
“siyā kho pana, bhikkhave, ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:	“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, na mayaṃ sakkhimhā bhagavantaṃ sammukhā paṭipucchitun’”ti.	‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.	For a third time, the monks kept silent.
Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha. Sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.	“monks, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.	When this was said, the monks kept silent.
Atha kho āyasmā ānando bhagavantaṃ etadavoca:	Then Venerable Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante, evaṃ pasanno ahaṃ, bhante, imasmiṃ bhikkhusaṅghe, ‘natthi ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’”ti.	“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṃ, ānanda, vadesi, ñāṇameva hettha, ānanda, tathāgatassa. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussāpi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā.	“Ānanda, you speak from earned-trust. But the Realized One knows that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.
Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu, so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.	Even the last of these five hundred monks is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”


Atha kho bhagavā bhikkhū āmantesi:	Then the Buddha said to the monks:
“handa dāni, bhikkhave, āmantayāmi vo,	“Come now, monks, I say to you all:
vayadhammā saṅkhārā appamādena sampādethā”ti.	‘Conditions fall apart. Persist with assiduity.’”
Ayaṃ tathāgatassa pacchimā vācā.	These were the Realized One’s last words.

36 - The Full nirvana


36. Parinibbutakathā	36. The Full nirvana
Atha kho bhagavā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṃ samāpajji.	Then the Buddha entered the first jhāna. Emerging from that, he entered the second jhāna. Emerging from that, he successively entered into and emerged from the third jhāna, the fourth jhāna, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.


Atha kho āyasmā ānando āyasmantaṃ anuruddhaṃ etadavoca:	Then Venerable Ānanda said to Venerable Anuruddha:
“parinibbuto, bhante anuruddha, bhagavā”ti.	“Venerable Anuruddha, has the Buddha become fully nirvana'd?”
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṃ samāpanno”ti.	“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”


Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṃ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṃ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṃ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṃ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṃ jhānaṃ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṃ jhānaṃ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṃ jhānaṃ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṃ jhānaṃ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.	Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth jhāna, the third jhāna, the second jhāna, and the first jhāna. Emerging from that, he successively entered into and emerged from the second jhāna and the third jhāna. Then he entered the fourth jhāna. Emerging from that the Buddha immediately became fully nirvana'd.


Parinibbute bhagavati saha parinibbānā mahābhūmicālo ahosi bhiṃsanako salomahaṃso. Devadundubhiyo ca phaliṃsu.	When the Buddha became fully nirvana'd, along with the full nirvana there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Parinibbute bhagavati saha parinibbānā brahmāsahampati imaṃ gāthaṃ abhāsi:	When the Buddha became fully nirvana'd, Sakka, lord of gods, recited this verse:


“Sabbeva nikkhipissanti,	“All creatures in this world
bhūtā loke samussayaṃ;	must lay their body down.
Yattha etādiso satthā,	For even a Teacher such as this,
loke appaṭipuggalo;	unrivaled in the world,
Tathāgato balappatto,	the Realized One, attained to power,
sambuddho parinibbuto”ti.	the Buddha became fully nirvana'd.”



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


“Aniccā vata saṅkhārā,	“Oh! Conditions are impermanent,
uppādavayadhammino;	their nature is to rise and fall;
Uppajjitvā nirujjhanti,	having arisen, they cease;
tesaṃ vūpasamo sukho”ti.	their stilling is true pleasure.”



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


“Nāhu assāsapassāso,	“There was no more breathing
ṭhitacittassa tādino;	for the poised one of steady heart.
Anejo santimārabbha,	Imperturbable, committed to peace,
yaṃ kālamakarī muni.	the sage has done his time.


Asallīnena cittena,	He put up with painful feelings
vedanaṃ ajjhavāsayi;	without flinching.
Pajjotasseva nibbānaṃ,	The liberation of his heart
vimokkho cetaso ahū”ti.	was like the extinguishing of a lamp.”



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


“Tadāsi yaṃ bhiṃsanakaṃ,	“Then there was terror!
tadāsi lomahaṃsanaṃ;	Then they had goosebumps!
Sabbākāravarūpete,	When the Buddha, endowed with all fine qualities,
sambuddhe parinibbute”ti.	became fully nirvana'd.”



Parinibbute bhagavati ye te tattha bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti, “atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.	When the Buddha became fully nirvana'd, some of the monks there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:	But the monks who were free of desire endured, rememberful and aware, thinking:
“aniccā saṅkhārā, taṃ kutettha labbhā”ti.	“Conditions are impermanent. How could it possibly be otherwise?”


Atha kho āyasmā anuruddho bhikkhū āmantesi:	Then Anuruddha addressed the monks:
“alaṃ, āvuso, mā socittha mā paridevittha.	“Enough, reverends, do not grieve or lament.
Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ:	Did the Buddha not prepare us for this when he explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.	we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ vata mā palujjī’ti, netaṃ ṭhānaṃ vijjati.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart?
Devatā, āvuso, ujjhāyantī”ti.	The deities are complaining.”
“Kathaṃbhūtā pana, bhante, āyasmā anuruddho devatā manasi karotī”ti?	“But sir, what kind of deities are you thinking of?”


“Santāvuso ānanda, devatā ākāse pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	“There are, Ānanda, deities—both in the sky and on the earth—who are percipient of the earth. With hair disheveled and arms raised, they fall down like their feet were chopped off, rolling back and forth, lamenting:
‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti.	‘Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!’
Santāvuso ānanda, devatā pathaviyā pathavīsaññiniyo kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:
‘atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito’ti.
Yā pana tā devatā vītarāgā, tā satā sampajānā adhivāsenti:	But the deities who are free of desire endure, rememberful and aware, thinking:
‘aniccā saṅkhārā, taṃ kutettha labbhā’”ti.	‘Conditions are impermanent. How could it possibly be otherwise?’”
Atha kho āyasmā ca anuruddho āyasmā ca ānando taṃ rattāvasesaṃ dhammiyā kathāya vītināmesuṃ.	Then Ānanda and Anuruddha spent the rest of the night talking about Dhamma.


