dn.16 Dīgha Nikāya (Long Discourses)

The Discourse about the Great Emancipation

The First Chapter for Recitation

1: King Ajātasattu

Thus I heard:

At one time the Gracious One was living near Rājagaha on the Vultures’ Peak Mountain.

Now at that time the Magadhan King Ajātasattu, the son of Lady Wisdom, had a desire to attack the Vajjians. He said this: “I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians”.

Then the Magadhan King Ajātasattu, the son of Lady Wisdom, addressed the Magadhan chief minister the brahmin Vassakāra, saying:

“Go, brahmin, and approach the Gracious One, and after approaching worship the Gracious One’s feet in my name, and ask whether he is free from sickness, free from illness, in good health, and living comfortably, and say: ‘The Magadhan King Ajātasattu, the son of Lady Wisdom, reverend Sir, worships with his head at the Gracious One’s feet, and asks whether you are free from sickness, free from illness, in good health, and living comfortably.’

And say this: ‘The Magadhan King Ajātasattu, the son of Lady Wisdom, reverend Sir, desires to attack the Vajjians. He says this: “I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians.” And just what the Gracious One says to you, after learning it well, you must inform me, for the Realised Ones do not speak falsely.”

“Very well, dear Sir,” and the Magadhan chief minister the brahmin Vassakāra, after replying to the Magadhan King Ajātasattu, the son of Lady Wisdom, and having many great and august vehicles prepared, and mounting those great and august vehicles, departed with those great and august vehicles from Rājagaha, and after approaching by vehicle to the Vultures’ Peak Mountain as far as the ground for vehicles would allow, and descending from the vehicles, he approached the Gracious One by foot, and after approaching, he exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, he sat down on one side. While sitting on one side, the Magadhan chief minister the brahmin Vassakāra said this to the Gracious One:

“The Magadhan King Ajātasattu, the son of Lady Wisdom, dear Gotama, worships with his head at dear Gotama’s feet, and asks whether you are free from sickness, free from illness, in good health, and living comfortably.

The Magadhan King Ajātasattu, the son of Lady Wisdom, dear Gotama, desires to attack the Vajjians. He says this: ‘I will annihilate these Vajjians, who are so successful, so powerful, I will destroy the Vajjians, I will bring about the downfall and destruction of the Vajjians’”.

2: Seven Things which Prevent Decline in the Vajjians

Now at that time venerable Ānanda was stood behind the Gracious One fanning the Gracious One. Then the Gracious One addressed venerable Ānanda, saying:

1) “Have you heard, Ānanda: ‘The Vajjians assemble regularly and assemble frequently?’” “I have heard this, reverend Sir: ‘The Vajjians assemble regularly and assemble frequently.’” “For as long, Ānanda, as the Vajjians will assemble regularly and assemble frequently surely growth, Ānanda, is to be expected for the Vajjians not decline.

2) Have you heard, Ānanda: ‘The Vajjians assemble unanimously, rise unanimously, and carry out their Vajjian duties unanimously?’” “I have heard this, reverend Sir, that the Vajjians assemble unanimously, rise unanimously, and carry out their Vajjian duties unanimously.” “For as long, Ānanda, as the Vajjians will assemble unanimously, rise unanimously, and carry out their Vajjian duties unanimously, surely growth, Ānanda, is to be expected for the Vajjians not decline.

3) Have you heard, Ānanda: ‘The Vajjians do not establish new laws that were not established, or cut off old laws that were established, and carry on with such laws as were accepted in the Ancient Vajjian Constitution?’” “I have heard this, reverend Sir: ‘The Vajjians do not establish new laws that were not established, or cut off old laws that were established, and they carry on with such laws as were accepted in the Ancient Vajjian Constitution.’” “For as long, Ānanda, as the Vajjians do not establish new laws that were not established, or cut off old laws that were established, and they carry on with such laws as were accepted in the Ancient Vajjian Constitution surely growth, Ānanda, is to be expected for the Vajjians not decline.

4) Have you heard, Ānanda: ‘The Vajjians honour the elders of the Vajjians, respect, revere, worship and think them worth listening to?’” “I have heard this, reverend Sir: ‘The Vajjians honour the elders of the Vajjians, respect, revere, worship and think them worth listening to.’” “For as long, Ānanda, as the Vajjians will honour the elders of the Vajjians, respect, revere, worship and think them worth listening to, surely growth, Ānanda, is to be expected for the Vajjians not decline.

5) Have you heard, Ānanda: ‘The Vajjians do not coerce and force their women and girls to dwell with them against their will?’” “I have heard this, reverend Sir: ‘The Vajjians do not coerce and force their women and girls to dwell with them against their will.’” “For as long, Ānanda, as the Vajjians will not coerce and force their women and girls to dwell with them against their will, surely growth, Ānanda, is to be expected for the Vajjians not decline.

6) Have you heard, Ānanda: ‘The Vajjians honour the Vajjian shrines amongst the Vajjians, both within and without the city, respect, revere, and worship them, and do not allow the righteous sacrifices that were formerly given, formerly made, to be neglected?’” “I have heard this, reverend Sir: ‘The Vajjians honour the Vajjian shrines amongst the Vajjians, both within and without the city, respect, revere, and worship them, and do not allow the righteous sacrifices that were formerly given, formerly made, to be neglected.” “For as long, Ānanda, as the Vajjians will honour the Vajjian shrines amongst the Vajjians, both within and without the city, respect, revere, and worship them, and do not allow the righteous sacrifices that were formerly given, formerly made, to be neglected surely growth, Ānanda, is to be expected for the Vajjians not decline.

7) Have you heard, Ānanda: ‘The Vajjians have made good arrangements in regard to the lawful protection, safety, and guarding of the Worthy Ones, so that Worthy Ones in the future can enter the realm, and having entered the Worthy Ones can live comfortably in the realm?” “I have heard this, reverend Sir: ‘The Vajjians have made good arrangements in regard to the lawful protection, safety, and guarding of the Worthy Ones, and that the Worthy Ones in the future can enter the realm, and having entered the Worthy Ones can live comfortably in the realm.” “For as long, Ānanda, as the Vajjians will make good arrangements in regard to the lawful protection, safety, and guarding of the Worthy Ones, and that the Worthy Ones in the future can enter the realm, and having entered, the Worthy Ones can live comfortably in the realm, surely growth, Ānanda, is to be expected for the Vajjians not decline.”

Then the Gracious One addressed the Magadhan chief minister the brahmin Vassakāra, saying: “At one time, brahmin, I was living near Vesālī near to the Sārandada Shrine and there I taught the Vajjians these seven things which prevent decline. For as long, brahmin, as the Vajjians maintain these seven things which prevent decline, and the Vajjians agree with these seven things which prevent decline, surely growth, brahmin, is to be expected for the Vajjians not decline.”

After this was said, the Magadhan chief minister the brahmin Vassakāra addressed the Gracious One, saying: “If the Vajjians, dear Gotama, were endowed with even one or the other of these seven things which prevent decline, surely growth is to be expected not decline, what to say about having seven things which prevent decline? The Vajjians cannot be overcome, dear Gotama, by the Magadhan King Ajātasattu, the son of Lady Wisdom, by war, but only through diplomacy, or through the breaking of an alliance. And now, dear Gotama, we shall go, as we have many duties, and there is much which ought to be done.”

“Now is the time, brahmin, for whatever you are thinking.” Then the Magadhan chief minister the brahmin Vassakāra, after greatly rejoicing and gladly receiving this word of the Gracious One, rose from his seat and departed.

3: Seven Things which Prevent Decline in the Community (1–7)

Then the Gracious One, not long after the Magadhan chief minister, the brahmin Vassakāra, had gone, addressed venerable Ānanda, saying: “Go, Ānanda, and whatever monks there are living in dependence on Rājagaha, assemble them in the Attendance Hall.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, and assembling whatever monks there were living in dependence on Rājagaha in the Attendance Hall, he approached the Gracious One, and after approaching and worshipping the Gracious One, he stood on one side.

While standing on one side venerable Ānanda said this to the Gracious One: “The Community of monks have assembled, reverend Sir, now is the time, Gracious One, for whatever you are thinking.”

Then the Gracious One after rising from his seat approached the Attendance Hall, and after approaching he sat down on the prepared seat. While sitting the Gracious One addressed the monks, saying:

“I will teach you seven things which prevent decline, listen to it, apply your minds well, and I will speak.” “Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will assemble regularly and assemble frequently, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will assemble unanimously, rise unanimously, and carry out their Community duties unanimously, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks do not establish new laws that were not established, or cut off old laws that were established, and they carry on with such training-rules as have been accepted, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will honour the elder monks, those of long-standing, a long time gone-forth, the Fathers of the Community, the Leaders of the Community, respect, revere, worship and think them worth listening to, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will not come under the influence of craving which has arisen for continued existence, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will have desire for forest dwellings, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks individually will attend to the ways of mindfulness, so that their fellow celibates, who are well-behaved, in the future can come, and having come to their fellow celibates, who are well-behaved, can live comfortably, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these seven things which prevent decline, and the monks will agree with these seven things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.

4: Seven Further Things which Prevent Decline in the Community (8–14)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks are not devoted to the pleasure in work, the delight in work, and are not attached to work, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks are not devoted to the pleasure in speech, the delight in speech, and are not attached to speech, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks are not devoted to the pleasure in sleep, the delight in sleep, and are not attached to sleep, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks are not devoted to the pleasure of company, the delight in company, and are not attached to company, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks do not have evil wishes, do not go under the influence of evil wishes, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks do not have wicked friends, do not have wicked companions, do not have wicked comrades, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks do not achieve only mundane or incomplete attainment, surely growth, monks, is to be expected for the monks, not decline.

5: Seven Further Things which Prevent Decline in the Community (15–21)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will have faith, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will have a conscientious mind, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks will have a sense of shame, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will be learned, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will be strenuous, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will attend to mindfulness, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks will possess wisdom, surely growth, monks, is to be expected for the monks, not decline.

6: Seven Further Things which Prevent Decline in the Community (22–28)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will develop the factor of Perfect Awakening that is Mindfulness, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Investigation of the nature of things, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Energy, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Rapture, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Calm, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Concentration, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks will develop the factor of Perfect Awakening that is Equanimity, surely growth, monks, is to be expected for the monks, not decline.

7: Seven Further Things which Prevent Decline in the Community (29–35)

I will teach you a further seven things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks will develop the perception of impermanence, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks will develop the perception of non-self, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks will develop the perception of the unattractive, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks will develop the perception of danger, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks will develop the perception of giving up, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks will develop the perception of dispassion, surely growth, monks, is to be expected for the monks, not decline.

7) For as long, monks, as the monks will develop the perception of cessation, surely growth, monks, is to be expected for the monks, not decline.

8: Six Things which Prevent Decline in the Community (36–41)

I will teach you a further six things which prevent decline, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “For as long, monks, as the monks with friendly actions by way of the body will serve their fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

2) For as long, monks, as the monks with friendly actions by way of speech will serve their fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

3) For as long, monks, as the monks with friendly actions by way of the mind will serve their fellow celibates, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

4) For as long, monks, as the monks in regard to those righteous gains, received in accordance with the Teaching—whatever amount has been received in the bowl—will divide and share such gains with those who are virtuous, fellow celibates, and share them in common, surely growth, monks, is to be expected for the monks, not decline.

5) For as long, monks, as the monks are endowed with those virtues which are unbroken, faultless, unspotted, unblemished, productive of freedom, praised by the wise, not clung to, leading to concentration, and will live endowed with virtue amongst their fellow celibates who themselves possess such virtue, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

6) For as long, monks, as the monks are endowed with that which is Ariyan View, which leads out, which leads to the complete destruction of suffering for one who acts thus, and will live endowed with Right View amongst those who themselves possess such Right View, both in public and in private, surely growth, monks, is to be expected for the monks, not decline.

For as long, monks, as the monks will maintain these six things which prevent decline, and the monks will agree with these six things which prevent decline, surely growth, monks, is to be expected for the monks, not decline.”

There also the Gracious One, while living near Rājagaha on the Vultures’ Peak Mountain, spoke frequently to the monks about the Teaching, saying:

“Such is virtue, such is concentration, such is wisdom, when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration, when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom, when wisdom is well-developed the mind is completely liberated from the pollutants, that is to say: the pollutant of sensuality, the pollutant of craving for continued existence, the pollutant of ignorance.”

9: The Story of the Teaching at Ambalaṭṭhikā

Then the Gracious One, after living near Rājagaha for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Ambalaṭṭhikā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Ambalaṭṭhikā. There the Gracious One lived near Ambalaṭṭhikā in the King’s Rest House.

There also the Gracious One, while living in Ambalaṭṭhikā in the King’s Rest House, spoke frequently to the monks about the Teaching, saying:

10: Sāriputta’s Lion’s Roar

Then the Gracious One, after living near Ambalaṭṭhikā for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Nāḷandā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Nāḷandā. There the Gracious One lived near Nāḷandā in Pāvārika’s Mango Wood.

Then venerable Sāriputta approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Sāriputta said this to the Gracious One: “I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One.”

“You have spoken this great and imposing speech, Sāriputta, a definite, well-grasped, lion’s roar that was roared, saying: ‘I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One.’

But have you, Sāriputta, understood those who, in past times, were Worthy and Perfect Sambuddhas, and known with your mind the minds of those Gracious Ones? Or that those Gracious Ones had such and such virtues, those Gracious Ones had such and such qualities, those Gracious Ones had such and such wisdom, those Gracious Ones had such and such lifestyles, those Gracious Ones had such and such liberations?”

“No, reverend Sir.”

“But have you, Sāriputta, understood those who, in the future times, will be Worthy and Perfect Sambuddhas, and known with your mind the minds of those Gracious Ones? Or that those Gracious Ones will have such and such virtues, those Gracious Ones will have such and such qualities, those Gracious Ones will have such and such wisdom, those Gracious Ones will have such and such lifestyles, those Gracious Ones will have such and such liberations?”

“No, reverend Sir.”

“But have you understood I, who am, at present, a Worthy and Perfect Sambuddha, and known with your mind my mind? Or that the Gracious One has such and such virtues, the Gracious One has such and such qualities, the Gracious One has such and such wisdom, the Gracious One has such and such a lifestyle, the Gracious One has such and such a liberation?”

“No, reverend Sir.”

“Here then, Sāriputta, in regard to those past, future, and present Worthy and Perfect Sambuddhas you have no full and exact knowledge with your own mind. Then how is it, Sāriputta, at present that you have spoken such a great and imposing speech, a definite, well-grasped, lion’s roar that was roared, saying: ‘I have confidence, reverend Sir, in the Gracious One in this way: that neither in the past, the future, or at present is there found another ascetic or brahmin who has more deep knowledge in regard to Perfect Awakening than the Gracious One’?”

“I do not, reverend Sir, in regard to those past, future, and present Worthy and Perfect Sambuddhas have full and exact knowledge with my own mind. However, I understand what I said is in conformity with the Teaching.

It is like a King’s city, reverend Sir, near the border areas, having strong foundations, strong walls and gateways, and a single door, and there is a watchman, wise, accomplished, and intelligent, warding off those unknown, and letting through those well-known. While going around the road on inspection through the whole of that city he may not see such fissures in the wall or openings in the wall that even a cat could go out through, it may be so, but he knows: ‘Whatever grosser beings enter or depart from this city all of them surely enter or depart through this door.’

Similarly, reverend Sir, I understand it is in conformity with the Teaching, that whoever, reverend Sir, in the past times, are Worthy Ones, Perfect Sambuddhas, all those Gracious Ones, after giving up the five hindrances, have penetrated with wisdom the corruptions of the mind that make one feeble, have established their minds in the four ways of attending to mindfulness, and after developing just as it is the Seven Factors of Awakening, have awakened to the unsurpassed and Perfect Awakening.

That whoever, reverend Sir, in the future times, are Worthy Ones, Perfect Sambuddhas all those Gracious Ones, after giving up the five hindrances, and penetrating with wisdom the corruptions of the mind that make one feeble, and establishing their minds in the four ways of attending to mindfulness, and developing just as it is the Seven Factors of Awakening, will awaken to the unsurpassed and Perfect Awakening.

And the Gracious One, reverend Sir, in the present time, the Worthy One, the Perfect Sambuddha, also after giving up the five hindrances, has penetrated with wisdom the corruptions of the mind that make one feeble, has established his mind in the four ways of attending to mindfulness, and after developing just as it is the Seven Factors of Awakening, has awoken to the unsurpassed and Perfect Awakening.”

There also the Gracious One, while living near Nāḷandā in Pāvārika’s Mango Wood, spoke frequently to the monks about the Teaching, saying:

11: The Advantages of Virtue

Then the Gracious One, after living near Nāḷandā for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Pāṭaligāma.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Pāṭaligāma.

The laymen of Pāṭaligāma heard: “The Gracious One, it seems, had reached Pāṭaligāma.” Then the laymen of Pāṭaligāma approached the Gracious One, and after approaching and worshipping the Gracious One, they sat down on one side. While sitting on one side, the laymen of Pāṭaligāma said this to the Gracious One: “May the Gracious One consent, reverend Sir, to stay in our rest house.” The Gracious One consented by maintaining silence.

Then the laymen of Pāṭaligāma, having understood the Gracious One’s consent, after rising from their seats, worshipping and circumambulating the Gracious One, approached their rest house, and after approaching, and spreading the mats so that the rest house was spread all over, and preparing the seats, setting up the water-pot, and lighting the oil-lamp, they approached the Gracious One, and after approaching and worshipping the Gracious One, they stood on one side. While standing on one side, the laymen of Pāṭaligāma said this to the Gracious One:

“The rest house is spread with mats all over, reverend Sir, the seats are prepared, the water-pot is set up, and the oil-lamp is lit, now is the time, reverend Sir, for whatever the Gracious One is thinking.”

Then the Gracious One, having dressed in the evening time, after picking up his bowl and robe, together with the Community of monks, approached the rest house, and after approaching, washing his feet, and entering the rest house, he sat down near to the middle pillar, facing the East, and the Community of monks, after washing their feet, and entering the rest house, sat down behind the Gracious One near the West wall, facing the East, having the Gracious One in front of them. Also the laymen of Pāṭaligāma, after washing their feet, and entering the rest house, sat down in front of the Gracious One near the East wall, facing the West, having the Gracious One in front of them.

Then the Gracious One addressed the laymen of Pāṭaligāma, saying: “There are these five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

What are the five?

1) Here, householders, one lacking in virtue, one who has lost his virtue, because of being heedless undergoes a great loss of riches. This is the first danger for one lacking in virtue, for one who has lost his virtue.

2) Furthermore, householders, for one lacking in virtue, for one who has lost his virtue, a bad report goes round. This is the second danger for one lacking in virtue, for one who has lost his virtue.

3) Furthermore, householders, one lacking in virtue, one who has lost his virtue, whatever assembly he approaches, whether an assembly of Nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, he approaches without confidence, with confusion. This is the third danger for one lacking in virtue, for one who has lost his virtue.

4) Furthermore, householders, one lacking in virtue, one who has lost his virtue, dies bewildered. This is the fourth danger for one lacking in virtue, for one who has lost his virtue.

5) Furthermore, householders, one lacking in virtue, one who has lost his virtue, at the break-up of the body, after death, arises in the lower world, in an unfortunate destiny, in the fall, in the nether regions. This is the fifth danger for one lacking in virtue, for one who has lost his virtue.

These are the five dangers, householders, for one lacking in virtue, for one who has lost his virtue.

There are these five advantages, householders, for one who is virtuous, for one accomplished in virtue.

What are the five?

1) Here, householders, one who is virtuous, one accomplished in virtue, because of being heedful obtains a great mass of riches. This is the first advantage for one who is virtuous, for one accomplished in virtue.

2) Furthermore, householders, of one who is virtuous, of one accomplished in virtue, a good report goes round. This is the second advantage for one who is virtuous, for one accomplished in virtue.

3) Furthermore, householders, one who is virtuous, one accomplished in virtue, whatever assembly he approaches, whether an assembly of Nobles, or an assembly of brahmins, or an assembly of householders, or an assembly of ascetics, approaches with confidence, without confusion. This is the third advantage for one who is virtuous, for one accomplished in virtue.

4) Furthermore, householders, one who is virtuous, one accomplished in virtue, dies without bewilderment. This is the fourth advantage for one who is virtuous, for one accomplished in virtue.

5) Furthermore, householders, one who is virtuous, one accomplished in virtue, at the break-up of the body, after death, arises in a fortunate destiny, in a Heavenly world. This is the fifth advantage for one who is virtuous, for one accomplished in virtue.

These are the five advantages, householders, for one who is virtuous, for one accomplished in virtue.”

Then the Gracious One, after instructing, rousing, enthusing, and cheering the laymen of Pāṭaligāma for most of the night with a talk about the Teaching, dismissed them, saying: “The night has passed, householders, now is the time for whatever you are thinking.”

“Very well, reverend Sir,” said those laymen of Pāṭaligāma, and after replying to the Gracious One, rising from their seats, worshipping and circumambulating the Gracious One, went away.

Then the Gracious One, not long after the laymen of Pāṭaligāma had gone, entered an empty place.

12: Building up Pāṭaligāma

Now at that time the Magadhan chief ministers Sunīdha and Vassakāra were building up a city at Pāṭaligāma to ward off the Vajjians. Then at that time a great many Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

In that place where the great Divinities took possession of grounds, there the powerful rulers and great royal ministers’ minds inclined to building up residences.

In that place where the middling Divinities took possession of grounds, there the middling rulers and middling royal ministers’ minds inclined to building up residences.

In that place where the lower Divinities took possession of grounds, there the lower rulers and lower royal ministers’ minds inclined to building up residences.

The Gracious One saw with his Divine-eye, which is purified, and surpasses that of normal men, that those Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

Then towards the time of dawn, having risen from his seat, the Gracious One addressed venerable Ānanda, saying: “Now who, Ānanda, is building a city at Pāṭaligāma?”

“The Magadhan chief ministers Sunīdha and Vassakāra, reverend Sir, are building up a city at Pāṭaligāma to ward off the Vajjians.”

“It is just as though, Ānanda, they are building after consulting with the Tāvatiṁsa Divinities, so, Ānanda, are the Magadhan chief ministers Sunīdha and Vassakāra building up a city at Pāṭaligāma to ward off the Vajjians.

Here, Ānanda, I saw with my Divine-eye, which is purified, and surpasses that of normal men, that a great many Divinities, thousands upon thousands, were taking possession of grounds at Pāṭaligāma.

In that place where the great Divinities took possession of grounds, there the powerful rulers and great royal ministers’ minds inclined to building up residences.

In that place where the middling Divinities took possession of grounds, there the middling rulers and middling royal ministers’ minds inclined to building up residences.

In that place where the lower Divinities took possession of grounds, there the lower rulers and lower royal ministers’ minds inclined to building up residences.

For as long, Ānanda, as there is an Ariyan sphere of influence, for as long as there is trade, this basket-opening Pāṭaliputta will be the chief city. For Pāṭaliputta, Ānanda, there will be three dangers: from fire and from water and from the breaking of an alliance.”

Then the Magadhan chief ministers Sunīdha and Vassakāra approached the Gracious One, and after approaching, they exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, they stood on one side.

While standing on one side the Magadhan chief ministers Sunīdha and Vassakāra said this to the Gracious One: “May dear Gotama consent to us offering him a meal today, together with the Community of monks.” The Gracious One consented by maintaining silence.

Then the Magadhan chief ministers Sunīdha and Vassakāra having understood the Gracious One’s consent, approached their own dwelling, and after approaching, in their own dwellings, having had excellent foodstuffs made ready, had the time announced to the Gracious One, saying: “It is time, dear Gotama, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached the dwelling of the Magadhan chief ministers Sunīdha and Vassakāra, and after approaching, he sat down on the prepared seat.

Then the Magadhan chief ministers Sunīdha and Vassakāra with their own hands served and satisfied the Community of monks with the Buddha at its head with excellent foodstuffs. Then the Magadhan chief ministers Sunīdha and Vassakāra, when the Gracious One had eaten and washed his hand and bowl, having taken a low seat, sat down on one side.