Atha kho āyasmā anuruddho āyasmantaṃ ānandaṃ āmantesi:	Then Anuruddha said to Ānanda:
“gacchāvuso ānanda, kusināraṃ pavisitvā kosinārakānaṃ mallānaṃ ārocehi:	“Go, Ānanda, into Kusinārā and inform the Mallas:
‘parinibbuto, vāseṭṭhā, bhagavā,	‘Vāseṭṭhas, the Buddha has become fully nirvana'd.
yassadāni kālaṃ maññathā’”ti.	Please come at your convenience.’”
“Evaṃ, bhante”ti kho āyasmā ānando āyasmato anuruddhassa paṭissutvā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya attadutiyo kusināraṃ pāvisi.	“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti teneva karaṇīyena.	Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi:	Ānanda went up to them, and announced:
“parinibbuto, vāseṭṭhā, bhagavā,	“Vāseṭṭhas, the Buddha has become fully nirvana'd.
yassadāni kālaṃ maññathā”ti.	Please come at your convenience.”
Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.	“Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”

37 - The Rites of Venerating the Buddha’s Corpse


37. Buddhasarīrapūjā	37. The Rites of Venerating the Buddha’s Corpse
Atha kho kosinārakā mallā purise āṇāpesuṃ:	Then the Mallas ordered their men:
“tena hi, bhaṇe, kusinārāyaṃ gandhamālañca sabbañca tāḷāvacaraṃ sannipātethā”ti.	“So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.”
Atha kho kosinārakā mallā gandhamālañca sabbañca tāḷāvacaraṃ pañca ca dussayugasatāni ādāya yena upavattanaṃ mallānaṃ sālavanaṃ, yena bhagavato sarīraṃ tenupasaṅkamiṃsu; upasaṅkamitvā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā ekadivasaṃ vītināmesuṃ.	Then—taking those fragrances and garlands, all the musical instruments, and five hundred pairs of garments—they went to the Mallian sal grove at Upavattana and approached the Buddha’s corpse. They spent the day honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, and making awnings and setting up pavilions.


Atha kho kosinārakānaṃ mallānaṃ etadahosi:	Then they thought:
“ativikālo kho ajja bhagavato sarīraṃ jhāpetuṃ, sve dāni mayaṃ bhagavato sarīraṃ jhāpessāmā”ti.	“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”
Atha kho kosinārakā mallā bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā celavitānāni karontā maṇḍalamāḷe paṭiyādentā dutiyampi divasaṃ vītināmesuṃ, tatiyampi divasaṃ vītināmesuṃ, catutthampi divasaṃ vītināmesuṃ, pañcamampi divasaṃ vītināmesuṃ, chaṭṭhampi divasaṃ vītināmesuṃ.	But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.


Atha kho sattamaṃ divasaṃ kosinārakānaṃ mallānaṃ etadahosi:	Then on the seventh day they thought:
“mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā”ti.	“Honoring, respecting, revering, and venerating the Buddha’s corpse with dance and song and music and garlands and fragrances, let us carry it to the south of the town, and cremate it there outside the town.”


Tena kho pana samayena aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said:
“mayaṃ bhagavato sarīraṃ uccāressāmā”ti na sakkonti uccāretuṃ.	“We shall lift the Buddha’s corpse.” But they were unable to do so.
Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ:	The Mallas said to Anuruddha:
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime aṭṭha mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	“What is the cause, Venerable Anuruddha, what is the reason why these eight Mallian leaders are unable to lift the Buddha’s corpse?”
‘mayaṃ bhagavato sarīraṃ uccāressāmā’ti na sakkonti uccāretun”ti?
“Aññathā kho, vāseṭṭhā, tumhākaṃ adhippāyo, aññathā devatānaṃ adhippāyo”ti.	“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti?	“But sir, what is the deities’ plan?”
“Tumhākaṃ kho, vāseṭṭhā, adhippāyo:	“You plan to
‘mayaṃ bhagavato sarīraṃ naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā dakkhiṇena dakkhiṇaṃ nagarassa haritvā bāhirena bāhiraṃ dakkhiṇato nagarassa bhagavato sarīraṃ jhāpessāmā’ti;	carry the Buddha’s corpse to the south of the town while venerating it with dance and song and music and garlands and fragrances, and cremate it there outside the town.
devatānaṃ kho, vāseṭṭhā, adhippāyo:	The deities plan to
‘mayaṃ bhagavato sarīraṃ dibbehi naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha bhagavato sarīraṃ jhāpessāmā’”ti.	carry the Buddha’s corpse to the north of the town while venerating it with celestial dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Makuṭabandhana.”
“Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.	“Sir, let it be as the deities plan.”


Tena kho pana samayena kusinārā yāva sandhisamalasaṅkaṭīrā jaṇṇumattena odhinā mandāravapupphehi santhatā hoti.	Now at that time the whole of Kusinārā was covered knee-deep with the flowers of the Flame Tree, without gaps even on the filth and rubbish heaps.
Atha kho devatā ca kosinārakā ca mallā bhagavato sarīraṃ dibbehi ca mānusakehi ca naccehi gītehi vāditehi mālehi gandhehi sakkarontā garuṃ karontā mānentā pūjentā uttarena uttaraṃ nagarassa haritvā uttarena dvārena nagaraṃ pavesetvā majjhena majjhaṃ nagarassa haritvā puratthimena dvārena nikkhamitvā puratthimato nagarassa makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ ettha ca bhagavato sarīraṃ nikkhipiṃsu.	Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with celestial and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Makuṭabandhana.


Atha kho kosinārakā mallā āyasmantaṃ ānandaṃ etadavocuṃ:	Then the Mallas said to Anuruddha:
“kathaṃ mayaṃ, bhante ānanda, tathāgatassa sarīre paṭipajjāmā”ti?	“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti.	“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Kathaṃ pana, bhante ānanda, rañño cakkavattissa sarīre paṭipajjantī”ti?	“But how do they proceed with a wheel-turning monarch’s corpse?”
“Rañño, vāseṭṭhā, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.	“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
Etena upāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti.	In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.	They build a monument for the wheel-turning monarch at the crossroads.
Evaṃ kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti.	That’s how they proceed with a wheel-turning monarch’s corpse.
Yathā kho, vāseṭṭhā, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ.	Proceed in the same way with the Realized One’s corpse.
Cātumahāpathe tathāgatassa thūpo kātabbo.	A monument for the Realized One is to be built at the crossroads.
Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti, tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāyā”ti.	When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.”
Atha kho kosinārakā mallā purise āṇāpesuṃ:	Then the Mallas ordered their men:
“tena hi, bhaṇe, mallānaṃ vihataṃ kappāsaṃ sannipātethā”ti.	“So then, my men, collect uncarded cotton.”


Atha kho kosinārakā mallā bhagavato sarīraṃ ahatena vatthena veṭhetvā vihatena kappāsena veṭhesuṃ, vihatena kappāsena veṭhetvā ahatena vatthena veṭhesuṃ.	So the Mallas wrapped the Buddha’s corpse,
Etena upāyena pañcahi yugasatehi bhagavato sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā bhagavato sarīraṃ citakaṃ āropesuṃ.	and placed it in an iron case filled with oil. Then, having built a funeral pyre out of all kinds of fragrant substances, they lifted the corpse on to the pyre.

38 - Mahākassapa’s Arrival


38. Mahākassapattheravatthu	38. Mahākassapa’s Arrival
Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭipanno hoti mahatā bhikkhusaṃghena saddhiṃ pañcamattehi bhikkhusatehi.	Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred monks.
Atha kho āyasmā mahākassapo maggā okkamma aññatarasmiṃ rukkhamūle nisīdi.	Then he left the road and sat at the root of a tree.
Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṃ gahetvā pāvaṃ addhānamaggappaṭipanno hoti.	Now at that time a certain ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā.
Addasā kho āyasmā mahākassapo taṃ ājīvakaṃ dūratova āgacchantaṃ, disvā taṃ ājīvakaṃ etadavoca:	Mahākassapa saw him coming off in the distance and said to him:
“apāvuso, amhākaṃ satthāraṃ jānāsī”ti?	“Reverend, might you know about our Teacher?”
“Āmāvuso, jānāmi, ajja sattāhaparinibbuto samaṇo gotamo.	“Yes, reverend. Seven days ago the ascetic Gotama became fully nirvana'd.
Tato me idaṃ mandāravapupphaṃ gahitan”ti.	From there I picked up this Flame Tree flower.”
Tattha ye te bhikkhū avītarāgā appekacce bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti, vivaṭṭanti:	Some of the monks there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“atikhippaṃ bhagavā parinibbuto, atikhippaṃ sugato parinibbuto, atikhippaṃ cakkhuṃ loke antarahito”ti.	“Too soon the Blessed One has become fully nirvana'd! Too soon the Holy One has become fully nirvana'd! Too soon the seer has vanished from the world!”
Ye pana te bhikkhū vītarāgā, te satā sampajānā adhivāsenti:	But the monks who were free of desire endured, rememberful and aware, thinking:
“aniccā saṅkhārā, taṃ kutettha labbhā”ti.	“Conditions are impermanent. How could it possibly be otherwise?”


Tena kho pana samayena subhaddo nāma vuddhapabbajito tassaṃ parisāyaṃ nisinno hoti.	Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.
Atha kho subhaddo vuddhapabbajito te bhikkhū etadavoca:	He said to those monks:
“alaṃ, āvuso, mā socittha, mā paridevittha, sumuttā mayaṃ tena mahāsamaṇena. Upaddutā ca homa:	“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic harassing us:
‘idaṃ vo kappati, idaṃ vo na kappatī’ti.	‘This is allowable for you; this is not allowable for you.’
Idāni pana mayaṃ yaṃ icchissāma, taṃ karissāma, yaṃ na icchissāma, na taṃ karissāmā”ti.	Well, now we shall do what we want and not do what we don’t want.”
Atha kho āyasmā mahākassapo bhikkhū āmantesi:	Then Venerable Mahākassapa addressed the monks:
“alaṃ, āvuso, mā socittha, mā paridevittha.	“Enough, reverends, do not grieve or lament.
Nanu etaṃ, āvuso, bhagavatā paṭikacceva akkhātaṃ:	Did the Buddha not prepare us for this when he explained that
‘sabbeheva piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo’.	we must be parted and separated from all we hold dear and beloved?
Taṃ kutettha, āvuso, labbhā. ‘Yaṃ taṃ jātaṃ bhūtaṃ saṅkhataṃ palokadhammaṃ, taṃ tathāgatassāpi sarīraṃ mā palujjī’ti, netaṃ ṭhānaṃ vijjatī”ti.	How could it possibly be so that what is born, created, conditioned, and liable to fall apart should not fall apart, even the Realized One’s body?”


Tena kho pana samayena cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said:
“mayaṃ bhagavato citakaṃ āḷimpessāmā”ti na sakkonti āḷimpetuṃ.	“We shall light the Buddha’s funeral pyre.” But they were unable to do so.
Atha kho kosinārakā mallā āyasmantaṃ anuruddhaṃ etadavocuṃ:	The Mallas said to Anuruddha:
“ko nu kho, bhante anuruddha, hetu ko paccayo, yenime cattāro mallapāmokkhā sīsaṃnhātā ahatāni vatthāni nivatthā:	“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian leaders are unable to light the Buddha’s funeral pyre?”
‘mayaṃ bhagavato citakaṃ āḷimpessāmā’ti na sakkonti āḷimpetun”ti?
“Aññathā kho, vāseṭṭhā, devatānaṃ adhippāyo”ti.	“Vāseṭṭhas, the deities have a different plan.”
“Kathaṃ pana, bhante, devatānaṃ adhippāyo”ti?	“But sir, what is the deities’ plan?”
“Devatānaṃ kho, vāseṭṭhā, adhippāyo:	“The deities’ plan is this:
‘ayaṃ āyasmā mahākassapo pāvāya kusināraṃ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi.	Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred monks.
Na tāva bhagavato citako pajjalissati, yāvāyasmā mahākassapo bhagavato pāde sirasā na vandissatī’”ti.	The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
“Yathā, bhante, devatānaṃ adhippāyo, tathā hotū”ti.	“Sir, let it be as the deities plan.”


Atha kho āyasmā mahākassapo yena kusinārā makuṭabandhanaṃ nāma mallānaṃ cetiyaṃ, yena bhagavato citako tenupasaṅkami; upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandi.	Then Venerable Mahākassapa came to the Mallian shrine named Makuṭabandhana at Kusinārā and approached the Buddha’s funeral pyre. Arranging his robe over one shoulder and raising his joined palms, he respectfully circled the Buddha three times, keeping him on his right, and bowed with his head to the Buddha’s feet.
Tānipi kho pañcabhikkhusatāni ekaṃsaṃ cīvaraṃ katvā añjaliṃ paṇāmetvā tikkhattuṃ citakaṃ padakkhiṇaṃ katvā bhagavato pāde sirasā vandiṃsu.	And the five hundred monks did likewise.
Vandite ca panāyasmatā mahākassapena tehi ca pañcahi bhikkhusatehi sayameva bhagavato citako pajjali.	And when Mahākassapa and the five hundred monks bowed the Buddha’s funeral pyre burst into flames all by itself.