While sitting on one side the Gracious One rejoiced the Magadhan chief ministers Sunīdha and Vassakāra with these verses:

“In that place where he makes his dwelling, having entertained
The wise and virtuous here, the restrained, who live the spiritual life,
He should dedicate a gift of merit to those Divinities who were in that place.
Honoured, they pay honour, revered, they revere him.

Thereafter they have compassion on him, as a mother on her own son,
A man whom the Divinities has compassion on always sees what is auspicious.”

Then the Gracious One after rejoicing the Magadhan chief ministers Sunīdha and Vassakāra with these verses, after rising from his seat, went away.

Now at that time the Magadhan chief ministers Sunīdha and Vassakāra were following close behind the Gracious One, thinking: “That gate by which the ascetic Gotama leaves will get the name the Gotama Gate, and that ford by which he crosses the river Ganges will get the name the Gotama Ford.”

Then that gate by which the Gracious One left got the name the Gotama Gate. Then the Gracious One approached the river Ganges. Now at that time the river Ganges was full to the brim, and could be drunk from by crows perched on the bank. Some of the people were seeking boats, some were seeking floats, and some were binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, just as a strong man might stretch out a bent arm, or bend in an outstretched arm, so did he vanish from the near bank of the river Ganges, and reappeared on the far bank, together with the Community of monks.

The Gracious One saw those people, some seeking boats, some seeking floats, and some binding rafts, desiring to go from this shore to the shore beyond.

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“Those who cross over a sea or a river,
Do so after making a bridge, and leaving the marshes behind.
While people are still binding together a raft,
Intelligent people have crossed over.”

The First Chapter for Recital is Finished

The Second Chapter for Recitation

13: The Four Noble Truths

Then the Gracious One addressed venerable Ānanda, saying: “Come Ānanda let us approach Koṭigāma.” “Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Koṭigāma. There the Gracious One lived near Koṭigāma.

There the Gracious One addressed the monks, saying: “Because of a lack of understanding and a lack of penetration, monks, of Four Noble Truths both you and I have been wandering and running along in Saṁsāra for a long time.

Which four?

1) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

2) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Arising of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

3) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Cessation of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

4) Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Practice going to the Cessation of Suffering both you and I have been wandering and running along in Saṁsāra for a long time.

But now the Noble Truth of Suffering has been understood and penetrated, the Noble Truth of the Arising of Suffering has been understood and penetrated, the Noble Truth of the Cessation of Suffering has been understood and penetrated, the Noble Truth of the Practice going to the Cessation of Suffering has been understood and penetrated. Craving for continued existence has been cut off, what leads to rebirth has been exhausted, there is no continuation in existence.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:

“Because of not seeing as it really is the Four Noble Truths
we have run along for a long time through various births.
Now these have been seen, uprooted is what leads to rebirth,
the root of suffering has been cut off, there is no continuation in existence.”

There also the Gracious One, while living in Koṭigāma, spoke frequently to the monks about the Teaching, saying:

14: The Mirror of the True Nature of Things

Then the Gracious One, after living near Koṭigāma for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach the Nādikas.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at the Nādikas. There the Gracious One lived near one of the Nādikas in the Brick House.

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side venerable Ānanda said this to the Gracious One:

“The monk named Sāḷha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The nun named Nandā, reverend Sir, has died in Nādika, what was her destination? What was her future state?

The layman named Sudatta, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The laywoman named Sujātā, reverend Sir, has died in Nādika, what was her destination? What was her future state?

The layman named Kakudha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Kāliṅga, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Nikaṭa, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Kaṭissaha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Tuṭṭha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Santuṭṭha, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Bhadda, reverend Sir, has died in Nādika, what was his destination? What was his future state?

The layman named Subhadda, reverend Sir, has died in Nādika, what was his destination? What was his future state?”

“The monk Sāḷha, Ānanda, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dwelt having known, having directly experienced, and having attained Nibbāna himself in this very life.

The nun Nandā, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Sudatta, Ānanda, through the complete destruction of three fetters, and the diminution of passion, hatred, and delusion, is a Once-Returner, and will return only once more to this world, and then will make an end to suffering.

The laywoman Sujātā, Ānanda, through the complete destruction of three fetters, is a Stream-Enterer, is no longer subject to falling into the lower realms, and has a fixed destiny ending in Final Awakening.

The layman Kakudha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Kāliṅga, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Nikaṭa, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Kaṭissaha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Tuṭṭha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Santuṭṭha, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Bhadda, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

The layman Subhadda, Ānanda, through the complete destruction of the five lower fetters has arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

More than fifty laymen, Ānanda, have died in Nādika who, through the complete destruction of the five lower fetters have arisen spontaneously in the Brahmā worlds, and will attain Final Emancipation there, without returning from that world.

In excess of ninety laymen, Ānanda, have died in Nādika who, through the complete destruction of three fetters, and the diminution of passion, hatred, and delusion are Once-Returners, and will return only once more to this world, and then will make an end to suffering.

In excess of five-hundred laymen, Ānanda, have died in Nādika who, through the complete destruction of three fetters, are Stream-Enterers, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening.

But it is not such a wonder, Ānanda, that those who have become human should die, but if every time there is a death in this place, after approaching the Realised One, you were to ask about it, Ānanda, that would be troublesome to the Realised One.

Therefore, Ānanda, I will teach this presentation of the Teaching called the Mirror of the True Nature of Things, endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is birth in Hell, exhausted is birth in an animal’s womb, exhausted is birth in the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening.’

And what, Ānanda, is this presentation of the Teaching called the Mirror of the True Nature of Things, endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is birth in Hell, exhausted is birth in an animal’s womb, exhausted is birth in the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening’?

Here, Ānanda, a Noble Disciple is endowed with perfect confidence in the Buddha thinking:

‘Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha, the one endowed with understanding and good conduct, the Fortunate One, the One who understands the worlds, the unsurpassed guide for those people who need taming, the Teacher of Divinities and men, the Buddha, the Gracious One.’

He is endowed with perfect confidence in the Teaching thinking:

‘The Teaching has been well-proclaimed by the Gracious One, it is visible, not subject to time, inviting inspection, onward leading, and can be understood by the wise for themselves.’

He is endowed with perfect confidence in the Community thinking:

‘The Gracious One’s Community of disciples are good in their practice, the Gracious One’s Community of disciples are straight in their practice, the Gracious One’s Community of disciples are systematic in their practice, the Gracious One’s Community of disciples are correct in their practice, that is to say, the four pairs of persons, the eight individual persons, this is the Gracious One’s Community of disciples, they are worthy of offerings, of hospitality, of gifts, and of reverential salutation, they are an unsurpassed field of merit for the world.’

He is endowed with the lovely Ariyan virtue, unbroken, faultless, unspotted, unblemished, productive of freedom, praised by the wise, not adhered to, leading to concentration.

This is the presentation of the Teaching, Ānanda, called the Mirror of the True Nature of Things endowed with which a Noble Disciple desiring to do so may declare about himself: ‘Exhausted is birth in Hell, exhausted is birth in an animal’s womb, exhausted is birth in the realm of the Fallen Spirits, exhausted is falling into an unfortunate destiny in the lower realms, I am a Stream-Enterer, no longer subject to falling into the lower realms, and have a fixed destiny ending in Final Awakening.’”

There also the Gracious One, while living near Nādika in the Brick House, spoke frequently to the monks about the Teaching, saying:

15: The Courtesan Ambapālī

Then the Gracious One, after living near Nādika for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Vesālī.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Vesālī. There the Gracious One lived near Vesālī in Ambapālī’s Wood. There the Gracious One addressed the monks, saying:

“Mindfully and with full awareness, monks, a monk should live, this is our advice to you. And how, monks, is a monk mindful?

Here, monks, a monk dwells contemplating the nature of the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of things in various things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Thus, monks, a monk is mindful. And how, monks, does a monk have full awareness?

Here, monks, a monk in going forwards, in going back, is one who practises with full awareness, in looking ahead, or in looking around, he is one who practises with full awareness, in bending or in stretching, he is one who practises with full awareness, in bearing his double-robe, bowl, and other robes, he is one who practises with full awareness, in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness, in passing stool and urine, he is one who practises with full awareness, in going, in standing, in sitting, in sleeping, in waking, in talking, and in maintaining silence, he is one who practises with full awareness.

Thus, monks, a monk has full awareness. Mindfully and with full awareness, monks, a monk should live, this is our advice to you.”

The courtesan Ambapālī heard: “The Gracious One, it seems, has reached Vesālī and is living near Vesālī in my Mango Wood.”

Then the courtesan Ambapālī, after having many great and august vehicles prepared, and mounting those great and august vehicles, departed with those great and august vehicles from Vesālī, and after approaching by vehicle to her pleasure garden as far as the ground for vehicles would allow, and descending from the vehicles, she approached the Gracious One by foot, and after approaching and worshipping the Gracious One, she sat down on one side. While the courtesan Ambapālī was sitting on one side the Gracious One instructed, roused, enthused, and cheered her with a talk about the Teaching.

Then the courtesan Ambapālī, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said to the Gracious One: “May the Gracious One consent, reverend Sir, to me offering him a meal on the morrow, together with the Community of monks.”

The Gracious One consented by maintaining silence. Then the courtesan Ambapālī, having understood the Gracious One’s consent, after rising from her seat, worshipping and circumambulating the Gracious One, went away.

The Licchavīs from Vesālī heard: “The Gracious One, it seems, had reached Vesālī and is living near Vesālī in Ambapālī’s Wood.”

Then those Licchavīs, after having many great and august vehicles prepared, and mounting those great and august vehicles, departed with those great and august vehicles from Vesālī. There some of the Licchavīs were blue, having a blue appearance, with blue clothes and blue decorations; some of the Licchavīs were yellow, having a yellow appearance, with yellow clothes and yellow decorations; some of the Licchavīs were red, having a red appearance, with red clothes and red decorations; some of the Licchavīs were white, having a white appearance, with white clothes and white decorations.

Then the courtesan Ambapālī rolled alongside the Licchavī youths axle by axle, wheel by wheel, and yoke by yoke. Then those Licchavīs said this to the courtesan Ambapālī: “Why do you, Ambapālī, roll alongside the Licchavī youths axle by axle, wheel by wheel, and yoke by yoke?”

“Because I have invited the Gracious One, noble sirs, for a meal on the morrow, together with the Community of monks.”

“Give us this meal, Ambapālī, for a hundred thousand kahapanas.”

“If, noble sirs, you would give Vesālī and its revenues still I would not give this meal to you.”

Then the Licchavīs snapped their fingers, thinking: “We have surely been defeated by a woman, we have surely been defeated by a woman.”

Then the Licchavīs entered Ambapālī’s Wood. The Gracious One saw those Licchavīs coming from afar, and having seen them, he addressed the monks, saying: “Let those monks who have not seen the Tāvatiṁsa Divinities, monks, look at the Licchavī troupe, monks, look upon the Licchavī troupe, monks, contemplate the Licchavī troupe, monks, who are like the Tāvatiṁsa Divinities.”

Then after the Licchavīs had gone as far as the ground for vehicles would allow, and had descended from the vehicles, they approached the Gracious One by foot, and after approaching and worshipping the Gracious One, they sat down at one side.

While the Licchavīs were sitting on one side the Gracious One instructed, roused, enthused, and cheered them with a talk about the Teaching. Then the Licchavīs, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said to the Gracious One: “Please consent to us offering a meal on the morrow, together with the Community of monks.”

“I have already consented to the courtesan Ambapālī’s meal on the morrow.”

Then the Licchavīs snapped their fingers, thinking: “We have surely been defeated by a woman, we have surely been defeated by a woman.”

Then the Licchavīs, after greatly rejoicing and gladly receiving this word of the Gracious One, rising from their seats, worshipping and circumambulating the Gracious One, went away.

Then the courtesan Ambapālī after the night had passed, having had excellent foodstuffs made ready in her own pleasure park, had the time announced to the Gracious One, saying: “It is time, reverend Sir, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached the courtesan Ambapālī’s residence, and after approaching he sat down on the prepared seat. Then the courtesan Ambapālī with her own hand served and satisfied the Community of monks with the Buddha at its head with excellent foodstuffs.

Then the courtesan Ambapālī, when the Gracious One had eaten and washed his hand and bowl, having taken a certain low seat, sat down on one side. While sitting on one side the courtesan Ambapālī said this to the Gracious One: “I donate this pleasure park, reverend Sir, to the Community of monks with the Buddha at its head.”

The Gracious One accepted the pleasure park. Then the Gracious One, after instructing, rousing, enthusing, and cheering the courtesan Ambapālī with a talk about the Teaching, having risen from the seat, went away.

There also the Gracious One, while living in Vesālī in Ambapālī’s Wood, spoke frequently to the monks about the Teaching, saying:

16: The Gracious One’s Sickness

Then the Gracious One, after living near Ambapālī’s Wood for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach the little village of Beluva.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at the little village of Beluva. There the Gracious One lived near the little village of Beluva.

There the Gracious One addressed the monks, saying: “Go, monks, and undertake the Rains Retreat in the vicinity of Vesālī living like friends, like companions, like comrades, and I will spend the Rains Retreat right here at the little village of Beluva.”

“Very well, reverend Sir,” and those monks, after replying to the Gracious One, undertook the Rains Retreat in the vicinity of Vesālī living like friends, like companions, like comrades. But the Gracious One spent the Rains Retreat right there at the little village of Beluva.

Then while dwelling for the Rains Retreat, a heavy affliction arose for the Gracious One, and continued with strong and death-like feelings. There the Gracious One dwelt mindfully, with full awareness, and without being troubled. Then this occurred to the Gracious One: “It is not suitable that I, without having addressed my attendants, without having given notice to the Community of monks, should attain Final Emancipation. Having energetically dismissed this affliction, I could live on after determining the lifespan.”

Then the Gracious One having energetically dismissed that affliction lived on after determining the lifespan. Then the Gracious One’s affliction abated. Then, the Gracious One, having risen from that sickness, not long after rising, departed from the Sick Room and sat down on the prepared seat in front of that Room.

“I have seen, reverend Sir, the Gracious One comfortable, I have seen, reverend Sir, the Gracious One bearing up while sick, and my body, reverend Sir, became faint as it were, and although I could not see straight, and things were not clear, it appeared to me, reverend Sir, that the Gracious One was sick, but it was some small comfort that the Gracious One would not attain Final Emancipation until the Gracious One had spoken regarding the Community of monks.”

“But what, Ānanda, does the Community of monks expect of me? The Teaching has been taught by me, Ānanda, without having made a distinction between esoteric and exoteric, for the Realised One there is nothing, Ānanda, of a closed teacher’s fist in regard to the Teaching.

To whoever, Ānanda, this thought occurs: ‘I will lead the Community of monks’ or ‘I am the instructor of the Community of monks’ let him speak, Ānanda, regarding the Community of monks. But to the Realised One, Ānanda, this thought does not occur: ‘I will lead the Community of monks’ or ‘I am the instructor of the Community of monks’. Then why, Ānanda, should the Realised One speak regarding the Community of monks?

I, Ānanda, at present, am old, elderly, of great age, far gone, advanced in years, I am eighty years old. It is like, Ānanda, an old cart, which only keeps going when shored up with bamboo, just so, Ānanda, I think the Realised One’s body only keeps going when shored up with bamboo.

When the Realised One doesn’t pay attention, Ānanda, to any of the signs, when all feelings have ceased, he lives having established the signless mind-concentration, and at that time, Ānanda, the Realised One’s body is most comfortable.

Therefore, Ānanda, live with yourself as an island, yourself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. And how, Ānanda, does a monk live with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge?

Here, Ānanda, a monk dwells contemplating the nature of the body in the body, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of feelings in feelings, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of the mind in the mind, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world; he dwells contemplating the nature of things in various things, ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

Thus, Ānanda, a monk lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge. For whoever, Ānanda, whether at present or after my passing, lives with himself as an island, himself as a refuge, with no other refuge, with the Teaching as an island, the Teaching as a refuge, with no other refuge, those monks of mine, Ānanda, will go from darkness to the highest—whoever likes the training.”

The Second Chapter for Recital is Finished.

The Third Chapter for Recitation

17: Ānanda’s Failure

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, entered Vesālī for alms. After walking for alms in Vesālī, and returning from the alms-round after the meal, he addressed venerable Ānanda, saying: “Take up the sitting mat, Ānanda, we will approach the Cāpāla shrine to dwell for the day.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, and taking the sitting mat, he followed along close behind the Gracious One.

Then the Gracious One approached the Cāpāla shrine, and after approaching, he sat down on the prepared seat, and also venerable Ānanda, after worshipping the Gracious One, sat down on one side. While sitting on one side the Gracious One said this to venerable Ānanda: “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons’ shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, Ānanda, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.”

But venerable Ānanda, despite such a gross hint being made by the Gracious One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Gracious One, saying: “May the Gracious One remain, reverend Sir, for the lifespan, may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men,” like one whose mind was possessed by Māra.

For a second time the Gracious One addressed venerable Ānanda, saying: “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons’ shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.”

For a third time the Gracious One addressed venerable Ānanda, saying: “Delightful, Ānanda, is Vesālī, delightful is the Udena shrine, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, delightful is the Many Sons’ shrine, delightful is the Sārandada shrine, delightful is the Cāpāla shrine.

Then the Gracious One addressed venerable Ānanda, saying: “Go, Ānanda, now is the time for whatever you are thinking.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, rising from his seat, worshipping and circumambulating the Gracious One, he sat down not far away at the root of a certain tree.

18: The Relinquishment of the Life Process

Then the Wicked Māra, not long after venerable Ānanda had gone, approached the Gracious One, and after approaching, he stood on one side. While standing on one side the Wicked Māra said this to the Gracious One:

“May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as my monks are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s monks are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

‘I will not attain Final Emancipation, Wicked One, for as long as my nuns are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s nuns are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

‘I will not attain Final Emancipation, Wicked One, for as long as my laymen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s laymen are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

‘I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.’

But at present, reverend Sir, the Gracious One’s laywomen are true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, do declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

‘I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.’

But at present, reverend Sir, the Gracious One’s spiritual life is successful and prosperous, well spread-out, possessed by many, become great, it is well-explained amongst Divinities and men. May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation.”

When that was said the Gracious One said this to the Wicked Māra: “You should have little concern, Wicked One, in no long time the Realised One will be Finally Emancipated, after three months have passed from now, the Realised One will attain Final Emancipation.”

Then at the Cāpāla shrine the Gracious One, mindfully, with full awareness, relinquished the life-process. With the relinquishment of the life-process by the Gracious One there was a great earthquake, and a fearful, horrifying crash of the Divinities’ thunder drum.

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“Measurable and immeasurable continuity,
And the continuation-process the Sage relinquished.
Content in himself, and concentrated,
He broke continuity of self like a coat of mail.”

19: Eight Reasons for Earthquakes

Then it occurred to venerable Ānanda: “Surely it is wonderful, surely it is marvellous, this great earthquake, this very great earthquake, and this awful, hair-raising, crash of the Divinities’ thunder drum. What was the reason, what was the cause, for the occurrence of this great earthquake?”

Then venerable Ānanda approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down at one side. Sitting on one side venerable Ānanda said this to the Gracious One: “Surely it is wonderful, reverend Sir, surely it is marvellous, reverend Sir, this great earthquake, this very great earthquake, and this awful, hair-raising, crash of the Divinities’ thunder drum. What was the reason, reverend Sir, what was the cause, for the occurrence of this great earthquake?”

“There are these eight reasons, eight causes, Ānanda, for the occurrence of a great earthquake.

Which eight?

1) This great Earth, Ānanda, stands in the water, the water stands in the atmosphere, the atmosphere stands in space. There comes a time, Ānanda, when great winds blow, with the great winds blowing, the waters move, the waters having moved, the Earth moves. This is the first reason, the first cause for the occurrence of a great earthquake.

2) Furthermore, Ānanda, when an ascetic or a brahmin or a Divinity, one of great power, one of great majesty, has, through spiritual power, attained complete mastery of the mind, and has then developed even a trifling perception of the Earth, or an unlimited perception of water, this Earth moves, wavers, flutters, and shakes. This is the second reason, the second cause for the occurrence of a great earthquake.

3) Furthermore, Ānanda, when the Buddha-to-be falls away from the Tusita hosts, and mindfully, with full awareness, enters his mother’s womb, this Earth moves, wavers, flutters, and shakes. This is the third reason, the third cause for the occurrence of a great earthquake.

4) Furthermore, Ānanda, when the Buddha-to-be mindfully, with full awareness, exits his mother’s womb, this Earth moves, wavers, flutters, and shakes. This is the fourth reason, the fourth cause for the occurrence of a great earthquake.

5) Furthermore, Ānanda, when the Realised One perfectly awakens to the unsurpassed and Perfect Awakening, this Earth moves, wavers, flutters, and shakes. This is the fifth reason, the fifth cause for the occurrence of a great earthquake.

6) Furthermore, Ānanda, when the Realised One sets the unsurpassed wheel of the Teaching rolling, this Earth moves, wavers, flutters, and shakes. This is the sixth reason, the sixth cause for the occurrence of a great earthquake.

7) Furthermore, Ānanda, when the Realised One mindfully, with full awareness gives up the life-process, this Earth moves, wavers, flutters, and shakes. This is the seventh reason, the seventh cause for the occurrence of a great earthquake.

8) Furthermore, Ānanda, when the Realised One is Finally Emancipated in the Emancipation-element which has no basis for attachment remaining, this Earth moves, wavers, flutters, and shakes. This is the eighth reason, the eighth cause for the occurrence of a great earthquake. These are the eight reasons, the eight causes, Ānanda, for the occurrence of a great earthquake.

20: The Eight Assemblies

There are, Ānanda, eight assemblies.

Which eight?

The assembly of Nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Tāvatiṁsa Divinities, the assembly of Māra, the assembly of the Brahmā Divinities.

1) I know, Ānanda, after approaching countless hundreds of assemblies of Nobles, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

2) I know, Ānanda, that after approaching countless hundreds of assemblies of brahmins, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

3) I know, Ānanda, that after approaching countless hundreds of assemblies of householders, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

4) I know, Ānanda, that after approaching countless hundreds of assemblies of ascetics, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

5) I know, Ānanda, that after approaching countless hundreds of assemblies of the Four Great Kings, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

6) I know, Ānanda, that after approaching countless hundreds of assemblies of the Tāvatiṁsa Divinities, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

7) I know, Ānanda, that after approaching countless hundreds of assemblies of Māra, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

8) I know, Ānanda, that after approaching countless hundreds of assemblies of the Brahmā Divinities, that there, before settling down, before conversing, and before entering upon discussion, whatever their appearance was, my appearance would become, whatever their voice was, my voice would become, and I instructed, roused, enthused, and cheered them with a talk about the Teaching, and while I was speaking they did not know me and would ask: ‘Who is this speaking, a Divinity or a man?’ and having instructed, roused, enthused, and cheered them with a talk about the Teaching, I disappeared. And when I had disappeared they did not know me and would ask: ‘Who is this who disappeared, a Divinity or a man?’

These, Ānanda, are the eight assemblies.

21: The Eight Means of Mind mastery

There are, Ānanda, eight means of mind mastery.

Which eight?

1) Perceiving forms internally, someone sees forms externally, limited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the first means of mind mastery.

2) Perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the second means of mind mastery.

3) Without perceiving forms internally, someone sees forms externally, limited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the third means of mind mastery.

4) Without perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the fourth means of mind mastery.

5) Without perceiving forms internally, someone sees forms externally, blue, blue-coloured, of blue appearance, shiny blue, just as the flower called Ummā is blue, blue-coloured, of blue appearance, shiny blue, or just as there is Banaras cloth smoothed on both sides that is blue, blue-coloured, of blue appearance, shiny blue, so, without perceiving forms internally, someone sees forms externally, blue, blue-coloured, of blue appearance, shiny blue, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the fifth means of mind mastery.