Jhāyamānassa kho pana bhagavato sarīrassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;	And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
sarīrāneva avasissiṃsu.	Only the relics remained.
Seyyathāpi nāma sappissa vā telassa vā jhāyamānassa neva chārikā paññāyati, na masi;	It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
evameva bhagavato sarīrassa jhāyamānassa yaṃ ahosi chavīti vā cammanti vā maṃsanti vā nhārūti vā lasikāti vā, tassa neva chārikā paññāyittha, na masi;	In the same way, when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
sarīrāneva avasissiṃsu.	Only the relics remained.
Tesañca pañcannaṃ dussayugasatānaṃ dveva dussāni na ḍayhiṃsu yañca sabbaabbhantarimaṃ yañca bāhiraṃ.	And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.
Daḍḍhe ca kho pana bhagavato sarīre antalikkhā udakadhārā pātubhavitvā bhagavato citakaṃ nibbāpesi.	But when the Buddha’s corpse was consumed the funeral pyre was nirvana'd by a stream of water that appeared in the sky,
Udakasālatopi abbhunnamitvā bhagavato citakaṃ nibbāpesi.	by water dripping from the sal trees,
Kosinārakāpi mallā sabbagandhodakena bhagavato citakaṃ nibbāpesuṃ.	and by the Mallas’ fragrant water.
Atha kho kosinārakā mallā bhagavato sarīrāni sattāhaṃ sandhāgāre sattipañjaraṃ karitvā dhanupākāraṃ parikkhipāpetvā naccehi gītehi vāditehi mālehi gandhehi sakkariṃsu garuṃ kariṃsu mānesuṃ pūjesuṃ.	Then the Mallas made a cage of spears for the Buddha’s relics in the meeting hall and surrounded it with a buttress of bows. For seven days they honored, respected, revered, and venerated them with dance and song and music and garlands and fragrances.

39 - Distributing the Relics


39. Sarīradhātuvibhajana	39. Distributing the Relics
Assosi kho rājā māgadho ajātasattu vedehiputto:	King Ajātasattu of Magadha heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho rājā māgadho ajātasattu vedehiputto kosinārakānaṃ mallānaṃ dūtaṃ pāhesi:	He sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo ahampi khattiyo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.	“The Buddha was an warrior-noble, and so am I. I too deserve a share of the Buddha’s relics. I will build a large monument for them.”


Assosuṃ kho vesālikā licchavī:	The Licchavis of Vesālī also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho vesālikā licchavī kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”


Assosuṃ kho kapilavatthuvāsī sakyā:	The Sakyans of Kapilavatthu also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho kapilavatthuvāsī sakyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavā amhākaṃ ñātiseṭṭho, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”


Assosuṃ kho allakappakā bulayo:	The Bulas of Allakappa also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho allakappakā bulayo kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”


Assosuṃ kho rāmagāmakā koḷiyā:	The Koḷiyans of Rāmagāma also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho rāmagāmakā koḷiyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”


Assosi kho veṭṭhadīpako brāhmaṇo:	The brahmin of Veṭhadīpa also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho veṭṭhadīpako brāhmaṇo kosinārakānaṃ mallānaṃ dūtaṃ pāhesi:	He sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo ahampismi brāhmaṇo, ahampi arahāmi bhagavato sarīrānaṃ bhāgaṃ, ahampi bhagavato sarīrānaṃ thūpañca mahañca karissāmī”ti.	“The Buddha was an warrior-noble, and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a large monument for them.”


Assosuṃ kho pāveyyakā mallā:	The Mallas of Pāvā also heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho pāveyyakā mallā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”


Evaṃ vutte, kosinārakā mallā te saṅghe gaṇe etadavocuṃ:	When they had spoken, the Mallas of Kusinārā said to those various groups:
“bhagavā amhākaṃ gāmakkhette parinibbuto, na mayaṃ dassāma bhagavato sarīrānaṃ bhāgan”ti.	“The Buddha became fully nirvana'd in our village district. We will not give away a share of his relics.”


Evaṃ vutte, doṇo brāhmaṇo te saṅghe gaṇe etadavoca:	Then Doṇa the brahmin said to those various groups:


“Suṇantu bhonto mama ekavācaṃ,	“Hear, sirs, a single word from me.
Amhāka buddho ahu khantivādo;	Our Buddha’s teaching was acceptance.
Na hi sādhu yaṃ uttamapuggalassa,	It would not be good to fight over
Sarīrabhāge siyā sampahāro.	a share of the supreme person’s relics.


Sabbeva bhonto sahitā samaggā,	Let us make eight portions, good sirs,
Sammodamānā karomaṭṭhabhāge;	rejoicing in unity and harmony.
Vitthārikā hontu disāsu thūpā,	Let there be monuments far and wide,
Bahū janā cakkhumato pasannā”ti.	so many folk may gain earned-trust in the Seer!”



“Tena hi, brāhmaṇa, tvaññeva bhagavato sarīrāni aṭṭhadhā samaṃ savibhattaṃ vibhajāhī”ti.	“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Evaṃ, bho”ti kho doṇo brāhmaṇo tesaṃ saṅghānaṃ gaṇānaṃ paṭissutvā bhagavato sarīrāni aṭṭhadhā samaṃ suvibhattaṃ vibhajitvā te saṅghe gaṇe etadavoca:	“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them:
“imaṃ me bhonto tumbaṃ dadantu ahampi tumbassa thūpañca mahañca karissāmī”ti.	“Sirs, please give me the urn, and I shall build a large monument for it.”
Adaṃsu kho te doṇassa brāhmaṇassa tumbaṃ.	So they gave Doṇa the urn.


Assosuṃ kho pippalivaniyā moriyā:	The Moras of Pippalivana heard
“bhagavā kira kusinārāyaṃ parinibbuto”ti.	that the Buddha had become fully nirvana'd at Kusinārā.
Atha kho pippalivaniyā moriyā kosinārakānaṃ mallānaṃ dūtaṃ pāhesuṃ:	They sent an envoy to the Mallas of Kusinārā:
“bhagavāpi khattiyo mayampi khattiyā, mayampi arahāma bhagavato sarīrānaṃ bhāgaṃ, mayampi bhagavato sarīrānaṃ thūpañca mahañca karissāmā”ti.	“The Buddha was an warrior-noble, and so are we. We too deserve a share of the Buddha’s relics. We will build a large monument for them.”
“Natthi bhagavato sarīrānaṃ bhāgo, vibhattāni bhagavato sarīrāni.	“There is no portion of the Buddha’s relics left, they have already been portioned out.
Ito aṅgāraṃ harathā”ti.	Here, take the embers.”
Te tato aṅgāraṃ hariṃsu.	So they took the embers.


Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.	At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto vajjī abhiyātukāmo hoti.	Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis.
So evamāha:	He declared:
“ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī”ti.	“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”


Atha kho rājā māgadho ajātasattu vedehiputto vassakāraṃ brāhmaṇaṃ magadhamahāmattaṃ āmantesi:	And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha:
“ehi tvaṃ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha:	“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘rājā, bhante, māgadho ajātasattu vedehiputto bhagavato pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti.
Evañca vadehi:	And then say:
‘rājā, bhante, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.	‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis.
So evamāha:	He says:
“ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī”’ti.	“I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!”’
Yathā te bhagavā byākaroti, taṃ sādhukaṃ uggahetvā mama āroceyyāsi.	Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṃ bhaṇantī”ti.	For Realized Ones say nothing that is not so.”


1. Vassakārabrāhmaṇa	1. The Brahmin Vassakāra
“Evaṃ, bho”ti kho vassakāro brāhmaṇo magadhamahāmatto rañño māgadhassa ajātasattussa vedehiputtassa paṭissutvā bhaddāni bhaddāni yānāni yojetvā bhaddaṃ bhaddaṃ yānaṃ abhiruhitvā bhaddehi bhaddehi yānehi rājagahamhā niyyāsi, yena gijjhakūṭo pabbato tena pāyāsi.	“Yes, sir,” Vassakāra replied. He had the finest carriages harnessed. Then he mounted a fine carriage and, along with other fine carriages, set out from Rājagaha for the Vulture’s Peak Mountain.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“rājā, bho gotama, māgadho ajātasattu vedehiputto bhoto gotamassa pāde sirasā vandati, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchati.	“Master Gotama, King Ajātasattu Vedehiputta of Māgadha bows with his head to your feet. He asks if you are healthy and well, nimble, strong, and living comfortably.
Rājā, bho gotama, māgadho ajātasattu vedehiputto vajjī abhiyātukāmo.	Master Gotama, King Ajātasattu wants to invade the Vajjis.
So evamāha:	He has declared:
‘ahaṃ hime vajjī evaṃmahiddhike evaṃmahānubhāve ucchecchāmi vajjī, vināsessāmi vajjī, anayabyasanaṃ āpādessāmī’”ti.	‘I will wipe out these Vajjis, so mighty and powerful! I will destroy them, and lay ruin and devastation upon them!’”


6. Sīlavantaānisaṃsa	6. The Benefits of Ethical Conduct
Pañcime, gahapatayo, ānisaṃsā sīlavato sīlasampadāya.	There are these five benefits for an ethical person because of their accomplishment in ethics.
Katame pañca?	What five?
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati.	Firstly, an ethical person gains substantial wealth on account of assiduity.
Ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.	This is the first benefit.


Puna caparaṃ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.	Furthermore, an ethical person gets a good reputation.
Ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.	This is the second benefit.


Puna caparaṃ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati—yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ visārado upasaṅkamati amaṅkubhūto.	Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of warrior-nobles, brahmins, householders, or ascetics.
Ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.	This is the third benefit.


Puna caparaṃ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṃ karoti.	Furthermore, an ethical person dies not feeling lost.
Ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.	This is the fourth benefit.


Puna caparaṃ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.	Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāya.	This is the fifth benefit.
Ime kho, gahapatayo, pañca ānisaṃsā sīlavato sīlasampadāyā”ti.	These are the five benefits for an ethical person because of their accomplishment in ethics.”


Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṃ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā uyyojesi:	The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭaligāma with a Dhamma talk. Then he dismissed them:
“abhikkantā kho, gahapatayo, ratti, yassadāni tumhe kālaṃ maññathā”ti.	“The night is getting late, householders. Please go at your convenience.”
“Evaṃ, bhante”ti kho pāṭaligāmikā upāsakā bhagavato paṭissutvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkamiṃsu.	“Yes, sir,” replied the lay followers of Pāṭaligāma. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṃ pāvisi.	Soon after they left the Buddha entered an empty hut.


8. Ariyasaccakathā	8. Talk on the Noble Truths
Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi:	Then the Buddha said to Venerable Ānanda:
“āyāmānanda, yena koṭigāmo tenupasaṅkamissāmā”ti.	“Come, Ānanda, let’s go to Koṭigāma.”
“Evaṃ, bhante”ti kho āyasmā ānando bhagavato paccassosi.	“Yes, sir,” Ānanda replied.
Atha kho bhagavā mahatā bhikkhusaṃghena saddhiṃ yena koṭigāmo tadavasari.	Then the Buddha together with a large Saṅgha of monks arrived at Koṭigāma,
Tatra sudaṃ bhagavā koṭigāme viharati.	and stayed there.
Tatra kho bhagavā bhikkhū āmantesi:	There he addressed the monks:


“Catunnaṃ, bhikkhave, ariyasaccānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	“monks, not understanding and not comprehending four noble truths, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?	What four?
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	The noble truths of suffering,
Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	the origin of suffering,
Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	the cessation of suffering,
Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.	and the practice that leads to the cessation of suffering.
Tayidaṃ, bhikkhave, dukkhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhasamudayaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhaṃ ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ anubuddhaṃ paṭividdhaṃ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.	These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.	That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:	Then the Holy One, the Teacher, went on to say:


“Catunnaṃ ariyasaccānaṃ,	“Because of not truly seeing
yathābhūtaṃ adassanā;	the four noble truths,
Saṃsitaṃ dīghamaddhānaṃ,	we have transmigrated for a long time
tāsu tāsveva jātisu.	from one rebirth to the next.


Tāni etāni diṭṭhāni,	But now that these truths have been seen,
bhavanetti samūhatā;	the attachment to rebirth is eradicated.
Ucchinnaṃ mūlaṃ dukkhassa,	The root of suffering is cut off,
natthi dāni punabbhavo”ti.	now there are no more future lives.”