6) Without perceiving forms internally, someone sees forms externally, yellow, yellow-coloured, of yellow appearance, shiny yellow, just as the flower called Kaṇikāra is yellow, yellow-coloured, of yellow appearance, shiny yellow, or just as there is Banaras cloth smoothed on both sides that is yellow, yellow-coloured, of yellow appearance, shiny yellow, so, without perceiving forms internally, someone sees forms externally, yellow, yellow colour, of yellow appearance, shiny yellow, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the sixth means of mind mastery.

7) Without perceiving forms internally, someone sees forms externally, red, red-coloured, of red appearance, shiny red, just as the flower called Bandhujīvaka is red, red-coloured, of red appearance, shiny red, or just as there is Banaras cloth smoothed on both sides that is red, red-coloured, of red appearance, shiny red, so, without perceiving forms internally, someone sees forms externally, red, red-coloured, of red appearance, shiny red, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the seventh means of mind mastery.

8) Without perceiving forms internally, someone sees forms externally, white, white-coloured, of white appearance, shiny white, just as the Osadhī star, is white, white-coloured, of white appearance, shiny white, or just as there is Banaras cloth smoothed on both sides that is white, white-coloured, of white appearance, shiny white, so, without perceiving forms internally, someone sees forms externally, white, white-coloured, of white appearance, shiny white, and having mastered them, he is one who perceives thus: ‘I know, I see’. This is the eighth means of mind mastery.

These, Ānanda, are the eight means of mind mastery.

22: The Eight Liberations

There are, Ānanda, eight liberations.

Which eight?

1) One having form sees forms. This is the first liberation.

2) Not perceiving forms internally, he sees forms externally. This is the second liberation.

3) One is intent on endless beauty. This is the third liberation.

4) Having completely transcended perceptions of form, with the disappearance of perceptions of sensory impact, not attending to perceptions of variety, understanding: ‘This is endless space’, he abides in the sphere of endless space. This is the fourth liberation.

5) Having completely transcended the sphere of endless space, understanding: ‘This is endless consciousness’, he abides in the sphere of endless consciousness. This is the fifth liberation.

6) Having completely transcended the sphere of endless consciousness, understanding: ‘This is nothing’, he abides in the sphere of nothingness. This is the sixth liberation.

7) Having completely transcended the sphere of nothingness, he abides in the sphere of neither-perception-nor-non-perception. This is the seventh liberation.

8) Having completely transcended the sphere of neither-perception-nor-non-perception, he abides in the cessation of perception and feeling. This is the eighth liberation.

These, Ānanda, are the eight liberations.

23: Ānanda’s Fault

At one time Ānanda I was living at Uruvelā, on the bank of the river Nerañjarā, at the root of the Goatherd’s Banyan tree, in the first period after attaining Awakening. Then, Ānanda, the Wicked Māra approached me, and after approaching he stood on one side. While standing to one side, Ānanda, the Wicked Māra said this to me:

“May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation.”

After this was said, Ānanda, I said this to the Wicked Māra: “I will not attain Final Emancipation, Wicked One, for as long as my monks are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my nuns are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my laymen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.

I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.”

Now today, Ānanda, at the Cāpāla Shrine the Wicked Māra approached me, and after approaching he stood on one side. While standing on one side the Wicked Māra said this to me:

‘May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation. For these words, reverend Sir, were spoken by the Gracious One:

“I will not attain Final Emancipation, Wicked One, for as long as my monks are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as my nuns are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as my laymen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as my laywomen are not true disciples, accomplished, disciplined, confident, learned, bearers of the Teaching, practising in conformity with the Teaching, correct in their practice, living in conformity with the Teaching, and having learned it from their own teacher, will declare, reveal, make known, set forth, open up, analyse, make plain—after giving a good rebuke with reason to the doctrines of others that have arisen—and teach the miraculous Teaching.”

“I will not attain Final Emancipation, Wicked One, for as long as this spiritual life of mine has not become successful and prosperous, well spread-out, possessed by many, become great, until it is well-explained amongst Divinities and men.”

But at present, reverend Sir, the Gracious One’s spiritual life is successful and prosperous, well spread-out, possessed by many, become great, it is well-explained amongst Divinities and men.

May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate One attain Final Emancipation, now is the time, reverend Sir, for the Gracious One’s Final Emancipation.’

When that was said, Ānanda, I said this to the Wicked Māra: ‘You should have little concern, Wicked One, in no long time the Realised One will be Finally Emancipated, after three months have passed from now, the Realised One will attain Final Emancipation.’ Now today, Ānanda, at the Cāpāla Shrine the Realised One mindfully, with full awareness, gave up the life-process.”

When this was said venerable Ānanda said this to the Gracious One: “Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, having compassion on the world, for the welfare, benefit, and happiness of Divinities and men.”

“Enough, Ānanda, do not beg the Realised One, now is the wrong time, Ānanda, for begging the Realised One.”

For a second time venerable Ānanda said this to the Gracious One:

“Let the Gracious One remain, reverend Sir, for the lifespan, let the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, having compassion on the world, for the welfare, benefit, and happiness of Divinities and men.”

“Enough, Ānanda, do not beg the Realised One, now is the wrong time, Ānanda, for begging the Realised One.”

For a third time venerable Ānanda said this to the Gracious One:

“Do you, Ānanda, have faith in the Realised One’s Awakening?”

“Yes, reverend Sir,”

“Then why do you, Ānanda, harrass the Realised One up until the third time?”

“Face to face with me, reverend Sir, face to face I have heard you say: ‘Whoever has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power, could, if he wanted, remain for the lifespan or for what is left of the lifespan. The Realised One has developed, Ānanda, made much of, carried on, established, maintained, augmented, and properly instigated the Four Paths to Power. If he wanted, Ānanda, the Realised One could remain for the lifespan or for what is left of the lifespan.’”

“Do you have faith, Ānanda?”

“Yes, reverend Sir,”

“Then, Ānanda, there is this wrong-doing for you, there is this fault for you, in that you, despite such a gross hint being made by the Realised One, such a gross suggestion being made, was unable to penetrate it, and did not beg the Realised One, saying:

‘May the Gracious One remain, reverend Sir, for the lifespan; may the Fortunate One remain for the lifespan, for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.’

If you, Ānanda, had begged the Realised One twice the Realised One might have rejected your speech, but would have accepted it on the third occasion. So, Ānanda, there is this wrong-doing for you, there is this fault for you.

24: Ānanda’s Fault at Rājagaha

At one time, Ānanda, I was living at Rājagaha on the Vulture’s Peak Mountain, I was living right there at Rājagaha near the Gotama Banyan Tree, I was living right there at Rājagaha near the Thieves’ Precipice, I was living right there at Rājagaha on the side of the Vebhāra mountain in the Seven Leaves Cave, I was living right there at Rājagaha on the side of the Isigili mountain on Black Rock, I was living right there at Rājagaha in the Cool Wood, at the Snake Tank Slope, I was living right there at Rājagaha in the River Tapodā Monastery, I was living right there near Rājagaha, at Jīvaka’s Mango Wood, I was living right there near Rājagaha, in the Deer Park at the place called Crushing Womb, in that place, Ānanda, I addressed you, saying:

‘Delightful, Ānanda, is Rājagaha, delightful is the Vulture’s Peak Mountain, delightful is the Gotama Banyan Tree, delightful is the Thieves’ Precipice, delightful is the side of the Vebhāra mountain in the Seven Leaves Cave, delightful is the side of the Isigili mountain on Black Rock, delightful is the Cool Wood, at the Snake Tank Slope, delightful is the River Tapodā Monastery, delightful is the Squirrel’s Feeding Place in Bamboo Wood, delightful is Jīvaka’s Mango Wood, delightful is the Deer Park at the place called Crushing Womb.

But despite such a gross hint being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, saying:

25: Ānanda’s Fault at Vesālī

At one time, Ānanda, I was living right here near Vesālī, in the Udena Shrine, I was living right here near Vesālī, in the Gotamaka Shrine, I was living right here near Vesālī, in the Seven Mangos Shrine, I was living right here near Vesālī, in the Many Sons Shrine, I was living right here near Vesālī, in the Sārandada Shrine, and here today, Ānanda, at the Cāpāla Shrine I addressed you, saying:

‘Delightful, Ānanda, is Vesālī, delightful is the Udena Shrine, delightful is the Gotamaka Shrine, delightful is the Seven Mangos Shrine, delightful is the Many Sons Shrine, delightful is the Sārandada Shrine, delightful is the Cāpāla Shrine.

But despite such a gross hint, Ānanda, being made by the Realised One, such a gross suggestion being made, you were unable to penetrate it, and did not beg the Realised One, saying:

Were you not warned by me when I declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing’? How can it be otherwise, Ānanda, for that which is obtained, born, become, conditioned, subject to dissolution? It is not possible to say this: ‘It should not dissolve’. But this has been relinquished, cast out, let loose, abandoned by the Realised One, forsaken, the life-process that has been given up. For sure this word was spoken by the Realised One:

‘Not long now there will be the Realised One’s Final Emancipation, after the passing of three months the Realised One will attain Final Emancipation.’ The Realised One cannot for the sake of life go back on that, it is not possible.

26: The Thirty-Seven Things on the Side of Awakening

Come Ānanda let us approach the Gabled House Hall in Great Wood.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One with venerable Ānanda approached the Gabled House Hall in Great Wood, and after approaching he addressed venerable Ānanda, saying:

“Go, Ānanda, and whatever monks are living in dependence on Vesālī assemble them in the Attendance Hall.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One and assembling whatever monks were living in dependence on Vesālī in the Attendance Hall, he approached the Gracious One, and after approaching and worshipping the Gracious One, he stood at one side. While standing on one side, venerable Ānanda said this to the Gracious One: “The Community of monks has assembled, reverend Sir, now is the time, Gracious One, for whatever you are thinking.”

Then the Gracious One approached the Attendance Hall, and after approaching he sat down on the prepared seat. While sitting the Gracious One addressed the monks, saying:

“Therefore, monks, whatever Teachings have, with deep knowledge, been taught by me, after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, and that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.

And what are those Teachings that have, with deep knowledge, been taught by me, which after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men?

They are as follows:

The Four Ways of Attending to Mindfulness,
the Four Right Strivings,
the Four Paths to Power,
the Five Faculties,
the Five Strengths,
the Seven Factors of Awakening,
the Noble Eight-Fold Path.

These, monks, are those Teachings that have, with deep knowledge, been taught by me, after grasping them well, you should practise, develop, and make a lot of them, so that the Spiritual Life may last long, and may endure for a long time, and that will be for the benefit of many people, for the happiness of many people, out of compassion for the world, for the welfare, benefit, and happiness of Divinities and men.”

Then the Gracious One addressed the monks, saying:

“Come now, monks, for I tell you all conditioned things are subject to decay, strive on with heedfulness! Not long now there will be the Realised One’s Final Emancipation, after the passing of three months the Realised One will attain Final Emancipation.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:

“Youths and also the old, fools and also the wise,
Rich and also the poor—all end in death.
Like an earthen vessel made by a potter,
Small and great, that which is baked and unbaked,
All end in breakage, just so life ends in death.”

Then the Teacher, said something more:

“Well-matured, decayed, with little of my life remaining,
Having abandoned rebirth I will go, having made myself a refuge.
Be heedful, mindful, and virtuous, monks,
With well-reasoned thoughts, protect your minds.

Whoever in this Teaching and Discipline will live heedful,
Having given up the round of rebirths, he will put an end to suffering.”

The Third Chapter for Recital is Finished.

The Fourth Chapter for Recitation

27: The Four Noble Things

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, entered Vesālī for alms. After walking for alms in Vesālī, when he was returning from the alms-round after the meal, after looking at Vesālī with an elephant’s look, he addressed venerable Ānanda, saying: “This is the last time, Ānanda, there will be sight of Vesālī for the Realised One. Come Ānanda let us approach Bhaṇḍagāma.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Bhaṇḍagāma. There the Gracious One lived near Bhaṇḍagāma.

There the Gracious One said this to the monks: “Because of a lack of understanding and a lack of penetration, monks, of four things both you and I have been wandering and running along in Saṁsāra for a long time.

Which four?

1) Because of a lack of understanding and a lack of penetration of Noble Virtue both you and I have been wandering and running along in Saṁsāra for a long time.

2) Because of a lack of understanding and a lack of penetration of Noble Concentrated Development both you and I have been wandering and running along in Saṁsāra for a long time.

3) Because of a lack of understanding and a lack of penetration of Noble Wisdom both you and I have been wandering and running along in Saṁsāra for a long time.

4) Because of a lack of understanding and a lack of penetration of Noble Freedom both you and I have been wandering and running along in Saṁsāra for a long time.

But now this Noble Virtue has been understood and penetrated, this Noble Concentrated Development has been understood and penetrated, this Noble Wisdom has been understood and penetrated, this Noble Freedom has been understood and penetrated. Craving for continued existence has been cut off, what leads to rebirth has been exhausted, there is no continuation in existence.”

The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more:

“Virtue, Concentrated Development, Wisdom, and unsurpassed Freedom,
These things have been understood by the Famous Gotama,
Thus after knowing it deeply the Buddha declared the Teaching to the monks,
The Suffering-Ender, the Teacher, the Visionary One who is Emancipated.”

There also the Gracious One, while living in Bhaṇḍagāma, spoke frequently to the monks about the Teaching, saying:

28: The Four Great Referalls

Then the Gracious One, after living near Bhaṇḍagāma for as long as he liked, addressed venerable Ānanda, saying:

“Come Ānanda let us approach Hatthigāma Elephant Village, Ambagāma Mango Village, Jambugāma Rose-Apple Village, Bhoganagara Wealthy Village.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Bhoganagara. There the Gracious One lived near Bhoganagara at the Joyous Shrine.

There the Gracious One addressed the monks, saying: “I will teach these Four Great Referrals, monks, listen to it, apply your minds well, and I will speak.”

“Very well, reverend Sir,” those monks replied to the Gracious One, and the Gracious One said this:

1) “Here, monks, a monk might speak like this: ‘I have heard this directly from the Gracious One, friends, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ That monk’s speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

2) If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by that monk,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare well with the Discipline, you may come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by that monk.’ This, monks, is the first Great Referral you should bear in mind.

3) Here, monks, a monk might speak like this: ‘In a certain dwelling place lives a Community with elders and leaders, I have heard this directly from that Community, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ Those monks’ speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

4) If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by that Community,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by that Community.’ This, monks, is the second Great Referral you should bear in mind.

5) Here, monks, a monk might speak like this: ‘In a certain dwelling place live many elders, very learned, who have learned the traditions, who are bearers of the Teaching, bearers of the Discipline, bearers of the Tabulation, I have heard this directly from those elders, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ Those monks’ speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

6) If, when these are laid alongside the Discourses, compared with the Discipline, they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by those elders,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline they do fit in with the Discourses, they do compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by those elders.’ This, monks, is the third Great Referral you should bear in mind.

7) Here, monks, a monk might speak like this: ‘In a certain dwelling place lives one elder, very learned, who has learned the traditions, a bearer of the Teaching, a bearer of the Discipline, a bearer of the Tabulation, I have heard this directly from that elder, directly I learned it: “This is the Teaching, this is the Discipline, this is the Teacher’s Dispensation.”’ That monk’s speech, monks, is not to be rejoiced over, not to be scorned at. Without having rejoiced over it, without having scorned it, after learning those words and syllables well, they should be laid alongside the Discourses, they should be compared with the Discipline.

8) If, when these are laid alongside the Discourses, compared with the Discipline they do not fit in with the Discourses, they do not compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is not the Gracious One’s word, it is not well learned by that elder,’ and, monks, you should abandon it. If when these are laid alongside the Discourses, compared with the Discipline, they do fit in with the Discourses, they do compare well with the Discipline, you may here come to this conclusion: ‘Certainly this is the Gracious One’s word, it is well-learned by that elder.’ This, monks, is the fourth Great Referral you should bear in mind. These, monks, are the Four Great Referrals you should bear in mind.”

There also the Gracious One, while living near Bhoganagara at the Joyful Shrine, spoke frequently to the monks about the Teaching, saying:

29: The Last Meal

Then the Gracious One, after living near Bhoganagara for as long as he liked, addressed venerable Ānanda, saying: “Come Ānanda let us approach Pāvā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks arrived at Pāvā. There the Gracious One lived near Pāvā in Cunda the Smith’s mango wood.

Cunda the Smith heard: “The Gracious One, it seems, has arrived at Pāvā, and is dwelling near Pāvā, in my mango wood.” Then Cunda the Smith approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While Cunda the Smith was sitting on one side the Gracious One instructed, roused, enthused, and cheered him with a talk about the Teaching. Then Cunda the Smith, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, said this to the Gracious One: “May the Gracious One consent, reverend Sir, to me offering him a meal on the morrow, together with the Community of monks.”

The Gracious One consented by maintaining silence. Then Cunda the Smith, having understood the Gracious One’s consent, after rising from his seat, worshipping and circumambulating the Gracious One, went away.

Then after the night had passed, Cunda the Smith, in his own residence, having had excellent foodstuffs made ready, and an abundance of tender pork, had the time announced to the Gracious One, saying: “It is time, reverend Sir, the meal is ready.”

Then the Gracious One, having dressed in the morning time, after picking up his bowl and robe, together with the Community of monks, approached Cunda the Smith’s residence, and after approaching, he sat down on the prepared seat. Having sat down, the Gracious One addressed Cunda the Smith, saying:

“Serve me with the tender pork you have prepared, Cunda, but serve the Community of monks with the other foodstuffs which have been prepared.”

“Very well, reverend Sir”, said Cunda the Smith, and after replying to the Gracious One, he served the Gracious One with the tender pork that had been prepared, but served the Community of monks with the other foodstuffs which had been prepared. Then the Gracious One addressed Cunda the Smith, saying:

“Throw that left over tender pork into a pit, Cunda, for I do not see, Cunda, in the world with its Divinities, Māra, and Brahmā, in this generation with its ascetics and brahmins, princes and men, one who, having eaten it, could completely digest it, except for a Realised One.”

“Very well, reverend Sir”, said Cunda the Smith, and after replying to the Gracious One, and throwing what was left over of that tender pork into a pit, he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side.

While sitting on one side Cunda the Smith having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, having risen from the seat, went away.

Then for the Gracious One, after eating Cunda the Smith’s food, a painful affliction arose, bloody dysentery, and strong feelings occurred, such as end in death. There the Gracious One, mindfully, with full awareness, bore those pains without being troubled. Then the Gracious One addressed venerable Ānanda, saying: “Come, Ānanda, let us approach Kusinārā.”

“Very well, reverend Sir”, venerable Ānanda replied to the Gracious One.

“Having eaten Cunda the Smith’s food, so I have heard,
The Firm One experienced a very strong affliction, such as ends in death.

For the Teacher, who had eaten tender pork,
A very strong sickness arose.
While still purging the Gracious One said:
‘I will go to the town of Kusinārā.’”

30: Bringing Drinking Water

Then the Gracious One, having gone down from the road, approached the root of a certain tree, and after approaching, he addressed venerable Ānanda, saying: “Come now, Ānanda, prepare the outer robe folded in four for me, I am weary, Ānanda, and will sit down.”

“Very well, reverend Sir”, said venerable Ānanda, and after replying to the Gracious One, he prepared the outer robe folded in four, and the Gracious One sat down on the prepared seat. While sitting the Gracious One addressed venerable Ānanda, saying: “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

After that was said, venerable Ānanda said this to the Gracious One: “Just now, reverend Sir, five hundred wagons have passed by, and the little water that flows, having been churned by the wheels, is stirred up and disturbed. The Kakutthā River is not far away, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful place, there the Gracious One can drink drinking water, and can cool his limbs.”

For a second time the Gracious One addressed venerable Ānanda, saying: “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

For a second time venerable Ānanda said this to the Gracious One: “Just now, reverend Sir, five hundred wagons have passed by, and the little water that flows, having been churned by the wheels, is stirred up and disturbed. The Kakutthā River is not far away, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful place, there the Gracious One can drink drinking water, and can cool his limbs.”

For a third time the Gracious One addressed venerable Ānanda, saying: “Come now, Ānanda, bring drinking water, I am thirsty, Ānanda, and will drink.”

“Very well, reverend Sir”, said venerable Ānanda, and after replying to the Gracious One, and taking the bowl, he approached the little river. Then that little river that was flowing, which had been churned by the wheels, and was stirred up and disturbed, as venerable Ānanda was approaching, flowed transparent, clear, and undisturbed.

Then it occurred to venerable Ānanda: “Surely it is wonderful, surely it is marvellous, the Realised One’s great power and great majesty, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, as I was approaching, flowed transparent, clear, and undisturbed.”

After taking a bowl of drinking water he approached the Gracious One, and after approaching, he said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, the Realised One’s great power and great majesty, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, as I was approaching, flowed transparent, clear, and undisturbed. Please drink the drinking water, Gracious One! Please drink the drinking water, Fortunate One!” Then the Gracious One drank the water.

31: The Story concerning Pukkusa Mallaputta

Now at that time Pukkusa Mallaputta, a disciple of Āḷāra Kālāma, was travelling along the highway from Pāvā to Kusinārā. Pukkusa Mallaputta saw the Gracious One sitting at the root of a certain tree. And having seen him he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side Pukkusa Mallaputta said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, that those who have gone forth, reverend Sir, live such a peaceful living.

Formerly, reverend Sir, Āḷāra Kālāma descended from the highway he was travelling along, and was dwelling for the day sat not far away at the root of a certain tree. Then, reverend Sir, about five hundred wagons passed by very close to Āḷāra Kālāma. Then, reverend Sir, a certain man who was traveling along behind those wagons approached Āḷāra Kālāma, and after approaching he said this to Āḷāra Kālāma:

‘Did you not see, reverend Sir, about five hundred wagons pass by?’

‘I did not see, friend.’

‘But, reverend Sir, did you not hear the sound?’

‘I did not hear the sound, friend.’

‘But, reverend Sir, were you sleeping?’

‘I was not sleeping, friend.’

‘But, reverend Sir, were you conscious?’

‘Yes, friend.’

‘So you, reverend Sir, though conscious and awake, when about five hundred wagons passed by very close neither saw them nor heard a sound! Why, reverend Sir, even your double-robe is covered with dust!’

‘Yes, friend.’

Then this occurred to that man: ‘It is wonderful, it is marvellous, that those who have indeed gone forth live such a peaceful living. Because though conscious and awake, when about five hundred wagons passed by very close he did not see them or hear a sound!’ And having gained great confidence in Āḷāra Kālāma, he left.”

“Now what do you think, Pukkusa, which is the more difficult to do or the more difficult to come by: that someone though conscious and awake, when about five hundred wagons passed by very close should neither see them nor hear a sound, or that someone, though conscious and awake, when the Divinities rain down, when the Divinities throw it down, and the lightning flashes, and the thunder crashes forth, should neither see it nor hear a sound?”

“Why, reverend Sir, what to make of five-hundred wagons, six-hundred wagons, seven-hundred wagons, eight-hundred wagons, nine-hundred wagons, one thousand wagons, or one-hundred thousand wagons? This is the more difficult to do or the more difficult to come by: that someone, though conscious and awake, when the Divinities rain down, when the Divinities throw it down, and the lightning flashes, and the thunder crashes forth, should neither see it nor hear a sound.”

“One day, Pukkusa, I was living near Ātumā at the Decorated House. Now at that time the Divinities rained down, the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, and not far away from the Decorated House two brothers who were farmers died, along with four oxen. Then, Pukkusa, a great crowd of people having departed from Ātumā, went to the place where the brothers who were farmers and the four oxen had died.

Then, Pukkusa, at that time, after leaving the Decorated House, I was walking in the open air near the gate to the Decorated House. Then, Pukkusa, a certain man from that crowd approached me, and after approaching and worshipping me, he stood on one side. While standing there, Pukkusa, I said to that man:

‘Why, friend, has that great crowd of people assembled?’

‘Just now, reverend Sir, the Divinities rained down, the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, and two brothers who were farmers died, along with four oxen, and that great crowd of people assembled here. But where were you, reverend Sir?’