Tatrapi sudaṃ bhagavā koṭigāme viharanto etadeva bahulaṃ bhikkhūnaṃ dhammiṃ kathaṃ karoti:	And while staying at Koṭigāma, too, the Buddha often gave this Dhamma talk to the monks:
“iti sīlaṃ, iti samādhi, iti paññā.	“Such is ethics, such is undistractible-lucidity, such is wisdom.
Samādhiparibhāvitā paññā mahapphalā hoti mahānisaṃsā.	When wisdom is imbued with undistractible-lucidity it’s very fruitful and beneficial.
Paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati, seyyathidaṃ—	When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
kāmāsavā, bhavāsavā, avijjāsavā”ti.	the defilements of sensuality, desire to be reborn, and ignorance.”


15. Āyusaṅkhāraossajjana	15. Surrendering the Life Force
Atha kho bhagavā cāpāle cetiye sato sampajāno āyusaṅkhāraṃ ossaji.	So at the Cāpāla tree shrine the Buddha, rememberful and aware, surrendered the life force.
Ossaṭṭhe ca bhagavatā āyusaṅkhāre mahābhūmicālo ahosi bhiṃsanako salomahaṃso, devadundubhiyo ca phaliṃsu.	When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi:	Then, knowing the meaning of this, on that occasion the Buddha spoke these words of inspiration:


“Tulamatulañca sambhavaṃ,	“Comparing the incomparable with an extension of life,
Bhavasaṅkhāramavassaji muni;	the sage surrendered the life force.
Ajjhattarato samāhito,	Happy inside, undistractified-&-lucidified,
Abhindi kavacamivattasambhavan”ti.	he broke his extended existence like a suit of armor.”


17. Aṭṭhaparisā	17. Eight Assemblies
Aṭṭha kho imā, ānanda, parisā.	There are, Ānanda, these eight assemblies.
Katamā aṭṭha?	What eight?
Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā.	The assemblies of warrior-nobles, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ khattiyaparisaṃ upasaṅkamitā.	I recall having approached an assembly of hundreds of warrior-nobles.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.	There I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti.	And my appearance and voice became just like theirs.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.	I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:	But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti?	‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.	And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:	But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti?	‘Who was that who vanished? Was it a god or a human?’
Abhijānāmi kho panāhaṃ, ānanda, anekasataṃ brāhmaṇaparisaṃ … pe …	I recall having approached an assembly of hundreds of brahmins …
gahapatiparisaṃ …	householders …
samaṇaparisaṃ …	ascetics …
cātumahārājikaparisaṃ …	the gods of the Four Great Kings …
tāvatiṃsaparisaṃ …	the gods of the Thirty-Three …
māraparisaṃ …	Māras …
brahmaparisaṃ upasaṅkamitā.	Brahmās.
Tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā.	There too I used to sit with them, converse, and engage in discussion.
Tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti.	And my appearance and voice became just like theirs.
Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti.
Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi.	I educated, encouraged, fired up, and inspired them with a Dhamma talk.
Bhāsamānañca maṃ na jānanti:	But when I spoke they didn’t know:
‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti?	‘Who is this that speaks? Is it a god or a human?’
Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi.	And when my Dhamma talk was finished I vanished.
Antarahitañca maṃ na jānanti:	But when I vanished they didn’t know:
‘ko nu kho ayaṃ antarahito devo vā manusso vā’ti?	‘Who was that who vanished? Was it a god or a human?’
Imā kho, ānanda, aṭṭha parisā.	These are the eight assemblies.


28. Catusaṃvejanīyaṭhāna	28. The Four Inspiring Places
“Pubbe, bhante, disāsu vassaṃvuṭṭhā bhikkhū āgacchanti tathāgataṃ dassanāya.	“Previously, sir, when monks had completed the rainy season residence in various districts they came to see the Realized One.
Te mayaṃ labhāma manobhāvanīye bhikkhū dassanāya, labhāma payirupāsanāya.	We got to see the esteemed monks, and to pay homage to them.
Bhagavato pana mayaṃ, bhante, accayena na labhissāma manobhāvanīye bhikkhū dassanāya, na labhissāma payirupāsanāyā”ti.	But when the Buddha has passed, we won’t get to see the esteemed monks or to pay homage to them.”


“Cattārimāni, ānanda, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.	“Ānanda, an earned-trustful person of good family should go to see these four inspiring places.
Katamāni cattāri?	What four?
‘Idha tathāgato jāto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, ānanda, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became fully nirvana'd through the natural dharma of nirvana, without anything left over!’—that is an inspiring place.
Imāni kho, ānanda, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.	These are the four inspiring places that an earned-trustful person of good family should go to see.


Āgamissanti kho, ānanda, saddhā bhikkhū bhikkhuniyo upāsakā upāsikāyo:	earned-trustful monks, nuns, laymen, and laywomen will come, and think:
‘idha tathāgato jāto’tipi, ‘idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’tipi, ‘idha tathāgatena anuttaraṃ dhammacakkaṃ pavattitan’tipi, ‘idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’tipi.	‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One became fully nirvana'd through the natural dharma of nirvana, without anything left over!’
Ye hi keci, ānanda, cetiyacārikaṃ āhiṇḍantā pasannacittā kālaṃ karissanti, sabbe te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjissantī”ti.	Anyone who passes away while on pilgrimage to these shrines will, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”


29. Ānandapucchākathā	29. Ānanda’s Questions
“Kathaṃ mayaṃ, bhante, mātugāme paṭipajjāmā”ti?	“Sir, how do we proceed when it comes to females?”
“Adassanaṃ, ānandā”ti.	“Without seeing, Ānanda.”
“Dassane, bhagavā, sati kathaṃ paṭipajjitabban”ti?	“But when seeing, how to proceed?”
“Anālāpo, ānandā”ti.	“Without getting into conversation, Ānanda.”
“Ālapantena pana, bhante, kathaṃ paṭipajjitabban”ti?	“But when in a conversation, how to proceed?”
“Sati, ānanda, upaṭṭhāpetabbā”ti.	“Be rememberful, Ānanda.”