‘I was right here, friend.’

‘But, reverend Sir, did you see it?’

‘I did not see, friend.’

‘But, reverend Sir, did you hear the sound?’

‘I did not hear the sound, friend.’

‘But, reverend Sir, were you sleeping?’

‘I was not sleeping, friend.’

‘But, reverend Sir, were you conscious?’

‘Yes, friend.’

‘So, reverend Sir, though conscious and awake when the Divinities rained down, when the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, you neither saw it, nor heard a sound!’

‘Yes, friend.’

Then, Pukkusa, this occurred to that man: ‘It is wonderful, it is marvellous, that those who have indeed gone forth live such a peaceful living. Because though conscious and awake when the Divinities rained down, when the Divinities threw it down, and the lightning flashed, and the thunder crashed forth, he did not see it or hear a sound!’ And after gaining great confidence in me, worshipping and circumambulating me, he left.”

After this was said, Pukkusa Mallaputta said this to the Gracious One: “That faith, reverend Sir, I have in Āḷāra Kālāma, I clear away as with a great wind, I wash it away as with a fast-flowing river:

Excellent, reverend Sir! Excellent, reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that one who has eyes can see forms, just so has the Teaching been made clear by the Gracious One in more than one way. I go to the Gracious One, reverend Sir, for refuge, and to the Teaching, and to the Community of monks. Please bear it in mind, Gracious One, that I am a lay disciple who has gone for refuge from today forward for as long as I am furnished with life.”

Then Pukkusa Mallaputta addressed a certain man, saying: “Come, my man, bring me a pair of polished gold-coloured robes, ready to wear.”

“Very well, reverend Sir,” said that man, and after replying to Pukkusa Mallaputta, he brought a pair of polished gold-coloured robes, ready to wear. Then Pukkusa Mallaputta offered that pair of polished gold-coloured robes, ready to wear, to the Gracious One, saying: “Please accept, reverend Sir, this pair of polished gold-coloured robes, ready to wear out of compassion for me, Gracious One.”

“Then, Pukkusa, clothe me with one, and Ānanda with the other.”

“Very well, reverend Sir,” said Pukkusa Mallaputta, and after replying to the Gracious One clothed the Gracious One with one, and Ānanda with the other. Then the Gracious One instructed Pukkusa Mallaputta roused, enthused, and cheered him with a talk about the Teaching. Then Pukkusa Mallaputta, having been instructed, roused, enthused, and cheered by the Gracious One with a talk about the Teaching, after rising from his seat, worshipping and circumambulating the Gracious One, departed.

Then, venerable Ānanda, not long after Pukkusa Mallaputta had departed, offered that pair of polished gold-coloured robes, ready to wear, to the Gracious One, and when placed on the Gracious One’s body they appeared to have lost their gleam.

Then venerable Ānanda said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, how pure and clean is the Realised One’s skin-colour, reverend Sir! This pair of polished gold-coloured robes, ready to wear, reverend Sir, when placed on the Gracious One’s body have lost their gleam!”

“Just so, Ānanda, on two occasions, Ānanda, the Realised One’s skin-colour becomes exceedingly pure and clean.

On which two occasions?

That night, Ānanda, the Realised One perfectly awakens to the unsurpassed and Perfect Awakening, and that night the Realised One is Finally Emancipated in the Emancipation-element which has no basis for attachment remaining. On these two occasions the Realised One’s skin-colour is exceedingly pure and clean. Today, Ānanda, during the last watch of the night, near to Kusinārā, in the Mallas’ Sal Wood at Upavattana, between a pair of Sal trees will be the Realised One’s Final Emancipation.

“Come Ānanda let us approach River Kakutthā.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One.

“A pair of polished gold-coloured robes was offered by Pukkusa,
Once clothed with it the Teacher’s golden skin colour shone forth.”

32: Cunda’s Great Gain

Then the Gracious One with a great Community of monks went to the river Kakutthā, and after going, and entering into the river Kakutthā, bathing, and drinking, and coming back out, he approached the mango wood, and after approaching, he addressed venerable Cundaka, saying: “Come now, Cundaka, prepare the outer robe folded in four for me, I am weary, Cundaka, and will lie down.”

“Very well, reverend Sir”, said venerable Cundaka, and after replying to the Gracious One, he prepared the outer robe folded in four. Then the Gracious One, lay down on his right side in the lion’s posture, after placing one foot on the top of the other, mindfully, with full awareness, having applied his mind to the thought of rising. And venerable Cundaka sat down right there in front of the Gracious One.

“The Awakened One, having gone to the little river Kakutthā,
Which had water that was transparent, pleasant, and clear,
The Teacher, very weary, entered the river,
the Realised One, who is unmatched here in the world.

After washing and drinking, the Teacher came out,
And in the middle of the Community of monks, at the front,
The Teacher, the Gracious One, having taught the Teaching here,
The Great Sage went to the mango wood.

He addressed the monk called Cundaka, saying:
“Spread out the robe folded in four for me to lie down on,”
Cunda, urged by the One with Developed Mind,
Very quickly spread the robe folded in four.
The Teacher, very weary, lay down,
With Cunda sat right there at the front.”

Then the Gracious One addressed venerable Ānanda, saying: “It may be, Ānanda, that someone might cause remorse for the smith Cunda, saying: ‘There is no gain for you, friend Cunda, it is a poor gain for you, in that the Realised One, after eating his last almsfood from you, attained Final Emancipation.’

If there is remorse for Cunda the Smith, Ānanda, drive it out in this way, saying: ‘There is a gain for you, friend Cunda, it is a good gain for you, in that the Realised One, after eating his last almsfood from you, attained Final Emancipation. I heard this face to face with the Gracious One, friend Cunda, I learned it face to face: ‘There are these two almsfoods which have the very same excellent fruit, have the very same excellent result, that is a greater fruit, a greater result than other almsfood.

Which two?

That almsfood which, after eating, the Realised One awakens to the unsurpassed and Perfect Awakening; and that almsfood which, after eating, the Realised One attains Final Emancipation in the Emancipation-element which has no basis for attachment remaining. These are the two almsfoods which have the same fruit, have the same result, that is an exceedingly greater fruit, a greater result than other almsfood.

Friend Cunda the Smith has accumulated a good deed that is conducive to long life, friend Cunda the Smith has accumulated a good deed that is conducive to beauty, friend Cunda the Smith has accumulated a good deed that is conducive to happiness, friend Cunda the Smith has accumulated a good deed that is conducive to fame, friend Cunda the Smith has accumulated a good deed that is conducive to heaven, friend Cunda the Smith has accumulated a good deed that is conducive to sovereignty.’ If there is remorse for Cunda the Smith, Ānanda, it should be driven out in this way!”

Then the Gracious One, having understood the significance of it, on that occasion uttered this exalted utterance:

“For the one who gives merit is increased,
From restraint hatred is not accumulated.
The skilful one gives up what is bad,
Through the destruction of passion, hatred, and delusion, he is emancipated.”

The Fourth Chapter for Recital is Finished.

The Fifth Chapter for Recitation

33: Worshipping the Realised One

Then the Gracious One addressed venerable Ānanda, saying: “Come Ānanda, let us approach the further shore of the Golden river, to Kusinārā, and to the Mallas’ Sal Wood at Upavattana.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One. Then the Gracious One together with a great Community of monks went to the further shore of the Golden river, to Kusinārā, and the Mallas’ Sal Wood at Upavattana, and after going he addressed venerable Ānanda, saying: “Come, Ānanda, prepare a couch with the head facing north between the Twin Sal Trees for me, I am weary, Ānanda, and will lie down.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, he prepared a couch with the head facing north between the Twin Sal Trees. Then the Gracious One, lay down on his right side in the lion’s posture, after placing one foot on the top of the other, mindfully, with full awareness.

Now at that time the Twin Sal Trees were full of flowering blossoms, outside of flowering time, and they were sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also the Divine Coral Tree flowers were falling from the sky, and they were sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine sandalwood powder was falling from the sky, and was sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine music played in the sky in worship of the Realised One. Also Divine songs played in the sky in worship of the Realised One.

Then the Gracious One said this to venerable Ānanda: “The Twin Sal Trees are full of flowering blossoms, outside of flowering time, and they are sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also the Divine Coral Tree flowers are falling from the sky, and they are sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine sandalwood powder is falling from the sky, and is sprinkling down on the Realised One’s body, showering down, pouring down on the Realised One in worship. Also Divine music plays in the sky in worship of the Realised One. Also Divine songs play in the sky in worship of the Realised One.

But it is not in this way, Ānanda, that the Realised One is honoured, respected, revered, worshipped, or esteemed. But that monk, nun, layman, or laywoman, Ānanda, who lives practising the Teaching in accordance with the Teaching, correct in their practice, living in conformity with the Teaching, he honours, respects, reveres, worships, and esteems the Realised One with the highest worship. Therefore, Ānanda, thinking: ‘Let us live practising the Teaching in accordance with the Teaching, correct in our practice, living in conformity with the Teaching,’ this is how you are to train, Ānanda.”

34: The Visit of the Divinities

Now at that time venerable Upavāṇa was standing in front of the Gracious One, fanning the Gracious One. Then the Gracious One dismissed venerable Upavāṇa, saying: “Depart, monk, do not stand in front of me.”

Then venerable Ānanda thought: “This venerable Upavāṇa has been the Gracious One’s attendant for a long time, living near to him, within proximity. Then at the last moment the Gracious One dismisses venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me.’ What was the reason, what was the cause, for the Gracious One dismissing venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me’?”

Then venerable Ānanda said this to the Gracious One: “This venerable Upavāṇa has been the Gracious One’s attendant for a long time, living near to him, within proximity. Then at the last moment the Gracious One dismisses venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me.’ What is the reason, reverend Sir, what is the cause, for the Gracious One dismissing venerable Upavāṇa, saying: ‘Depart, monk, do not stand in front of me’?”

“Almost all of the Divinities, Ānanda, from the ten world-elements have assembled to see the Realised One, everywhere around Kusinārā and the Mallas’ Sal Wood at Upavattana for as far as twelve leagues there is no place, even so much as a tip of a pricking hair, unpervaded by powerful Divinities, and the Divinities, Ānanda, are complaining, saying: ‘We have come from afar to see the Realised One, only occasionally, infrequently, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world, and today during the last watch of the night will be the Realised One’s Final Emancipation, and this powerful monk is stood in front concealing the Realised One, and we are not able to see the Realised One at the last moment.’”

“But what beings and Divinities is the Gracious One thinking of?”

“There are, Ānanda, Divinities in the sky, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they are crying: ‘Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!’

There are, Ānanda, Divinities on the Earth, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they are crying: ‘Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!’”

But those Divinities who have cut off passion, mindfully, with full awareness, they endure, thinking: ‘Impermanent are all processes, how can it be otherwise?’”

35: The Four Places that Produce Enthusiasm

“Formerly, reverend Sir, the monks, having dwelt for the Rains Retreat used to come to see the Realised One, and we would receive those meditating monks for assembling and seeing the Realised One. But after the Gracious One has passed way, reverend Sir, we will not receive those meditating monks for assembling and seeing the Realised One.”

“There are these four places that can be seen, that produce enthusiasm, Ānanda, for a faithful man of good family.

Which four?

1) Thinking: ‘Here the Realised One was born’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

2) Thinking: ‘Here the Realised One awoke to the unsurpassed and Perfect Awakening’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

3) Thinking: ‘Here the Realised One set rolling the Wheel of the Teaching’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

4) Thinking: ‘Here the Realised One was completely Emancipated in the Emancipation-element which has no basis for attachment remaining’, Ānanda, that is a place to be seen that produces enthusiasm for a faithful man of good family.

These are the four places, Ānanda, that are to be seen that produce enthusiasm for a faithful man of good family.

Faithful monks, nuns, laymen, and laywomen will come, thinking: ‘Here the Realised One was born’, ‘Here the Realised One awoke to the unsurpassed and Perfect Awakening’, ‘Here the Realised One set rolling the Wheel of the Teaching’, ‘Here the Realised One was Finally Emancipated in the Emancipation-element which has no basis for attachment remaining’, and whoever, Ānanda, will die while on pilgrimage to the Shrines with a confident mind they will all, at the break-up of the body, after death, re-arise in a fortunate destiny, in a heavenly world.”

“How, reverend Sir, are we to act in regard to women?”

“As though they were not seen, Ānanda.”

“But when seeing them, reverend Sir, how are we to act?”

“Without conversing, Ānanda.”

“But when conversing, reverend Sir, how are we to act?”

“You should attend to mindfulness, Ānanda.”

“How should we act, reverend Sir, in regard to the Realised One’s body?”

“Do not worry, Ānanda, about how you are to worshipfully dispose of the Realised One’s body. Come, Ānanda, live striving for the highest good, being devoted to the highest good, being heedful of the highest good, ardent, and resolute. There are, Ānanda, wise nobles, wise brahmins, wise householders who have faith in the Realised One. They will worshipfully dispose of the Realised One’s body.”

“How should we act, reverend Sir, in regard to the Realised One’s body?”

“As you act in regard to the Universal Monarch’s body, so you should act in regard to the Realised One’s body.”

“But how do they act, reverend Sir, in regard to the Universal Monarch’s body?”

“They wrap the Universal Monarch’s body, Ānanda, with clean cloth, and after wrapping with clean cloth, they wrap with carded cotton, and after wrapping with carded cotton, they wrap with clean cloth, by this means after wrapping the Universal Monarch’s body with five-hundred pairs of cloth and cotton, enclosing it in an oil tub made of iron, and enclosing it in another iron tub, and putting it on a scented funeral pyre, they burn the Universal Monarch’s body, and they build a Shrine for the Universal Monarch at the crossroads.

So they act in regard to a Universal Monarch’s body, and as they act in regard to a Universal Monarch’s body so should they act in regard to a Realised One’s body, and a Shrine should be made for the Realised One at the crossroads. Whoever there prepares flowers, incense, or powder, or worships or establishes confidence in his mind, that will be for their benefit and happiness for a long time.

These four persons, Ānanda, are worthy of a Shrine.

Which four?

1) A Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine,

2) an Individual Sambuddha is worthy of a Shrine,

3) a Realised One’s disciple is worthy of a Shrine,

4) a Universal Monarch is worthy of a Shrine.

And for what reason or cause is a Realised One, a Worthy One, a Perfect Sambuddha worthy of a Shrine? Thinking: ‘This is the Shrine of a Realised One, a Worthy One, a Perfect Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Realised One, a Worthy One, a Perfect Sambuddha is worthy of a Shrine.

And for what reason or cause is an Individual Sambuddha worthy of a Shrine? Thinking: ‘This is the Shrine of a Gracious One, an Individual Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why an Individual Sambuddha is worthy of a Shrine.

And for what reason or cause is a Realised One’s disciple worthy of a Shrine? Thinking: ‘This is the Shrine of a disciple of a Gracious One, a Worthy One, a Perfect Sambuddha’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Realised One’s disciple is worthy of a Shrine.

And for what reason or cause is a Universal Monarch worthy of a Shrine? Thinking: ‘This is the Shrine of Righteous Monarch, a Righteous King’, Ānanda, many people purify their mind, and after purifying their mind, at the break-up of the body, after death, they arise in a fortunate destiny, in a Heavenly world. This is the reason or cause, Ānanda, why a Universal Monarch is worthy of a Shrine. These, Ānanda, are the four persons worthy of a Shrine.”

36: Ānanda’s Marvellous Qualities

Then venerable Ānanda, after entering the living place, and leaning against the door-lintel, stood there crying: “The Teacher will attain Final Emancipation while I am still a Trainee with much to do, he who has compassion for me!”

Then the Gracious One addressed the monks, saying: “Where, monks, is Ānanda?”

“This venerable Ānanda, reverend Sir, after entering the living place, and leaning against the door-lintel, stands there crying: ‘The Teacher will attain Final Emancipation while I am still a Trainee with much to do, he who has compassion for me!’”

Then the Gracious One addressed a certain monk, saying: “Go, monk, and in my name address Ānanda, saying: ‘The Teacher, friend Ānanda, is calling you.’”

“Very well, reverend Sir, and after replying to the Gracious One, he approached venerable Ānanda, and after approaching he said this to venerable Ānanda: “The Teacher, friend Ānanda, is calling you.”

“Very well, friend,” said venerable Ānanda, and after replying to that monk, he approached the Gracious One, and after approaching and worshipping the Gracious One, he sat down on one side. While sitting on one side the Gracious One said this to venerable Ānanda:

“Enough, Ānanda, don’t grieve, don’t lament, were you not warned by me when I declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, Ānanda, for that which is obtained, born, become, conditioned, subject to dissolution? It is not possible to say this: ‘The Realised One’s body should not dissolve’.

For a long time, Ānanda, you dwelt near to the Realised One with beneficial, pleasant, trustworthy, and limitlessly friendly bodily actions, with beneficial, pleasant, trustworthy, and limitlessly friendly speech actions, with beneficial, pleasant, trustworthy, and limitlessly friendly mental actions, you have done meritorious deeds, Ānanda, you should devote yourself to quickly striving to be one who is pollutant-free!”

Then the Gracious One addressed the monks, saying: “Whoever were Worthy Ones, Perfect Sambuddhas in the past, monks, for those Gracious Ones also there were such superior attendants, just as Ānanda is for me; whoever will be Worthy Ones, Perfect Sambuddhas in the future, monks, for those Gracious Ones also there will be such superior attendants, just as Ānanda is for me.

Ānanda is wise, monks, Ānanda is intelligent, monks, he knows: ‘This is the time for monks to approach and see the Realised One, this is the time for monks, this is the time for nuns, this is the time for laymen, this is the time for laywomen, this is the time for kings, for kings’ ministers, for outside teachers, for the disciples of outside teachers.’

There are four wonderful and marvellous things, monks, about Ānanda.

Which four?

1) If, monks, a group of monks approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of monks are dissatisfied if at that time Ānanda remains silent.

2) If, monks, a group of nuns approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of nuns are dissatisfied if at that time Ānanda remains silent.

3) If, monks, a group of laymen approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laymen are dissatisfied if at that time Ānanda remains silent.

4) If, monks, a group of laywomen approach to see Ānanda their minds are uplifted through seeing him, and if Ānanda speaks words of welcome, their minds are uplifted with the speech, but that group of laywomen are dissatisfied if at that time Ānanda remains silent.

These are the four wonderful and marvellous things about Ānanda.

There are four wonderful and marvellous things, monks, about the Universal Monarch.

Which four?

1) If, monks, a group of Nobles approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of nobles are dissatisfied if then the Universal Monarch remains silent.

2) If, monks, a group of brahmins approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of brahmins are dissatisfied if then the Universal Monarch remains silent.

3) If, monks, a group of householders approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of householders are dissatisfied if then the Universal Monarch remains silent.

4) If, monks, a group of ascetics approach to see the Universal Monarch their minds are uplifted through seeing him, and if the Universal Monarch speaks, their minds are uplifted with the speech, but that group of ascetics are dissatisfied if then the Universal Monarch remains silent.

In the same way there are four wonderful and marvellous things, monks, about Ānanda.

There are the four wonderful and marvellous things, monks, about Ānanda.”

37: Kusinārā’s History

After this was said, venerable Ānanda addressed the Gracious One, saying: “Reverend Sir, may the Gracious One not attain Final Emancipation in this small town, this barren town, this branch town. There are, reverend Sir, other great towns, such as: Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, Bārāṇasī—let the Gracious One attain Final Emancipation there. There are many wealthy Nobles there, wealthy brahmins, wealthy householders, who are devoted to the Realised One, and will worshipfully dispose of the Realised One’s body.”

“Do not say that, Ānanda, do not say that, Ānanda: ‘This small town, this barren town, this branch town’. Formerly, Ānanda, there was a King by the name of Mahāsudassana, a Righteous Monarch, a Righteous King, who was victorious over the four quarters, one who had established a stable country, endowed with the seven jewels.

This Kusinārā, was then named Kusāvatī, and was King Mahāsudassana’s capital city. Stretching for twelve leagues from East to West, and seven leagues from North to South, the capital city Kusāvatī was prosperous, Ānanda, successful, populous, full of people, with much food, just as, Ānanda, the capital city of the Divinities named Āḷakamandā is prosperous, successful, populous, full of people, with much food, so the capital city Kusāvatī was prosperous, Ānanda, successful, populous, full of people, with much food.

The capital city Kusāvatī was never separated from the ten sounds, by day or by night, that is to say: the sound of elephants, the sound of horses, the sound of chariots, the sound of drums, the sound of tabours, the sound of lutes, the sound of songs, the sound of cymbals, the sound of hand bells, and with ‘eat, drink, chew!’ as the tenth sound.

38: The Mallas Worship the Gracious One

“Go, Ānanda, and after entering into Kusinārā, announce to the Mallas: ‘Today, Vāseṭṭhas, in the last watch of the night, will be the Realised One’s attainment of Final Emancipation, come along, Vāseṭṭhas, come along, Vāseṭṭhas, do not regret it afterwards thinking: “In the area of our village, was the Realised One’s attainment of Final Emancipation, and we did not, in the last watch of the night, get to see the Realised One”’.”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to the Gracious One, dressing, and taking his robes and bowl, he entered Kusinārā with a companion.

Now at that time the Mallas from Kusinārā were assembled in the Council Hall having some business or other. Then venerable Ānanda went to where the Mallas from Kusinārā were assembled in the Council Hall, and after approaching he said this to the Mallas: “Today, Vāseṭṭhas, in the last watch of the night, will be the Realised One’s attainment of Final Emancipation, come along, Vāseṭṭhas, come along, Vāseṭṭhas, do not regret it afterwards thinking: ‘In the area of our village, was the Realised One’s attainment of Final Emancipation, and we did not, in the last watch of the night, get to see the Realised One.’”

After hearing this from venerable Ānanda, the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas became miserable, depressed, with their minds given over to suffering. Some, having dishevelled hair, were weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they were crying: “Too quickly the Gracious One will attain Final Emancipation, too quickly the Fortunate One will attain Final Emancipation, too quickly the Visionary in the world will disappear!”

Then the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas, miserable, depressed, with their minds given over to suffering, approached the Mallas’ Sal Wood at Upavattana, and approached venerable Ānanda.

Then this occurred to venerable Ānanda: “If I make the Mallas of Kusinārā worship the Gracious One one by one before the Gracious One has been worshipped by the Mallas of Kusinārā the night will end. Now what if I, having segregated the Mallas family by family, made them worship the Gracious One, saying: ‘A Malla named so and so, together with his children, wife, dependents, and councillors worships the Gracious One’s feet with his head’?”

Then venerable Ānanda having segregated the Mallas family by family, made them worship the Gracious One, saying: “A Malla named so and so, together with his children, wife, dependents, and councillors worships the Gracious One’s feet with his head.”

Then venerable Ānanda, in this way, during the first watch of the night, made the Mallas of Kusinārā worship the Gracious One.

39: Subhadda, the Last Direct Disciple

Now at that time a wanderer named Subhadda had arrived at Kusinārā. The wanderer Subhadda heard: “Today, it seems, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation.”

Then this occurred to the wanderer Subhadda: “I have heard this from old, elderly wanderers, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt.’”

Then the wanderer Subhadda approached the Mallas’ Sal Wood at Upavattana, and approached venerable Ānanda, and after approaching he said to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.”

After this was said, venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

For a second time the wanderer Subhadda said this to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the Realised One’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.

For a second time venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

For a third time the wanderer Subhadda said this to venerable Ānanda: “I have heard this from old, elderly wanderers, dear Ānanda, who are teachers and teachers’ teachers, when they said: ‘Only occasionally, rarely, do Realised Ones, Worthy Ones, Perfect Sambuddhas arise in the world.’ Today, in the last watch of the night, will be the ascetic Gotama’s attainment of Final Emancipation. There is a doubt that has arisen for me, and I have confidence in the ascetic Gotama thus: ‘The ascetic Gotama is able to teach the Teaching in such a way that I will be able to abandon that doubt’. It would be well, dear Ānanda, if I was allowed to see the ascetic Gotama.”

For a third time venerable Ānanda said this to the wanderer Subhadda: “Enough, friend Subhadda, do not trouble the Realised One, the Gracious One is exhausted.”

The Gracious One heard venerable Ānanda having this conversation with the wanderer Subhadda. Then the Gracious One said this to venerable Ānanda: “Enough, Ānanda, do not obstruct Subhadda allow Subhadda to see the Realised One. Whatever Subhadda will ask of me all of it he will ask of me seeking for deep knowledge, and not to trouble me. Whatever question is put I will answer, and he will quickly understand it.”

Then venerable Ānanda said this to the wanderer Subhadda: “Go, friend Subhadda, the Gracious One has given you permission.”

Then the wanderer Subhadda approached the Gracious One, and after approaching, he exchanged greetings with the Gracious One, and after exchanging courteous talk and greetings, he sat down on one side.

While sitting on one side the wanderer Subhadda said this to the Gracious One: “Those ascetics and brahmins, dear Gotama, who have a community, a group, who teach a group, well-known, famous, religious founders, agreed upon as good for the people, such as: Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambala, Pakudha Kaccāyana, Sañjaya Belaṭṭhaputta, Nigaṇṭha Nāṭaputta, have they all understood, according to their own avowal? Have they all not understood? Or, have some understood? Or, have some not understood?”

“Enough, Subhadda, stop this: ‘Have they all understood, according to their own avowal? Have they all not understood? Or, have some understood? Or, have some not understood?’ I will teach the Teaching to you, Subhadda, listen to it, apply your mind well, and I will speak.”

“Very well, reverend Sir,” the wanderer Subhadda replied to the Gracious One, and the Gracious One said this: “Wherever, Subhadda, the Noble Eightfold Path is not found in a Teaching and Discipline there a true ascetic is not found, there a second true ascetic is not found, there a third true ascetic is not found, there a fourth true ascetic is not found.

But wherever, Subhadda, the Noble Eightfold Path is found in a Teaching and Discipline there a true ascetic is found, there a second true ascetic is found, there a third true ascetic is found, there a fourth true ascetic is found.

In this Teaching and Discipline, Subhadda, the Noble Eightfold Path is found, here a true ascetic is found, here a second true ascetic is found, here a third true ascetic is found, here a fourth true ascetic is found.

Void are the outside doctrines of these other ascetics, Subhadda, but if monks should live well, the world will not be void of Worthy Ones.

At twenty-nine years, Subhadda,
I went forth a seeker of what is good,
More than fifty years ago,
Wherefore I am truly gone forth, Subhadda.

Existing in the realm of the right Teaching
Outside of this there is no true ascetic,

a second true ascetic is not found, a third true ascetic is not found, a fourth true ascetic is not found. Void are the outside doctrines of these other ascetics, Subhadda, but if monks should live well, the world will not be void of Worthy Ones.”

After this was said, the wanderer Subhadda said this to the Gracious One: “Excellent, reverend Sir! Excellent, reverend Sir! Just as, reverend Sir, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness, so that one who has eyes can see forms, just so has the Teaching been made clear by the Gracious One in more than one way. I go to the Gracious One for refuge, reverend Sir, and to the Teaching, and to the Community of monks. May I receive the going-forth, reverend Sir, in the presence of the Gracious One, may I receive the full ordination.”

“Those who were formerly of another sect who in this Teaching and Discipline desire the going-forth, who desire full ordination, live on probation for four months, and at the end of four months, the minds of the monks being satisfied, they give the going-forth and the full ordination into the monkhood. But I understand there is a distinction between persons in this case.”

“If, reverend Sir, those who were formerly of another sect who in this Teaching and Discipline, desire the going-forth, who desire full ordination, live on probation for four months, and at the end of four months, the minds of the monks being satisfied, they give the going-forth and the full ordination into the monkhood, then I will live on probation for four years, and at the end of four years, the minds of the monks being satisfied, they can give the going-forth and the full ordination into the monkhood.”

Then the Gracious One said this to venerable Ānanda: “Then, Ānanda, give the going-forth to Subhadda.”

“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One.

Then the wanderer Subhadda said this to venerable Ānanda: “There are certainly gains for you, friend Ānanda, it is certainly a good gain for you, friend Ānanda, that here, face to face with the Teacher, you have been consecrated with an attendant’s consecration.”

The wanderer Subhadda received the going forth in the presence of the Gracious One, received full ordination.

Then not long after ordination, venerable Subhadda, while dwelling solitary, secluded, heedful, ardent, and resolute, after no long time attained that good for which young gentlemen rightly go forth from the house to the houseless life, that unsurpassed conclusion to the spiritual life, and dwelt having known, experienced, and attained it himself in this very life.

Destroyed is rebirth, accomplished is the spiritual life, done is what ought to be done, there is no more of this mundane state—this he knew.

And venerable Subhadda became another of the Worthy Ones. He was the last direct disciple of the Gracious One.

The Fifth Chapter for Recital is Finished

The Sixth Chapter for Recitation

40: The Last Instructions of the Realised One

Then the Gracious One addressed venerable Ānanda, saying: “It may be, Ānanda, that some of you may think in this way: ‘Past is the Teacher’s word, there is now no Teacher for us.’ But it should not be seen like that, Ānanda, whatever Teaching and Discipline has been taught by me or laid down, Ānanda, that is your Teacher after my passing away.

At present, Ānanda, the monks address each other with the word ‘friend’, but after my passing away they are not to address one another thus. The elder monk, Ānanda, should address the younger monk by his name or by his clan name or by the word ‘friend’. But the younger monk should address the elder monk as reverend Sir or venerable Sir.

Desiring to do so, Ānanda, the Community after my passing away, can abolish the minor and subsidiary training rules.

The highest penalty, Ānanda, after my passing away, is to be handed out to the monk Channa.” “But what is the highest penalty, reverend Sir?” “The monk Channa, Ānanda, may say whatever he wishes but he is not to be spoken to or advised or instructed by the monks.”

Then the Gracious One addressed the monks, saying: “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later thinking: ‘The Teacher was face to face with us and we didn’t ask the Gracious One directly about the training.’” After this was said those monks were silent.

For a second time the Gracious One addressed the monks, saying: “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later thinking: ‘The Teacher was face to face with us and we didn’t ask the Gracious One directly about the training.’” For a second time those monks were silent.

For a third time the Gracious One addressed the monks, saying: “It may be, monks, that for one of the monks there is doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. Ask, monks, do not be regretful later thinking: ‘The Teacher was face to face with us and we didn’t ask the Gracious One directly about the training.’” For a third time those monks were silent.

Then the Gracious One addressed the monks, saying: “It may be, monks, that out of respect for the Teacher you do not ask, then one friend, monks, can inform another friend about his doubts.” After this was said those monks were silent.

Then venerable Ānanda said this to the Gracious One: “It is wonderful, reverend Sir, it is marvellous, reverend Sir, I am confident, reverend Sir, that in this Community of monks there is not one of the monks in this Community of monks who has doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice.”

“Out of confidence, Ānanda, you speak, but the Realised One, Ānanda, has knowledge that there is not one of the monks in this Community of monks who has doubt or confusion about the Buddha, or about the Teaching, or about the Community, or about the Path, or about the practice. For amongst these five hundred monks, Ānanda, he who is the last monk, is a Stream-Enterer, no longer subject to falling into the lower realms, and has a fixed destiny ending in Final Awakening.”

Then the Gracious One addressed the monks, saying: “Come now, monks, for I tell you all conditioned things are subject to decay, strive on with heedfulness!” These were the last words of the Realised One.

41: The Final Emancipation

Then the Gracious One attained the first absorption, and after emerging from the first absorption he attained the second absorption, and after emerging from the second absorption he attained the third absorption, and after emerging from the third absorption he attained the fourth absorption, and after emerging from the fourth absorption he attained the sphere of endless space, and after emerging from the sphere of endless space he attained the sphere of endless consciousness, and after emerging from the sphere of endless consciousness he attained the sphere of nothingness, and after emerging from the sphere of nothingness, he attained the sphere of neither-perception-nor-non-perception, and after emerging from the sphere of neither-perception-nor-non-perception, he attained the cessation of perception and feeling.

Then venerable Ānanda said this to venerable Anuruddha: “Has the Gracious One, reverend Anuruddha, attained Final Emancipation?”

“The Gracious One, reverend Ānanda, has not attained Final Emancipation, he has attained the cessation of perception and feeling.”

Then the Gracious One, after emerging from the cessation of perception and feeling, attained the sphere of neither-perception-nor-non-perception, and after emerging from the sphere of neither-perception-nor-non-perception he attained the sphere of nothingness, and after emerging from the sphere of nothingness he attained the sphere of endless consciousness, and after emerging from the sphere of endless consciousness he attained the sphere of endless space, and after emerging from the sphere of endless space he attained the fourth absorption, and after emerging from the fourth absorption he attained the third absorption, and after emerging from the third absorption he attained the second absorption, and after emerging from the second absorption he attained the first absorption, and after emerging from the first absorption he attained the second absorption, and after emerging from the second absorption he attained the third absorption, and after emerging from the third absorption he attained the fourth absorption, and after emerging from the fourth absorption, immediately the Gracious One attained Final Emancipation.

When the Gracious One attained Final Emancipation along with the Emancipation, there was a great earthquake, and an awful, horrifying crash of the Divinities’ thunder drum.

When the Gracious One attained Final Emancipation along with the Emancipation, Brahmā Sahampati spoke this verse:

“All beings in the world will surely lay aside the body,
In the same way the Teacher, Such-like, unmatched in the world,

the Realised One, attained to the ten strengths, the Sambuddha, has attained Final Emancipation.”

When the Gracious One attained Final Emancipation along with the Emancipation, Sakka, the Lord of the Divinities, spoke this verse:

“Impermanent, indeed, are all processes, arisen they have the nature to decay,
After arising they come to cessation, the stilling of them is blissful.”

When the Gracious One attained Final Emancipation along with the Emancipation, venerable Anuruddha spoke these verses:

“There is no more breathing for that Such-like one of steady mind,
Freed from lust, the Sage who has died, has entered the peace of Nibbāna.

With an unshaken heart, he endured the painful feelings,
Like a flame when it goes out so his mind was liberated in Nibbāna.”

When the Gracious One attained Final Emancipation along with the Emancipation, venerable Ānanda spoke this verse:

“With that there was fear, with that there was horror,
When the Sambuddha, endowed with all noble qualities, attained Emancipation.”

When the Gracious One attained Final Emancipation those monks there who were not free from passion, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, were crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’ But those monks who were free from passion, mindfully, with full awareness, endured, thinking: “Impermanent are all processes, how can it be otherwise?”

Then venerable Anuruddha said this to the monks: “Enough, friends, do not grieve, do not lament, were you not warned by the Gracious One when he declared: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, friends, for that which is obtained, born, become, in process, subject to dissolution? It is not possible to say this: ‘It should not dissolve’. The Divinities, friends, are complaining.”

“But what beings and Divinities is the venerable Anuruddha thinking of?”

“There are, friend Ānanda, Divinities in the sky, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

There are, friend Ānanda, Divinities on the Earth, perceiving the Earth, who, having dishevelled hair, are weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

But those Divinities, who have cut off passion, they mindfully, with full awareness, endure, thinking: ‘Impermanent are all processes, how can it be otherwise?’”

42: The Preparation of the Body

Then venerable Anuruddha and venerable Ānanda spent the rest of the night in talk about the Teaching. Then venerable Anuruddha addressed venerable Ānanda, saying: “Go, Ānanda, and after entering Kusinārā inform the Mallas of Kusinārā, saying: ‘The Gracious One has attained Emancipation, Vāseṭṭhas, now is the time for whatever you are thinking.’”

“Very well, reverend Sir,” said venerable Ānanda, and after replying to venerable Anuruddha, dressing in the morning time, and taking his robes and bowl, he entered Kusinārā with a companion.

Now at that time the Mallas from Kusinārā were assembled in the Council Hall having some business or other. Then venerable Ānanda approached the Mallas from Kusinārā in the Council Hall, and after approaching he informed the Mallas of Kusinārā saying: “The Gracious One has attained Emancipation, Vāseṭṭhas, now is the time for whatever you are thinking.”

After hearing this word from venerable Ānanda, the Mallas, the sons of the Mallas, the daughters-in-law of the Mallas, and the wives of the Mallas became miserable, depressed, with their minds given over to suffering. Some, having dishevelled hair, were weeping, throwing up their arms, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they were crying: “Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!”

Then the Mallas from Kusinārā ordered their men, saying: “Now, friends, gather together perfume and flowers, and all the musicians in Kusinārā.”

Then the Mallas of Kusinārā, having taken perfumes and garlands, and all the musicians, and five-hundred pairs of clothes, approached the Mallas’ Sal Wood at Upavattana, and the Gracious One’s body, after approaching the Gracious One’s body, through honouring, respecting, revering, and worshipping the body, with dance, song, music, garlands, and perfumes, and making cloth canopies, and preparing circular pavillions, they made the day pass.

Then this occurred to the Mallas of Kusinārā: “Today it is too late to burn the Gracious One’s body, tomorrow we will burn the Gracious One’s body.”

Then the Mallas of Kusinārā, through honouring, respecting, revering, and worshipping the Gracious One’s body, with dance, song, music, garlands, and perfumes, and making cloth canopies, and preparing circular pavillions, they made the second day pass, they made the third day pass, they made the fourth day pass, they made the fifth day pass, they made the sixth day pass.

Then on the seventh day this occurred to the Mallas of Kusinārā: “While honouring, respecting, revering, and worshipping the Gracious One’s body, with dance, song, music, garlands, and perfumes, after taking it out of the city by the South, on the outside of the City to the South we will burn the Gracious One’s body.”

Now at that time eight leaders of the Mallas, having washed their heads and put on clean clothes, said: “Let us lift the Gracious One’s body,” but they were not able to lift it.

Then the Mallas of Kusinārā said this to venerable Anuruddha: “What is the reason, Anuruddha, what is the cause why eight leaders of the Mallas, having washed their heads and put on clean clothes, and saying: ‘Let us lift the Gracious One’s body,’ are not able to lift it?”

“You Vāseṭṭhas have one intention, and the Divinities have another intention.”

“But what is the Divinities’ intention, reverend Sir?”

“Your intention, Vāseṭṭhas, is: ‘We, while honouring, respecting, revering, and worshipping the Gracious One’s body, with dance, song, music, garlands, and perfumes, after taking it out of the City by the South, on the outside of the City to the South, will burn the Gracious One’s body.’

The Divinities’ intention, Vāseṭṭhas, is: ‘We, while honouring, respecting, revering, and worshipping the Gracious One’s body, with the Divinities’ dance, song, music, garlands, and perfumes, after carrying it to the North of the City by the North, and re-entering the City by the North Gate, and carrying it to the middle of the City by the middle, and going out by the Eastern Gate, to the East of the City, at the Mallas’ Shrine called the Bonded Coronet, there let us burn the Gracious One’s body.”

“Let us do according to the Divinities’ intention, reverend Sir.”

Now at that time the whole of Kusinārā, including the dirty rubbish heaps, was covered knee-deep with Divine Coral Tree flowers. Then the Divinities and the Mallas of Kusinārā while honouring, respecting, revering, and worshipping the Gracious One’s body with the Divinities’ and mens’ dance, song, music, garlands, and perfumes, after carrying it to the North of the City by the North, and re-entering the City by the North Gate, and carrying it to the middle of the City by the middle, and going out by the Eastern Gate, to the East of the City, at the Mallas’ Shrine called the Bonded Coronet there set down the Gracious One’s body.

Then the Mallas of Kusinārā said this to venerable Ānanda: “How do we act, reverend Ānanda, in regard to the Realised One’s body?”

“As you act, Vāseṭṭhas, in regard to the Universal Monarch’s body, so you should act in regard to the Realised One’s body.”

“But how do we act, reverend Ānanda, in regard to the Universal Monarch’s body?”

“They wrap the Universal Monarch’s body, Vāseṭṭhas, with clean cloth, and after wrapping with clean cloth, they wrap with carded cotton, and after wrapping with carded cotton, they wrap with clean cloth, by this means after wrapping the Universal Monarch’s body with five-hundred pairs of cloth and cotton, enclosing it in an oil tub made of iron, and enclosing it in another iron tub, and putting it on a scented funeral pyre, they burn the Universal Monarch’s body, and they build a Shrine for the Universal Monarch at the crossroads.

So they act, Vāseṭṭhas, in regard to a Universal Monarch’s body. Just as they act, Vāseṭṭhas, in regard to a Universal Monarch’s body, so should they act in regard to a Realised One’s body, and a Shrine should be made for the Realised One at the crossroads. Whoever there prepares flowers, incense, or powder, or worships or establishes confidence in his mind, that will be for their benefit and happiness for a long time.”

Then the Mallas of Kusinārā gave orders to their men, saying: “If it is so then wrap the body with the Mallas’ carded cloth, friends.”

Then the Mallas of Kusinārā wrapped the Gracious One’s body with clean cloth, and after wrapping with clean cloth, they wrapped with carded cotton, and after wrapping with carded cotton, they wrapped with clean cloth, and by this means, after wrapping the Gracious One’s body with five-hundred pairs of cloth and cotton, enclosing it in an oil tub made of iron, and enclosing it in another iron tub, and putting it on a scented funeral pyre, they put the Gracious One’s body on the funeral pyre.

43: The Story concerning Mahākassapa

Now at that time venerable Mahākassapa was travelling along the highway from Pāvā to Kusinārā, together with a great Community of monks, around five-hundred monks. Then venerable Mahākassapa, after descending from the path, sat down at the root of a certain tree.

Now at that time a certain Ājīvaka while holding a Mandārava flower from Kusinārā was travelling along the highway to Pāvā.

Venerable Mahākassapa saw that Ājīvaka approaching from afar, and after seeing him, he said this to that Ājīvaka: “Do you know our Teacher, friend?”

“Certainly, friend, I know. Today is seven days since the Final Emancipation of the ascetic Gotama, therefore I am holding this Mandārava flower.”

Then those monks there who were not free from passion, some, throwing up their arms, were weeping, falling down as though cut down, rolling backwards and forwards as though with their feet cut off, they were crying: ‘Too quickly the Gracious One has attained Final Emancipation, too quickly the Fortunate One has attained Final Emancipation, too quickly the Visionary in the world has disappeared!’

But those monks who were free from passion, mindfully, with full awareness, endured, thinking: “Impermanent are all processes, how can it be otherwise?”

Now at that time one who had gone forth in old age, named Subhadda was sitting in that group. Then Subhadda, who had gone forth in old age, said this to those monks: “Enough, friends, do not grieve, do not lament, we are now freed from that troublesome Great Ascetic, saying: ‘This is allowable for you, this is not allowable for you.’ But now we will do whatever we wish, and we will not do whatever we do not wish.”

Then venerable Mahākassapa addressed the monks, saying: “Enough, friends, do not grieve, do not lament, were you not warned by the Gracious One, friends, when he declared this: ‘There is alteration in, separation from, and changeability in all that is dear and appealing.’ How can it be otherwise, friends, for that which is obtained, born, become, in process, subject to dissolution? It is not possible to say this: ‘It should not dissolve’.

Now at that time four leaders of the Mallas, having washed their heads and put on clean clothes, said: “Let us burn the Gracious One’s funeral pyre,” but they were not able to burn it. Then the Mallas of Kusinārā said this to venerable Anuruddha: “What is the reason, venerable Anuruddha, what is the cause, why four leaders of the Mallas, having washed their heads and put on clean clothes, and saying: ‘Let us burn the Gracious One’s funeral pyre,’ are not able to burn it?”

“The Divinities have another intention, Vāseṭṭhas.”

“But what is the Divinities’ intention, reverend Sir?”

“The Divinities’ intention, Vāseṭṭhas, is: ‘The venerable Mahākassapa is travelling along the highway from Pāvā to Kusinārā together with a great Community of monks, around five-hundred monks, the Gracious One’s funeral pyre will not burn while venerable Mahākassapa has not worshipped the Gracious One’s feet with his head.’”

“Let us do according to the Divinities’ intention, reverend Sir.”

Then venerable Mahākassapa approached Kusinārā, and the Mallas’ Shrine called the Bonded Coronet, and the Gracious One’s funeral pyre, and after approaching and arranging his robe on one shoulder, extending his hands in respectful salutation, and circumambulating the funeral pyre three times, and uncovering the feet he worshipped the Gracious One’s feet with his head.

Also five-hundred monks, after arranging their robes on one shoulder, extending their hands in respectful salutation, and circumambulating the funeral pyre three times, worshipped the Gracious One’s feet with their heads. After the Gracious One’s feet had been worshipped by venerable Mahākassapa and by five-hundred monks the funeral pyre caught fire by itself.

Now while the Gracious One’s body was burning, of the outer skin, the inner skin, the flesh, the sinews, the synovial fluid, neither charcoal was evident, nor was ash of the body left over. Just as while ghee or oil is burning there is no charcoal and no ash evident, so when the Gracious One’s body was burning, of the outer skin, the inner skin, the flesh, the sinews, the synovial fluid, neither charcoal was evident, nor was ash of the body left over. Only two of those five-hundred pairs of clothes were not consumed, that on the inside and that on the outside.

When the Gracious One’s body was burnt a shower of water appeared in the sky, and the Gracious One’s funeral pyre was extinguished. Also after water rose from a well, the Gracious One’s funeral pyre was extinguished. Also the Mallas from Kusinārā extinguished the Gracious One’s funeral pyre with all types of fragrant water.

Then the Mallas of Kusinārā, after making an enclosure of spears in the Council Hall, and surrounding the Gracious One’s bodily relics with bows, honoured, respected, revered, and worshipped it with dance, song, music, garlands, and perfumes.

44: The Distribution of the Relics

The Magadhan King Ajātasattu, the son of Lady Wisdom, heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Magadhan King Ajātasattu, the son of Lady Wisdom, sent a message to the Mallas of Kusinārā, saying: “The Gracious One was a Noble, and I also am a Noble, I am worthy of a share of the Gracious One’s bodily relics, I will make a Shrine and hold a festival for the bodily relics.”

Then the Licchavīs of Vesālī heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Licchavīs of Vesālī sent a message to the Mallas of Kusinārā, saying: “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One’s bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the Sakyas of Kapilavatthu heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Sakyas of Kapilavatthu sent a message to the Mallas of Kusinārā, saying: “The Gracious One was our foremost relative, we are worthy of a share of the Gracious One’s bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the Bulas of Allakappa heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Bulas of Allakappa sent a message to the Mallas of Kusinārā, saying: “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One’s bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the Koliyas of Rāmagāma heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Koliyas of Rāmagāma sent a message to the Mallas of Kusinārā, saying: “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One’s bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

Then the brahmin Veṭhadīpaka heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the brahmin Veṭhadīpaka sent a message to the Mallas of Kusinārā, saying: “The Gracious One was a Noble, and I am a brahmin, I am worthy of a share of the Gracious One’s bodily relics, I will make a Shrine and hold a festival for the bodily relics.”

Then the Mallas of Pāvā heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Mallas of Pāvā sent a message to the Mallas of Kusinārā, saying: “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One’s bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

After this was said, the Mallas of Kusinārā said this to their community and group: “The Gracious One has attained Final Emancipation in the area of our village, but we will not see a share of the Gracious One’s bodily relics.”

After this was said, the brahmin Doṇa said this to their community and group:

“Listen, dear Sirs, to a sentence of mine:
Our Buddha was one who spoke about forebearance
It is not good that there should be a battle
About sharing the relics of the Best Man.

Let us united, in concord, dear Sirs,
With joyful minds, make eight shares of the relics,
And set up Shrines in every direction
So that many people may gain faith in the Visionary One.”

“Now, brahmin, you must divide the Gracious One’s bodily relics in eight equal divisions.”

“Certainly, dear Sir,” said Doṇa the brahmin, after replying to that community and group, and dividing the Gracious One’s bodily relics in eight equal divisions, he said this to that community and group: “Please give me this urn, dear Sirs, and I also will make a Shrine and hold a festival for the urn.” They gave the urn to Doṇa the brahmin.