“Kathaṃ mayaṃ, bhante, tathāgatassa sarīre paṭipajjāmā”ti?	“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Abyāvaṭā tumhe, ānanda, hotha tathāgatassa sarīrapūjāya.	“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.
Iṅgha tumhe, ānanda, sāratthe ghaṭatha anuyuñjatha, sāratthe appamattā ātāpino pahitattā viharatha.	Please, Ānanda, you must all strive and practice for your own goal! Meditate assiduous, ardent, and resolute for your own goal!
Santānanda, khattiyapaṇḍitāpi brāhmaṇapaṇḍitāpi gahapatipaṇḍitāpi tathāgate abhippasannā, te tathāgatassa sarīrapūjaṃ karissantī”ti.	There are astute warrior-nobles, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”


“Kathaṃ pana, bhante, tathāgatassa sarīre paṭipajjitabban”ti?	“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabban”ti.	“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“Kathaṃ pana, bhante, rañño cakkavattissa sarīre paṭipajjantī”ti?	“But how do they proceed with a wheel-turning monarch’s corpse?”
“Rañño, ānanda, cakkavattissa sarīraṃ ahatena vatthena veṭhenti, ahatena vatthena veṭhetvā vihatena kappāsena veṭhenti, vihatena kappāsena veṭhetvā ahatena vatthena veṭhenti.	“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
Etenupāyena pañcahi yugasatehi rañño cakkavattissa sarīraṃ veṭhetvā āyasāya teladoṇiyā pakkhipitvā aññissā āyasāya doṇiyā paṭikujjitvā sabbagandhānaṃ citakaṃ karitvā rañño cakkavattissa sarīraṃ jhāpenti.	In this way they wrap the corpse with five hundred double-layers. Then they place it in an iron case filled with oil and close it up with another case. Then, having built a funeral pyre out of all kinds of fragrant substances, they cremate the corpse.
Cātumahāpathe rañño cakkavattissa thūpaṃ karonti.	They build a monument for the wheel-turning monarch at the crossroads.
Evaṃ kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti.	That’s how they proceed with a wheel-turning monarch’s corpse.
Yathā kho, ānanda, rañño cakkavattissa sarīre paṭipajjanti, evaṃ tathāgatassa sarīre paṭipajjitabbaṃ.	Proceed in the same way with the Realized One’s corpse.
Cātumahāpathe tathāgatassa thūpo kātabbo.	A monument for the Realized One is to be built at the crossroads.
Tattha ye mālaṃ vā gandhaṃ vā cuṇṇakaṃ vā āropessanti vā abhivādessanti vā cittaṃ vā pasādessanti tesaṃ taṃ bhavissati dīgharattaṃ hitāya sukhāya.	When someone there lifts up garlands or fragrance or powder, or bows, or inspires confidence in their heart, that will be for their lasting welfare and happiness.


30. Thūpārahapuggala	30. Persons Worthy of Monument
Cattārome, ānanda, thūpārahā.	Ānanda, these four are worthy of a monument.
Katame cattāro?	What four?
Tathāgato arahaṃ sammāsambuddho thūpāraho, paccekasambuddho thūpāraho, tathāgatassa sāvako thūpāraho, rājā cakkavattī thūpārahoti.	A Realized One, a perfected one, a fully awakened Buddha; a Buddha awakened for themselves; a disciple of a Realized One; and a wheel-turning monarch.


Kiñcānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho?	And for what reason is a Realized One worthy of a monument?
‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgato arahaṃ sammāsambuddho thūpāraho.	It is for this reason that a Realized One is worthy of a monument.


Kiñcānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho?	And for what reason is a Buddha awakened for themselves worthy of a monument?
‘Ayaṃ tassa bhagavato paccekasambuddhassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Buddha awakened for himself!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca paccekasambuddho thūpāraho.	It is for this reason that a Buddha awakened for himself is worthy of a monument.


Kiñcānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho?	And for what reason is a Realized One’s disciple worthy of a monument?
‘Ayaṃ tassa bhagavato arahato sammāsambuddhassa sāvakassa thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca tathāgatassa sāvako thūpāraho.	It is for this reason that a Realized One’s disciple is worthy of a monument.


Kiñcānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho?	And for what reason is a wheel-turning monarch worthy of a monument?
‘Ayaṃ tassa dhammikassa dhammarañño thūpo’ti, ānanda, bahujanā cittaṃ pasādenti.	So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and Dharmic king!’
Te tattha cittaṃ pasādetvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti.	And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
Idaṃ kho, ānanda, atthavasaṃ paṭicca rājā cakkavattī thūpāraho.	It is for this reason that a wheel-turning monarch is worthy of a monument.
Ime kho, ānanda, cattāro thūpārahā”ti.	These four are worthy of a monument.”


33. Mallānaṃvandanā	33. The Mallas Pay Homage
Tena kho pana samayena kosinārakā mallā sandhāgāre sannipatitā honti kenacideva karaṇīyena.	Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Atha kho āyasmā ānando yena kosinārakānaṃ mallānaṃ sandhāgāraṃ tenupasaṅkami; upasaṅkamitvā kosinārakānaṃ mallānaṃ ārocesi:	Ānanda went up to them, and announced:
“ajja kho, vāseṭṭhā, rattiyā pacchime yāme tathāgatassa parinibbānaṃ bhavissati.	“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully nirvana'd.
Abhikkamatha, vāseṭṭhā, abhikkamatha, vāseṭṭhā.	Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Mā pacchā vippaṭisārino ahuvattha:	Don’t regret it later, thinking:
‘amhākañca no gāmakkhette tathāgatassa parinibbānaṃ ahosi, na mayaṃ labhimhā pacchime kāle tathāgataṃ dassanāyā’”ti.	‘The Realized One became fully nirvana'd in our own village district, but we didn’t get a chance to see him in his final hour.’”