Then the Moriyā of Pepper Wood heard: “The Gracious One, it seems, has attained Final Emancipation in Kusinārā.” Then the Moriyā of Pepper Wood sent a message to the Mallas of Kusinārā, saying: “The Gracious One was a Noble, and we also are Nobles, we are worthy of a share of the Gracious One’s bodily relics, we will make a Shrine and hold a festival for the bodily relics.”

“There are no more portions of the Gracious One’s relics, instead take the ashes from the Gracious One’s body.” Therefore they took away the ashes.

Then the Magadhan King Ajātasattu, the son of Lady Wisdom, made a Shrine for the Gracious One’s bodily relics at Rājagaha and held a festival.

The Licchavīs from Vesālī made a Shrine for the Gracious One’s bodily relics at Vesālī and held a festival.

The Sakyas from Kapilavatthu made a Shrine for the Gracious One’s bodily relics at Kapilavatthu and held a festival.

The Bulas of Allakappa made a Shrine for the Gracious One’s bodily relics at Allakappa and held a festival.

The Koliyas of Rāmagāma made a Shrine for the Gracious One’s bodily relics at Rāmagāma and held a festival.

The Veṭhadīpaka brahmin made a Shrine for the Gracious One’s bodily relics at Veṭṭhadīpa and held a festival.

The Mallas of Pāvā made a Shrine for the Gracious One’s bodily relics at Pāvā and held a festival.

The Mallas of Kusinārā made a Shrine for the Gracious One’s bodily relics at Kusinārā and held a festival.

Doṇa the brahmin made a Shrine for the urn and held a festival.

The Moriyās of Pepper Wood made a Shrine for the ashes at Pepper Wood and held a festival.

Thus there were eight Shrines for the bodily relics, the Urn Shrine was the ninth, and the Ashes Shrine was the tenth, and so it was in former times.

There were eight measures of the Visionary’s relics,
Seven measures are honoured in Jambudīpa,
One measure of the most Noble Man,
The King of the Dragons honours in Rāmagāma.

One tooth is worshipped in the Heavens,
And one is honoured in the city of Gandhāra,
A further one in the realm of the Kaliṅga King,
And the King of the Dragons honours one more.

Through the power of these relics this Lovely Earth
Is decorated like a most excellent hall.
Thus this body of the Visionary One,
Is well esteemed by those who respect the respectable.

Honoured by Lords of Divinities, Lords of Dragons, and Kings,
The relics are honoured by true Lords of Men,
Worship those relics after holding up your hands,
A Buddha is rare even in a hundred aeons.

Altogether forty even teeth, the hair, and body hair relics were
Carried off successively by the Divinities to the various Universes.

The Discourse about the Great Emancipation,
The Third in the Mahāvagga section of the Long Discourses is Finished.

- Translator: Bhikkhu Ānandajoti

- Editor: Bhikkhu Sujato

The Great Discourse on the Buddha’s Extinguishment

“Yes, sir,” Ānanda replied.
the defilements of sensuality, desire to be reborn, and ignorance.”
So I have heard.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Now at that time King Ajātasattu Vedehiputta of Māgadha wanted to invade the Vajjis.
He declared:
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”
And then King Ajātasattu addressed Vassakāra the brahmin minister of Māgadha,
“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.
And then say:
‘Sir, King Ajātasattu Vedehiputta of Māgadha wants to invade the Vajjis.
He says,
“I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!”’
Remember well how the Buddha answers and tell it to me.
For Realized Ones say nothing that is not so.”
1. The Brahmin Vassakāra
“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.
He went by carriage as far as the terrain allowed, then descended and approached the Buddha on foot, and exchanged greetings with him.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
“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.
Master Gotama, King Ajātasattu wants to invade the Vajjis.
He has declared:
‘I shall wipe out these Vajjis, so mighty and powerful! I shall destroy them, and lay ruin and devastation upon them!’”
2. Principles That Prevent Decline
Now at that time Venerable Ānanda was standing behind the Buddha fanning him.
Then the Buddha said to him,
“Ānanda, have you heard that the Vajjis meet frequently and have many meetings?”
“I have heard that, sir.”
“As long as the Vajjis meet frequently and have many meetings, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony?”
“I have heard that, sir.”
“As long as the Vajjis meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian principles as they have been decreed?”
“I have heard that, sir.”
“As long as the Vajjis don’t make new decrees or abolish existing decrees, but proceed having undertaken the traditional Vajjian principles as they have been decreed, they can expect growth, not decline.
Ānanda, have you heard that the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to?”
“I have heard that, sir.”
“As long as the Vajjis honor, respect, esteem, and venerate Vajjian elders, and think them worth listening to, they can expect growth, not decline.
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?”
“I have heard that, sir.”
“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.
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?”
“I have heard that, sir.”
“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.
Ānanda, have you heard that the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort?”
“I have heard that, sir.”
“As long as the Vajjis organize proper protection, shelter, and security for perfected ones, so that more perfected ones might come to the realm and those already here may live in comfort, they can expect growth, not decline.”
Then the Buddha said to Vassakāra,
“Brahmin, this one time I was staying near Vesālī at the Sārandada woodland shrine.
There I taught the Vajjis these seven principles that prevent decline.
As long as these seven principles that prevent decline last among the Vajjis, and as long as the Vajjis are seen following them, they can expect growth, not decline.”
When the Buddha had spoken, Vassakāra said to him,
5. The Drawbacks of Unethical Conduct
“Master Gotama, if the Vajjis follow even a single one of these principles they can expect growth, not decline.
How much more so all seven!
King Ajātasattu cannot defeat the Vajjis in war, unless by diplomacy or by sowing dissension.
Well, now, Master Gotama, I must go. I have many duties, and much to do.”
“Please, brahmin, go at your convenience.”
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.
3. Principles That Prevent Decline Among the Mendicants
Soon after he had left, the Buddha said to Ānanda,
“Go, Ānanda, gather all the mendicants staying in the vicinity of Rājagaha together in the assembly hall.”
“Yes, sir,” replied Ānanda. He did what the Buddha asked. Then he went back, bowed, stood to one side, and said to him,
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
Then the Buddha went to the assembly hall, where he sat on the seat spread out
and addressed the mendicants:
“Mendicants, I will teach you these seven principles that prevent decline.
Listen and pay close attention, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“As long as the mendicants meet frequently and have many meetings, they can expect growth, not decline.
As long as the mendicants meet in harmony, leave in harmony, and carry on their business in harmony, they can expect growth, not decline.
As long as the mendicants don’t make new decrees or abolish existing decrees, but undertake and follow the training rules as they have been decreed, they can expect growth, not decline.
As long as the mendicants honor, respect, esteem, and venerate the senior mendicants—of long standing, long gone forth, fathers and leaders of the Saṅgha—and think them worth listening to, they can expect growth, not decline.
As long as the mendicants don’t fall under the sway of arisen craving for future lives, they can expect growth, not decline.
As long as the mendicants take care to live in wilderness lodgings, they can expect growth, not decline.
As long as the mendicants individually establish mindfulness, so that more good-hearted spiritual companions might come, and those that have already come may live comfortably, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants don’t relish work, loving it and liking to relish it, they can expect growth, not decline.
As long as they don’t enjoy talk …
sleep …
company …
they don’t have wicked desires, falling under the sway of wicked desires …
they don’t have bad friends, companions, and associates …
they don’t stop half-way after achieving some insignificant distinction, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants are faithful …
conscientious …
prudent …
learned …
energetic …
mindful …
wise, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants develop the awakening factors of mindfulness …
investigation of principles …
energy …
rapture …
tranquility …
immersion …
equanimity, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you seven more principles that prevent decline. …
As long as the mendicants develop the perceptions of impermanence …
not-self …
ugliness …
drawbacks …
giving up …
fading away …
cessation, they can expect growth, not decline.
As long as these seven principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.
I will teach you six principles that prevent decline. …
As long as the mendicants consistently treat their spiritual companions with bodily kindness …
verbal kindness …
and mental kindness both in public and in private, they can expect growth, not decline.
As long as the mendicants share without reservation any material possessions they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions, they can expect growth, not decline.
As long as the mendicants live according to the precepts shared with their spiritual companions, both in public and in private—such precepts as are unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion—they can expect growth, not decline.
As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline.
As long as these six principles that prevent decline last among the mendicants, and as long as the mendicants are seen following them, they can expect growth, not decline.”
And while staying there at the Vulture’s Peak the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Rājagaha as long as he wished, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Ambalaṭṭhikā.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Ambalaṭṭhikā,
where he stayed in the royal rest-house.
And while staying there, too, he often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Ambalaṭṭhikā as long as he wished, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Nāḷandā.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Nāḷandā,
where he stayed in Pāvārika’s mango grove.
4. Sāriputta’s Lion’s Roar
Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, I have such confidence in the Buddha that
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.”
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying:
‘I have such confidence in the Buddha that
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.’
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that
those Buddhas had such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“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
those Buddhas will have such ethics, or such qualities, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that
I have such ethics, or such teachings, or such wisdom, or such meditation, or such freedom?”
“No, sir.”
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present,
what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?”
“Sir, though I don’t comprehend the minds of Buddhas past, future, and present,
still I understand this by inference from the teaching.
Suppose there was a king’s frontier citadel with fortified embankments, ramparts, and arches, and a single gate.
And it has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in.
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.
He thinks:
‘Whatever sizable creatures enter or leave the citadel, all of them do so via this gate.’
In the same way, I understand this by inference from the teaching:
‘All the perfected ones, fully awakened Buddhas—whether past, future, or present—give up the five hindrances, corruptions of the heart that weaken wisdom. Their mind is firmly established in the four kinds of mindfulness meditation. They correctly develop the seven awakening factors. And they wake up to the supreme perfect awakening.’”
And while staying at Nāḷandā, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
When the Buddha had stayed in Nāḷandā as long as he wished, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Pāṭali Village.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāṭali Village.
The lay followers of Pāṭali Village heard that he had arrived.
So they went to see him, bowed, sat down to one side, and said to him,
“Sir, please consent to come to our guest house.”
The Buddha consented in silence.
Then, knowing that the Buddha had consented, the lay followers of Pāṭali Village got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right. Then they went to the guest house, where they spread carpets all over, prepared seats, set up a water jar, and placed a lamp. Then they went back to the Buddha, bowed, stood to one side, and told him of their preparations, saying:
“Please, sir, come at your convenience.”
In the morning, the Buddha robed up and, taking his bowl and robe, went to the guest house together with the Saṅgha of mendicants. Having washed his feet he entered the guest house and sat against the central column facing east.
The Saṅgha of mendicants also washed their feet, entered the guest house, and sat against the west wall facing east, with the Buddha right in front of them.
The lay followers of Pāṭali Village also washed their feet, entered the guest house, and sat against the east wall facing west, with the Buddha right in front of them.
Then the Buddha addressed them:
“Householders, there are these five drawbacks for an unethical person because of their failure in ethics.
What five?
Firstly, an unethical person loses substantial wealth on account of negligence.
This is the first drawback for an unethical person because of their failure in ethics.
Furthermore, an unethical person gets a bad reputation.
This is the second drawback.
Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
This is the third drawback.
Furthermore, an unethical person feels lost when they die.
This is the fourth drawback.
Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.
This is the fifth drawback.
These are the five drawbacks for an unethical person because of their failure in ethics.
6. The Benefits of Ethical Conduct
There are these five benefits for an ethical person because of their accomplishment in ethics.
What five?
Firstly, an ethical person gains substantial wealth on account of diligence.
This is the first benefit.
Furthermore, an ethical person gets a good reputation.
This is the second benefit.
Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.
This is the third benefit.
Furthermore, an ethical person dies not feeling lost.
This is the fourth benefit.
Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.
This is the fifth benefit.
These are the five benefits for an ethical person because of their accomplishment in ethics.”
The Buddha spent most of the night educating, encouraging, firing up, and inspiring the lay followers of Pāṭali Village with a Dhamma talk. Then he dismissed them,
“The night is getting late, householders. Please go at your convenience.”
“Yes, sir,” replied the lay followers of Pāṭali Village. They got up from their seat, bowed, and respectfully circled the Buddha, keeping him on their right, before leaving.
Soon after they left the Buddha entered a private cubicle.
7. Building a Citadel
Now at that time the Magadhan ministers Sunidha and Vassakāra were building a citadel at Pāṭali Village to keep the Vajjis out.
At that time thousands of deities were taking possession of building sites in Pāṭali Village.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
With clairvoyance that is purified and superhuman, the Buddha saw those deities taking possession of building sites in Pāṭali Village.
The Buddha rose at the crack of dawn and addressed Ānanda,
“Ānanda, who is building a citadel at Pāṭali Village?”
“Sir, the Magadhan ministers Sunidha and Vassakāra are building a citadel to keep the Vajjis out.”
“It’s as if they were building the citadel in consultation with the gods of the Thirty-Three.
With clairvoyance that is purified and superhuman, I saw those deities taking possession of building sites.
Illustrious rulers or royal ministers inclined to build houses at sites possessed by illustrious deities.
Middling rulers or royal ministers inclined to build houses at sites possessed by middling deities.
Lesser rulers or royal ministers inclined to build houses at sites possessed by lesser deities.
Ānanda thought,
As far as the civilized region extends, as far as the trading zone extends, this will be the chief city: the Pāṭaliputta trade center.
But Pāṭaliputta will face three threats:
from fire, flood, and dissension.”
Then the Magadhan ministers Sunidha and Vassakāra approached the Buddha, and exchanged greetings with him.
When the greetings and polite conversation were over, they stood to one side and said,
“Would Master Gotama together with the mendicant Saṅgha please accept today’s meal from me?”
The Buddha consented in silence.
Then, knowing that the Buddha had consented, they went to their own guest house, where they had a variety of delicious foods prepared. Then they had the Buddha informed of the time, saying,
“It’s time, Master Gotama, the meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to their guest house together with the mendicant Saṅgha, where he sat on the seat spread out.
Then Sunidha and Vassakāra served and satisfied the mendicant Saṅgha headed by the Buddha with their own hands with a variety of delicious foods.
When the Buddha had eaten and washed his hand and bowl, Sunidha and Vassakāra took a low seat and sat to one side.
The Buddha expressed his appreciation with these verses:
“In the place he makes his dwelling,
having fed the astute
and the virtuous here,
the restrained spiritual practitioners,
he should dedicate an offering
to the deities there.
Venerated, they venerate him;
honored, they honor him.
After that they have compassion for him,
like a mother for the child at her breast.
A man beloved of the deities
always sees nice things.”
When the Buddha had expressed his appreciation to Sunidha and Vassakāra with these verses, he got up from his seat and left.
Sunidha and Vassakāra followed behind the Buddha, thinking,
“The gate through which the ascetic Gotama departs today shall be named the Gotama Gate.
The ford at which he crosses the Ganges River shall be named the Gotama Ford.”
Then the gate through which the Buddha departed was named the Gotama Gate.
Then the Buddha came to the Ganges River.
Now at that time the Ganges was full to the brim so a crow could drink from it.
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.
But, as easily as a strong person would extend or contract their arm, the Buddha, together with the mendicant Saṅgha, vanished from the near shore and landed on the far shore.
He saw all those people wanting to cross over.
Knowing the meaning of this, on that occasion the Buddha expressed this heartfelt sentiment:
“Those who cross a deluge or stream
have built a bridge and left the marshes behind.
While some people are still tying a raft,
intelligent people have crossed over.”
8. Talk on the Noble Truths
Then the Buddha said to Venerable Ānanda,
“Come, Ānanda, let’s go to Koṭigāma.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Koṭigāma,
and stayed there.
There he addressed the mendicants:
“Mendicants, not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.
What four?
The noble truths of suffering,
the origin of suffering,
the cessation of suffering,
and the practice that leads to the cessation of suffering.
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
“Because of not truly seeing
the four noble truths,
we have transmigrated for a long time
from one rebirth to the next.
But now that these truths have been seen,
the conduit to rebirth is eradicated.
The root of suffering is cut off,
now there are no more future lives.”
And while staying at Koṭigāma, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
9. The Deaths in Nādika
When the Buddha had stayed in Koṭigāma as long as he wished, he said to Ānanda,
“Come, Ānanda, let’s go to Nādika.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Nādika,
where he stayed in the brick house.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, the monk named Sāḷha has passed away in Nādika. Where has he been reborn in his next life?
The nun named Nandā,
the layman named Sudatta,
and the laywoman named Sujātā have passed away in Nādika. Where have they been reborn in the next life?
The laymen named Kakkaṭa,
Kaḷibha,
Nikata,
Kaṭissaha,
Tuṭṭha,
Santuṭṭha,
Bhadda, and
Subhadda have passed away in Nādika. Where have they been reborn in the next life?”
“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.
The nun Nandā had ended the five lower fetters. She’s been reborn spontaneously, and will be extinguished there, not liable to return from that world.
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.
The laywoman Sujātā had ended three fetters. She’s a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
The laymen Kakkaṭa,
Kaḷibha,
Nikata,
Kaṭissaha,
Tuṭṭha,
Santuṭṭha,
Bhadda, and
and Subhadda had ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
Over fifty laymen in Nādika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.
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.
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 Teaching
It’s hardly surprising that a human being should pass away.
But if you should come and ask me about it each and every time someone passes away, that would be a bother for me.
So Ānanda, I will teach you the explanation of the Dhamma called ‘the mirror of the teaching’. A noble disciple who has this may declare of themselves:
‘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.’
And what is that mirror of the teaching?
It’s when a noble disciple has experiential confidence in the Buddha:
‘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.’
They have experiential confidence in the teaching:
‘The teaching is well explained by the Buddha—visible in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
They have experiential confidence in the Saṅgha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.
This is that mirror of the teaching.”
And while staying there in Nādika the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
When the Buddha had stayed in Nādika as long as he wished, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to Vesālī.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Vesālī,
where he stayed in Ambapālī’s mango grove.
There the Buddha addressed the mendicants:
“Mendicants, a mendicant should live mindful and aware.
This is my instruction to you.
And how is a mendicant mindful?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of desire and aversion for the world.
That’s how a mendicant is mindful.
And how is a mendicant aware?
It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
That’s how a mendicant is aware.
A mendicant should live mindful and aware.
This is my instruction to you.”
11. Ambapālī the Courtesan
Ambapālī the courtesan heard that the Buddha had arrived and was staying in her mango grove.
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.
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.
The Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk.
Then she said to the Buddha,
“Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”
The Buddha consented in silence.
Then, knowing that the Buddha had consented, Ambapālī got up from her seat, bowed, and respectfully circled the Buddha, keeping him on her right, before leaving.
The Licchavis of Vesālī also heard that the Buddha had arrived and was staying in Ambapālī’s mango grove.
They had the finest carriages harnessed. Then they mounted a fine carriage and, along with other fine carriages, set out from Vesālī.
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.
Then Ambapālī the courtesan collided with those Licchavi youths, axle to axle, wheel to wheel, yoke to yoke.
The Licchavis said to her,
“What the hell, Ambapālī, are you doing colliding with us axle to axle, wheel to wheel, yoke to yoke?”
“Well, masters, it’s because I’ve invited the Buddha for tomorrow’s meal together with the mendicant Saṅgha.”
“Girl, give us that meal for a hundred thousand!”
“Masters, even if you were to give me Vesālī with her fiefdoms, I still wouldn’t give that meal to you.”
Then the Licchavis snapped their fingers, saying,
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
Then they continued on to Ambapālī’s grove.
The Buddha saw them coming off in the distance,
and addressed the mendicants:
“Any of the mendicants who’ve never seen the gods of the Thirty-Three, just have a look at the assembly of Licchavis.
See the assembly of Licchavis,
check them out:
they’re just like the Thirty-Three!”
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,
and the Buddha educated, encouraged, fired up, and inspired them with a Dhamma talk.
Then they said to the Buddha,
“Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from us.”
Then the Buddha said to the Licchavis,
“I have already accepted tomorrow’s meal from Ambapālī the courtesan.”
Then the Licchavis snapped their fingers, saying,
“We’ve been beaten by the aunty! We’ve been beaten by the aunty!”
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.
And when the night had passed Ambapālī had a variety of delicious foods prepared in her own park. Then she had the Buddha informed of the time, saying,
“Sir, it’s time. The meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Ambapālī together with the mendicant Saṅgha, where he sat on the seat spread out.
Then Ambapālī served and satisfied the mendicant Saṅgha headed by the Buddha with her own hands with a variety of delicious foods.
When the Buddha had eaten and washed his hands and bowl, Ambapālī took a low seat, sat to one side,
and said to the Buddha,
“Sir, I present this park to the mendicant Saṅgha headed by the Buddha.”
The Buddha accepted the park.
Then the Buddha educated, encouraged, fired up, and inspired her with a Dhamma talk, after which he got up from his seat and left.
And while staying at Vesālī, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
12. Commencing the Rains at Beluva
When the Buddha had stayed in Ambapālī’s grove as long as he wished, he addressed Venerable Ānanda,
“Come, Ānanda, let’s go to the little village of Beluva.”
Then the Buddha together with a large Saṅgha of mendicants arrived at the little village of Beluva,
and stayed there.
There the Buddha addressed the mendicants:
“Mendicants, please enter the rainy season residence with whatever friends or acquaintances you have around Vesālī.
I’ll commence the rainy season residence right here in the little village of Beluva.”
“Yes, sir,” those mendicants replied. They did as the Buddha said,
while the Buddha commenced the rainy season residence right there in the little village of Beluva.
After the Buddha had commenced the rainy season residence, he fell severely ill, struck by dreadful pains, close to death.
But he endured unbothered, with mindfulness and situational awareness.
Then it occurred to the Buddha,
“It would not be appropriate for me to become fully extinguished before informing my attendants and taking leave of the mendicant Saṅgha.
Why don’t I forcefully suppress this illness, stabilize the life force, and live on?”
So that is what he did.
Then the Buddha’s illness died down.
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.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him,
“Sir, it’s fantastic that the Buddha is comfortable and well. Because when the Buddha was sick, my body felt like it was drugged. I was disorientated, and the teachings weren’t clear to me.
Still, at least I was consoled by the thought that
the Buddha won’t become fully extinguished without making some statement regarding the Saṅgha of mendicants.”
“But what could the mendicant Saṅgha expect from me, Ānanda?
I’ve taught the Dhamma without making any distinction between secret and public teachings.
The Realized One doesn’t have the closed fist of a teacher when it comes to the teachings.
If there’s anyone who thinks:
‘I’ll take charge of the Saṅgha of mendicants,’ or ‘the Saṅgha of mendicants is meant for me,’ let them make a statement regarding the Saṅgha.
But the Realized One doesn’t think like this,
so why should he make some statement regarding the Saṅgha?
I’m now old, elderly and senior. I’m advanced in years and have reached the final stage of life.
I’m currently eighty years old.
Just as a decrepit cart keeps going by relying on straps,
in the same way, the Realized One’s body keeps going by relying on straps, or so you’d think.
Sometimes the Realized One, not focusing on any signs, and with the cessation of certain feelings, enters and remains in the signless immersion of the heart. Only then does the Realized One’s body become more comfortable.
So Ānanda, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge.
And how does a mendicant do this?
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
They meditate observing an aspect of feelings …
mind …
principles—keen, aware, and mindful, rid of desire and aversion for the world.
That’s how a mendicant is their own island, their own refuge, with no other refuge. That’s how the teaching is their island and their refuge, with no other refuge.
Whether now or after I have passed, any who shall live as their own island, their own refuge, with no other refuge; with the teaching as their island and their refuge, with no other refuge—those mendicants of mine who want to train shall be among the best of the best.”
13. An Obvious Hint
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Then, after the meal, on his return from almsround, he addressed Venerable Ānanda:
“Ānanda, get your sitting cloth.
Let’s go to the Cāpāla shrine for the day’s meditation.”
“Yes, sir,” replied Ānanda. Taking his sitting cloth he followed behind the Buddha.
Then the Buddha went up to the Cāpāla shrine, where he sat on the seat spread out.
Ānanda bowed to the Buddha and sat down to one side.
The Buddha said to him:
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla Tree-shrines are all lovely.
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.
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.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
He didn’t beg the Buddha:
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
For a second time …
And for a third time, the Buddha said to Ānanda:
“Ānanda, there are these eight causes and reasons for a great earthquake.
“Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla Tree-shrines are all lovely.
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.
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.”
But Ānanda didn’t get it, even though the Buddha dropped such an obvious hint, such a clear sign.
He didn’t beg the Buddha:
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.” For his mind was as if possessed by Māra.
Then the Buddha got up and said to Venerable Ānanda,
“Go now, Ānanda,
at your convenience.”
“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
And then, not long after Ānanda had left, Māra the Wicked went up to the Buddha, stood to one side, and said to him:
“Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Sir, you once made this statement:
‘Wicked One, I will not become fully extinguished until I have monk disciples who are competent, educated, assured, learned, have memorized the teachings, and practice in line with the teachings. Not until they practice properly, living in line with the teaching. Not until they’ve learned their tradition, and explain, teach, assert, establish, disclose, analyze, and make it clear. Not until they can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.’
Today you do have such monk disciples.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Sir, you once made this statement:
‘Wicked One, I will not become fully extinguished until I have nun disciples who are competent, educated, assured, learned …’
Today you do have such nun disciples.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Sir, you once made this statement:
‘Wicked One, I will not become fully extinguished until I have layman disciples who are competent, educated, assured, learned …’
Today you do have such layman disciples.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Sir, you once made this statement:
‘Wicked One, I will not become fully extinguished until I have laywoman disciples who are competent, educated, assured, learned …’
Today you do have such laywoman disciples.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.
Sir, you once made this statement:
‘Wicked One, I will not become fully extinguished until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
Today your spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
May the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.”
When this was said, the Buddha said to Māra,
“Relax, Wicked One. The final extinguishment of the Realized One will be soon.
Three months from now the Realized One will finally be extinguished.”
15. Surrendering the Life Force
So at the Cāpāla Tree-shrine the Buddha, mindful and aware, surrendered the life force.
When he did so there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“Weighing up the incomparable against an extension of life,
the sage surrendered the life force.
Happy inside, serene,
he burst out of this self-made chain like a suit of armor.”
16. The Causes of Earthquakes
Then Venerable Ānanda thought,
“How incredible, how amazing! That was a really big earthquake!
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
What’s the cause, what’s the reason for a great earthquake?”
Then Venerable Ānanda went up to the Buddha,
bowed, sat down to one side,
and said to him,
“How incredible, sir, how amazing!
That was a really big earthquake!
That was really a very big earthquake; awe-inspiring and hair-raising, and thunder cracked the sky!
What’s the cause, what’s the reason for a great earthquake?”
What eight?
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.
This is the first cause and reason for a great earthquake.
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.
This is the second cause and reason for a great earthquake.
Furthermore, when the being intent on awakening passes away from the host of Joyful Gods, he’s conceived in his mother’s belly, mindful and aware. Then the earth shakes and rocks and trembles.
This is the third cause and reason for a great earthquake.
Furthermore, when the being intent on awakening comes out of his mother’s belly mindful and aware, the earth shakes and rocks and trembles.
This is the fourth cause and reason for a great earthquake.
Furthermore, when the Realized One realizes the supreme perfect awakening, the earth shakes and rocks and trembles.
This is the fifth cause and reason for a great earthquake.
Furthermore, when the Realized One rolls forth the supreme Wheel of Dhamma, the earth shakes and rocks and trembles.
This is the sixth cause and reason for a great earthquake.
Furthermore, when the Realized One, mindful and aware, surrenders the life force, the earth shakes and rocks and trembles.
This is the seventh cause and reason for a great earthquake.
Furthermore, when the Realized One becomes fully extinguished through the element of extinguishment with nothing left over, the earth shakes and rocks and trembles.
This is the eighth cause and reason for a great earthquake.
These are the eight causes and reasons for a great earthquake.
17. Eight Assemblies
There are, Ānanda, these eight assemblies.
What eight?
The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the Four Great Kings. An assembly of the gods of the Thirty-Three. An assembly of Māras. An assembly of Brahmās.
I recall having approached an assembly of hundreds of aristocrats.
There I used to sit with them, converse, and engage in discussion.
And my appearance and voice became just like theirs.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
But when I spoke they didn’t know:
‘Who is this that speaks? Is it a god or a human?’
And when my Dhamma talk was finished I vanished.
But when I vanished they didn’t know:
‘Who was that who vanished? Was it a god or a human?’
I recall having approached an assembly of hundreds of brahmins …
householders …
ascetics …
the gods of the Four Great Kings …
the gods of the Thirty-Three …
Māras …
Brahmās.
There too I used to sit with them, converse, and engage in discussion.
And my appearance and voice became just like theirs.
I educated, encouraged, fired up, and inspired them with a Dhamma talk.
But when I spoke they didn’t know:
‘Who is this that speaks? Is it a god or a human?’
And when my Dhamma talk was finished I vanished.
But when I vanished they didn’t know:
‘Who was that who vanished? Was it a god or a human?’
These are the eight assemblies.
18. Eight Dimensions of Mastery
Ānanda, there are these eight dimensions of mastery.
What eight?
Perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the first dimension of mastery.
Perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the second dimension of mastery.
Not perceiving form internally, someone sees visions externally, limited, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the third dimension of mastery.
Not perceiving form internally, someone sees visions externally, limitless, both pretty and ugly.
Mastering them, they perceive: ‘I know and see.’
This is the fourth dimension of mastery.
Not perceiving form internally, someone sees visions externally that are blue, with blue color, blue hue, and blue tint.
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.
In the same way, not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint.
Mastering them, they perceive: ‘I know and see.’
This is the fifth dimension of mastery.
Not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
The Buddha consented in silence.
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.
In the same way, not perceiving form internally, someone sees visions externally that are yellow, with yellow color, yellow hue, and yellow tint.
Mastering them, they perceive: ‘I know and see.’
This is the sixth dimension of mastery.
Not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
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.
In the same way, not perceiving form internally, someone sees visions externally that are red, with red color, red hue, and red tint.
Mastering them, they perceive: ‘I know and see.’
This is the seventh dimension of mastery.
Not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
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.
In the same way, not perceiving form internally, someone sees visions externally that are white, with white color, white hue, and white tint.
Mastering them, they perceive: ‘I know and see.’
This is the eighth dimension of mastery.
These are the eight dimensions of mastery.
19. The Eight Liberations
Ānanda, there are these eight liberations.
What eight?
Having physical form, they see visions.
This is the first liberation.
Not perceiving form internally, they see visions externally.
This is the second liberation.
They’re focused only on beauty.
This is the third liberation.
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.
This is the fourth liberation.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
This is the fifth liberation.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
This is the sixth liberation.
Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.
This is the seventh liberation.
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.
This is the eighth liberation.
These are the eight liberations.
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.
Then Māra the wicked approached me, stood to one side, and said:
‘Sir, may the Blessed One now become fully extinguished! May the Holy One now become fully extinguished! Now is the time for the Buddha to become fully extinguished.’
When he had spoken, I said to Māra:
‘Wicked One, I will not become fully extinguished until I have monk disciples …
nun disciples …
layman disciples …
laywoman disciples who are competent, educated, assured, learned.
Not until my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.’
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.
When he had spoken, I said to Māra:
‘Relax, Wicked One. The final extinguishment of the Realized One will be soon.
Three months from now the Realized One will finally be extinguished.’
So today, just now at the Cāpāla Tree-shrine, mindful and aware, I surrendered the life force.”
20. The Appeal of Ānanda
When he said this, Venerable Ānanda said to the Buddha,
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
“Enough now, Ānanda.
Do not beg the Realized One. Now is not the time to beg the Realized One.”
For a second time …
For a third time, Ānanda said to the Buddha,
“Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
“Ānanda, do you have faith in the Realized One’s awakening?”
“Yes, sir.”
“Then why do you keep pressing me up to the third time?”
“Sir, I have heard and learned this in the presence of the Buddha:
‘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.
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.’”
“Do you have faith, Ānanda?”
“Yes, sir.”
“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.
If you had begged me, I would have refused you twice, but consented on the third time.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ānanda, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain.
There I said to you:
‘Ānanda, Rājagaha is lovely, and so is the Vulture’s Peak.
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.
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.’
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.
If you had begged me, I would have refused you twice, but consented on the third time.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Ānanda, this one time I was staying right there near Rājagaha, at the Gotama banyan tree …
at Bandit’s Cliff …
in the Sattapaṇṇi cave on the slopes of Vebhara …
at the Black rock on the slopes of Isigili …
in the Cool Grove, under the Snake’s Hood Grotto …
in the Hot Springs Monastery …
in the Bamboo Grove, the squirrels’ feeding ground …
in Jīvaka’s mango grove …
in the Maddakucchi deer park …
And in each place I said to you:
‘Ānanda, Rājagaha is lovely, and so are all these places. …
If he wished, the Realized One could live on for the eon or what’s left of the eon.’
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.
Ānanda, this one time I was staying right here near Vesālī, at the Udena shrine …
at the Gotamaka shrine …
at the Sattamba shrine …
at the Many Sons shrine …
at the Sārandada shrine …
and just now, today at the Cāpāla shrine. There I said to you:
‘Ānanda, Vesālī is lovely. And the Udena, Gotamaka, Sattamba, Bahuputta, Sārandada, and Cāpāla Tree-shrines are all lovely.
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.
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.’
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:
‘Sir, may the Blessed One please remain for the eon! May the Holy One please remain for the eon! That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.’
If you had begged me, I would have refused you twice, but consented on the third time.
Therefore, Ānanda, the misdeed is yours alone, the mistake is yours alone.
Did I not prepare for this when I explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
The Realized One has discarded, eliminated, released, given up, relinquished, and surrendered the life force. He has definitively stated:
‘The final extinguishment of the Realized One will be soon.
Three months from now the Realized One will finally be extinguished.’
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.
Come, Ānanda, let’s go to the Great Wood, the hall with the peaked roof.”
“Yes, sir,” Ānanda replied.
So the Buddha went with Ānanda to the hall with the peaked roof, and said to him,
“Go, Ānanda, gather all the mendicants staying in the vicinity of Vesālī together in the assembly hall.”
“Yes, sir,” replied Ānanda. He did what the Buddha asked, went up to him, bowed, stood to one side, and said to him,
“Sir, the mendicant Saṅgha has assembled. Please, sir, go at your convenience.”
Then the Buddha went to the assembly hall, where he sat on the seat spread out
and addressed the mendicants:
“So, mendicants, having carefully memorized those things I have taught you from my direct knowledge, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
And what are those things I have taught from my direct knowledge?
They are: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
These are the things I have taught from my direct knowledge. Having carefully memorized them, you should cultivate, develop, and make much of them so that this spiritual practice may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.”
Then the Buddha said to the mendicants:
“Come now, mendicants, I say to you all:
‘Conditions fall apart. Persist with diligence.’
The final extinguishment of the Realized One will be soon.
Three months from now the Realized One will finally be extinguished.”
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
“I’ve reached a ripe old age,
and little of my life is left.
Having given it up, I’ll depart;
I’ve made a refuge for myself.
Diligent and mindful,
be of good virtues, mendicants!
With well-settled thoughts,
take good care of your minds.
Whoever meditates diligently
in this teaching and training,
giving up transmigration through rebirths,
will make an end to suffering.”
21. The Elephant Look
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.
Then, after the meal, on his return from almsround, he turned his whole body, the way that elephants do, to look back at Vesālī. He said to Venerable Ānanda:
“Ānanda, this will be the last time the Realized One sees Vesālī.
Come, Ānanda, let’s go to Bhaṇḍagāma.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Bhaṇḍagāma,
and stayed there.
There the Buddha addressed the mendicants:
“Mendicants, not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time.
What four?
Noble ethics,
immersion,
wisdom,
and freedom.
These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.”
That is what the Buddha said.
Then the Holy One, the Teacher, went on to say:
“Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.
And so the Buddha, having insight,
explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is extinguished.”
And while staying there, too, he often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
22. The Four Great References
When the Buddha had stayed in Bhaṇḍagāma as long as he wished, he addressed Ānanda,
“Come, Ānanda, let’s go to Hatthigāma.”…
“Let’s go to Ambagāma.”…
“Let’s go to Jambugāma.”…
“Let’s go to Bhoganagara.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Bhoganagara,
where he stayed at the Ānanda shrine.