Idamāyasmato ānandassa vacanaṃ sutvā mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā appekacce kese pakiriya kandanti, bāhā paggayha kandanti, chinnapātaṃ papatanti, āvaṭṭanti vivaṭṭanti:	When they heard what Ānanda had to say, the Mallas, their sons, daughters-in-law, and wives became distraught, saddened, and grief-stricken. And some, with hair disheveled and arms raised, falling down like their feet were chopped off, rolling back and forth, lamented:
“atikhippaṃ bhagavā parinibbāyissati, atikhippaṃ sugato parinibbāyissati, atikhippaṃ cakkhuṃ loke antaradhāyissatī”ti.	“Too soon the Blessed One will become fully nirvana'd! Too soon the Holy One will become fully nirvana'd! Too soon the seer will vanish from the world!”
Atha kho mallā ca mallaputtā ca mallasuṇisā ca mallapajāpatiyo ca aghāvino dummanā cetodukkhasamappitā yena upavattanaṃ mallānaṃ sālavanaṃ yenāyasmā ānando tenupasaṅkamiṃsu.	Then the Mallas, their sons, daughters-in-law, and wives, distraught, saddened, and grief-stricken went to the Mallian sal grove at Upavattana and approached Ānanda.
Atha kho āyasmato ānandassa etadahosi:	Then Ānanda thought:
“sace kho ahaṃ kosinārake malle ekamekaṃ bhagavantaṃ vandāpessāmi, avandito bhagavā kosinārakehi mallehi bhavissati, athāyaṃ ratti vibhāyissati.	“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.
Yannūnāhaṃ kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpeyyaṃ:	I’d better separate them family by family and then have them pay homage, saying:
‘itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī’”ti.	‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’”
Atha kho āyasmā ānando kosinārake malle kulaparivattaso kulaparivattaso ṭhapetvā bhagavantaṃ vandāpesi:	And so that’s what he did.
“itthannāmo, bhante, mallo saputto sabhariyo sapariso sāmacco bhagavato pāde sirasā vandatī”ti.
Atha kho āyasmā ānando etena upāyena paṭhameneva yāmena kosinārake malle bhagavantaṃ vandāpesi.	So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.


40. Dhātuthūpapūjā	40. Venerating the Relics
Atha kho rājā māgadho ajātasattu vedehiputto rājagahe bhagavato sarīrānaṃ thūpañca mahañca akāsi.	Then King Ajātasattu of Magadha,
Vesālikāpi licchavī vesāliyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Licchavis of Vesālī,
Kapilavatthuvāsīpi sakyā kapilavatthusmiṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Sakyans of Kapilavatthu,
Allakappakāpi bulayo allakappe bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Bulas of Allakappa,
Rāmagāmakāpi koḷiyā rāmagāme bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Koḷiyans of Rāmagāma,
Veṭṭhadīpakopi brāhmaṇo veṭṭhadīpe bhagavato sarīrānaṃ thūpañca mahañca akāsi.	the brahmin of Veṭhadīpa,
Pāveyyakāpi mallā pāvāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Mallas of Pāvā,
Kosinārakāpi mallā kusinārāyaṃ bhagavato sarīrānaṃ thūpañca mahañca akaṃsu.	the Mallas of Kusinārā,
Doṇopi brāhmaṇo tumbassa thūpañca mahañca akāsi.	the brahmin Doṇa,
Pippalivaniyāpi moriyā pippalivane aṅgārānaṃ thūpañca mahañca akaṃsu.	and the Moriyas of Pippalivana built large monuments for their portions and held festivals in their honor.
Iti aṭṭha sarīrathūpā navamo tumbathūpo dasamo aṅgārathūpo.	Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers.
Evametaṃ bhūtapubbanti.	That is how it was in those days.


Aṭṭhadoṇaṃ cakkhumato sarīraṃ,	There were eight shares of the Seer’s relics.
Sattadoṇaṃ jambudīpe mahenti;	Seven were worshipped throughout India.
Ekañca doṇaṃ purisavaruttamassa,	But one share of the most excellent of men
Rāmagāme nāgarājā maheti.	was worshipped in Rāmagāma by a dragon king.


Ekāhi dāṭhā tidivehi pūjitā,	One tooth is venerated by the gods of Thirty-Three,
Ekā pana gandhārapure mahīyati;	and one is worshipped in the city of Gandhāra;
Kāliṅgarañño vijite punekaṃ,	another one in the realm of the Kaliṅga King,
Ekaṃ pana nāgarājā maheti.	and one is worshipped by a dragon king.


Tasseva tejena ayaṃ vasundharā,	Through their glory this rich earth
Āyāgaseṭṭhehi mahī alaṅkatā;	is adorned with the best of offerings.
Evaṃ imaṃ cakkhumato sarīraṃ,	Thus the Seer’s corpse
Susakkataṃ sakkatasakkatehi.	is well honored by the honorable.


Devindanāgindanarindapūjito,	It’s venerated by lords of gods, dragons, and spirits;
Manussindaseṭṭhehi tatheva pūjito;	and likewise venerated by the finest lords of men.
Taṃ vandatha pañjalikā labhitvā,	Honor it with joined palms when you get the chance,
Buddho have kappasatehi dullabhoti.	for a Buddha is rare even in a hundred eons.


Cattālīsa samā dantā,	Altogether forty even teeth,
kesā lomā ca sabbaso;	and the body hair and head hair,
Devā hariṃsu ekekaṃ,	were carried off individually by gods
cakkavāḷaparamparāti.	across the universe.

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

DN 16

DN 16 Mahā-pari-nibbāna: The Great Discourse on the Buddha’s nirvana

0 – intro

1 - The Brahmin Vassakāra

2 - Dharmas That Prevent Decline

3 - dharmas That Prevent Decline Among the monks

4 - Sāriputta’s Lion’s Roar

5 - The Drawbacks of Unethical Conduct

6 - The Benefits of Ethical Conduct

7 - Building a Citadel

8 - Talk on the Noble Truths

9 - The Deaths in Nādika

10 - The Mirror of The Dharma

11 - Ambapālī the Courtesan

12 - Commencing the Rains at Beluva

13 - An Obvious Hint

14 - The Appeal of Māra

15 - Surrendering the Life Force

(groups of eight)

16 - The Causes of Earthquakes

17 - Eight Assemblies

18 - Eight Dimensions of Mastery

19 - The Eight Liberations

20 - The Appeal of Ānanda

21 - The Elephant Look

22 - The Four Great References

23 - On Cunda the Smith

24 - Bringing a Drink

25 - On Pukkusa the Malla

25.1 – (ālāra could not hear sounds in formless samādhi)

25.2 – (Buddha could not hear sounds in formless samādhi)

26 - The Pair of Sal Trees

27 - The Monk Upavāṇa

28 - The Four Inspiring Places

29 - Ānanda’s Questions

30 - Persons Worthy of Monument

31 - Ānanda’s Incredible Qualities

32 - Teaching the Discourse on Mahāsudassana

33 - The Mallas Pay Homage

34 - On Subhadda the Wanderer

35 - The Buddha’s Last Words

36 - The Full nirvana

(Spiritually Irrelevant)

37 - The Rites of Venerating the Buddha’s Corpse

38 - Mahākassapa’s Arrival

39 - Distributing the Relics

40 - Venerating the Relics

100 – commentary

999 – Bookmarks of interest

999.9 – TOC permalinks

☸ Lucid 24.org 🐘🐾‍