There the Buddha addressed the mendicants:
“Mendicants, I will teach you the four great references.
Listen and pay close attention, I will speak.”
“Yes, sir,” they replied.
The Buddha said this:
“Take a mendicant who says:
‘Reverend, I have heard and learned this in the presence of the Buddha:
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
You should neither approve nor dismiss that mendicant’s statement.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
‘Yes, friend.’
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has been incorrectly memorized by that mendicant.’
And so you should reject it.
If they are included in the discourses or found in the monastic law, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by that mendicant.’
You should remember it. This is the first great reference.
Take another mendicant who says:
‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
I’ve heard and learned this in the presence of that Saṅgha:
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
You should neither approve nor dismiss that mendicant’s statement.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has been incorrectly memorized by that Saṅgha.’
And so you should reject it.
If they are included in the discourses or found in the monastic law, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by that Saṅgha.’
You should remember it. This is the second great reference.
Take another mendicant who says:
‘In such-and-such monastery there are several senior mendicants who are very learned, knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines.
I’ve heard and learned this in the presence of those senior mendicants:
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
You should neither approve nor dismiss that mendicant’s statement.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has not been correctly memorized by those senior mendicants.’
And so you should reject it.
If they are included in the discourses and found in the monastic law, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by those senior mendicants.’
You should remember it. This is the third great reference.
Take another mendicant who says:
‘In such-and-such monastery there is a single senior mendicant who is very learned and knowledgeable in the scriptures, who has memorized the teachings, the monastic law, and the outlines.
I’ve heard and learned this in the presence of that senior mendicant:
this is the teaching, this is the monastic law, this is the Teacher’s instruction.’
You should neither approve nor dismiss that mendicant’s statement.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the monastic law.
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
‘Clearly this is not the word of the Buddha.
It has been incorrectly memorized by that senior mendicant.’
And so you should reject it.
If they are included in the discourses and found in the monastic law, you should draw the conclusion:
‘Clearly this is the word of the Buddha.
It has been correctly memorized by that senior mendicant.’
You should remember it. This is the fourth great reference.
These are the four great references. You should remember them.”
And while staying at the Ānanda shrine, too, the Buddha often gave this Dhamma talk to the mendicants:
“Such is ethics, such is immersion, such is wisdom.
When immersion is imbued with ethics it’s very fruitful and beneficial.
When wisdom is imbued with immersion it’s very fruitful and beneficial.
When the mind is imbued with wisdom it is rightly freed from the defilements, namely,
the defilements of sensuality, desire to be reborn, and ignorance.”
23. On Cunda the Smith
When the Buddha had stayed in Bhoganagara as long as he wished, he addressed Ānanda,
“Come, Ānanda, let’s go to Pāvā.”
“Yes, sir,” Ānanda replied.
Then the Buddha together with a large Saṅgha of mendicants arrived at Pāvā,
where he stayed in Cunda the smith’s mango grove.
Cunda heard that the Buddha had arrived and was staying in his mango grove.
Then he went to the Buddha, bowed, and sat down to one side.
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.
Then Cunda said to the Buddha,
“Sir, may the Buddha together with the mendicant Saṅgha please accept tomorrow’s meal from me.”
Then, knowing that the Buddha had consented, Cunda got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
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,
“Sir, it’s time. The meal is ready.”
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Cunda together with the mendicant Saṅgha, where he sat on the seat spread out
and addressed Cunda,
“Cunda, please serve me with the pork on the turn that you’ve prepared.
And serve the mendicant Saṅgha with the other foods.”
“Yes, sir,” replied Cunda, and did as he was asked.
Then the Buddha addressed Cunda,
“Cunda, any pork on the turn that’s left over, you should bury it in a pond.
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.”
“Yes, sir,” replied Cunda. He did as he was asked, then came back to the Buddha, bowed, and sat down to one side.
Then the Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk, after which he got up from his seat and left.
After the Buddha had eaten Cunda’s meal, he fell severely ill with bloody dysentery, struck by dreadful pains, close to death.
But he endured unbothered, with mindfulness and situational awareness.
Then he addressed Ānanda,
“Come, Ānanda, let’s go to Kusinārā.”
“Yes, sir,” Ānanda replied.
I’ve heard that after eating
the meal of Cunda the smith,
the wise one fell severely ill,
with pains, close to death.
A severe sickness struck the Teacher
who had eaten the pork on the turn.
While still purging the Buddha said:
“I’ll go to the citadel of Kusinārā.”
24. Bringing a Drink
Then the Buddha left the road and went to the root of a certain tree, where he addressed Ānanda,
“Please, Ānanda, fold my outer robe in four and spread it out for me. I am tired and will sit down.”
“Yes, sir,” replied Ānanda, and did as he was asked.
The Buddha sat on the seat spread out.
When he was seated he said to Venerable Ānanda,
“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
When he said this, Venerable Ānanda said to the Buddha,
“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.
The Kakutthā river is not far away, with clear, sweet, cool water, clean, with smooth banks, delightful.
There the Buddha can drink and cool his limbs.”
For a second time, the Buddha asked Ānanda for a drink,
and for a second time Ānanda suggested going to the Kakutthā river.
And for a third time, the Buddha said to Ānanda,
“Please, Ānanda, fetch me some water. I am thirsty and will drink.”
“Yes, sir,” replied Ānanda. Taking his bowl he went to the river.
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.
Then Ānanda thought,
“It’s incredible, it’s amazing! The Realized One has such psychic power and might!
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.”
Gathering a bowl of drinking water he went back to the Buddha, and said to him,
“It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might!
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.
Drink the water, Blessed One! Drink the water, Holy One!”
So the Buddha drank the water.
25. On Pukkusa the Malla
Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā and Pāvā.
He saw the Buddha sitting at the root of a certain tree.
He went up to him, bowed, sat down to one side, and said,
“It’s incredible, sir, it’s amazing! Those who have gone forth remain in such peaceful meditations.
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.
Then around five hundred carts passed by right next to Āḷāra Kālāma.
Then a certain person coming behind those carts went up to Āḷāra Kālāma and said to him:
‘Sir, didn’t you see the five hundred carts pass by?’
‘No, friend, I didn’t see them.’
‘But sir, didn’t you hear a sound?’
‘No, friend, I didn’t hear a sound.’
‘But sir, were you asleep?’
‘No, friend, I wasn’t asleep.’
‘But sir, were you conscious?’
‘So, sir, while conscious and awake you neither saw nor heard a sound as five hundred carts passed by right next to you?
Why sir, even your outer robe is covered with dust!’
‘Yes, friend.’
Then that person thought:
‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
in that, while conscious and awake he neither saw nor heard a sound as five hundred carts passed by right next to him.’
And after declaring his lofty confidence in Āḷāra Kālāma, he left.”
“What do you think, Pukkusa?
Which is harder and more challenging to do while conscious and awake:
to neither see nor hear a sound as five hundred carts pass by right next to you?
Or to neither see nor hear a sound as it’s raining and pouring, lightning’s flashing, and thunder’s cracking?”
“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?
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!”
“This one time, Pukkusa, I was staying near Ātumā in a threshing-hut.
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.
Then a large crowd came from Ātumā to the place where that happened.
Now at that time I came out of the threshing-hut and was walking mindfully in the open near the door of the hut.
Then having left that crowd, a certain person approached me, bowed, and stood to one side. I said to them,
‘Why, friend, has this crowd gathered?’
‘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.
Then this crowd gathered here.
But sir, where were you?’
‘I was right here, friend.’
‘But sir, did you see?’
‘No, friend, I didn’t see anything.’
‘But sir, didn’t you hear a sound?’
‘No, friend, I didn’t hear a sound.’
‘But sir, were you asleep?’
‘No, friend, I wasn’t asleep.’
‘But sir, were you conscious?’
‘Yes, friend.’
‘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?’
‘Yes, friend.’
Then that person thought:
‘It’s incredible, it’s amazing! Those who have gone forth remain in such peaceful meditations,
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.’
And after declaring their lofty confidence in me, they bowed and respectfully circled me, keeping me on their right, before leaving.”
When he said this, Pukkusa said to him,
“Any confidence I had in Āḷāra Kālāma I sweep away as in a strong wind, or float away as down a swift stream.
Excellent, sir! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Then Pukkusa addressed a certain man,
“Please, my man, fetch a pair of ready to wear garments the color of rose-gold.”
“Yes, sir,” replied that man, and did as he was asked.
Then Pukkusa brought the garments to the Buddha,
“Sir, please accept this pair of ready to wear garments the color of rose-gold from me out of compassion.”
“Well then, Pukkusa, clothe me in one, and Ānanda in the other.”
“Yes, sir,” replied Pukkusa, and did so.
Then the Buddha educated, encouraged, fired up, and inspired Pukkusa the Malla with a Dhamma talk,
after which he got up from his seat, bowed, and respectfully circled the Buddha before leaving.
Then, not long after Pukkusa had left, Ānanda placed the pair of garments the color of rose-gold on the Buddha’s body.
But when placed on the Buddha’s body they seemed to lose their shine.
Then Ānanda said to the Buddha,
“It’s incredible, sir, it’s amazing, how pure and bright is the color of the Realized One’s skin.
When this pair of ready to wear garments the color of rose-gold is placed on the Buddha’s body they seem to lose their lustre.”
“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.
What two?
The night when a Realized One understands the supreme perfect awakening; and the night he becomes fully extinguished through the element of extinguishment with nothing left over.
These are the are two times when the color of the Realized One’s skin becomes extra pure and bright.
the Teacher, being tired, plunged in,
the Realized One, without compare in the world.
Today, Ānanda, in the last watch of the night, between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā, shall be the Realized One’s full extinguishment.
Come, Ānanda, let’s go to the Kakutthā River.”
“Yes, sir,” Ānanda replied.
A pair of garments the color of rose-gold
was presented by Pukkusa;
when the teacher was clothed with them,
his golden skin glowed bright.
Then the Buddha together with a large Saṅgha of mendicants went to the Kakutthā River. He plunged into the river and bathed and drank. And when he had emerged, he went to the mango grove,
where he addressed Venerable Cundaka,
“Please, Cundaka, fold my outer robe in four and spread it out for me. I am tired and will lie down.”
“Yes, sir,” replied Cundaka, and did as he was asked.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.
But Cundaka sat down right there in front of the Buddha.
Having gone to Kakutthā Creek,
whose water was transparent, sweet, and clear,
And after bathing and drinking the Teacher emerged.
Before the group of mendicants, in the middle, the Buddha,
the Teacher who rolled forth the present dispensation,
the great hermit went to the mango grove.
He addressed the mendicant named Cundaka:
“Spread out my folded robe so I can lie down.”
The evolved one urged Cunda,
who quickly spread the folded robe.
The Teacher lay down so tired,
while Cunda sat there before him.
Then the Buddha said to Venerable Ānanda:
“Now it may happen, Ānanda, that others may give rise to some regret for Cunda the smith:
‘It’s your loss, friend Cunda, it’s your misfortune, in that the Realized One became fully extinguished after eating his last almsmeal from you.’
You should dispel remorse in Cunda the smith like this:
‘You’re fortunate, friend Cunda, you’re so very fortunate,
in that the Realized One became fully extinguished after eating his last almsmeal from you.
I have heard and learned this in the presence of the Buddha.
There are two almsmeal offerings that have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
What two?
The almsmeal after eating which a Realized One understands the supreme perfect awakening; and the almsmeal after eating which he becomes fully extinguished through the element of extinguishment with nothing left over.
These two almsmeal offerings have identical fruit and result, and are more fruitful and beneficial than other almsmeal offerings.
You’ve accumulated a deed that leads to long life, beauty, happiness, fame, heaven, and sovereignty.’
That’s how you should dispel remorse in Cunda the smith.”
Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:
“A giver’s merit grows;
enmity doesn’t build up when you have self-control.
A skillful person gives up bad things—
with the end of greed, hate, and delusion, they’re extinguished.”
26. The Pair of Sal Trees
Then the Buddha said to Ānanda,
“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.”
“Yes, sir,” Ānanda replied.
And that’s where they went. Then the Buddha addressed Ānanda,
“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.”
“Yes, sir,” replied Ānanda, and did as he was asked.
And then the Buddha laid down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware.
Now at that time the twin sal trees were in full blossom with flowers out of season.
They sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
And the flowers of the heavenly Flame Tree fell from the sky, and they too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
And heavenly sandalwood powder fell from the sky, and it too sprinkled and bestrewed the Realized One’s body in honor of the Realized One.
And heavenly music played in the sky in honor of the Realized One.
And heavenly choirs sang in the sky in honor of the Realized One.
Then the Buddha pointed out to Ānanda what was happening, adding:
“That’s not how the Realized One is honored, respected, revered, venerated, and esteemed.
Any monk or nun or male or female lay follower who practices in line with the teachings, practicing properly, living in line with the teachings—they honor, respect, revere, venerate, and esteem the Realized One with the highest honor.
So Ānanda, you should train like this: ‘We shall practice in line with the teachings, practicing properly, living in line with the teaching.’
27. The Monk Upavāṇa
Now at that time Venerable Upavāṇa was standing in front of the Buddha fanning him.
Then the Buddha made him move,
“Move over, mendicant, don’t stand in front of me.”
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Yet in his final hour the Buddha makes him move, saying:
‘Move over, mendicant, don’t stand in front of me.’
What is the cause, what is the reason for this?”
Then Ānanda said to the Buddha,
“This Venerable Upavāṇa has been the Buddha’s attendant for a long time, close to him, living in his presence.
Yet in his final hour the Buddha makes him move, saying:
‘Move over, mendicant, don’t stand in front of me.’
What is the cause, sir, what is the reason for this?”
“Most of the deities from ten solar systems have gathered to see the Realized One.
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.
The deities are complaining:
‘We’ve come such a long way to see the Realized One!
Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.
This very day, in the last watch of the night, the Realized One will become fully extinguished.
And this illustrious mendicant is standing in front of the Buddha blocking the view. We won’t get to see the Realized One in his final hour!’”
“But sir, what kind of deities are you thinking of?”
“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:
‘Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!’
But the deities who are free of desire endure, mindful and aware, thinking:
‘Conditions are impermanent. How could it possibly be otherwise?’”
28. The Four Inspiring Places
“Previously, sir, when mendicants had completed the rainy season residence in various districts they came to see the Realized One.
We got to see the esteemed mendicants, and to pay homage to them.
But when the Buddha has passed, we won’t get to see the esteemed mendicants or to pay homage to them.”
“Ānanda, a faithful gentleman should go to see these four inspiring places.
What four?
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
Thinking: ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’—that is an inspiring place.
Thinking: ‘Here the Realized One became fully extinguished through the element of extinguishment with nothing left over!’—that is an inspiring place.
These are the four inspiring places that a faithful gentleman should go to see.
Faithful monks, nuns, laymen, and laywomen will come, and think:
‘Here the Realized One was born!’ and ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’ and ‘Here the supreme Wheel of Dhamma was rolled forth by the Realized One!’ and ‘Here the Realized One became fully extinguished through the element of extinguishment with nothing left over!’
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. Ānanda’s Questions
“Sir, how do we proceed when it comes to females?”
“Without seeing, Ānanda.”
“But when seeing, how to proceed?”
“Without getting into conversation, Ānanda.”
“But when in a conversation, how to proceed?”
“Be mindful, Ānanda.”
“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Don’t get involved in the rites for venerating the Realized One’s corpse, Ānanda.
Please, Ānanda, you must all strive and practice for your own goal! Meditate diligent, keen, and resolute for your own goal!
There are astute aristocrats, brahmins, and householders who are devoted to the Realized One. They will perform the rites for venerating the Realized One’s corpse.”
“But sir, how to proceed when it comes to the Realized One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
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.
They build a monument for the wheel-turning monarch at the crossroads.
That’s how they proceed with a wheel-turning monarch’s corpse.
Proceed in the same way with the Realized One’s corpse.
A monument for the Realized One is to be built at the crossroads.
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. Persons Worthy of Monument
Ānanda, these four are worthy of a monument.
What four?
There are other great cities such as
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.
And for what reason is a Realized One worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One, perfected and fully awakened!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that a Realized One is worthy of a monument.
And for what reason is a Buddha awakened for themselves worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Buddha awakened for themselves!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that a Buddha awakened for themselves is worthy of a monument.
And for what reason is a Realized One’s disciple worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that Blessed One’s disciple!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that a Realized One’s disciple is worthy of a monument.
And for what reason is a wheel-turning monarch worthy of a monument?
So that many people will inspire confidence in their hearts, thinking: ‘This is the monument for that just and principled king!’
And having done so, when their body breaks up, after death, they are reborn in a good place, a heavenly realm.
It is for this reason that a wheel-turning monarch is worthy of a monument.
These four are worthy of a monument.”
31. Ānanda’s Incredible Qualities
Then Venerable Ānanda entered a dwelling, and stood there leaning against the door-jamb and crying,
“Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully extinguished, he who is so kind to me!”
Then the Buddha said to the mendicants,
“Mendicants, where is Ānanda?”
“Sir, Ānanda has entered a dwelling, and stands there leaning against the door-jamb and crying:
‘Oh! I’m still only a trainee with work left to do; and my Teacher’s about to become fully extinguished, he who is so kind to me!’”
So the Buddha addressed a certain monk,
“Please, monk, in my name tell Ānanda that
the teacher summons him.”
“Yes, sir,” that monk replied. He went to Ānanda and said to him,
“Reverend Ānanda, the teacher summons you.”
“Yes, reverend,” Ānanda replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Enough, Ānanda! Do not grieve, do not lament. Did I not prepare for this when I explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?
For a long time, Ānanda, you’ve treated the Realized One with deeds of body, speech, and mind that are loving, beneficial, pleasant, undivided, and limitless.
You have done good deeds, Ānanda. Devote yourself to meditation, and you will soon be free of defilements.”
Then the Buddha said to the mendicants:
“The Buddhas of the past or the future have attendants who are no better than Ānanda is for me.
Ānanda is astute,
he is intelligent.
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.
There are these four incredible and amazing things about Ānanda.
What four?
If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
If an assembly of nuns …
laymen …
or laywomen goes to see Ānanda, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
These are the four incredible and amazing things about Ānanda.
There are these four incredible and amazing things about a wheel-turning monarch.
What four?
If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
If an assembly of brahmins …
householders …
or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
and uplifted by hearing him speak.
And when he falls silent, they’ve never had enough.
In the same way, there are those four incredible and amazing things about Ānanda.”
32. Teaching the Discourse on Mahāsudassana
When he said this, Venerable Ānanda said to the Buddha:
“Sir, please don’t become fully extinguished in this little hamlet, this jungle hamlet, this branch hamlet.
Campā, Rājagaha, Sāvatthī, Sāketa, Kosambī, and Benares.
Let the Buddha become fully extinguished there.
There are many well-to-do aristocrats, brahmins, and householders there who are devoted to the Buddha.
They will perform the rites of venerating the Realized One’s corpse.”
“Don’t say that Ānanda! Don’t say that
this is a little hamlet, a jungle hamlet, a branch hamlet.
Once upon a time there was a king named Mahāsudassana who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures.
His capital was this Kusinārā, which at the time was named Kusāvatī.
It stretched for twelve leagues from east to west, and seven leagues from north to south.
The royal capital of Kusāvatī was successful, prosperous, populous, full of people, with plenty of food.
It was just like Āḷakamandā, the royal capital of the gods, which is successful, prosperous, populous, full of spirits, with plenty of food.
Kusāvatī was never free of ten sounds by day or night, namely:
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.
Go, Ānanda, into Kusinārā and inform the Mallas:
‘This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Don’t regret it later, thinking:
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
“Yes, sir,” replied Ānanda. Then he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
33. The Mallas Pay Homage
Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Ānanda went up to them, and announced:
“This very day, Vāseṭṭhas, in the last watch of the night, the Realized One will become fully extinguished.
Come forth, Vāseṭṭhas! Come forth, Vāseṭṭhas!
Don’t regret it later, thinking:
‘The Realized One became fully extinguished in our own village district, but we didn’t get a chance to see him in his final hour.’”
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,
“Too soon the Blessed One will become fully extinguished! Too soon the Holy One will become fully extinguished! Too soon the seer will vanish from the world!”
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.
Then Ānanda thought,
“If I have the Mallas pay homage to the Buddha one by one, they won’t be finished before first light.
I’d better separate them family by family and then have them pay homage, saying:
‘Sir, the Malla named so-and-so with children, wives, retinue, and ministers bows with his head at your feet.’”
And so that’s what he did.
So by this means Ānanda got the Mallas to finish paying homage to the Buddha in the first watch of the night.
34. On Subhadda the Wanderer
Now at that time a wanderer named Subhadda was residing near Kusinārā.
He heard that
on that very day, in the last watch of the night, the ascetic Gotama would become fully extinguished.
He thought:
“I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.
This state of uncertainty has come up in me.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.”
Then Subhadda went to the Mallian sal grove at Upavattana, approached Ānanda, and said to him,
“Master Ānanda, I have heard that brahmins of the past who were elderly and senior, the teachers of teachers, said:
‘Only rarely do Realized Ones arise in the world, perfected ones, fully awakened Buddhas.’
And this very day, in the last watch of the night, the ascetic Gotama will become fully extinguished.
This state of uncertainty has come up in me.
I am quite confident that the Buddha is capable of teaching me so that I can give up this state of uncertainty.
Master Ānanda, please let me see the ascetic Gotama.”
When he had spoken, Ānanda said,
“Enough, Reverend Subhadda, do not trouble the Realized One. He is tired.”
For a second time,
and a third time, Subhadda asked Ānanda, and a third time Ānanda refused.
The Buddha heard that discussion between Ānanda and Subhadda.
He said to Ānanda,
“Enough, Ānanda, don’t obstruct Subhadda; let him see the Realized One.
For whatever he asks me, he will only be looking for understanding, not trouble.
And he will quickly understand any answer I give to his question.”
So Ānanda said to the wanderer Subhadda,
“Go, Reverend Subhadda, the Buddha is taking the time for you.”
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:
“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.
Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.
According to their own claims, did all of them have direct knowledge, or none of them, or only some?”
“Enough, Subhadda, let that be.
I shall teach you the Dhamma.
Listen and pay close attention, I will speak.”
“Yes, sir,” Subhadda replied.
The Buddha said this:
“Subhadda, in whatever teaching and training the noble eightfold path is not found, there is no true ascetic found, no second ascetic, no third ascetic, and no fourth ascetic.
In whatever teaching and training the noble eightfold path is found, there is a true ascetic found, a second ascetic, a third ascetic, and a fourth ascetic.
In this teaching and training the noble eightfold path is found. Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.
Were these mendicants to practice well, the world would not be empty of perfected ones.
I was twenty-nine years of age, Subaddha,
when I went forth to discover what is skillful.
It’s been over fifty years
since I went forth.
I am the one who points out the proper teaching:
Outside of here there is no true ascetic.
Were these mendicants to practice well, the world would not be empty of perfected ones.”
When he had spoken, Subhadda said to the Buddha,
“Excellent, sir! Excellent!
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.
I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha.
Sir, may I receive the going forth, the ordination in the Buddha’s presence?”
“Subhadda, if someone formerly ordained in another sect wishes to take the going forth, the ordination in this teaching and training, they must spend four months on probation. When four months have passed, if the mendicants are satisfied, they’ll give the going forth, the ordination into monkhood.
However, I have recognized individual differences in this matter.”
“Sir, if four months probation are required in such a case, I’ll spend four years on probation. When four years have passed, if the mendicants are satisfied, let them give me the going forth, the ordination into monkhood.”
Then the Buddha said to Ānanda,
“Well then, Ānanda, give Subhadda the going forth.”
“Yes, sir,” Ānanda replied.
Then Subhadda said to Ānanda,
“You’re so fortunate, Reverand Ānanda, so very fortunate,
to be anointed here in the Teacher’s presence as his pupil!”
And the wanderer Subhadda received the going forth, the ordination in the Buddha’s presence.
Not long after his ordination, Venerable Subhadda, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.
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.”
And Venerable Subhadda became one of the perfected.
He was the last personal disciple of the Buddha.
35. The Buddha’s Last Words
Then the Buddha addressed Venerable Ānanda:
“Now, Ānanda, some of you might think:
‘The teacher’s dispensation has passed. Now we have no Teacher.’
But you should not see it like this.
The teaching and training that I have taught and pointed out for you shall be your Teacher after my passing.
After my passing, mendicants ought not address each other as ‘reverend’, as they do today.
A more senior mendicant ought to address a more junior mendicant by name or clan, or by saying ‘reverend’.
A more junior mendicant ought to address a more senior mendicant using ‘sir’ or ‘venerable’.
If it wishes, after my passing the Saṅgha may abolish the lesser and minor training rules.
After my passing, give the prime punishment to the mendicant Channa.”
“But sir, what is the prime punishment?”
“Channa may say what he likes,
but the mendicants should not advise or instruct him.”
Then the Buddha said to the mendicants,
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
When this was said, the mendicants kept silent.
For a second time,
and a third time the Buddha addressed the mendicants:
“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking:
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
For a third time, the mendicants kept silent.
Then the Buddha said to the mendicants,
“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
When this was said, the mendicants kept silent.
Then Venerable Ānanda said to the Buddha,
“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”
“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.
Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”
Then the Buddha said to the mendicants:
“Come now, mendicants, I say to you all:
‘Conditions fall apart. Persist with diligence.’”
These were the Realized One’s last words.
36. The Full Extinguishment
Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.
Then Venerable Ānanda said to Venerable Anuruddha,
“Venerable Anuruddha, has the Buddha become fully extinguished?”
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.
When the Buddha became fully extinguished, along with the full extinguishment there was a great earthquake, awe-inspiring and hair-raising, and thunder cracked the sky.
When the Buddha became fully extinguished, Brahmā Sahampati recited this verse:
“All creatures in this world
must lay down this bag of bones.
For even a Teacher such as this,
unrivaled in the world,
the Realized One, attained to power,
the Buddha became fully extinguished.”
When the Buddha became fully extinguished, Sakka, lord of gods, recited this verse:
“Oh! Conditions are impermanent,
their nature is to rise and fall;
having arisen, they cease;
their stilling is true bliss.”
When the Buddha became fully extinguished, Venerable Anuruddha recited this verse:
“There was no more breathing
for the poised one of steady heart.
Imperturbable, committed to peace,
the sage has done his time.
He put up with painful feelings
without flinching.
The liberation of his heart
was like the extinguishing of a lamp.”
When the Buddha became fully extinguished, Venerable Ānanda recited this verse:
“Then there was terror!
Then they had goosebumps!
When the Buddha, endowed with all fine qualities,
became fully extinguished.”
When the Buddha became fully extinguished, some of the mendicants there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented: “Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!”
But the mendicants who were free of desire endured, mindful and aware, thinking,
“Conditions are impermanent. How could it possibly be otherwise?”
Then Anuruddha addressed the mendicants:
“Enough, reverends, do not grieve or lament.
Did the Buddha not prepare us for this when he explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out?
The deities are complaining.”
“But sir, what kind of deities are you thinking of?”
“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:
‘Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!’
But the deities who are free of desire endure, mindful and aware, thinking:
‘Conditions are impermanent. How could it possibly be otherwise?’”
Ānanda and Anuruddha spent the rest of the night talking about Dhamma.
Then Anuruddha said to Ānanda,
“Go, Ānanda, into Kusinārā and inform the Mallas:
‘Vāseṭṭhas, the Buddha has become fully extinguished.
Please come at your convenience.’”
“Yes, sir,” replied Ānanda. Then, in the morning, he robed up and, taking his bowl and robe, entered Kusinārā with a companion.
Now at that time the Mallas of Kusinārā were sitting together at the meeting hall on some business.
Ānanda went up to them, and announced,
“Vāseṭṭhas, the Buddha has become fully extinguished.
Please come at your convenience.”
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,
“Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!”
37. The Rites of Venerating the Buddha’s Corpse
Then the Mallas ordered their men,
“So then, my men, collect fragrances and garlands, and all the musical instruments in Kusinārā.”
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.
Then they thought,
“It’s too late to cremate the Buddha’s corpse today. Let’s do it tomorrow.”
But they spent the next day the same way, and so too the third, fourth, fifth, and sixth days.
Then on the seventh day they thought,
“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.”
Now at that time eight of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
“We shall lift the Buddha’s corpse.” But they were unable to do so.
The Mallas said to Anuruddha,
“What is the cause, Venerable Anuruddha, what is the reason why these eight Mallian leaders are unable to lift the Buddha’s corpse?”
“Vāseṭṭhas, you have one plan, but the deities have a different one.”
“But sir, what is the deities’ plan?”
“You plan to
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.
The deities plan to
carry the Buddha’s corpse to the north of the town while venerating it with heavenly dance and song and music and garlands and fragrances. Then they plan to enter the town by the northern gate, carry it through the center of the town, leave by the eastern gate, and cremate it there at the Mallian shrine named Makuṭabandhana.”
“Sir, let it be as the deities plan.”
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.
Then the deities and the Mallas of Kusinārā carried the Buddha’s corpse to the north of the town while venerating it with heavenly and human dance and song and music and garlands and fragrances. Then they entered the town by the northern gate, carried it through the center of the town, left by the eastern gate, and deposited the corpse there at the Mallian shrine named Makuṭabandhana.
Then the Mallas said to Anuruddha,
“Sir, how do we proceed when it comes to the Realized One’s corpse?”
“Proceed in the same way as they do for the corpse of a wheel-turning monarch.”
“But how do they proceed with a wheel-turning monarch’s corpse?”
“They wrap a wheel-turning monarch’s corpse with unworn cloth, then with uncarded cotton, then again with unworn cloth.
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.
They build a monument for the wheel-turning monarch at the crossroads.
That’s how they proceed with a wheel-turning monarch’s corpse.
Proceed in the same way with the Realized One’s corpse.
A monument for the Realized One is to be built at the crossroads.
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.”
Then the Mallas ordered their men,
“So then, my men, collect uncarded cotton.”
So the Mallas wrapped the Buddha’s corpse,
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
Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred mendicants.
Then he left the road and sat at the root of a tree.
They sent an envoy to the Mallas of Kusinārā:
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.
Mahākassapa saw him coming off in the distance and said to him,
“Reverend, might you know about our Teacher?”
“Yes, reverend. Seven days ago the ascetic Gotama became fully extinguished.
From there I picked up this Flame Tree flower.”
Some of the mendicants there, with arms raised, falling down like their feet were chopped off, rolling back and forth, lamented,
“Too soon the Blessed One has become fully extinguished! Too soon the Holy One has become fully extinguished! Too soon the seer has vanished from the world!”
But the mendicants who were free of desire endured, mindful and aware, thinking,
“Conditions are impermanent. How could it possibly be otherwise?”
Now at that time a monk named Subhadda, who had gone forth when old, was sitting in that assembly.
He said to those mendicants,
“Enough, reverends, do not grieve or lament. We’re well rid of that Great Ascetic harassing us:
‘This is allowable for you; this is not allowable for you.’
Well, now we shall do what we want and not do what we don’t want.”
Then Venerable Mahākassapa addressed the mendicants,
“Enough, reverends, do not grieve or lament.
Did the Buddha not prepare us for this when he explained that
we must be parted and separated from all we hold dear and beloved?
How could it possibly be so that what is born, created, conditioned, and liable to wear out should not wear out, even the Realized One’s body?”
Now at that time four of the leading Mallas, having bathed their heads and dressed in unworn clothes, said,
“We shall light the Buddha’s funeral pyre.” But they were unable to do so.
The Mallas said to Anuruddha,
“What is the cause, Venerable Anuruddha, what is the reason why these four Mallian leaders are unable to light the Buddha’s funeral pyre?”
“Vāseṭṭhas, the deities have a different plan.”
“But sir, what is the deities’ plan?”
“The deities’ plan is this:
Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of around five hundred mendicants.
The Buddha’s funeral pyre shall not burn until he bows with his head at the Buddha’s feet.”
“Sir, let it be as the deities plan.”
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 at the Buddha’s feet.
And the five hundred mendicants did likewise.
And when Mahākassapa and the five hundred mendicants bowed the Buddha’s funeral pyre burst into flames all by itself.
And when the Buddha’s corpse was cremated no ash or soot was found from outer or inner skin, flesh, sinews, or synovial fluid.
Only the relics remained.
It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found.
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.
Only the relics remained.
And of those five hundred pairs of garments only two were not burnt: the innermost and the outermost.
But when the Buddha’s corpse was consumed the funeral pyre was extinguished by a stream of water that appeared in the sky,
by water dripping from the sal trees,
and by the Mallas’ fragrant water.
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
King Ajātasattu of Magadha heard
that the Buddha had become fully extinguished at Kusinārā.
He sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat, and so am I. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
The Licchavis of Vesālī also heard
that the Buddha had become fully extinguished at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Sakyans of Kapilavatthu also heard
that the Buddha had become fully extinguished at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was our foremost relative. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Bulas of Allakappa also heard
that the Buddha had become fully extinguished at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The Koḷiyans of Rāmagāma also heard
that the Buddha had become fully extinguished at Kusinārā.
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
The brahmin of Veṭhadīpa also heard
that the Buddha had become fully extinguished at Kusinārā.
He sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat, and I am a brahmin. I too deserve a share of the Buddha’s relics. I will build a monument for them and conduct a memorial service.”
The Mallas of Pāvā also heard
that the Buddha had become fully extinguished at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
When they had spoken, the Mallas of Kusinārā said to those various groups:
“The Buddha became fully extinguished in our village district. We will not give away a share of his relics.”
Then Doṇa the brahmin said to those various groups:
“Hear, sirs, a single word from me.
Our Buddha’s teaching was acceptance.
It would not be good to fight over
a share of the supreme person’s relics.
Let us make eight portions, good sirs,
rejoicing in unity and harmony.
Let there be monuments far and wide,
so many folk may gain faith in the Seer!”
“Well then, brahmin, you yourself should fairly divide the Buddha’s relics in eight portions.”
“Yes, sirs,” replied Doṇa to those various groups. He divided the relics as asked and said to them,
“Sirs, please give me the urn, and I shall build a monument for it and conduct a memorial service.”
So they gave Doṇa the urn.
The Moras of Pippalivana heard
that the Buddha had become fully extinguished at Kusinārā.
They sent an envoy to the Mallas of Kusinārā:
“The Buddha was an aristocrat, and so are we. We too deserve a share of the Buddha’s relics. We will build a monument for them and conduct a memorial service.”
“There is no portion of the Buddha’s relics left, they have already been portioned out.
Here, take the embers.”
So they took the embers.
40. Venerating the Relics
Then King Ajātasattu of Magadha,
the Licchavis of Vesālī,
the Sakyans of Kapilavatthu,
the Bulas of Allakappa,
the Koḷiyans of Rāmagāma,
the brahmin of Veṭhadīpa,
the Mallas of Pāvā,
the Mallas of Kusinārā,
the brahmin Doṇa,
and the Moriyas of Pippalivana built monuments for them and conducted memorial services.
Thus there were eight monuments for the relics, a ninth for the urn, and a tenth for the embers.
That is how it was in those days.
There were eight shares of the Seer’s relics.
Seven were worshipped throughout India.
But one share of the most excellent of men
was worshipped in Rāmagāma by a dragon king.
One tooth is venerated by the gods of the Three and Thirty,
and one is worshipped in the city of Gandhāra;
another one in the realm of the Kaliṅga King,
and one is worshipped by a dragon king.
Through their glory this rich earth
is adorned with the best of offerings.
Thus the Seer’s corpse
is well honored by the honorable.
It’s venerated by lords of gods, dragons, and spirits;
and likewise venerated by the finest lords of men.
Honor it with joined palms when you get the chance,
for a Buddha is rare even in a hundred eons.
Altogether forty even teeth,
and the body hair and head hair,
were carried off individually by gods
across the universe.